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A Handbook of Classical Sanskrit Rhetoric
Mālādīpakam : Serial Illuminator :

The name indicates that it is a variety of the figure Diīpaka

(Illuminator). But it is slightly different from Diīpaka though

Mammaţa accepts it as a variety of Diīpaka as Mālopamā (Chained

Simile) is known as a variety of Upamā. The word mālā in Mālā-

upamā has been used in the sense of chain while in mālā-Diīpaka

mālā is used in the sense of serial. The basic charm of mālā-Diīpaka

lies with this serial. This figure is different from Ekāvali
eg 1. smarena hṛdaye tasyās

tena tvayi kṛtā sthitiḥ.

स्मरेण हृदये तस्यास्तेन त्वयि कृता स्थितिः ।

Cupid has taken shelter in her heart,

And thy lover took thee as his resort.


पूर्वस्य पूर्वस्योत्तरगुणावहत्वे मालादीपकम् । अ. स. ५५

यदा तु पूर्वपूर्वस्य सम्भवेदुत्तरोत्तरम् ।

प्रत्युत्कर्षावहत्वं तन्मालादीपकमुच्यते ॥ प्र. य. ८.२७३
Digitized by

Miīlitam : Reconciliation :

The word miīlita (√miīl to unite ta < kta) literally means union, combi-

nation, meeting, reconciliation etc. When two different objects having

identical features become united in such a manner that one of

them, which is more prominent, becomes totally enveloped by the

other which is less prominent, the figure of speech is called Miīlita.

Here the superiority or inferiority of the objects is not real but

comes through poetic fancy which is the basic feature of rhetorical

structure. So Mammața says that the attributes or qualities of the

object might be natural or imaginary. Here the real subject matter

and the non-referent are identical in quality and due to close simi-

larity the qualities of the more qualified combine with those of the

less qualified one.
Original from