2023-02-15 09:59:00 by ambuda-bot
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Adhikam: Exceeding
(i) between two objects (ie ādhāra and ādheya or the con-
tainer and the contained) one surpasses the other in
volume,
(ii) a cause produces effects which are basically opposite to
each other or which give rise to things from which
mutually opposite actions are found to emerge.
It should be noted that the statement of the excess or surpass-
ing of one by the other (as portrayed in the figure) is not a matter
of fact reality but happens due to poetic fancy through which some
sort of excellence is added to the object of description.Adhika was
first recognised by Rudrata and subsequently discussed by
Mammața, Jayadeva, Vidyānātha, Appayya and Jagannātha. But
Bhoja observes that it is in no way different from Virodha,
(Contradiction) and he includes Adhika, Vişama and Asangati in
Virodha. Visvanātha tries to establish slight difference between
Adhika and Vişama. He observes that the present figure differs
from Vişama on the consideration that in the former two things
though mutually related differ widely while, in the latter, the
things are independent and incongrous.
eg 1. giram aviṣayo rājan/vistāras tava cetasaḥ
sāvakāsatayā yatra/ śete viśvāśrayo hariḥ.
गिरामविषयो राजन् / विस्तारस्तव चेतसः ।
सावकाशतया यत्र / शेते विश्वाश्रयो हरिः ॥
9
O King, the expanse of thy mind is beyond description even;
Having full space Hari, the resort of the universe, lies therein.
Here the king has been eulogised for the magnification of his
heart where even the Lord, the omnipresent, the all-pervading, has
got his resort. In comparison to the vastnees of the Almighty the
heart of a human being (here the king) is quite insignificantly
small. But the poet, in order to magnify the greatness of the king's
heart, fancifully glorifies it in this way.
Digitized by
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Original from
UNIVERSITY OF MICHIGAN
(i) between two objects (ie ādhāra and ādheya or the con-
tainer and the contained) one surpasses the other in
volume,
(ii) a cause produces effects which are basically opposite to
each other or which give rise to things from which
mutually opposite actions are found to emerge.
It should be noted that the statement of the excess or surpass-
ing of one by the other (as portrayed in the figure) is not a matter
of fact reality but happens due to poetic fancy through which some
sort of excellence is added to the object of description.Adhika was
first recognised by Rudrata and subsequently discussed by
Mammața, Jayadeva, Vidyānātha, Appayya and Jagannātha. But
Bhoja observes that it is in no way different from Virodha,
(Contradiction) and he includes Adhika, Vişama and Asangati in
Virodha. Visvanātha tries to establish slight difference between
Adhika and Vişama. He observes that the present figure differs
from Vişama on the consideration that in the former two things
though mutually related differ widely while, in the latter, the
things are independent and incongrous.
eg 1. giram aviṣayo rājan/vistāras tava cetasaḥ
sāvakāsatayā yatra/ śete viśvāśrayo hariḥ.
गिरामविषयो राजन् / विस्तारस्तव चेतसः ।
सावकाशतया यत्र / शेते विश्वाश्रयो हरिः ॥
9
O King, the expanse of thy mind is beyond description even;
Having full space Hari, the resort of the universe, lies therein.
Here the king has been eulogised for the magnification of his
heart where even the Lord, the omnipresent, the all-pervading, has
got his resort. In comparison to the vastnees of the Almighty the
heart of a human being (here the king) is quite insignificantly
small. But the poet, in order to magnify the greatness of the king's
heart, fancifully glorifies it in this way.
Digitized by
Original from
UNIVERSITY OF MICHIGAN