Since you are not logged in, some functions (such as the OCR button) have been disabled. To use all website features, please create an account. Handbook of Classical Sanskrit Rhetoric / 79 Image 79 of 262 (Page 23) History ← → Proofed once Layout Image right, text left Image above, text below Markup Mark as error Mark as fix Mark as unclear Mark as footnote number Tools : (colon) → ः (visarga) S → ऽ (avagraha) Transliterator From: Harvard-Kyoto ("aGka" → अङ्क) ITRANS ("a~Nka" → अङ्क) OPTITRANS ("anka" → अङ्क) To: Devanagari IAST Transliterate selected text Characters Click a character to copy it. Ā ā Á á Â â À à Ī ī Í í Î î Ì ì Ū ū Ú ú Û û Ù ù Ṛ ṛ Ṝ ṝ Ḷ ḷ Ḹ ḹ Ē ē É é Ê ê È è Ō ō Ó ó Ô ô Ò ò Ḥ ḥ Ṁ ṁ Ṃ ṃ Ṅ ṅ Ñ ñ Ṇ ṇ Ṭ ṭ Ḍ ḍ Ś ś Ṣ ṣ Ç ç । ॥ ऽ ॰ ꣲ ꣳ Help A+ A- object of description appears, as if, unreal. Apahnuti is mainly twofold: (i) attribution through concealment and (ii) concealment through attribution Concealment comes after or before the upamana (the object of comparison) is established and such concealment is made in order to give prominence to the object of comparison, which is closely similar to the object compared to it. Another variety of this figure is also recognised in such cases where something secret (ie not to be revealed explicitly) is expressed in a different way through paronomasia (śleṣa) or extended denotation (lakṣaṇā) or suggestion (dhvani). Apahnuti is different from Ākṣepa (Paraleipsis), Sandeha (Doubt) or Rūpaka (Metaphor). In Ākṣepa, the object in hand is simply concealed; in Sandeha, there is simply doubt but no ascer- tainment. In Apahnuti, we see denial of what the thing really is as well as ascertainment of what it really is not. In Rūpaka, there is total superimposition and no scope of concealment. Appayya says that some forms of Apahnuti, according to Udbhaṭa and others, should be treated as Vyājokti. In Apanhuti, the two objects (ie the prākaraṇika and the aprākaraṇika or the contex- tual and the non-contextual) are generally taken as conspicuously similar; but Daṇḍin thinks that similarity might not be very close and explains it as something established by anything else. Therefore, Bhoja makes twofold division of Apanhuti: (i) one based on similitude and (ii) other based on non-similitude. Hemacandra acknowledges several varieties of it: (i) pure concealment (śuddha) (ii) partial concealment (paryasta) (iii) false concealment (bhrānta) (iv) artistic or deceitful concealment (kaitava) eg 1. nāyaṃ śudāngśuḥ kim tarhi? śudhāngśuḥ preyasī-mukham. 🔍+ 🔍° 🔍- ⟲ ⟳ Edit summary (optional) Status Needs more work Proofed once Proofed twice Not relevant Only registered users can save changes. Create an account or sign in to save your changes.