2023-03-30 08:05:36 by ramamurthys
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Daṇḍin, Vāmana and their followers think that the word
praśaṃsā in the present figure denotes eulogy or praise, but, accord-
ing to Jagannātha, it simply means any special reference or mention in
the form of either praise or decrying also. This alaṃkāra is based on
similitude. Vāmana observes that the object of comparison (upameya) is
complemented through the standard of comparison (upamāna). Bhoja
explains that there must be some reason behind the complimen-
tary statement about the non-referent (ie aprastuta) and such rea-
son may be directly stated or implied. Kuntaka says that the non-ref-
erent (aprastuta) is directly highlighted for the sake of elevating the
referent (prastuta) and the special reference (ie prasaṃsā) about the
non-referent should also be related to the referent (prastuta) through
similitude or any other relation like cause-and-effect, particular-
and-general. Śobhākar says that such highlighting of the prastuta
through the aprastuta is always stated explicitly or implicitly and
never suggested.
eg 1. pādāhataṃ yadutthāya / mūrdhānamadhirohati.
svasthādevāpamāne'pi dehinas tad varaṃ rajaḥ.
पादाहतं यदुत्थाय मूर्धानमधिरोहति ।
स्वस्थादेवापमानेऽपि / देहिनस्तद्वरं रजः ॥
Dust kicked by foot rises higher,
Rises on the head of the striker;
Rising in disgrace from its own dwelling
It proves superior to any human being.
eg 2. indur lipta ivāñjanena jaḍitā dṛṣtir mṛgīṇām iva
pramlānāruṇimeva vidrumadalaṃ śyāmeva hema-prabhā.
kārkaśyaṃ kalayā ca kokila-badhū-kanṭheṣviva prastutaṃ
sītāyāh purataśca hanta sikhināṃ varhāḥ sagarhā iva.
इन्दुर्लिप्त इवाञ्जनेन जडिता दृष्टिर्मृगीणामिव ।
प्रम्लानारुणिमेव विद्रुमदलं श्यामेव हेमप्रभा ।
कार्कश्यं कलया च कोकिलबधूकण्ठेष्विव प्रस्तुतं
सीतायाः पुरतश्च हन्त शिखिनां वर्हाः सगर्हा इव ॥
The moon appears, as if, enveloped by dark spell,
Uromantic and dull seem the eyes of the gazelle,
The coral cluster gets its red hue, as if, dimmed,
praśaṃsā in the present figure denotes eulogy or praise, but, accord-
ing to Jagannātha, it simply means any special reference or mention in
the form of either praise or decrying also. This alaṃkāra is based on
similitude. Vāmana observes that the object of comparison (upameya) is
complemented through the standard of comparison (upamāna). Bhoja
explains that there must be some reason behind the complimen-
tary statement about the non-referent (ie aprastuta) and such rea-
son may be directly stated or implied. Kuntaka says that the non-ref-
erent (aprastuta) is directly highlighted for the sake of elevating the
referent (prastuta) and the special reference (ie prasaṃsā) about the
non-referent should also be related to the referent (prastuta) through
similitude or any other relation like cause-and-effect, particular-
and-general. Śobhākar says that such highlighting of the prastuta
through the aprastuta is always stated explicitly or implicitly and
never suggested.
eg 1. pādāhataṃ yadutthāya / mūrdhānamadhirohati.
svasthādevāpamāne'pi dehinas tad varaṃ rajaḥ.
पादाहतं यदुत्थाय मूर्धानमधिरोहति ।
स्वस्थादेवापमानेऽपि / देहिनस्तद्वरं रजः ॥
Dust kicked by foot rises higher,
Rises on the head of the striker;
Rising in disgrace from its own dwelling
It proves superior to any human being.
eg 2. indur lipta ivāñjanena jaḍitā dṛṣtir mṛgīṇām iva
pramlānāruṇimeva vidrumadalaṃ śyāmeva hema-prabhā.
kārkaśyaṃ kalayā ca kokila-badhū-kanṭheṣviva prastutaṃ
sītāyāh purataśca hanta sikhināṃ varhāḥ sagarhā iva.
प्रम्लानारुणिमेव विद्रुमदलं श्यामेव हेमप्रभा ।
कार्कश्यं कलया च कोकिलबधूकण्ठेष्विव प्रस्तुतं
सीतायाः पुरतश्च हन्त शिखिनां वर्हाः सगर्हा इव ॥
Uromantic and dull seem the eyes of the gazelle,
The coral cluster gets its red hue, as if, dimmed,