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26
A Handbook of Classical Sanskrit Rhetoric
Dandin, Vamana and their followers think that the word
prasamsă in the present figure denotes eulogy or praise, but, accord-
ing to Jagannatha, it simply means any special reference or mention in
the form of either praise or decrying also. This alamkāra is based on
similitude. Vämana 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 prasamsā) 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. Sobhākar says that such highlighting of the prastuta
through the aprastuta is always stated explicitly or implicitly and
never suggested.
eg 1. padahatam yadutthaya / murdhānamadhirohati.
svasthādevāpmāne'pi dehinas tad varam rajaḥ.
पादाहतं यदुत्थाय मूर्धोनमधिरोहति ।
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 mṛgīnām iva
pramlānārunimeva vidrumadalam syāmeva hema-prabhā.
kārkaśyam kalayā ca kokila-badhū-kanṭheṣviva prastutam
sitāyāh purataśca hanta sikhinām varhāḥ sagarhā iva.
इन्दुर्लिप्त इवाञ्जनेन जडिता दृष्टिर्मृगीणामिव ।
प्रम्लानारुणिमेव विद्रुमदलं श्यामेव हेमप्रभा ।
कार्कश्यं कलया च कोकिलबधूकण्ठेष्विव प्रस्तुतं
सीताया 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,
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Original from
UNIVERSITY OF MICHIGAN
A Handbook of Classical Sanskrit Rhetoric
Dandin, Vamana and their followers think that the word
prasamsă in the present figure denotes eulogy or praise, but, accord-
ing to Jagannatha, it simply means any special reference or mention in
the form of either praise or decrying also. This alamkāra is based on
similitude. Vämana 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 prasamsā) 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. Sobhākar says that such highlighting of the prastuta
through the aprastuta is always stated explicitly or implicitly and
never suggested.
eg 1. padahatam yadutthaya / murdhānamadhirohati.
svasthādevāpmāne'pi dehinas tad varam rajaḥ.
पादाहतं यदुत्थाय मूर्धोनमधिरोहति ।
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 mṛgīnām iva
pramlānārunimeva vidrumadalam syāmeva hema-prabhā.
kārkaśyam kalayā ca kokila-badhū-kanṭheṣviva prastutam
sitāyāh purataśca hanta sikhinām varhāḥ sagarhā iva.
इन्दुर्लिप्त इवाञ्जनेन जडिता दृष्टिर्मृगीणामिव ।
प्रम्लानारुणिमेव विद्रुमदलं श्यामेव हेमप्रभा ।
कार्कश्यं कलया च कोकिलबधूकण्ठेष्विव प्रस्तुतं
सीताया 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,
Digitized by
Original from
UNIVERSITY OF MICHIGAN