2023-02-15 09:59:05 by ambuda-bot
This page has not been fully proofread.
30
A Handbook of Classical Sanskrit Rhetoric
(i) inter-dependence (ānugatya),
(ii) cause-and-effect (kärya kāraṇa),
(iii) coherence (samarthya),
(iv) invariable concomittance (vyāpya-vyāpaka),
(v) general-and-particular (sāmānya-višeṣa).
Here the process of corroboration happens thus:
(a) one general idea supported by a particular,
(b) one particular idea supported by a general,
(c) an effect supported by a cause,
(d) a cause supported by an effect,
The supporting statement is normally placed after the proposi-
tion to be supported, but this order may also be reversed.
The fourfold division of this figure mentioned above may be
based on resemblance and non-resemblance, which again may be
paronomastic or non-paronomastic. So Arthantaranyāsa can be
applied in eight varieties.
The figure is different from Drstanta (Exemplification) and
Partivastupamā. In Arthantaranyāsa, the two statements stand in
relation to general-and-particular proposition, but in case of
Dṛṣṭānta and Prativastupamā it is not so. In Dṛṣṭānta a general
proposition is supported by another such proposition or a particu-
lar is strengthend by another particular one, and there is a relation
of coherence between the two. In Partivastupamā, there is a rela-
tion of comparison between the two, one being the standard of com-
parison (upamāna) and the other object of comparison (upameya).
The last two varieties of Arthantaranyāsa (based on the relation
of cause-and-effect) as supported by Ruyyaka and Viśvanātha, parc-
tically belong to the domain of Kavyalinga. The corroboration as
represented here in the present figure, according to most of the
rhetoricians, is based on the relation of universal-and-
general (sāmānya-viseṣa-bhava).
Arthāntaranyāsa is one of the popular figures of speech and this
type of rhetoric expression is found to be very common with the
Sanskrit poets.
Digitized by Google
Original from
UNIVERSITY OF MICHIGAN
A Handbook of Classical Sanskrit Rhetoric
(i) inter-dependence (ānugatya),
(ii) cause-and-effect (kärya kāraṇa),
(iii) coherence (samarthya),
(iv) invariable concomittance (vyāpya-vyāpaka),
(v) general-and-particular (sāmānya-višeṣa).
Here the process of corroboration happens thus:
(a) one general idea supported by a particular,
(b) one particular idea supported by a general,
(c) an effect supported by a cause,
(d) a cause supported by an effect,
The supporting statement is normally placed after the proposi-
tion to be supported, but this order may also be reversed.
The fourfold division of this figure mentioned above may be
based on resemblance and non-resemblance, which again may be
paronomastic or non-paronomastic. So Arthantaranyāsa can be
applied in eight varieties.
The figure is different from Drstanta (Exemplification) and
Partivastupamā. In Arthantaranyāsa, the two statements stand in
relation to general-and-particular proposition, but in case of
Dṛṣṭānta and Prativastupamā it is not so. In Dṛṣṭānta a general
proposition is supported by another such proposition or a particu-
lar is strengthend by another particular one, and there is a relation
of coherence between the two. In Partivastupamā, there is a rela-
tion of comparison between the two, one being the standard of com-
parison (upamāna) and the other object of comparison (upameya).
The last two varieties of Arthantaranyāsa (based on the relation
of cause-and-effect) as supported by Ruyyaka and Viśvanātha, parc-
tically belong to the domain of Kavyalinga. The corroboration as
represented here in the present figure, according to most of the
rhetoricians, is based on the relation of universal-and-
general (sāmānya-viseṣa-bhava).
Arthāntaranyāsa is one of the popular figures of speech and this
type of rhetoric expression is found to be very common with the
Sanskrit poets.
Digitized by Google
Original from
UNIVERSITY OF MICHIGAN