2023-03-30 11:42:06 by ramamurthys
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प्रतिषेधपुरःसरोक्तिराक्षेपः । वा. का. ३
एकेनापरस्यान्यथासिद्धिराक्षेपः । अ. शे. ४.४
आक्षेपस्वयमुक्तस्य प्रतिषेधो विचारणात् । कु. ३२.७३
निषेधाभासमाक्षेपं बुधाः केचन मन्वते । कु. ३२.३४
आक्षेपोऽन्यो विधौ व्यक्ते निषेधे च तिरोहिते। कु. ३२.७५
आक्षेपो वक्तुमिष्टस्य यो विशेषविवक्षया ।
निषेधो वक्ष्यमाणत्वेनोक्तत्वेन च स द्विधा ॥ अ. कौ ८।२७०
निषेधेच्छाययाक्षेपः कान्तिं प्रथयितुं पराम् ।
इष्टस्याप्यभिधातुं योऽर्थस्य विशेषबोधाय ।
स्वयमेव प्रतिषेधः स वक्ष्यमाणोक्तविषय आक्षेपः ॥ अ-कौ. ३६
<headword>आगम</headword>
आगमः Āgamaḥ : Precept :
ā √gam a (<ach) literally means traditional doctrine, precept, sacred writ-
ings or scriptures (like the Vedas), the last of the four kinds of knowledge
(pratyakṣa, anumāna, upamāna and śābda or āgama).
Here āgama has been taken in the sense of āpta-vakya (ie a
valid judgement or proof as given by a wise man) or śabda pramāna ie
valid proof revealed through wise men or codified in scriptures
like the Vedas). When such a statement in the form of injunction
or advice is represented in an artistic style by a poet, it is known as
Āgama or Śabda. It is recognised by Bhoja and Appayya. It belongs
to the category of pramāṇa-alaṃkāra (ie figures established on the
methodology of logical argument)
eg 1. dāridryaṃ paramājñānam.
दारिद्र्यं परमाज्ञानम् ।
Poverty is the obscurest nescience.
2. nāśāya mṛgayā rājñām iti jānannapi svayam
jahau tāṃ mādhavo vīro na hiṃsyād iti bhāvayan.
नाशाय मृगया राज्ञामिति जानन्नपि स्वयम् ।
जहौ तं माधवो वीरो न हिंस्यादिति भावयन् ॥
Hunting for kings is but kill--
By himself knowing it fully well
Mādhava, the valiant, left her
Thinking 'violence is not to prefer'.
निषेधाभासमाक्षेपं बुधाः केचन मन्वते । कु. ३२.३४
निषेधो वक्ष्यमाणत्वेनोक्तत्वेन च स द्विधा ॥ अ. कौ ८।२७०
इष्टस्याप्यभिधातुं योऽर्थस्य विशेषबोधाय ।
स्वयमेव प्रतिषेधः स वक्ष्यमाणोक्तविषय आक्षेपः ॥ अ-कौ. ३६
<headword>आगम</headword>
आगमः Āgamaḥ : Precept :
ā √gam a (<ach) literally means traditional doctrine, precept, sacred writ-
ings or scriptures (like the Vedas), the last of the four kinds of knowledge
(pratyakṣa, anumāna, upamāna and śābda or āgama).
Here āgama has been taken in the sense of āpta-vakya (ie a
valid judgement or proof as given by a wise man) or śabda pramāna ie
valid proof revealed through wise men or codified in scriptures
like the Vedas). When such a statement in the form of injunction
or advice is represented in an artistic style by a poet, it is known as
Āgama or Śabda. It is recognised by Bhoja and Appayya. It belongs
to the category of pramāṇa-alaṃkāra (ie figures established on the
methodology of logical argument)
eg 1. dāridryaṃ paramājñānam.
दारिद्र्यं परमाज्ञानम् ।
2. nāśāya mṛgayā rājñām iti jānannapi svayam
jahau tāṃ mādhavo vīro na hiṃsyād iti bhāvayan.
नाशाय मृगया राज्ञामिति जानन्नपि स्वयम् ।
जहौ तं माधवो वीरो न हिंस्यादिति भावयन् ॥
By himself knowing it fully well
Mādhava, the valiant, left her
Thinking 'violence is not to prefer'.