We continue with our examination of select arthâlaṅkāras from the Kuvalayānanda of Appayya Dīkṣita. This time, we look at one of the greatest features of Sanskrit: śleṣa.
nānârtha-saṃśrayaḥ śleṣo varṇyâvarṇyôbhayâspadaḥ |
[XXVI.1. varṇyâspada-śleṣa]
sarvadomādhavaḥ pāyāt sa yogaṃgām adīdharat ||
[XXVI.2. avarṇyâspada-śleṣa]
añjena tvan-mukhaṃ tulyaṃ hariṇāhitasaktinā |
[XXVI.3. ubhayâspada-śleṣa]
uccarad-bhūri-kīlālaḥ śuśubhe vāhinī-patiḥ ||
Paronomasia depends on words that express multiple meanings [simultaneously]. It is classified into three types, depending on whether its multiple meanings refer (1) to subjects of the verse; (2) to the measures of comparison; or (3) to both the subject and the measure of comparison.
[XXVI.1] For the first kind of paronomasia, consider the Sanskrit utterance:
sarvadomādhavaḥ pāyāt sa yogaṃgām adīdharat
This can mean two different things, depending on how we segment it:
a) sarvado mādhavaḥ pāyāt sa yo ’gaṃ gām adīdharat:
“May the All-Giver Mādhava
husband of Lakṣmī
who bore the unmoving mountain [Govardhana] and the cow
protect us!”
b) sarvadômādhavaḥ pāyāt sa yo gaṅgām adīdharat:
“May Uma’s husband
who bore the Ganges
always protect us!”
[Both meanings refer to the subjects of the line, who stand independently of each other.]
[XXVI.2] For the second kind of paronomasia, consider the Sanskrit utterance:
[Here, the first interpretation refers to the subject—the army commander—and the second interpretation to the measure of comparison—to the Ocean.]
[XXVI. śleṣa]
nānârtha-saṃśrayaḥ śleṣo varṇyâvarṇyôbhayâspadaḥ |
[XXVI.1. varṇyâspada-śleṣa]
sarvadomādhavaḥ pāyāt sa yogaṃgām adīdharat ||
[XXVI.2. avarṇyâspada-śleṣa]
añjena tvan-mukhaṃ tulyaṃ hariṇāhitasaktinā |
[XXVI.3. ubhayâspada-śleṣa]
uccarad-bhūri-kīlālaḥ śuśubhe vāhinī-patiḥ ||
Paronomasia
Paronomasia depends on words that express multiple meanings [simultaneously]. It is classified into three types, depending on whether its multiple meanings refer (1) to subjects of the verse; (2) to the measures of comparison; or (3) to both the subject and the measure of comparison.
[XXVI.1] For the first kind of paronomasia, consider the Sanskrit utterance:
sarvadomādhavaḥ pāyāt sa yogaṃgām adīdharat
This can mean two different things, depending on how we segment it:
a) sarvado mādhavaḥ pāyāt sa yo ’gaṃ gām adīdharat:
“May the All-Giver Mādhava
husband of Lakṣmī
who bore the unmoving mountain [Govardhana] and the cow
protect us!”
b) sarvadômādhavaḥ pāyāt sa yo gaṅgām adīdharat:
“May Uma’s husband
who bore the Ganges
always protect us!”
[Both meanings refer to the subjects of the line, who stand independently of each other.]
[XXVI.2] For the second kind of paronomasia, consider the Sanskrit utterance:
añjena tvan-mukhaṃ tulyaṃ hariṇāhitasaktinā
This can mean two different things depending on the meaning we assign to the first word and on the way in which we segment the final eight syllables:
a) hariṇa-āhita-saktinā: “Your face resembles the moon that is marked by its connection to the deer”
b) hariṇā āhita-saktinā: “Your face resembles a lotus that blossoms through its connection to the sun”
[In both cases, the paronomasia refers to the measure of comparison—the lotus/moon—to which the subject—the girl’s face—is compared.]
[In both cases, the paronomasia refers to the measure of comparison—the lotus/moon—to which the subject—the girl’s face—is compared.]
[XXVI.3] For the third kind of paronomasia, consider the Sanskrit utterance:
uccarad-bhūri-kīlālaḥ śuśubhe vāhinī-patiḥ
Depending on how we choose to take the meanings of different words here, we get different senses:
a) “The army commander shone with blood gushing up profusely.”
b) “The ocean, commander of rivers, shone with water gushing profusely.”
[Here, the first interpretation refers to the subject—the army commander—and the second interpretation to the measure of comparison—to the Ocean.]
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