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AUGUST, 1894.] THE BHASHA-BHUSHANA OF JAS'WANT SINGH.
on a quality which is common to the different objects expressed by the two meanings of the same word. In other words, when the connexion depends upon the resemblance of two objects, it is meant the two objects agree in certain points, and that the points of disagreement are put to one side for the moment. When it does not depend upon the resemblance, the points of agreement are also not considered. Thus, when, as above, the word 'arrows' is used for 'archers,' there is no suggestion of resemblance between arrows and archers; so also there is no resemblance between 'the Ganges,' and 'the banks of the Ganges,' between eyes' and 'glances of eyes,' or between 'nectar' and 'the embraces of a lady.'
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(6) On the other hand when the connexion [between the expressed meaning of a word and its metaphorical meaning] is founded on resemblance, the metaphorical power depending upon motive is called qualified (gauni), and is of two sorts, according as it depends on (y) apposition (súrôpá) or on (8) introsusception (sadhyavasúná).
(7) It depends on apposition (sárópá gauni lakshand) when there is apposition with similarity of attributes. [That is to say, when one word (in its metaphorical meaning) is put in apposition to another word (in its expressed meaning) with the same signification, the connexion depending on points of similarity.] As for example, the locks- the snakes of the deer-eyed lady, have bitten me, and (the effects of) their poison has not disappeared.' [Here the lady's hair is put in apposition to snakes, owing to the resemblance of the one to the other.]
(8) It depends on (a) introsusception (sádhyavasaná gauni lakshana) when only the thing with which comparison is made [i. e., only the word in its metaphorical meaning with no word in its proper sense in apposition], is mentioned, as for example:
Two khanjana birds (i. e., eyes) were hovering in the moon (i. e., the lady's face), and over them is a strung bow (i. e., her brow). [Here the words in their expressed meaning (the eyes, the face, and the brow) are not mentioned, and hence there is no apposition.]
On the suggested power of a word.
[Sahitya darpaşa, 23 and ff.]
[[When a word's proper power (abhidhá sakti), and its metaphorical power, repose after having done their duty, that power by which a further meaning is caused to be thought of is called the suggested power (vyanjaná sakts).]
That power of a word which gives an unexpected meaning [i. e., not the expressed or metaphorical], and which depends (a) upon the expressed meaning (váchaka artha), or (b) upon the metaphorical meaning (lakshaka artha) of a word, is called its suggested power (vyañjaná sakti).
(a) It depends upon the expressed meaning when a special meaning is to be understood (from the context, or otherwise) in a word whose expressed meaning is ambiguous (or which has several expressed meanings), as for example,
Vanamâli conducts me to the forest, and, taking pity on me, soothes the pangs of my passionate love.'
[The actions of conducting the lady to the forest, and soothing the pangs of her love, being characteristic of Vanamâlî, or the god Krishna, shew that it is only he that is meant, and not any person wearing a garland of wild flowers, which is one of the expressed meanings of the word.]
(6) It depends upon the metaphorical meaning of a word, when a meaning is suggested, the expressed meaning of a word being incompatible (with the rest of the sentence). [That is to say, we have seen that the metaphorical power of a word may be conveyed by a motive, and depends on the incompatibility of the expressed meaning of a word with the rest of the sentence. The power by which the motive is caused to be thought of, is called the suggested power:] as for example,
When I saw thy (charming) form, I cried shame to my own beauty.'
