Annals of the Bhandarkar Oriental Research Institute

Yaska's Karmopama ('expressive simile') comprises the six varieties of Kasyapa where the character of the Upamana is indicated by the particles iva yatha na chit nu and a. Yaska's second variety is Bhutopama where the upamita is said to become upamana (in character) which is the opposite of the figure Parinama of the later rhetorician^.31 Yaska's third variety is Rupopama where the 2* Vide [...] In Nyaya^astra the atide^avakya 'gaur iva gavayah' uttered by a forester becomes the means of analogical cognition ' ayam pwido gavayapadavdcyah' according to Vatsyayana.43 According to the Nyayavdrttika and Tatparydtika however the atidesavakya is the helper only to the end which is the actual perception of similarity between the well-known and the novel thing at sight of the latter. [...] In the illegible part of the line the vowel-stroke of the first syllable is decidedly"Pusyamitras in Gupta Period 101 that of T. while of the consonantal components ihe first may be 5 or *£ and the last j. or 5. The lower component of the second syllable is unquestionably^. [...] And that is why in the interprtation of inscriptions we have not only to look to the actual script but also to the context construing the former in the light of the latter. [...] If the Sutrakara had really believed the world to be the product of nescience' he would not have taken the trouble of refuting the Sankhyas so seriously on the ground that his Brahman because it possesses the thinking power is superior to Pradhana as regards the creation of the world.