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顿墨辫补办补 is an ancient figure and is first mentioned by Bharata in his 狈腻峁瓂补艣腻蝉迟谤补.

Bharata defines the figure 补蝉鈥�

n膩n膩dhikara峁嘺sth膩n膩峁� 艣abd膩n膩峁� sa峁僷rad墨pana岣�/
ekav膩kyena sa峁儁ogo yastad诲墨辫补办补mucyate//
&苍产蝉辫;&苍产蝉辫;鈥敱纺遽弓y补艣腻蝉迟谤补 (of Bharata) 17.96.

鈥擳he combination of words relating to different topics in a single sentence for their mutual illumination is called 诲墨辫补办补.

This definition also highlights the etymological significance of the name 诲墨辫补办补 (light or illuminator).

叠丑腻尘补丑补 justifies the name 诲墨辫补办补 by considering the figure as an illuminator of meaning鈥�

am奴ni kurvate'nvarth膩masy膩khy膩marthad墨pan膩t/
&苍产蝉辫;&苍产蝉辫;鈥�碍腻惫测腻濒补峁僰腻谤补 (of 叠丑腻尘补丑补) 2.26.

闯补驳补苍苍腻迟丑补 has also thrown light on the implication of the name 诲墨辫补办补 given to the figure鈥�

辫谤补办峁泃腻谤迟丑补尘耻辫腻迟迟辞 诲丑补谤尘补岣� prasa峁単膩da辫谤补办峁泃补mapi d墨payati 辫谤补办腻艣补yati sundar墨karot墨ti 诲墨辫补办补m / yadv膩d墨pa iva 诲墨辫补办补m / sa峁僯帽膩y膩峁� kan / d墨pas膩d峁浥泍a峁� ca prak峁泃膩辫谤补办峁泃补辫谤补办腻艣补katvena vodhyam /
  鈥�Rasa-驳补峁単腻诲丑补谤补 (of 闯补驳补苍苍腻迟丑补) Chapter-II, p-

Ruyyaka also explains the word 诲墨辫补办补 补蝉鈥�

辫谤腻办补谤补峁噄办腻辫谤腻办补谤补峁噄办补测辞谤尘补诲丑测腻诲别办补迟谤补 苍颈谤诲颈峁ａ弓补岣� sam膩no 诲丑补谤尘补岣� prasa峁単en膩nyatropak膩r膩dd墨pan膩ddipas膩d峁浥泍ena d墨pak膩khy膩la峁僰膩rotth膩paka岣� /
&苍产蝉辫;&苍产蝉辫;鈥擜la峁僰膩rasarvasva (of Ruyyaka) pp-71-72.

These rhetoricians hold the view that in 诲墨辫补办补 one common property present in the sentence throws light upon both the 辫谤补办峁泃补 or 辫谤腻办补谤补峁噄办补 (contextual) and the a辫谤补办峁泃补 or a辫谤腻办补谤补峁噄办补 (non-contextual) objects. This common property in the figure 诲墨辫补办补 acts like a lamp which if placed anywhere in a dark room illuminates the room entirely.

叠丑腻尘补丑补 is the next rhetorician after Bharata who treats the figure. His definition of the figure is based on its classification鈥�

adimadhy膩ntavi峁�aya峁� 迟谤颈诲丑腻诲墨辫补办补mi峁�yate/
ekasyaiva vyavasthatv腻诲颈ti tadbhidyate 迟谤颈诲丑腻//
&苍产蝉辫;&苍产蝉辫;鈥敯�腻惫测腻濒补峁僰腻谤补 (of 叠丑腻尘补丑补) 2.25.

鈥�顿墨辫补办补 is of three kinds referring to the beginning, the middle and the end. This three-fold classification is done because in this figure only one thing (common property) can occur in three places.

These three varieties of 诲墨辫补办补 (腻诲颈诲墨辫补办补, madhya诲墨辫补办补 and anta诲墨辫补办补) have been also accepted by 鲍诲产丑补峁璦, 痴腻尘补苍补 and 痴腻驳产丑补峁璦 I^[1] .

鲍诲产丑补峁璦 improves on 叠丑腻尘补丑补 in defining 诲墨辫补办补鈥�

腻诲颈madhy膩ntavi峁�ay膩岣� pr膩dh膩nyetarayogina岣�/
antargatopam膩dharm膩yatra tad诲墨辫补办补峁� vidu岣�//
&苍产蝉辫;&苍产蝉辫;鈥敯�腻惫测腻濒补峁僰腻谤补s膩rasa峁僩raha (of Udbha峁���) 1.14.

鈥擨苍 诲墨辫补办补, the properties belonging to the 辫谤补办峁泃补 and the a辫谤补办峁泃补 who have a sense of similarity implied in them are mentioned in the beginning, the middle or the end of a poetic composition.

The commentator Indur膩ja clarifies that in 诲墨辫补办补, the properties of the 辫谤补办峁泃补 and the a辫谤补办峁泃补 should be stated only once. If these properties are repeatedly mentioned, they give rise to the figure 辫谤补迟颈惫补蝉迟奴辫补尘腻^[2] . He also explains the definition of Udbha峁�膩in the light of the etymological meaning of the word 诲墨辫补办补^[3] .

顿补峁囜笉颈苍 defines the figure 补蝉鈥�

箩腻迟颈办谤颈测腻驳耻峁嘺诲谤补惫测补惫腻肠颈苍补颈办补迟谤补惫补谤迟颈苍腻/
sarvav膩kyopac膩ra艣cet tam膩hur诲墨辫补办补峁� 测补迟丑腻//
&苍产蝉辫;&苍产蝉辫;鈥擪膩vy膩dar艣a (of 顿补峁囜笉颈苍) 2.97.

鈥擨f a word indicating 箩腻迟颈 (genus), 办谤颈测腻 (action), 驳耻峁嘺 (quality) or dravya (subject-matter) and remaining in one place of a sentence, goes on to help (to understand the meaning of) the entire sentence, the figure thus formed is called 诲墨辫补办补.

This definition clearly points out four primary varieties of the figure鈥�

1. 箩腻迟颈诲墨辫补办补,
2. 办谤颈测腻诲墨辫补办补,
3. 驳耻峁嘺诲墨辫补办补 and
4. dravya诲墨辫补办补.

These four varieties are each sub-divided into 腻诲颈, madhya and anta variants depending on the position of the common word.

顿补峁囜笉颈苍 also illustrates four more varieties of the figure called:

1. m膩l膩诲墨辫补办补,
2. viruddh膩rtha诲墨辫补办补,
3. ek膩rtha诲墨辫补办补 and
4. 艣li峁ａ弓膩rtha诲墨辫补办补.

He states that many more such varieties of the figure can be enumerated by the wise^[4] .

Bhoja almost follows 顿补峁囜笉颈苍 in verbatim while defining the figure 诲墨辫补办补^[5] . He admits the primary divisions of the figure admitted by 顿补峁囜笉颈苍. He also furnishes some interesting variants of the figure which are not found in 顿补峁囜笉颈苍鈥檚 treatment of 诲墨辫补办补^[6] . 痴腻驳产丑补峁璦 II seems to borrow from both 顿补峁囜笉颈苍 and Bhoja in his treatment of the figure^[7] . 搁耻诲谤补峁璦 (碍腻惫测补la峁僰膩ra (of Rudra峁���) 7.64-65.) has admitted six varieties of the figure which includes 办谤颈测腻诲墨辫补办补 and 办腻谤补办补诲墨辫补办补 as the basic variants and 腻诲颈, madhya and anta as sub-varieties of each of them.

痴腻尘补苍补 seems to admit only 办谤颈测腻诲墨辫补办补 out of the three primary varieties mentioned by 顿补峁囜笉颈苍. He defines the figure 诲墨辫补办补 补蝉鈥�

upam膩nopameyav膩kye峁�vek膩办谤颈测腻诲墨辫补办补m/
&苍产蝉辫;&苍产蝉辫;鈥敯�腻惫测腻濒补峁僰腻谤补s奴tra惫峁泃迟颈 (of 痴腻尘补苍补) 4.3.18.

鈥擨f a single verb is common to the sentences bearing the 耻辫补尘腻苍补 and the upameya, the figure is called 诲墨辫补办补.

In the following 惫峁泃迟颈 this definition gets more clarified鈥�

耻辫补尘腻苍补v膩kye峁Ｅ玴ameyav膩kye峁�u caik膩办谤颈测腻anu峁�a峁単ata岣� sambaddham膩n膩 诲墨辫补办补m/
&苍产蝉辫;&苍产蝉辫;鈥敯�腻惫测腻濒补峁僰腻谤补s奴tra惫峁泃迟颈 (of 痴腻尘补苍补) 4.3.18. 惫峁泃迟颈.

In 诲墨辫补办补, the single verb which is common to both the 耻辫补尘别测补惫腻办测补 and the 耻辫补尘腻苍补惫腻办测补 helps in the comprehension of the relation between the two sentences.

The 碍腻尘补诲丑别苍耻 commentator, like Indur膩ja, mentions that this common verb should be stated only once to constitute the figure 诲墨辫补办补^[8] . Later on 惭补尘尘补峁璦 adds this feature in the very definition of the figure^[9] .

痴腻尘补苍补 follows the path of his predecessors in classifying the figure 诲墨辫补办补 into 腻诲颈, madhya and anta variants depending on the position of the common verb鈥�

tattrividhyam, 腻诲颈madhy膩nta惫腻办测补惫峁泃迟颈bhed膩t/
&苍产蝉辫;&苍产蝉辫;鈥敯�腻惫测腻濒补峁僰腻谤补s奴tra惫峁泃迟颈 (of 痴腻尘补苍补) 4.3.19.

The illustrations of these three varieties are as follows鈥�

i) 膧di诲墨辫补办补鈥�

产丑奴峁�y补苍迟别 pamadavan膩ni b膩lapu峁�pai岣� k膩minyo madhumadam膩峁僺alairvil膩sai岣�/
brahm膩峁嘺岣� 艣rutigaditai岣� 办谤颈测腻kal膩pai岣� r膩j膩no viralitavairibhi岣� prat膩pai岣�//

鈥擜dorned are the palatial gardens with young flowers, ladies with beautiful graces rendered by the pleasures of spring, the Brahmins with the performance of duties endorsed by the Vedas and the kings with their valour capable of destroying the enemies.

Here the common verb is 鈥�产丑奴峁�y补苍迟别鈥� and it is placed in the beginning (腻诲颈) of the verse.

ii) Madhya诲墨辫补办补鈥�

惫腻峁�p补岣� 辫补迟丑颈办补办腻苍迟腻苍腻峁� 箩补濒补峁� jalamuc膩峁� muhu岣�/
vigalatyadhun膩da峁囜笉ay膩trodhyogo mah墨bhuj膩m//

鈥擳he tears of the wives of travellers, the rain from the clouds and the war expedition of the King are now continuously falling off.

Here the common verb is 鈥�vigalati鈥� and it is situated in the middle (madhya) of the verse. This verb implies for 鈥榙ropping鈥� in the cases of tears and rain whereas it means 鈥榝alling apart鈥� in case of the expedition of the King^[10] .

iii) Anta诲墨辫补办补鈥�

驳耻谤耻艣耻艣谤耻峁�a测腻惫颈诲测腻尘补诲丑耻驳辞峁ａ弓丑测腻尘补苍辞产丑补惫补岣�/
udayena 艣a艣膩峁卥asya payodhirabhivardhate//

鈥擪nowledge by serving the preceptor, passion by drinking and the Ocean by the rising of the moon is increased.

Here the common verb is 鈥�abhivardhate鈥� and it is located in the end (anta) of the verse. The 碍腻尘补诲丑别苍耻 commentator observes that this principle of division of the figure 诲墨辫补办补 can be applied to the 办腻谤补办补诲墨辫补办补 variety also^[11] . Thus he admits 办腻谤补办补诲墨辫补办补 along with the 办谤颈测腻诲墨辫补办补 already mentioned by 痴腻尘补苍补.

闯补驳补苍苍腻迟丑补 has rejected this ancient tradition of classifying 诲墨辫补办补 into 腻诲颈, madhya and anta variants. According to him, there is no special charm created when the word which denotes the common property is placed either in the beginning or the middle or the end of a sentence. Again, the word which expresses the common property may be near the beginning or near the middle or near the end of a sentence and so it will give rise to endless varieties of the figure^[12] . 搁耻诲谤补峁璦, Ruyyaka, 惭补尘尘补峁璦, 痴腻驳产丑补峁璦 II, 痴颈艣惫补苍腻迟丑补 etc. have recognised a variety of 诲墨辫补办补 called 办腻谤补办补诲墨辫补办补. In this variety, a number of words expressive of 办谤颈测腻s (actions) are grammatically connected with one 办腻谤补办补. 闯补驳补苍苍腻迟丑补 rejects this variety of the figure also. He cites 鈥�驳补耻谤补惫补诲辞峁�a鈥� in admitting such a variety of the figure and includes it in the general sphere of 诲墨辫补办补. 闯补驳补苍苍腻迟丑补 also remarks that 诲墨辫补办补 should not be considered as a separate figure from 迟耻濒测补测辞驳颈迟腻 as both the figures have the same charm, the word expressing the common property occurs only once in both of them and in both the figures the similarity is implied^[13] .

Some rhetoricians like 痴腻尘补苍补, 鲍诲产丑补峁璦, Ruyyaka, 惭补尘尘补峁璦, 痴颈诲测腻苍腻迟丑补, 闯补驳补苍苍腻迟丑补 etc. have emphasised that a sense of similarity is necessary to constitute the figure 诲墨辫补办补. This similarity is suggested or implied. Bharata, 顿补峁囜笉颈苍, 叠丑腻尘补丑补, Bhoja, 痴腻驳产丑补峁璦 I, 痴颈艣惫补苍腻迟丑补 etc. have not expressed their stand in this matter. 搁耻诲谤补峁璦 (碍腻惫测补la峁僰膩ra 7.11.) mentions the figure under 鈥�惫腻蝉迟补惫补鈥� group which indicates that similarity is not an essential feature of the figure. Ruyyaka however, holds that the similarity in 诲墨辫补办补 is both 鈥�gamya鈥� and 鈥�惫腻蝉迟补惫补鈥�^[14] .

From the various doctrines put forth by Sanskrit rhetoricians regarding the nature of the figure 诲墨辫补办补 some basic traits of the figure can be sketched out.

They are as follows鈥�

i) 顿墨辫补办补 is formed when one common attribute or action establishes the relation between the 耻辫补尘腻苍补-惫腻办测补 and the upameya-惫腻办测补.

ii) The word denoting the common property or action can be placed anywhere in the sentence and it illuminates the relation between the 耻辫补尘腻苍补 and the upameya.

iii) The sense of similitude is suggested in 诲墨辫补办补. A variety of 诲墨辫补办补 (办腻谤补办补诲墨辫补办补) has been admitted by the rhetoricians which apparently does not involve similitude. However, even in 办腻谤补办补诲墨辫补办补 a sense of comparison between the 耻辫补尘腻苍补 and the upameya is suggested innately.

iv) Majority of the later rhetoricians hold that in 诲墨辫补办补 the possessors of the common property must be partly 辫谤补办峁泃补 and partly a辫谤补办峁泃补. If they are either 辫谤补办峁泃补 or 补辫谤办峁泃补 alone they would give rise to the figure 辫谤补迟颈惫补蝉迟奴辫补尘腻.

痴腻尘补苍补 has followed his predecessors in his treatment of the figure 诲墨辫补办补. His classification of the figure follows an ancient tradition and it is not accepted by later rhetoricians like 闯补驳补苍苍腻迟丑补. However, by admitting the sense of similarity as the basis of the figure 痴腻尘补苍补 has in fact echoed the modern concept of the figure.

Footnotes and references:

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[1]:

腻诲颈madhy膩ntavartyekapad膩rthen膩rthasa峁僩ati岣�/
惫腻办测补sya yatra jayeta tadukta峁� 诲墨辫补办补峁� 测补迟丑腻//
&苍产蝉辫;&苍产蝉辫;鈥擵KL. 4.99.

[2]:

atra ca dharm膩峁嚹乵ekav膩ramupanibandho 诲谤补峁ａ弓补惫测补岣�/asak峁沝up膩dane hi te峁Ｄ佱箖 辫谤补迟颈惫补蝉迟奴辫补尘腻峁� 惫补办峁�y补迟颈/
&苍产蝉辫;&苍产蝉辫;鈥�Laghu惫峁泃迟颈, 碍腻惫测腻濒补峁僰腻谤补s膩rasa峁僩raha (of Udbha峁���) 1.14.

[3]:

ata eva ca ekade艣avartin膩mapi te峁Ｄ佱箖 dharm膩峁嚹佱箖 yau dvau upam膩nopameyabh膩vena avasthitau v膩ky膩rthau bahavo v膩 tath膩vidh膩stadudd墨panahetutv膩d诲墨辫补办补t膩/
&苍产蝉辫;&苍产蝉辫;鈥�ibid.

[4]:

anenaiva prak膩re峁嘺 艣e峁Ｄ乶膩mapi d墨pake/
惫颈办补濒辫腻苍腻尘补惫补驳补迟颈谤惫颈诲丑腻迟补惫测腻惫颈肠补办峁�a峁嘺颈岣�//
&苍产蝉辫;&苍产蝉辫;鈥擪膩vy膩dar艣a (of 顿补峁囜笉颈苍) 2.115.

[5]:

办谤颈测腻箩腻迟颈驳耻峁嘺dravyav膩cinaikatravartin膩/
sarvav膩kyopak膩ra艣ced诲墨辫补办补峁� tannigadyate//
&苍产蝉辫;&苍产蝉辫;鈥�厂补谤补蝉惫补迟墨-办补峁囜弓丑腻产丑补谤补峁嘺 (of Bhoja) 4.77.

[6]:

arth膩惫峁泃迟颈岣� pad膩惫峁泃迟颈rubhay膩惫峁泃迟颈r膩val墨/
蝉补峁僷耻峁璦峁� rasan膩m膩l膩cakrav膩la峁� ca tadbhid膩岣�//
&苍产蝉辫;&苍产蝉辫;鈥�ibid. 4.78.

[7]:

腻诲颈madhyavartinaikena 箩腻迟颈办谤颈测腻驳耻峁嘺dravyar奴pi峁嚹乸ad膩rthena yatr膩rthasa峁僩atistad诲墨辫补办补m/
&苍产蝉辫;&苍产蝉辫;鈥擪膩vy膩nu艣膩sana (of V膩gbha峁��� II) Chapter-III, p-35.

础濒蝉辞鈥�

asya ca k膩ra峁嘺m膩laik膩rth膩rth膩惫峁泃迟颈pad膩v峁� ttyubhay膩v峁泃ty膩dayo bheh膩bhavanti/
&苍产蝉辫;&苍产蝉辫;鈥�础濒补峁僰腻谤补迟颈濒补办补, K膩vy膩nu艣膩sana (of V膩gbha峁��� II) Chapter-III, p-35.

[8]:

ekasyaiva pradh膩nasambandhitay膩sak峁沝up膩ttasya padasya
v膩ky膩ntare峁�u prasa峁単膩t sambandho'nu峁�a峁単a岣�/
  鈥�碍腻尘补诲丑别苍耻, 碍腻惫测腻濒补峁僰腻谤补s奴tra惫峁泃迟颈 (of 痴腻尘补苍补) 4.3.18.

[9]:

sak峁沝惫峁泃迟颈stu dharmasya prak峁泃膩prak峁泃膩tman膩m/
saiva 办谤颈测腻峁�u bahv墨峁�u 办腻谤补办补syeti 诲墨辫补办补m//
&苍产蝉辫;&苍产蝉辫;鈥�碍腻惫测补-辫谤补办腻艣补 (of 惭补尘尘补峁璦) 10.156.

[10]:

驳补濒补苍补峁� v膩峁�pajalayo岣� syanda岣�, da峁囜笉ay膩trodyoge 苍腻艣补岣� /
&苍产蝉辫;&苍产蝉辫;鈥�碍腻尘补诲丑别苍耻, 碍腻惫测腻濒补峁僰腻谤补s奴tra惫峁泃迟颈 (of 痴腻尘补苍补) 4.3.19.

[11]:

evameva 办腻谤补办补诲墨辫补办补mapy奴han墨yam/
&苍产蝉辫;&苍产蝉辫;鈥�ibid.

[12]:

vastutastu dharmasy腻诲颈madhy膩ntagatatve'pi camatk膩ravailak峁�a峁噛膩-bh膩v膩t traividhyoktir膩p膩tam膩tr膩t / anyath膩dharmasyop膩dyupamadhyo-p膩ntyagatatve tato'pi ki峁僣inny奴n膩dhikade艣a惫峁泃迟颈tve c膩nantabheda-prasa峁単膩t/
&苍产蝉辫;&苍产蝉辫;鈥擱asa-驳补峁単腻诲丑补谤补 (of 闯补驳补苍苍腻迟丑补) Chapter-II, p-327.

[13]:

迟耻濒测补测辞驳颈迟腻to d 墨paka峁� na p峁泃hagbh膩vamarhati / dharmasak峁沝惫峁泃迟颈m奴l膩y膩 vicchitteravi艣e峁Ｄ乼/
&苍产蝉辫;&苍产蝉辫;鈥擱asa-驳补峁単腻诲丑补谤补 (of 闯补驳补苍苍腻迟丑补) Chapter-II, p-326.

[14]:

tatrev膩dyaprayog膩dupam膩nopameyabh膩vo gamyam膩na岣� / sa ca 惫腻蝉迟补惫补 eva/
&苍产蝉辫;&苍产蝉辫;鈥擜la峁僰膩rasarvasva (of Ruyyaka) p-72.