This Is No Lotus, It Is A Face: Poetics As Grammar In Daṇḍin’s Investigation Of The Simile

Bronner, Yigal

doi:10.1163/ej.9789004158108.i-377.38

Cited by 7 publications

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“…A simile, a poetic similitude (Bronner 2007), is usually used in a looser form of association but with a higher degree of common ground of understanding (Punter 2007); and therefore it offers a more explicit connection between the target concept and the source concept.…”

Section: Similementioning

confidence: 99%

A bodhisattva-spirit-oriented counselling framework: inspired by Vimalakīrti wisdom

Cheng

Tse

2014

Int. J. Dharma Studies

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A number of studies have integrated Buddhist principles into therapeutic interventions, demonstrating effective outcomes; however, very little Buddhist textual data support the theoretical foundation of those models. This exploratory research conceptualises a counselling framework based on a canonical analysis of the Vimalakīrti Nirdeśa Sūtra, together with a qualitative inquiry. Thirty-eight informants, including helping service practitioners, Buddhist masters, Buddhist volunteers, and beneficiaries, were recruited through cold calls, social networks, referrals, and electronic mail. Forty-six semi-structured interview sessions, involving individuals and focus groups, were conducted in the form of face-to-face discussions, telecommunication, and correspondence. Data collection was performed using multiple sources, consisting of interviews, expressive art, and autobiographies. Both scriptural and fieldwork data were analysed with the aid of ATLAS.ti 7, a software package; while interview data were processed under phenomenological interpretative analysis. Different levels of triangulation were employed to enhance the research rigour, including member-checking of transcriptions and data interpretation, and peer analysis, with an inter-rated reliability of 92%. This bodhisattva-spirit-oriented counselling framework was then finalised with two super-ordinate themes (philosophical concepts and propositions for counselling), 14 emergent themes, and 40 themes. This counselling framework, from the prajñā perspective, not only exhibits Mahāyāna wisdom, but also revitalises the practicality and applicability of catvāri apramānāni (the four immeasurables) in today's contemporary context, approving the aspiration of the Buddha to serve sentient beings.

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Section: Similementioning

confidence: 99%

A bodhisattva-spirit-oriented counselling framework: inspired by Vimalakīrti wisdom

Cheng

Tse

2014

Int. J. Dharma Studies

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“…Thus it is indicative that the only simile subtype that Bhāmaha defines and names, prativastūpamā, is really a footnote to his point about ellipsis: samānavastunyāsena prativastūpamocyate | yathevānab-hidhāne 'pi gun : asāmyapratītitah : || (Kāvyālam : kāra of Bhāmaha 2.34).166 For a study of Dan : d : in's analysis of the simile, seeBronner (2007Bronner ( , 2010.…”

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confidence: 99%

A Question of Priority: Revisiting the Bhāmaha-Daṇḍin Debate

Bronner

2011

J Indian Philos

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As has been obvious to anyone who has looked at them, there is a special relationship between the two earliest extant works on Sanskrit poetics: Bhāmaha's Kāvyālam : kāra (Ornamenting Poetry) and Dan : d : in's Kāvyādarśa (The Mirror of Poetry). The two not only share an analytical framework and many aspects of their organization but also often employ the selfsame language and imagery when they are defining and exemplifying what is by and large a shared repertoire of literary devices. In addition, they also betray highly specific disagreements regarding the nature and aesthetic value of a set of literary phenomena. It has thus long been clear to Indologists that the two are in conversation with one another, but the nature of the conversation and its directionality have never been determined: Was Bhāmaha responding to Dan : d : in's Kāvyādarśa? Was Dan : d : in making a rejoinder to Bhāmaha's Kāvyālam : kāra? Were the two authors contemporaries who directly interacted with one another? Or was their interaction indirect and mediated through other texts that are no longer extant? Determining the nature of the interrelations between the two authors and their texts may teach us a great deal about the origins of Sanskrit poetics, the direction in which it developed during its formative period, and the way in which some of the disagreements between Dan : d : in and Bhāmaha metamorphosed in later time. By reviewing existing scholarship, considering new evidence, and taking a fresh look at some of the passages that have long stood at the center of this debate, this article sets out to answer the question of the texts' relationship and relative chronology.

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Dandin’s Magic Mirror

Bronner¹

2023

A Lasting Vision

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Chapter 1 explores Dandin’s Mirror of Literature (Kāvyādarśa) with a special focus on its pedagogy and method (mārga). The chapter opens by introducing Dandin and his uniquely open vision, in contrast to most works of Sanskrit śāstra and, in particular, to that of his main predecessor, Bhamaha. This openness is then demonstrated in the discussion of three of the Mirror’s main topics: poetic ornaments (alaṅkāra), for which Dandin presents a set of figurative modules that enable endless new and playful combinations; poetic flaws (doṣa) and virtues (guṇa), which Dandin sees as scalar (virtues become flaws due to sloppiness or overdoing, but almost every flaw can be upgraded to a virtue or an ornament); and poetry’s difficult path, with an emphasis on the figure of yamaka, or “twinning,” which he shows is easier than would otherwise seem. The chapter concludes by briefly discussing Dandin’s “pleasure principle.”

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This Is No Lotus, It Is A Face: Poetics As Grammar In Daṇḍin’s Investigation Of The Simile

Cited by 7 publications

References 0 publications

A bodhisattva-spirit-oriented counselling framework: inspired by Vimalakīrti wisdom

A bodhisattva-spirit-oriented counselling framework: inspired by Vimalakīrti wisdom

A Question of Priority: Revisiting the Bhāmaha-Daṇḍin Debate

Dandin’s Magic Mirror

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