220. Comparison expressed by tatpurushas.

The tatpurusha serves also to express comparison. Such compounds are partly adjectives, partly substantives. The former are of the type ghanaśyāma (cloud-black), indranīla (sky-blue). The latter are made up of the thing’s real name + the image, under which it is represented, as puruṣavyāghraḥ, rājasiṃhaḥ, dordaṇḍaḥ, karakisalayaḥ.

Examples of the former type. Kâm. 3, 12 jalāntaś candracapalaṃ jīvanam (life I as fickle as the moon, that shines in the water), Daç. 174 himaśiśira- (as cold as ice), R. 3, 23, 1 gardabhāruṇaḥ (red-grey as the colour of an ass), Mhbh. 1, 152, 2 prāvṛḍjaladharaśyāmaḥ (as dark as a cloud in the rainy season), Mâlav. V, p. 122 parighagurubhidorbhiḥ, etc.

The latter type is adapted to signify either praise or blame. Generally the metaphors used are conventional ones. In this way a resolute, energetic character is called puruṣasiṃhaḥ, a beautiful face sukhapadmam, ānanāravindam sim., eloquent speech vāṅmadhu, heavy sorrow is by a standing comparison śokasāgaraḥ which ocean it is difficult or impossible to pass, and so on. In ancient literature this rather allegorical style is still employed with moderation and within certain limits. But the flowery compositions of medieval India are full of them so as not rarely to make the image appear an appendix wholly meaningless, if not to please the ear of the reader and to display the vaidagdhya of the author. The accumulation of such allegorical designations becomes tedious indeed, unless good taste direct their employment.

Sometimes the metaphor is worked out. Then we may have a set of homogeneous images, expressed by compounds. So Panc. I, 241 gopālena prajādhenor vittadugdhaṃ śanaiḥ śanaiḥ / grāhyam, here gopāla is »king” but at the same time it conveys the meaning of „cow-herd,” as go is = „cow” and = »earth,” »he must draw the vittadugdham (money-milk) of his prajādhenoḥ (subject-cow) by degrees” v. a. »a king must draw the money of his subjects by degrees, just as the cowherd draws the milk from his cow.” Mṛcch. IV, p. 138 iha sarvasvaphalinaḥ kulaputramahādrumāḥ / niṣphalatvamalaṃ yānti veśyāvihagabhakṣitāḥ (young gentlemen often come to poverty, being spoiled by courtesans, like great trees, the fruits of which are eaten out by birds). Kathâs. 29, 188 a faithful wife is thus compared to a warrior — her conjugal faith is her chariot, duty her charioteer, good behaviour her armour, wit her weapon bhartṛbhaktirathārūḍhāḥ śīlasaṃnāharakṣitāḥ / dharmasārathayaḥ sādhvyo jayanti matihetayaḥ.

Rem. 1. According to vernacular grammar, this class of compounds is to be considered a subdivision of the karmadhârayas, there being sâmânâdhikaranya between both members. This explication cannot be right, for it does not account for the inverse order of the two members; one should f. i. expect ratnastrī instead of strīratnam, as in the karmadhâraya the qualifying noun is of course put first. In fact, we have here no karmadhârayas, but shashtîsamâsas. The former member is a genitive, but it does not bear everywhere the same character. Sometimes it is a partitive one, as puruṣasiṃhaḥ = puruṣāṇāṃ (or puruṣeṣu) siṃhaḥ, rājāpasadaḥ, »an outcast among the kings,” cp. the compounds in uttama (best) and adhama (worst, lowest). Sometimes, too, it is a genitive of the kind represented by our „a jewel of a woman,” »a bell of a fellow,” Lat. scelus hominis; so gṛhabhūtiḥ (Mudr. III, p. 102) »a beauty of a house,” sahāyasaṃpat (Mudr. III, p. 121) v. a. ,excellent helpers,” bhāryācelam (P. 6, 2, 126) »a slut of a wife.” Not rarely both acceptations are alike probable; strīratnam f. i. may be as well = strīṣu ratnam »a jewel among women” as = »a jewel of a woman.”

Rem. 2. Pâṇini treats the said compounds severally, see 2, 1, 53; 56; 62; 66; 6, 2, 126 sq. — Note -kīṭa and -apasada expressing blame, and -ratna, -pāśa, -rūpa, signifying admiration.

220. tatpuruṣaで表現される比喩

tatpuruṣaは比喩を表現するのにも資する。そのような複合語は、一部は形容詞、一部は実名詞である。前者はghanaśyāma（雲の黒）、indranīla（空の青）の類である。後者は、〈物の実際の名前＋それを意味するイメージ〉から成る：puruṣavyāghraḥ、rājasiṃhaḥ、dordaṇḍaḥ、karakisalayaḥ。

前者の例：
Kâm. 3, 12 jalāntaś candracapalaṃ jīvanam (life I as fickle as the moon, that shines in the water)
Daç. 174 himaśiśira- (as cold as ice)
R. 3, 23, 1 gardabhāruṇaḥ (red-grey as the colour of an ass)
Mhbh. 1, 152, 2 prāvṛḍjaladharaśyāmaḥ (as dark as a cloud in the rainy season)
Mâlav. V, p. 122 parighagurubhidorbhiḥ

後者の類は、称賛か非難かのどちらかを表すのに適当である。ふつう直喩が常用される。この方法では、決然としてエネルギッシュな人物はpuruṣasiṃhaḥ、美貌はsukhapadmamやānanāravindamなど、雄弁はvāṅmadhu、深い悲しみは慣習的比喩により、越えがたい海のśokasāgaraḥ（火の海）と呼ばれる、など。古代の文献におけるこのやや寓話的な文体は、今でも適度に、一定の制限の中で用いられている。けれども、中世インドの美文体はこれらに満ちており、読者の耳を喜ばせたり、作者の知性（vaidagdhya）が示されたりしない場合でも、〔比喩に用いられる〕イメージが全く意味のない付加物と見えることは滅多にない。それを用いることでよい風情を演出されるのでなければ、そのような寓話的な名称が重なるのは実に退屈なものとなる。

時に、直喩が功を奏するすることがある。そのとき、複合語により表現される一続きの同質なイメージが見て取られる。
Panc. I, 241 gopālena prajādhenor vittadugdhaṃ śanaiḥ śanaiḥ / grāhyam

ここで、goは「牛」でも「地上」でもあるので、gopālaは「王」と同時に「牛飼い 」をも意味する。よって以下のようになる：「彼は、彼の〈臣民 / 牛〉の〈牛乳 / 金〉を、徐々に搾り取らねばならない」＝「王はその臣民の金を、牛飼いが彼の牛から牛乳を搾るように、徐々に搾り取らねばならない」。
Mṛcch. IV, p. 138 iha sarvasvaphalinaḥ kulaputramahādrumāḥ / niṣphalatvamalaṃ yānti veśyāvihagabhakṣitāḥ (young gentlemen often come to poverty, being spoiled by courtesans, like great trees, the fruits of which are eaten out by birds)
Kathâs. 29, 188 a faithful wife is thus compared to a warrior — her conjugal faith is her chariot, duty her charioteer, good behaviour her armour, wit her weapon bhartṛbhaktirathārūḍhāḥ śīlasaṃnāharakṣitāḥ / dharmasārathayaḥ sādhvyo jayanti matihetayaḥ

【補足1】
土着文法によれば、この類の複合語は、両要素の間にsāmānādhikaranyaがあるので、karmadhārayaの下位カテゴリと見なされるべきである、という。この説明は2要素間の逆順を考慮していないため、正しくはない；例えば、karmadhārayaでは修飾する名詞が最初に置かれるため、strīratnamではなくratnastrīが必要となる。事実、この場合にはkarmadhārayaはなく、ṣaṣthīsamāsaが用いられている。ṣaṣthīsamāsaの前分はgen.であるけれども、どこでも同じ性質をもつわけではない。時にpuruṣasiṃhaḥ＝puruṣāṇāṃ (puruṣeṣu) siṃhaḥ（人中の獅子）やrājāpasadaḥ（王の中の追放者）のような部分を表すgen.の場合がある；uttama（最高の）とadhama（最低の）の複合語と比較せよ。また、時にこのgen.は英語の”a bell of a fellow”や”a jewel of a woman”に代表される類のgen.でもある。ラテン語の”scelus hominis”の構文は以下に対応する；gṛhabhūtiḥ（Mudr. III, p. 102）»a beauty of a house”、sahāyasaṃpat（Mudr. III, p. 121） »excellent helpers”、bhāryācelam（P. 6, 2, 126） »a slut of a wife”。両者の意味が同じことも稀ではないだろう；例えばstrīratnamはstrīṣu ratnam＝「女性の中の宝石」＝「女性の宝石」と同等足り得る。

【補足2】
Pāṇiniは上記の複合をいくつか扱っている。2, 1, 53; 56; 62; 66、6, 2, 126以下をみよ。—侮辱を表す-kīṭaと-apasada、称賛を表す-ratna、-pāśa、-rūpaに注意せよ。