2023-03-29 18:10:04 by ambuda-bot
This page has not been fully proofread.
GLOSSARY
***
119
united with those of the other, and the clearness is lost forever.
Virtuous and vicious persons can associate for a time, keeping their
characters distinct. But if the associations be continued, the virtuous,
pure character will become soiled by the vicious. No one can
associate freely with the wicked without coming in some measure
like them* (Robert Blackwell). (5) Cf. yuktâtman and yuktâyukta.
yuktâtman, 'essentially correct': (1) a type of arthântaranyāsa in which
the situation referred to in proposition and substantiation is ap-
proved by the speaker. (2) D 2.170 (177). (3) ayam mama dahaty
añgam ambhojadalasamstaraḥ । hutâśanapratinidhir dâhâtmā nanu
yujyate (Daṇḍin: "This expanse of lotus flowers pains my whole
being, yet it may be proper that something as brilliant as fire have a
soul aflame"). (4) "No, I just couldn't feel the same about her
again.' 'Well, why feel the same? One has to change as one gets
older. Why, then years ago I couldn't be interested in anything later
than the Sumerian age and I assure you that now I find even the
Christian era full of significance"" (Evelyn Waugh). (5) Cf. ayukta-
käri, where the situation is judged ill.
yuktâyukta, 'correct and incorrect': (1) a type of arthântaranyasa in
which the situation referred to in proposition and substantiation is
generally or conditionally approved by the speaker but for some
reason is, in this case, considered irregular. (2) D 2.170 (178).
(3) kşiņotu kāmam śītâmśuḥ kim vasanto dunoti mām / malinâcaritam
karma surabher nanv asāmpratam (Daṇḍin: "Let the moon consume
me if it wants to! Why does the springtime make me suffer? Such
a black deed is surely unsuited to the sweet season"). (4) "Before she
realized it she was absorbed in what had so often been on her mind
lately. His warm playfulness, his affectionate tenderness-what
had become of it? Oh no, no! she caught herself, how can I be
thinking of such things again! The sweet desires of the flesh are the
nets of Satan" (O. E. Rolvaag). (5) Here the inconsistency is in
fact condemned (ayuktatva is siddha). Cf. viparyaya, the reverse.
viparīta, 'reversed': (1) same as vaidharmya arthântaranyasa. (2) R
8.82.
viparyaya (I), 'reversal': (1) a type of arthântaranyasa in which the situa-
tion referred to in proposition and substantiation is generally or
conditionally condemnable, but is here for some reason approved.
(2) D 2.170 (179). (3) kumudāny api dāhāya kim ayam kamalâkaraḥ ।
na hindugrhyeşûgreșu süryagrhyo mrdur bhavet (Dandin: "So much
do the night lotuses afflict me, how much more ought the day lotus
***
119
united with those of the other, and the clearness is lost forever.
Virtuous and vicious persons can associate for a time, keeping their
characters distinct. But if the associations be continued, the virtuous,
pure character will become soiled by the vicious. No one can
associate freely with the wicked without coming in some measure
like them* (Robert Blackwell). (5) Cf. yuktâtman and yuktâyukta.
yuktâtman, 'essentially correct': (1) a type of arthântaranyāsa in which
the situation referred to in proposition and substantiation is ap-
proved by the speaker. (2) D 2.170 (177). (3) ayam mama dahaty
añgam ambhojadalasamstaraḥ । hutâśanapratinidhir dâhâtmā nanu
yujyate (Daṇḍin: "This expanse of lotus flowers pains my whole
being, yet it may be proper that something as brilliant as fire have a
soul aflame"). (4) "No, I just couldn't feel the same about her
again.' 'Well, why feel the same? One has to change as one gets
older. Why, then years ago I couldn't be interested in anything later
than the Sumerian age and I assure you that now I find even the
Christian era full of significance"" (Evelyn Waugh). (5) Cf. ayukta-
käri, where the situation is judged ill.
yuktâyukta, 'correct and incorrect': (1) a type of arthântaranyasa in
which the situation referred to in proposition and substantiation is
generally or conditionally approved by the speaker but for some
reason is, in this case, considered irregular. (2) D 2.170 (178).
(3) kşiņotu kāmam śītâmśuḥ kim vasanto dunoti mām / malinâcaritam
karma surabher nanv asāmpratam (Daṇḍin: "Let the moon consume
me if it wants to! Why does the springtime make me suffer? Such
a black deed is surely unsuited to the sweet season"). (4) "Before she
realized it she was absorbed in what had so often been on her mind
lately. His warm playfulness, his affectionate tenderness-what
had become of it? Oh no, no! she caught herself, how can I be
thinking of such things again! The sweet desires of the flesh are the
nets of Satan" (O. E. Rolvaag). (5) Here the inconsistency is in
fact condemned (ayuktatva is siddha). Cf. viparyaya, the reverse.
viparīta, 'reversed': (1) same as vaidharmya arthântaranyasa. (2) R
8.82.
viparyaya (I), 'reversal': (1) a type of arthântaranyasa in which the situa-
tion referred to in proposition and substantiation is generally or
conditionally condemnable, but is here for some reason approved.
(2) D 2.170 (179). (3) kumudāny api dāhāya kim ayam kamalâkaraḥ ।
na hindugrhyeşûgreșu süryagrhyo mrdur bhavet (Dandin: "So much
do the night lotuses afflict me, how much more ought the day lotus