2023-03-29 18:10:05 by ambuda-bot
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enunciation of an interdiction'), the most obvious case relating to
an event about to take place which the speaker wishes to prevent or
avoid (vakşaymana, bhavisyat). But the notion of interdiction is also
applied to past time, in the sense of contradiction, where the event
is too unlikely or preposterous wonderful (ukta, vṛtta). Bhämaha
and those following him, Udbhaṭa and Mammața, leave the matter
there, but Dandin offers a third variety by applying the interdiction
to present time (vartamāna), where the connotation is that of doubt
or suspicion as to which of two alternatives is the more likely or
desirable. The general notion of objection or denial is thus strongly
qualified by the temporal relation of the events and the speaker
and presents an interesting study in miniature of the possible kinds
of negation. Rudrața views the figure more in these latter terms,
i.e., as a question of mode rather than a mere matter of time, and
he distinguishes two varieties: an impossible event (that is, one
which is negated) is either conventionally accepted (prasiddha: as,
the "burning" of moonlight to the lover), or is entirely irrational
(viruddha; as, measuring the sea with a dish). The original idea of
preventing an imminent and objectionable event is here completely
lost sight of, and the negation is made a quality of the event itself.
GLOSSARY
Dandin goes on to illustrate twenty-one other types of ākṣepa, of
two basic sorts. One element in a relation is objected to or denied
(either cause or effect, or subject or predicate). For example, a
denial of the effect would be: "Baby roused its father's ire / By a
cold and formal lisp. / So he placed it on the fire / And reduced it
to a crisp. / Mother said, 'Oh, stop a bit!/ This is overdoing it!""
(Harry Graham). The remaining seventeen varieties reflect differing
affective suggestions which can accompany contradiction. Most
illustrate the very first and most obvious sort, that of threatening or
prevention; a girl says "don't go" to her lover with anger, despair,
irony, bitterness, disgust, etc.
In the Agni Purāṇa, ākṣepa is also the genus, equated with dhvani
(see abhivyakti), of five figures: äkşepa, aprastutastotra, samāsôkti,
apahmuti, and paryāyôkta.
ukta, 'spoken': (1) a kind of ākṣepa in which the state of affairs denied
or questioned has already occurred. (2) B 2.67 (70), D 2.122 (121),
U 2.2-3, M 161. (3) anañgaḥ pañcabhiḥ puspair viśvam vyajayatê-
subhiḥ । ity asambhāvyam atha vā vicitrā vastuśaktayaḥ (Daṇḍin: "The
God of Love conquered the whole world with five flower-tipped
arrows. This is quite impossible; amazing is the power of things!").
enunciation of an interdiction'), the most obvious case relating to
an event about to take place which the speaker wishes to prevent or
avoid (vakşaymana, bhavisyat). But the notion of interdiction is also
applied to past time, in the sense of contradiction, where the event
is too unlikely or preposterous wonderful (ukta, vṛtta). Bhämaha
and those following him, Udbhaṭa and Mammața, leave the matter
there, but Dandin offers a third variety by applying the interdiction
to present time (vartamāna), where the connotation is that of doubt
or suspicion as to which of two alternatives is the more likely or
desirable. The general notion of objection or denial is thus strongly
qualified by the temporal relation of the events and the speaker
and presents an interesting study in miniature of the possible kinds
of negation. Rudrața views the figure more in these latter terms,
i.e., as a question of mode rather than a mere matter of time, and
he distinguishes two varieties: an impossible event (that is, one
which is negated) is either conventionally accepted (prasiddha: as,
the "burning" of moonlight to the lover), or is entirely irrational
(viruddha; as, measuring the sea with a dish). The original idea of
preventing an imminent and objectionable event is here completely
lost sight of, and the negation is made a quality of the event itself.
GLOSSARY
Dandin goes on to illustrate twenty-one other types of ākṣepa, of
two basic sorts. One element in a relation is objected to or denied
(either cause or effect, or subject or predicate). For example, a
denial of the effect would be: "Baby roused its father's ire / By a
cold and formal lisp. / So he placed it on the fire / And reduced it
to a crisp. / Mother said, 'Oh, stop a bit!/ This is overdoing it!""
(Harry Graham). The remaining seventeen varieties reflect differing
affective suggestions which can accompany contradiction. Most
illustrate the very first and most obvious sort, that of threatening or
prevention; a girl says "don't go" to her lover with anger, despair,
irony, bitterness, disgust, etc.
In the Agni Purāṇa, ākṣepa is also the genus, equated with dhvani
(see abhivyakti), of five figures: äkşepa, aprastutastotra, samāsôkti,
apahmuti, and paryāyôkta.
ukta, 'spoken': (1) a kind of ākṣepa in which the state of affairs denied
or questioned has already occurred. (2) B 2.67 (70), D 2.122 (121),
U 2.2-3, M 161. (3) anañgaḥ pañcabhiḥ puspair viśvam vyajayatê-
subhiḥ । ity asambhāvyam atha vā vicitrā vastuśaktayaḥ (Daṇḍin: "The
God of Love conquered the whole world with five flower-tipped
arrows. This is quite impossible; amazing is the power of things!").