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saying things like that. You want to grow up to be a lady, don't
you?"" (Harper Lee). (5) Vaksyamāna is the same as bhavisyat
ākṣepa of Daṇḍin. Compare ukta and vartamāna ākṣepa.
vartamāna, 'being': (1) a type of akşepa in which the state of affairs
denied or questioned is now taking place. (2) D 2.124 (123). (3)
kutaḥ kuvalayam karṇe karoșşi kalabhāṣiṇi । kim apāñgam aparyāptam
asmin karmaṇi manyase (Daṇḍin; flattery is suggested through a
fanciful alternative: "Why do you fix a lotus at your ear, my soft-
voiced one? Do you think your sidelong glance unable to attract
me?"). (4) "In a church which is furnish'd with mullion and gable,
/ With altar and reredos, with gargoyle and groin, / The penitent's
dresses are sealskin and sable, / The odour of sanctity's eau-de-
Cologne. / But only could Lucifer, flying from Hades, / Gaze down
on this crowd with its panniers and paints. / He would say, as he
looked at the lords and the ladies, / 'Oh, where is All Sinners", if
this is All Saints"?"" (Edmund Yates; blame is suggested through a
fanciful alternative). (5) Only Dandin offers this middle term be-
tween ukta, *spoken' and vakṣyamāna, 'about to be spoken'. Though
all three types of objection can be reduced to what appears to be
this mere outward distinction of time, it is interesting to note the
changes of mode which parallel and are probably functions of that
distinction. An objection referring to past time (ukta) is inevitably
ironical and expresses amazement or suspicion; that referring to
future time (vakşyamana) tends to be hortatory or interdictive and
need not be founded upon a hyperbole. Similarly, the akşepa of
present time (vartamāna), objecting to something that is in the process
of completion but not yet accomplished, has in mind an alternative
end, preferable or indifferent.
Doubtless it was a consideration like this which prompted Rudrata
to recast the definition of akşepa in modal terms; the state objected
to is either consistent with convention or impossible to contemplate
(prasiddha, viruddha). Complete parallelism is, however, not to be
looked for.
GLOSSARY
viruddha, 'contradicted': (1) a type of ākṣepa in which the objection refers
to an impossible situation-one not conventionally realizable.
(2) R. 8.89 (91). (3) tava gaṇayāmi guṇān aham alam athavása-
tpralāpinīm dhin mām । kaḥ khalu kumbhair ambho mătum alam
jalanidher akhilam (Rudraţa: "I am enumerating your qualities!
Enough of my thoughtless muttering! Who indeed would try to
measure the whole sea with a pot?"). (4) "How is it that this girl
saying things like that. You want to grow up to be a lady, don't
you?"" (Harper Lee). (5) Vaksyamāna is the same as bhavisyat
ākṣepa of Daṇḍin. Compare ukta and vartamāna ākṣepa.
vartamāna, 'being': (1) a type of akşepa in which the state of affairs
denied or questioned is now taking place. (2) D 2.124 (123). (3)
kutaḥ kuvalayam karṇe karoșşi kalabhāṣiṇi । kim apāñgam aparyāptam
asmin karmaṇi manyase (Daṇḍin; flattery is suggested through a
fanciful alternative: "Why do you fix a lotus at your ear, my soft-
voiced one? Do you think your sidelong glance unable to attract
me?"). (4) "In a church which is furnish'd with mullion and gable,
/ With altar and reredos, with gargoyle and groin, / The penitent's
dresses are sealskin and sable, / The odour of sanctity's eau-de-
Cologne. / But only could Lucifer, flying from Hades, / Gaze down
on this crowd with its panniers and paints. / He would say, as he
looked at the lords and the ladies, / 'Oh, where is All Sinners", if
this is All Saints"?"" (Edmund Yates; blame is suggested through a
fanciful alternative). (5) Only Dandin offers this middle term be-
tween ukta, *spoken' and vakṣyamāna, 'about to be spoken'. Though
all three types of objection can be reduced to what appears to be
this mere outward distinction of time, it is interesting to note the
changes of mode which parallel and are probably functions of that
distinction. An objection referring to past time (ukta) is inevitably
ironical and expresses amazement or suspicion; that referring to
future time (vakşyamana) tends to be hortatory or interdictive and
need not be founded upon a hyperbole. Similarly, the akşepa of
present time (vartamāna), objecting to something that is in the process
of completion but not yet accomplished, has in mind an alternative
end, preferable or indifferent.
Doubtless it was a consideration like this which prompted Rudrata
to recast the definition of akşepa in modal terms; the state objected
to is either consistent with convention or impossible to contemplate
(prasiddha, viruddha). Complete parallelism is, however, not to be
looked for.
GLOSSARY
viruddha, 'contradicted': (1) a type of ākṣepa in which the objection refers
to an impossible situation-one not conventionally realizable.
(2) R. 8.89 (91). (3) tava gaṇayāmi guṇān aham alam athavása-
tpralāpinīm dhin mām । kaḥ khalu kumbhair ambho mătum alam
jalanidher akhilam (Rudraţa: "I am enumerating your qualities!
Enough of my thoughtless muttering! Who indeed would try to
measure the whole sea with a pot?"). (4) "How is it that this girl