2023-03-29 18:11:14 by ambuda-bot
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328
GLOSSARY
cyutā tṛṣṇa kṛtam punyâśrame manaḥ (Daṇḍin: "Gone is the fascina-
tion of the tales of love, slipped away the fever of youth; error is
ended, desire lost; my mind is fixed on the holy retreat"). (4) "**And
yet you incessantly stand on your head- / Do you think, at your
age, it is right?" / "In my youth', Father William replied to his son, /
'I feared it might injure the brain; / But, now that I'm perfectly
sure I have none, / Why, I do it again and again"" (Lewis Carroll).
(5) Dandin, with careful scholarship, illustrates the four kinds of
non-existence which are recognized by the logicians: prāgabhāva
(non-existence preceding becoming), pradhvamsâbhāva (non-existence
following cessation), anyonyâbhāva (difference), and atyantābhāva
(unqualified non-existence). Both the examples given are of pradham-
sâbhāva.
ayukta, 'inappropriate': (1) a type of hetu wherein the cause is expressed
figuratively and in such a way that, beyond the figure, the cause is
improperly related to the effect. (2) D 2.253 (258). (3) rājñām
hastâravindāni kuḍmalīkurute kutaḥ । deva tvaccaraṇadvandvarāga-
balâtapaḥ sprśan (Dandin; lotuses do not normally close during
the day, but the hand-lotuses of the court do, in the presence of the
Sun-King; "King, why do the hand-lotuses of your court close when
they have been touched by the red suns of your lac-anointed feet?").
(4) "To Daisies, not to shut so soon: /.../ Stay but till my Julia
close / Her life-begetting eye, / And let the whole world then dispose /
Itself to live or die" (Robert Herrick; the "inappropriateness" is
only in the poet's wish that the "sun" of Julia's eye should cause the
daisies to bloom into the night). (5) See yukta. In these two cases,
the figurative expression, in the sense of a non-natural representation,
does not attach to the cause itself, but only to the terms which serve
as cause and effect. In this, they are different from such figures as
vyāghāta, asamgati, etc., where the nature of the relation of cause to
effect is expressed differently. The "inappropriateness" of ayukta
consists in the wrong effect being said of that cause, and it is excused
by both cause and effect serving as objects of comparison to other
terms, onto which the relation of cause-effect is thereby transferred.
These terms, as subjects of comparison, can support the non-
literalness or inappropriateness inherent in the basic expression.
upabrhana, 'augmentation': (1) a type of hetu wherein the modality of
the cause is increase or augmentation. (2) D 2.237 (236). (3) ayam
andolitapraudhacandanadrumapallavaḥ । utpädayati sarvasya pritim
malayamārutaḥ (Dandin; "produces" pleasure: "The southern wind
GLOSSARY
cyutā tṛṣṇa kṛtam punyâśrame manaḥ (Daṇḍin: "Gone is the fascina-
tion of the tales of love, slipped away the fever of youth; error is
ended, desire lost; my mind is fixed on the holy retreat"). (4) "**And
yet you incessantly stand on your head- / Do you think, at your
age, it is right?" / "In my youth', Father William replied to his son, /
'I feared it might injure the brain; / But, now that I'm perfectly
sure I have none, / Why, I do it again and again"" (Lewis Carroll).
(5) Dandin, with careful scholarship, illustrates the four kinds of
non-existence which are recognized by the logicians: prāgabhāva
(non-existence preceding becoming), pradhvamsâbhāva (non-existence
following cessation), anyonyâbhāva (difference), and atyantābhāva
(unqualified non-existence). Both the examples given are of pradham-
sâbhāva.
ayukta, 'inappropriate': (1) a type of hetu wherein the cause is expressed
figuratively and in such a way that, beyond the figure, the cause is
improperly related to the effect. (2) D 2.253 (258). (3) rājñām
hastâravindāni kuḍmalīkurute kutaḥ । deva tvaccaraṇadvandvarāga-
balâtapaḥ sprśan (Dandin; lotuses do not normally close during
the day, but the hand-lotuses of the court do, in the presence of the
Sun-King; "King, why do the hand-lotuses of your court close when
they have been touched by the red suns of your lac-anointed feet?").
(4) "To Daisies, not to shut so soon: /.../ Stay but till my Julia
close / Her life-begetting eye, / And let the whole world then dispose /
Itself to live or die" (Robert Herrick; the "inappropriateness" is
only in the poet's wish that the "sun" of Julia's eye should cause the
daisies to bloom into the night). (5) See yukta. In these two cases,
the figurative expression, in the sense of a non-natural representation,
does not attach to the cause itself, but only to the terms which serve
as cause and effect. In this, they are different from such figures as
vyāghāta, asamgati, etc., where the nature of the relation of cause to
effect is expressed differently. The "inappropriateness" of ayukta
consists in the wrong effect being said of that cause, and it is excused
by both cause and effect serving as objects of comparison to other
terms, onto which the relation of cause-effect is thereby transferred.
These terms, as subjects of comparison, can support the non-
literalness or inappropriateness inherent in the basic expression.
upabrhana, 'augmentation': (1) a type of hetu wherein the modality of
the cause is increase or augmentation. (2) D 2.237 (236). (3) ayam
andolitapraudhacandanadrumapallavaḥ । utpädayati sarvasya pritim
malayamārutaḥ (Dandin; "produces" pleasure: "The southern wind