2023-03-29 18:11:15 by ambuda-bot
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'I should say, "Mr. Kitson, I think it better to be direct with
you'." "Good', said Humphrey, 'And next ...?" "Then he will say,
"Excellent. Go ahead, Mrs. Pelham, go ahead." I shall take my
time: I shall give him a long look, then say... "Why did you do
this thing, Mr. Kitson?"'" (Pamela Hansford Johnson). (5) This is
a kāraka hetu in which no transformation at all takes place, that is,
in which simulation takes the place of action. Cf. nirvartya and
vikārya.
GLOSSARY
yukta, 'appropriate': (1) a type of hetu in which a cause is represented in
figurative terms, but in such a way that, within the figure, the cause
is appropriate to its effect. (2) D 2.253 (259). (3) pāṇipadmāni
bhūpänām samkocayitum iśate । tvatpädanakhacandrāṇām arciṣaḥ
kundanirmalāḥ (Daṇḍin; here the [foot]-moon of the king closes the
[hand]-lotuses of the retainers: in fact, the moon does cause this
type of lotus to close; it blooms only during the day: "The jasmine-
white rays from the ten moons of your toenails, O King, make
the hand-lotuses of your courtiers to close"). (4) "Suddenly, as if
the movement of his hand had released it, the load of her cumulated
impressions of him tilted up, and down poured in a ponderous
avalanche all she felt about him" (Virginia Woolf; outside the figure,
the hand does, in fact, actuate the mechanism of dump trucks, etc.).
(5) The contrasting term is ayukta, where the relation of cause and
effect is, in literal terms, impossible. Cf. yukta and ayukta rūpaka,
to which the present terms are but the addition of a causal relation.
vikārya, 'to be transformed': (1) a type of kāraka hetu wherein the modality
of the cause is alteration of quality. (2) D 2.240 (242). (3) utpravālāny
araṇyāni vāpyaḥ samphullapankajāḥ । candraḥ purnaś ca kāmena
pānthadṛṣṭer vişam kṛtam (Daṇḍin; the traveller is separated from
his lover: "The forests are sending forth new shoots, the tanks are
full of lotuses, the moon is full; but love turns all this to poison in
the eyes of the traveller"). (4) "All good Englishmen go to Oxford
or Cambridge and they all write and publish books before their
graduation, / And I often wondered how they did it until I realized
that they have to do it because their genteel accents are so developed
that they can no longer understand each other's spoken words so
the written word is their only means of intercommunication" (Ogden
Nash; the written word replaces the spoken word). (5) See hetu;
vikārya is distinguished from nirvartya, where the modality is aug-
mentation or diminution (change of quantity). Here the effect
reflects a change of nature (quality as opposed to quantity).
'I should say, "Mr. Kitson, I think it better to be direct with
you'." "Good', said Humphrey, 'And next ...?" "Then he will say,
"Excellent. Go ahead, Mrs. Pelham, go ahead." I shall take my
time: I shall give him a long look, then say... "Why did you do
this thing, Mr. Kitson?"'" (Pamela Hansford Johnson). (5) This is
a kāraka hetu in which no transformation at all takes place, that is,
in which simulation takes the place of action. Cf. nirvartya and
vikārya.
GLOSSARY
yukta, 'appropriate': (1) a type of hetu in which a cause is represented in
figurative terms, but in such a way that, within the figure, the cause
is appropriate to its effect. (2) D 2.253 (259). (3) pāṇipadmāni
bhūpänām samkocayitum iśate । tvatpädanakhacandrāṇām arciṣaḥ
kundanirmalāḥ (Daṇḍin; here the [foot]-moon of the king closes the
[hand]-lotuses of the retainers: in fact, the moon does cause this
type of lotus to close; it blooms only during the day: "The jasmine-
white rays from the ten moons of your toenails, O King, make
the hand-lotuses of your courtiers to close"). (4) "Suddenly, as if
the movement of his hand had released it, the load of her cumulated
impressions of him tilted up, and down poured in a ponderous
avalanche all she felt about him" (Virginia Woolf; outside the figure,
the hand does, in fact, actuate the mechanism of dump trucks, etc.).
(5) The contrasting term is ayukta, where the relation of cause and
effect is, in literal terms, impossible. Cf. yukta and ayukta rūpaka,
to which the present terms are but the addition of a causal relation.
vikārya, 'to be transformed': (1) a type of kāraka hetu wherein the modality
of the cause is alteration of quality. (2) D 2.240 (242). (3) utpravālāny
araṇyāni vāpyaḥ samphullapankajāḥ । candraḥ purnaś ca kāmena
pānthadṛṣṭer vişam kṛtam (Daṇḍin; the traveller is separated from
his lover: "The forests are sending forth new shoots, the tanks are
full of lotuses, the moon is full; but love turns all this to poison in
the eyes of the traveller"). (4) "All good Englishmen go to Oxford
or Cambridge and they all write and publish books before their
graduation, / And I often wondered how they did it until I realized
that they have to do it because their genteel accents are so developed
that they can no longer understand each other's spoken words so
the written word is their only means of intercommunication" (Ogden
Nash; the written word replaces the spoken word). (5) See hetu;
vikārya is distinguished from nirvartya, where the modality is aug-
mentation or diminution (change of quantity). Here the effect
reflects a change of nature (quality as opposed to quantity).