Handbook of Classical Sanskrit Rhetoric /134

78
 
A Handbooof this figure given by rhetoricians are almost the same. Jayaratha
and Jagannātha remark of Classical Sanskrit Rhetoric
 
of this figure gied that the method of cause-and-effect may
also be arranged in the revenrse manner (ie effect and cause).
Jagannātha also said that such a juxtaposition of objects (being
cause-and-effect by rhetoricians are almost the same. Jaturn the same word and not its syaratha
and Jagannatha remarked that the method of causenonym)
should be preferably repeated in order to clearly exhibit the rela-and
tion of cause-effect may
also be arranged in the reverse manner (ie effect and cause).
Jagannatha also said that such a juxtaposition of objects (being
causeand-and-effect by turn the same word and not its synonym)
should be perferably repeated in order to clearly exhibit the rela-
tion of cause-and-effect.
 
effect.
 
eg 1. samṃgāt sañjāyate kāmaḥ kāmāt krodhov'ʼbhijāyate
 

krodhaād bhavati sammohaḥ sammohāt smrṛtivibhramah.
smrti-vḥ.
smṛam tibhraṃśād buddhināšo buddhi-śo buddhināśāt praṇasśyati.

 
संगात् सञ्जायते कामः कामात् क्रोधोऽभिजायते

क्रोधाद् भवति सम्मोहः सम्मोहात् स्मृतिविभ्रमः ॥

स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात् प्रणश्यति ॥
 

 
From attachment springs desire,

From desire grows anger,
 

From anger comes infatuation,

From infatuation loss of intelligence,
 

From intelligence loss comes nescience,

From nescience man gets destruction.
 

 
This verse reflects the fall of the human soul through his addic-

tion to gross pleasures of the senses in mundane existence. All the

miseries arising out of nescience are the stumbling block in the

realisation of the spiritual values of life. The causes of man's down-

fall from higher spiritual bliss have been represented in a chain sys-

tem in cause-and-effect relation between the preceding and the

succeeding pair.
 

 
Definitions
 

 
कारणमाला सेयं यथापूर्वमेति कारणताम् ।

अर्थानां पूर्वार्थाद्भवतीदं सर्वमेवेति ॥ रु. का. ७.८४

 
यथोत्तरं चेत् पूर्वस्य पूर्वस्यार्थस्य हेतुता ।
 

 
तदा कारणमाला स्यात् । का. प्र. १०.१८६

 
यथोत्तरं पूर्वस्य हेतुत्वे कारणमाला । हे. का. ३०
 

 
गुम्फ: कारणमाला स्याद्यथाप्राक् प्रान्तकारणैः । च. ५.८५, कु. ४६.१०४

 
यद्यत्पूर्वं तत्तदथोत्तरं चेत् क्रमेण स्रंश्रयति ।
 
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UNIVERSITY OF MICHIGAN