Handbook of Classical Sanskrit Rhetoric /135

Kavyalingam : Poetical Cause
 
तदा
 
हेतुत्वं भवति तदा कारणमालेत्यलंकारः ॥ ए. ८।४५

 
पूर्वं पूर्वं प्रति यदा हेतुः स्यादुत्तरोत्तरम् ।

तदा कारणमालाख्यमलंकरणमुच्यते ॥ प्र. य. ४६६

 
परं परं प्रति यदा पूर्व-पूर्वस्य हेतुता ।

 
तदा कारणमाला स्यात् । सा. १०

 
पूर्वस्योत्तरमुत्तरं प्रति हेतुत्वे कारणमाला । वा. का. ३

 
यथोत्तरं पूर्वर्पूहेतुकस्य तु हेतुता ।
 

 
तदा कारणमाला स्यात् । अ. कौ. ८.२६४
 

 
<headword>काव्यलिङ्ग</headword>
 
काव्यलिङ्गम् Kaāvyalingam : Poetical cause :
 

 
käāvya is poetry or literature, any poetic expression; linga is cause; but

this linga or kāraṇa (ie cause) is quite different from the cause of the

matter-of-fact world. This alamṃkāra is otherwise called Kaāvyahetu or

Kaāvyadṛṣtānta. According to Ruyyakaā's definition it is Kāvyalinga

where one thing is uttered and on hearing this some other thing in

remembered or understood. According to Mammatṭa, Jayadeva,

Visśvanaātha and others it is Kaāvyalinga when the hetu (ie cause)

brings the knowledge of the saādhya (ie what is to be established,

inferred or concluded).
 
79
 

 
In logic there are three terms relating to inference (ie

anumāna):
 

pakṣa: the minor term or the subject of a syllogism,

sādhya: the major term, the predicate of a proposition,

hetu: middle term, the logical reason, reason for inference.

 
In general two types of cause (hetu) have been accepted
--
kāraka and jñāpaka. But Viśvanātha has given threefold division of

hetu: jñāpaka, nisṣpādaka and samarthaka. Of these three the first

one is related to Kaāvyaling (Poetical cause ie the subject of our dis-

cussion) and the third one to Arthaāntaranyāsa (Corroboration).
 

 
Earlier rhetoricians (except Bhāmaha) did not recognise

Kaāvyalinga, but accepted another alamṃkaāra named Hetu which is

similar to Kaāvyalinga in some respect, but not totally identical. But

Bhāmaha does not find any logic in accepting Hetu as a figure of
 
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UNIVERSITY OF MICHIGAN