2023-03-30 13:39:04 by ramamurthys
This page has been fully proofread once and needs a second look.
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 Kāvyalingam : Poetical cause :
kāvya 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 alaṃkāra is otherwise called Kāvyahetu or
Kāvyadṛṣtānta. According to Ruyyakā's definition it is Kāvyalinga
where one thing is uttered and on hearing this some other thing in
remembered or understood. According to Mammaṭa, Jayadeva,
Viśvanātha and others it is Kāvyalinga when the hetu (ie cause)
brings the knowledge of the sādhya (ie what is to be established,
inferred or concluded).
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, niṣpādaka and samarthaka. Of these three the first
one is related to Kāvyaling (Poetical cause ie the subject of our dis-
cussion) and the third one to Arthāntaranyāsa (Corroboration).
Earlier rhetoricians (except Bhāmaha) did not recognise
Kāvyalinga, but accepted another alaṃkāra named Hetu which is
similar to Kāvyalinga in some respect, but not totally identical. But
Bhāmaha does not find any logic in accepting Hetu as a figure of
पूर्वं पूर्वं प्रति यदा हेतुः स्यादुत्तरोत्तरम् ।
तदा कारणमालाख्यमलंकरणमुच्यते ॥ प्र. य. ४६६
पूर्वस्योत्तरमुत्तरं प्रति हेतुत्वे कारणमाला । वा. का. ३
<headword>काव्यलिङ्ग</headword>
काव्यलिङ्गम् Kāvyalingam : Poetical cause :
kāvya 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 alaṃkāra is otherwise called Kāvyahetu or
Kāvyadṛṣtānta. According to Ruyyakā's definition it is Kāvyalinga
where one thing is uttered and on hearing this some other thing in
remembered or understood. According to Mammaṭa, Jayadeva,
Viśvanātha and others it is Kāvyalinga when the hetu (ie cause)
brings the knowledge of the sādhya (ie what is to be established,
inferred or concluded).
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, niṣpādaka and samarthaka. Of these three the first
one is related to Kāvyaling (Poetical cause ie the subject of our dis-
cussion) and the third one to Arthāntaranyāsa (Corroboration).
Earlier rhetoricians (except Bhāmaha) did not recognise
Kāvyalinga, but accepted another alaṃkāra named Hetu which is
similar to Kāvyalinga in some respect, but not totally identical. But
Bhāmaha does not find any logic in accepting Hetu as a figure of