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Kavyalingam : Poetical Cause
तदा
हेतुत्वं भवति तदा कारणमालेत्यलंकारः ॥ ए. ८४५
पूर्वं पूर्वं प्रति यदा हेतुः स्यादुत्तरोत्तरम् ।
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
Kavyalingam : Poetical cause :
kävya 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 alamkāra is otherwise called Kavyahetu or
Kavyadṛṣtānta. According to Ruyyaka's definition it is Kāvyalinga
where one thing is uttered and on hearing this some other thing in
remembered or understood. According to Mammata, Jayadeva,
Visvanatha and others it is Kavyalinga when the hetu (ie cause)
brings the knowledge of the sadhya (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, nispādaka and samarthaka. Of these three the first
one is related to Kavyaling (Poetical cause ie the subject of our dis-
cussion) and the third one to Arthantaranyāsa (Corroboration).
Earlier rhetoricians (except Bhāmaha) did not recognise
Kavyalinga, but accepted another alamkara named Hetu which is
similar to Kavyalinga 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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Original from
UNIVERSITY OF MICHIGAN
तदा
हेतुत्वं भवति तदा कारणमालेत्यलंकारः ॥ ए. ८४५
पूर्वं पूर्वं प्रति यदा हेतुः स्यादुत्तरोत्तरम् ।
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
Kavyalingam : Poetical cause :
kävya 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 alamkāra is otherwise called Kavyahetu or
Kavyadṛṣtānta. According to Ruyyaka's definition it is Kāvyalinga
where one thing is uttered and on hearing this some other thing in
remembered or understood. According to Mammata, Jayadeva,
Visvanatha and others it is Kavyalinga when the hetu (ie cause)
brings the knowledge of the sadhya (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, nispādaka and samarthaka. Of these three the first
one is related to Kavyaling (Poetical cause ie the subject of our dis-
cussion) and the third one to Arthantaranyāsa (Corroboration).
Earlier rhetoricians (except Bhāmaha) did not recognise
Kavyalinga, but accepted another alamkara named Hetu which is
similar to Kavyalinga in some respect, but not totally identical. But
Bhāmaha does not find any logic in accepting Hetu as a figure of
Digitized by
Original from
UNIVERSITY OF MICHIGAN