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A Handbook of Classical Sanskrit Rhetoric
(i) inter-dependence (ānugatya),

(ii) cause-and-effect (käārya kāraṇa),

(iii) coherence (saāmarthya),

(iv) invariable concomittance (vyāpya-vyāpaka),

(v) general-and-particular (sāmānya-višeṣa).

Here the process of corroboration happens thus:

(a) one general idea supported by a particular,

(b) one particular idea supported by a general,

(c) an effect supported by a cause,

(d) a cause supported by an effect,

The supporting statement is normally placed after the proposi-

tion to be supported, but this order may also be reversed.

The fourfold division of this figure mentioned above may be

based on resemblance and non-resemblance, which again may be

paronomastic or non-paronomastic. So Arthantaranyāsa can be
āntaranyāsa can be
applied in eight varieties.

The figure is different from Drstaṣṭānta (Exemplification) and

Partivastuūpamā. In Arthaāntaranyāsa, the two statements stand in

relation to general-and-particular proposition, but in case of

Dṛṣṭānta and Prativastuūpamā it is not so. In Dṛṣṭānta a general
proposition is supported by another such proposition or a particu-

proposition is supported by another such proposition or a particu-
lar is strengthend by another particular one, and there is a relation

of coherence between the two. In Partivastuūpamā, there is a rela-

tion of comparison between the two, one being the standard of com-

parison (upamāna) and the other object of comparison (upameya).

The last two varieties of Arthaāntaranyāsa (based on the relation

of cause-and-effect) as supported by Ruyyaka and Viśvanātha, parc-
tically belong to the domain of Kaāvyalinga. The corroboration as

represented here in the present figure, according to most of the

rhetoricians, is based on the relation of universal-and-

general (sāmānya-viseṣa-bhava).

Arthāntaranyāsa is one of the popular figures of speech and this

type of rhetoric expression is found to be very common with the

Sanskrit poets.
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