Kavyanushasana Critical Study

SR No.: 001713
Original Sutra Author: N/A
Author: A N Upadhye
Publisher: A N Upadhye
Publication Year: 1987
Total Pages: 558
Language: English
Classification: Book_English, Literature, & Kavya
File Size: 10 MB

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sense is defined and discussed by both Anandavardhana and Abhinavagupta in great detail in the Dhvanyaloka and Locana respectively. When we view the Väcyartha in the light of the extraordinary, suggestive senses of a word, we realize that Väcyartha or Abhidheya is Laukika in nature, whereas the Vyangya sense, particularly the Rasadhvani, has an Alaukika nature. This is clear from the use of the word Prasiddha by Anandavardhana (Dhv. I. 3) and also Kuntaka (Vakrokti. I. 8). 35
Reverting to the discussion of some other types of the Gauna function of a word, we notice that Hemachandra here deals with instances of relations other than Sadṛśya or resemblance. To put it in the words of Mammaṭa: "Sadṛśyadanyakāryakāraṇabhāvādisambandhantaram" i.e., the relation between the expressed and the indicated sense is something different from similarity, like the relation of effect and cause, etc. The examples of this Karyakarana are expressions or metaphors like "Ghee is life", "This is life", etc. Hemachandra actually uses Mammata's words when he says: "Atra anyavailakṣyanyenāvyabhicāreņa ca karyakaritvādi prayojanam" 36. He also cites the same examples.
Mammaṭa's Views on Other Types of Metaphors
In this connection, it would be wise to take Mammaṭa's clarification of Kāryakāraṇādi sambandhäntaram. He states that in such instances, the super-imposition and Introsusception (Aropa and Adhyavasana) are caused (not by Sadṛśyasambandha) but by relations like that between the effect and cause and the like. And in the two divisions of Qualitative (Gauna) or Metaphorical Indication, the Prayojana (purpose) respectively is an apprehension of identity between the Visaya and Viṣayin, though we know there is a distinction between them, and the apprehension of complete identity. Thus the metaphor based on Kāryakāraṇabhava is also a variety of the Gauṇavyāpāra, except that here the relation is not of Sadṛśya but of cause and effect. The relation of cause and effect in Ayurghṛtam means that Ghee alone and
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