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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nothing else is conducive to a long life. Thus in this example, the identification is partial (Sāropa) but in Āyurevedam it is complete (Sadhyavaşāna) and shows that Ghee, invariably, brings
outlongevity. The point to be noted here is that in Ayurghrtam, as in Gaurvāhikaḥ, we have Sāropā with the consciousness that the two objects are different (Bheda), in Ayurevedam or Gaurevāyam, the consciousness of difference is lost (Abheda). Thus, the one is Bhedāropa, the other, Abhedāropa. These two are, therefore, called Saropā Gauņi and Sadhyavasāna Gauni. Mammața regards this Gauņi as a variety of Lakşaņā and writes the words "Lakşyamānaguņayogād vrtteristā tu gauņatā" to define it and adds by way of comments the words 'Atra gaunabhedayorbhedépi tādřūpyapratītiḥ etc. But the words Anyavailakşanyena etc., taken over by Hemachandra, refer to the two divisions of Pure Indication called Suddhālakṣaṇā. The comment here means “The purpose is the accomplishment of the objective in a way distinct from all else and without fail". That is to say, here (in Kāryakāraņādi sambandha) the Prayo. jana is Sarvathäbhedāvagama, i.e., absolute identity. This is the sense that Mammața's remarks, in reference to the two varieties of Sāropā Súddhā and Sadhyavasānā Súddhā, have. But Hemachandra appliest he remark to Gaunabhedas of Bhede'pitādrūpyapratītiḥ and Sarvathaivābhedāgamasca prayojanam. The idea seems to be to point out that in examples like 'Ghee is life' and 'Here is Life' and others, there is a different connection between Life and Ghee, viz., the relation of cause and effect, which is other than that of similarity (Sadrśya). In other words, these two expressions, the Aropa and Adhyavasäna i.e., super-imposition and identification, have some such relation as that of cause and effect for their basis. Now, in the two types of Gauņi, the motive (Prayojana) in Gaurvāhikaḥ (Säropā Gauni) is the apprehension of identity, even when distinctness of the Vācyārtha and the Gauņārtha is consciously felt, and the motive (in Sadhyavasāna Gauņi i.e., in Gaurevāyam) is the apprehension of a total identity. But in the two divisions of Süddha, on the other hand, the motive is the consciousness
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