Studies In Sanskrit Sahitya Shastra

SR No.: 007023
Original Sutra Author: N/A
Author: V M Kulkarni
Publisher: B L Institute of Indology
Publication Year: 1983
Total Pages: 216
Language: English
Classification: Book_English
File Size: 22 MB

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(mark, Middle term) and Dşstānta (Example), if and when necessary. The fact, however, remains that the Logic of Poetry (Kāvya-Nyāya) embracing Perception and Inference in poetry (Kavya-Pratyaksa and Anumäna) is one thing and the science of Logic (Nyāya) quite another : 7 317 APTATTHIETTIfra: 1-V. 336. The one (Kävya) is rooted in the world of phenomena, while the other (Agamas) aims at exact or scientific truth. Bhāmaha illustrates the truth of his statement thus : The sky resembles a sword (in its blue colour); the sound is heard from a long distance; the water of the river stream is ever the same; and the huge flames are wonderfully steady 115 These form examples of Lokāśraya Kávya. But Sāstras tell us that ether has no colour, that sound is a special quality of Akāśa (ether), has its place in the outer part of the ear; and that the water of the stream changes every moment, and that the flames of fire are ever changing.
Bhāmaha then turns to Pratijña.16 In logic it means the 'thesis' or 'proposition' to be proved; speaking of Pakşa17 (a place or subject which is possessed of an attribute or property that is doubtful or controversial). In poetry, however, it means 'a promise' or a vow to be carried out.18 Again this Pratijñā, as contradistinguished from the Pratijñā in logic, is fourfold, having reference to Dharma, Artha, Kāma and Kopa. He illustrates these varieties of Pratijñā and defective (fallacious) Pratijñās with suitable examples from the two Arsa epics, viz., Mahābhārata and Rāmāyaṇa.19 In poetry, says Bhāmaha, we have an implied Pratijña?' as well. 15. V. 34b is rather faulty. The Kavyamimāṁsā IX, line 18 (p. 44) runs this:
" तदेव वारि सिन्धूनां महत्स्येमार्चिषामिति ।" The reading HERUHT appears to be incorrect for FHF is masculine. The K. S. S. (61) reads sea aisla... The reading वापि is obviously corrupt. The correct line must have been : तदेव वारि सिन्धूनामहो FAAT HET : | Even with this correction the difficulty of interpretation is not over ! Some take Helfra: to mean big flames whereas some others interpret it to mean 'the heavenly lights such as the moon and the stars.' Rājasekbara's comment on the passage (p. 44 pp. 20-24) appears to favour the latter interpretion. But Rajasekhara's support too collapses when we begin to interpret v. 34c : aratat 741 5671747 arada | If we accept Tatacharya's emendation aricia
for a lfa 91-which is certainly a corrupt reading, and his interpretation of this line that
etat RIA aaafa illustrates 871A1 FEfrai' (in v-33b, above) then we have no alternative but to take hifaq: to mean huge flames. 16. V. 35-46. 17. farciecho shit gafasiqui
TIETO AT: sfatraftata 11-V. 12." 18. E f ni afasi afarata | v. 35a. 19. Vide Bhamaha's Kavyalamkāra, V. 36-44. 20 V. 45 contains its definition, V. 46 its illustration.