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of the ability of a thing to bring about the desired effect, differently from others (in Āyurghịtam) and invariably in Ayurevedam).
Apart from the relation of cause and effect, Hemachandra, following Mammata, mentions other relations with examples which come under Sädrśyetara-sambandhas and are therefore classified under Suddhā Laksaņā by Mammața, but here Hema. chandra has followed Mammata's tretament quite mechani. cally: for Mam mata treats of Laksanā first and then its two divisions, Suddhā and Gauņi, and then he deals with the Sāropā and Sädhyavasānā sub-divisions of both Suddhã and Gauni, where this question of Sādịśya and Sādrśyetara relations arises. Here Mammata naturally treats of these two kinds of relations in one place but first he deals with Gauņi Sāropā and sādhyavasānā and next with Súddhā Sāropā and Sadhyavasāna varieties in Ayurghịtam and Ayurvedam, where he uses AnyavaiTaksanyena etc. where it really applies squarely. But since Hemachandra has used it here with Kāryakāraṇasambandha it means the same thing as in Mammața when he says Súddhābhedayostvanyavailaksanyena etc.
Now, this Sādršyetara relation can include, (1) Kāryakāraņabhava (2) Tādarthya, (3) Svasvāmibhāva (4) Avayavāyavibhāva and (5) Tātkarmya. Māņikyachandra, the commentator of Manmata's Kavyaparakāša, adds some more relations : Māna or measure, Dhārana (holding) and Ādhipatya (leadership) and Sthāna. In fact, these relations can be many. The Nyāyasūtra of Gotama gives a list of ten relations such as Sahacarana, Sthāna, Tādarthya etc. Hemachandra explains Mammata's relations and gives three additional ones, viz. Manameya (Ādhavo vrihih), Samyoga (Raktah patah) and Vaiparitya (Abhadramukhe bhadramukhah). This last variety of Vaiparityasambandha called 'irony' or dramatic irony in literature or ironical sense, is interesting from a literary point of view.37 Gauņi and Lakşaņā Distinguished
The next Sūtra (1.18) defines Lakşyārtha as a separate sense-separate from Gauņa. The Sūtra states that the indicated
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