________________
arises from propriety itself. Propriety is the essence of poetry. Hemachandra critically observes at the end that Akramatva, in this manner, should not be reckoned a separate blemish; since it is included in the Vakyadoṣa called 'Asthānapada'. Hence Akramadoṣa113 is not treated of.
The gloss reproduces a verse (243) from the Raghuvamsa (XVI. 13) which illustrates the use of the word Tad without the corresponding relative term 'Yad' violating the rule: "There is an invariable relation between Yad and Tad". Hence, according to Hemachandra, the fault of Asthanasthapada occurs 114 here.
Correlation of 'Yad' and 'Tad'
Mammata has discussed the question of the necessity of using Yad and Tad in a related manner in the Seventh Chapter (Dosa-chapter) of the Kavyaprakāśa under the Dosa called Avimṛṣṭavidheyaṁśa. According to the rule, there is an invariable correlation between the relative Yat (who or which) and the personal pronoun Tat (he or it). This invariable correlation between Yat and Tat is of two kinds : Expressed and Understood. Where both Yat and Tat are mentioned, the correlation is said to be Expressed; where one or even both are not stated, the correlation is said to be Understood. In the latter case, the expectation is fulfilled through Implication and hence there is no fault. Mammata has given instances of both the expressed correlation and the understood correlation. In the latter case, (a) the relative pronoun may be understood as in the following three cases: (1) when the pronoun Tat refers to one, that is the subject of discourse (Prakṛanta) (e.g. in Katarye Kevala etc., Saḥ refers to king Atithi who is the subject of discourse), (2) when Tat refers to one that is well-known (prasiddha) Dvayṁ gatam etc. (Here Sā refers to the digit of the Moon which is well-known), (3) when Tat refers to a thing that is known by one's self (Anubhūtārtha) as in Utkampini etc. (Here Te refers to the eyes of Vasavadatta whose beauty has already been experienced by Vatsaraja). In
as in
Jain Education International
318
For Private & Personal Use Only
www.jainelibrary.org
