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consists of the Sutras (numbering seven in all) as well as the gloss we get the definitions and illustrations of the three comprehensive Gunas, viz., Madhurya, Ojas and Prasāda, accepted by the Dhvani-theorists, in keeping with the theory that Gunas are Rasadharmas, in the Viveka Vyakhya or auto sub-commentary, we get a thorough disposal as also a complete refutation of the theories of Guna as propounded by Bharata,. Daṇḍin and Vamana who maintained that Gunas are ten. Incidentally, the name of Mangala, poet and literary theorist, also occurs in the course of the discussion of the ten traditional Guņas.
Gunas are Three only; Neither Ten Nor Five
As we open the fourth chapter of the Kāvyānuśāsana, we find that Hemachandra mentions at the outset, in the first Sūtra, the three Guņas, viz., Madhurya, Ojas and Prasada, and explains in the gloss that the Gunas are three and neither ten nor five. Here we must note that the three Gunas that Hemachandra accepts are the three comprehensive Gunas recognised as Rasadharmas by Anandavardhana and Mammaṭa and also by Hemachandra, as mentioned above. Hence, Hemachandra is reluctant to accept the ten Gunas which were Racanadharmas or characteristics of style or the five Gunas which are Pathadharmas. To make his position clear at once, Hemachandra categorically declares that there are neither ten Gunas as held by older theoreticians like Bharata, Daṇḍin and Vamana nor five as held by others.
In order to remove any doubt that may persist in the mind of the reader, Hemachandra gives three grounds for not accepting the older theories of Guna. He says that the reasons for regarding the Gunas as three only are that (1) the definitions of the older Gunas overlap and (often) vary, (2) the ten Gunas of Bharata, Dandin and Vamana can very well be included under the three comprehensive Gunas to be stated in due course, and that (3) some of these Gunas are recognised to be the absence of Dosas. 1 3 4
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