Kavyanushasana Critical Study

Author(s): A N Upadhye
Publisher: A N Upadhye

Page 91

the Sadhya are joined by a constant and invariable concommitance, it is a case of Anvaya or invariable association. If oneis present, the other is always present. But when a Sadhya and its Hetu are joined by a concommitance of absence, it is a case of Vyatireka. Guna and Dosa both inhere in the same place. Now faults reside in a particular sentiment only; neither in a word not in a sense; for, faults are impermanent. A fault is not a fault always but, in fact, it is considered an excellence sometimes. The truth of the matter is that what is a blemish in one sentiment becomes an excellence in another sentiment. Thus Dosas like Kaṣṭatva (cumbersomeness) and the like are supposed to be the Gunas in Bibhatsarasa and Doṣas like Aślilatva etc. become Guņas in sentiments like Hāsyarasa and the like. All this clearly proves that poetic blemishes or Dosas are not associated with words and senses, and they have no permanent character. Where Rasa is, the Dosas pertaining to that Rasa are discerned there only. Consequently when that particular Rasa is absent, the blemishes too vanish. It is in this way that, by a logical method of invariable concomitance between a sentiment and Dosa and therefore between Rasa and Guna, we can show that Dosas and Gunas always are attributes of Rasa and not those of Sabda and Artha. in short a Guna enhances the charm of a Rasa while a Doșa is a Dosa because it mars the Rasa and thus the whole poem. This is due to the fact that Rasa is said to be the soul of poetry. As Hemachandra is a follower of the Rasa-dhvani School of Poetics, he follows Anandavardhana and Mammata in the organisation of the different poetic elements like Guna, Dosa, Alamkara, Rīti, Vṛtti etc. around the central concept of Rasa, the best type of Dhvani or Vyangya Artha.
Thus those attributes which inhere in the principal element called Rasa are regarded as Gunas or qualities. These qualities are like the human qualities like valour and so forth. The expression Sagunau Sabdarthau is quite appropriate,
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