Kavyanushasana Critical Study

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

Page 93

If, however, Doșas belonged to the word and the sense, then blemishes such as Kaştatva etc. would not become Guņas. in Raşas like Bibhatsa etc. and in a like manner, the faultssuch as Aslilatva etc. would not deserve the appellation of Guņas in Rasas like Hāsya etc. Obviously these Doșas are variable, impermanent. Since they, viz., Dosas, are Doșas when the Rasa or the principal element whose Dosas they are, is. present but when Rasa is not there, they cease to be Dosas. Thus by the method of Anvaya (invariable association) and Vyatireka (invariable dissociation) it can be proved that Rasa is the locus in which Guņas and Doșas inhere.
Hemachandra has made the above points with reference to Doșas and Guņas only by way of a short, general introduction to these important poetic concepts, since he proposes to deal exhaustively with the concept of Doșa in Chapter III, and with that of Guņa in Chapter IV of this work. In fact at: the outset of these Chapters (III and IV), he again uses a paraphrase of the present Sūtra to explain Doşa and Guņa. (see pages 159 and 274 of the text). In these places, he also: repeats the expression Sāmānyalakṣaṇam to indicate that the definition of Doşa and Guņa is a sort of general definition.
The Viveka Commentary supplements the gloss by explaining the word Upachāreņa occuring in the gloss in connection with the use of Gunas and Dosas with Sabda and Artha, and not with Rasa. The gloss has already clarified that it is by virtue of the metaphorical or indirect way of saying things that Guņas and Doșas are said to qualify word and sense in the definition of poet. To further explain this notion of Upacāra or metaphorical usage, the Tikā says that just as. when we speak of the appearance of a person as being brave (e.g. 'He looks brave'), we are applying the inner quality of valour to the outward body which reveals it, in the same way as qualities such as sweetness and the like are spoken of with reference to word and Sense. Though Hemachandra discusses here the concepts of Doșas and Guņas rather briefly and only
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