128. BHAMAHA AND DAŅDIN 125

BHAMAHA AND DAŅDIN 125

ध्वन्यालोक meant that भामह's verse and other verses (that the author had in mind) were composed before aw. Supposing for the sake of argumentt hat the ध्वन्यालोक meant that भामह's verse is earlier than a passage from the हषंचरित, there are obvious replies. Tw flourished about two hundred and fifty years before the ध्वन्यालोक and it is quite possible that the author of ध्वन्या० had no correct chronology about the two authors before him. He was more familiar with arH< who was his contryman and a rhetorician, while au hailed from distant Pritikūta on to be banks of the Sona river and was only a poet. Besides, we should have to presume, if chronological conclusions were to be drawn, that the ध्वन्यालोक laid down two distinct propositions in the six cases where the words सत्स्वपि are used, viz. (1) that, though certain passages in the works of बाए, कालिदास and others are very similar in ideas to certain verses of 1HE yet they possess charm and novelty that make them distinct (and not mere copies of each other) and (2) that one set of verses are later and others earlier. This in the languge of rter would be the fault of वाक्यमेढ (y) In the the 5th परिच्छेद Bhamaha devotes some verses to the elucidation of blemishes resting upon logic and philoso- phical doctrines. In the first two verses he promises that he would briefly describe such dosas as प्रतिश्वाहानि, दृष्टान्तहानि, that people of little learning are scared away by sāstra because of its being difficult and that in order to induce such people to look at sastra he is going to'say a little about logic. Then comes the verse स्वादुकाष्य० (quoted above on p. 80). Then he avers 'there is no word, nor sentence, nor logical reasoning nor kalā (art) that may not subserve the purpose of poetry and the poet carries a heavy burden' (न स शब्दो न तद्ाच्यं न स न्यायो न सा कला। जायते यन्न काव्याभमहो भारो महान् कबेः ॥ V. 4).1 Then he states that the pramanas are two, refers to the definitions of yen and अनुमान given by some, the meaning of प्रतिका and faults connected with it, then describes हेतु as त्रिलक्षय (v. 21), defines दृष्टान्त, speaks of जातिs (verse 29 जातयो दूषणामासा: &c.), of प्रतिचाS based on धर्म, भर्थ, काम and क्रोष and of instances where they 1. Compare भरत's नाट्यशास 21. 122 quoted above on p.35 n.2 and र्द्रट's काव्यालक्वार I. 19. नमिसापु quotes 'न स शब्दो' (without name). With स्वादुकाव्य० (भामर V.3) compare रद्रट 12. 1.