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of the in-born Poetic genius. Nevertheless, Hemachandra sticks to his original stand that the pride of the place in the creative process belongs to Pratibhā as the latter is the sole cause of poetry and that Vyutpatti and Abhyāsa help in the cultivation of that innate creative faculty that goes by the name of poetic genius or Pratibhā. While the aphorism (No. 7) serves to introduce the twin concepts of Vyutpatti and Abhyāsa, the gloss on the same aphorism serves to make Hemachandra's position clear on the issue of poetic genius. He, therefore, states explicity that Vyutpatti and Abhyasă are not the direct causes of poetry; but they are only aids to Pratibhā which causes poetry to be created. Thus, without in-born genius, mere proficiency in the knowledge of the world, the rules of composition as well as lots of labour in application or practice are of no use. For, knowledge and practice are seen to be pointless in a man who is devoid of poetic talent.
As a matter of fact, Hemachandra wants to reinforce the point made in his gloss on aphorism No. 4 in which he defined Pratibhā as the sole cause of poetry. It was in this gloss that he declared that Pratibha is the imaginative faculty of creating new things ceaselessly and hinted that the twin help-mates of Pratibhā viz., Vyutpatti and Abhyāsa would be dealt with subsequently.
Vyutpatti Defined
So, after demonstrating the mutual relation between Pratibha on the one hand and Vyutpatti and Abhyāsa on the other, Hemachandra turns to the definition of Vyutpatti in the next Sūtra (8). Vyutpatti, thus, is the proficiency in poetry, all sciences and the things of the world around us. This brief statement about Vyutpatti is elaborated in the gloss. Vyutpatti includes an extensive knowledge, on the part of the poet, of the vast world around us both animate and inanimate as well as a keen observation of the nature and behaviour of people. It also implies that the poet should be well-versed in
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