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sense (Lakşyaḥ arthah) is conveyed when the relation of the indicated sense with the primary sense of the word is entirely united (or identified). Thus in Indication (see Sūtra 1.20) (a) the secondary meaning is connected with the primary sense, (b) there is an identity between the two senses, We must remember, however, that, we have to take over the words "Mukhyārthabādhe nimitte prayojane ca" from the definition of Gauņārtha (barring the expression Bhedābhedabhyāmāropitah as the gloss expressly states). Thus the only point of difference between Gauņārtha and Laksyārtha is as regards Āropa and Tattva (Abheda) respectively. To explain, while in Gauņārtha, we have Āropa, Bheda and Abheda, in Laksyärtha only Abheda or Tattva is required. A word which conveys the Laksyārtha is called a Lakşakaśabda. Omission of Rūdhi Significant
Since Hemachandra defines Gauņi and Laksaņā Vịttis or Śaktis in the same words, we may be sure that he follows. the traditional views on Lakşaņā as hold hy Abhinavagupta and Mammața. In fact, in several places, it can be seen, nay, it has been demonstrated, that he reproduces verbatim the views of Mammata and Abhinavagupta and Anandavardhana and others like Bhoja etc. It is, therefore, clear that he accepts Mammata's three pre-requisites of an indication. Mammata prescribes (1) Mukhyārthabādha (2) Tadyoga and (3) Rūdhi or Prayojana - three conditions for an indicated sense to arise. And, when we read Hemachandra's two definitions of Gauņa and Laksya senses together, we find that in his view, Laksyārtha arises when (1) Mukhyarthabādha (2) Nimitta or Sambandha and (3) Prayojana are present. Thus here Lakşanī presupposes the three conditions mentioned by Mammata except that the third condition contains Rūļhi or Prayojana in Mammata's scheme, while Hemachandra significantly drops Rūdhi altogether and recognises only Prayojana - a definite advance over Mammaţa. And this affects the number of divisions of Laksanā ultimately. But apart from the minor
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