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Śrutarthapatti or Arthapatti. Now Arthapatti is a Pramāṇa according to the Mimamsakas, and it consists in presuming something to account for what goes against experience. In the present example, we suppose on the strength of Arthāpatti that Devadatta must be eating by night. This may be factual (Dṛṣṭarthapatti) or verbal (Śrutarthapatti). The followers of the Gurumata accept Dṛṣṭarthapatti while Kumārila admits Śrutārthāpatti. Indeed Kumarila has said: "Sabdi hi akānkṣā sabdenaiva puryate" i.e., A verbal expectancy requires a verbal presumption only. 38
The portion reproduced here from Mammata to explain Lakṣaṇā comes to an end with Mammaṭa's refutation of Mukulabhatta's views on Lakṣaṇā.
Hemachandra's Significant Innovations....
We can be sure from the way Hemachandra almost literally takes over ideas and expressions from Mammaṭa, Anandavardhana, and others that he fully accepts the views of these authorities on vital poetical concepts. However, he has the good fortune of being a worthy follower of stalwarts in the field of poetics. He cannot start a new Prasthana, but sometimes we find that he effects innovations and improvements in a small but significant way. The truth of this observation is brought out in the case of Hemachandra's separate treatment of Gauṇārtha and in his independent stand on the question of admitting Ruḍhalakṣaṇā. As we know, Mammata divides Lakṣaṇā into Rūḍha and Prayojanavati. Thus an example like Kuśala is regarded by him as an example of Lakṣaṇā based on Rūḍhi. Similarly words like Dvirefa - a bee (Lit. having two 'r's), a crow (Lit. having two 'k's) also come under this Rūḍha Lakṣaṇā as they have a primary or literal sense which is lost and now they convey a different sense which they did not originally possess. This is their Lakṣyartha.
.And His Independent Stand
Hemachandra, However, refuses to toe the line of Mammaṭa and frankly declares that these words express these (secondary)
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