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senses because they possess these meanings by convention. He, thus considers all cases of Ruḍhilakṣaṇā as instances of Vacchyartha. Consequently he did not regard Rudhi to be the basis of an indicated sense (p. 46). While stating his position on this question, Hemachandra is conscious that other authorities like Mukulabhaṭṭa actually admitted Rudhi on a par with Prayojana because of Lakṣaṇa and treated it as such (vide Viveka, p. 46). To substantiate this, he quotes a line from Mukulabhatta's Abhidhavṛttimatṛkā (10 a) which states that (the indicative sense) is due to Rudhi or Prayojana. This is all Hemachandra says about Lakṣaṇa. But he once again clarifies the distinction between the metaphorical sense and the indicated sense by saying that in this matter, where one thing metaphorically becomes another thing due to common qualities, it is a case of Gauṇartha and where this Upacara is not present, it is a case of Lakṣaṇa. The words actually mean that Gauṇartha occurs when one thing is super-imposed upon another. In this context, Upacaryate means 'concealing the apprehension of difference between two things that are altogether distinct, on the strength of some relation between them'. In other cases, it is Lakṣyartha. This view corresponds to Mammaṭa's statement Upacareṇāmiśratvat i.e as it is not mixed with the secondary or metaphorical use of a word based on similarity, it is Lakṣaṇa, otherwise Gauni. This distinction is mentioned here and the way it is mentioned, makes us think that Hemachandra wants to emphasize not the separateness of the two functions, but probably the sameness of the
process.
Limited Varieties of Lakṣaṇa in Hemachandra's Classification
When we compare Hemachandra's treatment of the concepts of Gaunt and Lakṣana and for purposes of comparison they are one, since Hemachandra mentions Gauni and Lakṣaṇā together (in his gloss on Sutra 20) - in the Kavyanusāsana with Mammata's treatment of Lakṣaṇa in all its varieties, we cannot fail to notice the limited scope of discussion in Hemachandra.
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