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nature of poetics and adds here and there examples which serve to increase the range of the students in their studies of Kavyas. His discretion, however, never leads him to unnecessary and irrelevant elaboration or dissuades him from picking up supplementary matter in his gloss which is much thought of by the advanced student. A paragraph in the Viveka by way of explaining the Prakrit verse Bhama dhammia (Viveka pp. 47-48, not found in Locana or V.V.)...hints at his zeal for clarification, even at the cost of throwing overboard his trusted guides" (Hemachandra and the Eleventh Century Kashmir Poeticists, pp. 119-20, also vide p. 118, p. 126 etc. See Bibliography).
Dr. V. M. Kulkarni traces the sources of Hemachandra's Kāvyānusāsana (vide ch. 13, "Studies in Sanskrit in Sahityaśāstra", pp. 149-54) and indicates the K. P. (V), the Dhv. Al. and Locana pp. 74, 78, 137-139, 167-169, 255-257, 271-276, 351-356 and Bhoja's S. P. VII (pp. 245-50) as the principal sources on Sabdarthasvarūpa. He also invites reference to Rucaka's Sanketa as a source (Ibid, p. 152). However, the question of the mutual relation between Hemachandra and Somes'vara is left out of consideration in view of uncertainty. Dr. Kulkarni holds that we need not find fault with Hemachandra if he preferred to present his predecessors' theories and doctrines in their original form, instead of briefly summarising them in his own language. (Ibid, p. 153). Hemachandra presents a fairly complete review of the various views which go counter to the Dhvani doctrine and we can see that here Hemachandra has marshalled numerous arguments, taken over mostly from the fifth flash of the Kavyaprakāśa wherein Mammata has very ably refuted the anti-Dhvani theories of the Abhidhavadins, the Tatparyavādins-Abhihitanvayavādins, the Anvitābhidhānavādins, the Lakṣaṇāvādins, the Vedantins and the Anumitivadins, to establish that Vyañjana is an independent power entirely different from the expressed, purported and indicated senses.
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