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are detrimental to Rasa through the via media of Vacya (i.e., Artha), working through Sabda. Thus the external doṣas are indirect and mediate. Thus Mahimabhatta, a critic of the Dhvani theory, "admits unhesitatingly Anandavardhana's doctrine of Anaucitya (incongruity) but proceeds to analyse the concept scientifically". Dr. K. Krishnamoorthy observes that this classification of Dosas was for the first time enunciated by Mahimabhatta. They are as much logical as literary defects. 120
Hemachandra reproduces Mahimabhatta's arguments on and off (e.g. V.V. II. p. 231 etc.; pp. 378, 388-9; also pp. 431-32, etc., as well as his Samgrahaślokas 73-77 etc.) in his Viveka at several places to elaborate on the different Dosas of language and meaning and benefits from Mahimabhaṭṭa's superb analytical acumen. In connection with citations of Mahimabhaṭṭa's views, Hemachandra adds critical comments and shows that Dosas are interconnected, overlapping and inclusive in many places.
In this connection we may draw the reader's attention to Hemachandra's method of drawing upon and connecting Mahimabhaṭṭa's views of Avacyavacanadoṣa with regard to Avaśyavācya (VV. 383 & 335). It is also noteworthy that even Mammaţa has benefitted from Mahimabhaṭṭa's intensive deliberations on Dosas. And it is no exaggeration to state that Mahima's detailed discussion of well-known verses from Kālidāsa and others are quite thought-provoking and remarkable for their incisiveness and thoroughness (Vide 'Viveka',
pp. 203-4).
Anucitarthatva consists in improper signification and is a permanent fault and this fault corresponds to Hinopamā. It arises from a breach of propriety and Mammata's illustrations under Upamadoṣas etc. are taken over by Hemachandra. Bhamaha (II. 54 & 55) also deals with this aspect of Upama. While accepting Mammata's views here, Hemachandra adds the proviso that this is not a blemish
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