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Vyañjanā'
681 rūdhyartha; vyañjanā or the suggestive power of word operates. We will go to observe later in due course that Jagannātha also holds this view. Abhinavagupta does not say that in all cases of words having a multiple sense, the additional noncontextual sense is conveyed through vyañjanā or the suggestive power, as held by Mammața and his illustrious followers. Probably Mammața goes astray in interpreting Abhinavagupta's words, or he consciously begs to differ from his master. We will try to corroborate our observation by examining the other views as put forth by Abhinavagupta.
Abhinavagupta cites the view of somebody else who tries to explain how the additional non-contextual sense is collected in a poem, when a word having a multiple sense has its primary sense fixed through the agency of context and the like. He observes : (pp. 154, Locana, Dhv. II. 21, Edn. Dr. Nandi) : "atra kecin manyante - yata eteșām sabdānām pūrvam arthántare abhidhántaram drstam tatas tathāvidhérthántare drsta-tad-abhidhā-śakter eva pratipattu niyantritábhidhāśaktikebhya etebhya pratipattir dhvanana-vyāpārād-eva iti śabda-sakti-mūlakatvam vyangyarvam ca iti a-viruddham iti."
"Here, some are of the opinion that these words had their second power of expression observed with reference to the other meaning by somebody. So for him, who might have seen this abhidhā or power of expression with reference to some other meaning, these words, now with their power of expression delimited to a certain sense alone, convey the meaning through the suggestive power alone. Thus the fact of being based on the power of word (sabda-sakti-mülakatva) is not opposed to suggestive power (i.e. vyañjanā)."
We may try to elaborate the idea as below. When we use a particular word in a particular sense, - the word whose power of expression (abhidhā) with reference to another sense is already noted by us earlier, - the other sense is already in our mind in the form of a latent impression when we use the word in a particular sense at some time. In such cases, abhidhā or the power of expression becomes limited to a particular sense through the agency of context, and the like. So, it becomes clear that the poet or writer wants to convey that particular sense there. After this, through the force of latent impressions, an additional non-contextual sense dawns upon our mind in case of words having a multiple sense. This additional sense obviously cannot be the primary sense or abhidheyártha which is already determined through factors such as context i.e. prakarana and the like. So, this additional sense can be explained only through suggestion. It is termed sabda-śaktimūla because of the word being one having a multiple sense, and it is also called
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