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Vyañjanā'
683 laksyártha, dyotitártha and vyangyártha to be just abhidhártha, on the same analogy.
cording to this view, the non-contextual sense is gathered through abhidhā or expression itself, which is termed differently on account of difference in accessories.
Abhinavagupta quotes the third view which is as follows : “According to some, both in sabda-ślesa or double entendre based on word and artha-ślesa, or that based on sense, another word is brought in; in the former, there is a clear distinction between the two words, and in the latter another word is imagined of the difference in meaning. This bringing in of another sense occurs, at times, through the power of expression or abhidhā, as when an answer is given to two questions simultaneously, e.g. 'sveto dhavati' (i.e. the white one runs, or dog runs from this place to that - śvā ito dhāvati) or as when an answer is furnished by the question itself. In all these cases, we have an expressed figure. i.e. vācyálamkāratā (i.e. such cases are instances of double entendre or ślesa). But, where another word is brought about, through the medium of the power of suggestion only, there, though the second meaning is collected on the strength of the seco be taken as implied only (for the second word by itself is gathered by virtue of the suggestive power only) - eke tu, “sabda-śleşe tāvad bhede sati śabdasya, arthaślesépi saktibhedāt sabda-bheda iti darśane dvitīyaḥ śabdas tatra ānīyate. sa ca kadācid abhidhā-vyāpārāt, yathóbhayóttaradānāya 'sveto dhāvatī · iti, praśnottarā"dau vā, tatra vācyálamkāratā, yatra tu dhvanana-vyāpārād eva śabda ānītaḥ, tatra śabdántara-balād api tad arthántaram pratipannam pratīyamānamūlatvāt pratīyamānam eva yuktam." iti. (Locana, pp. 154, ibid) -
We may analyse this view as follows : śabdaślesa or double entendre based on word occurs when there is difference in words. In artha-slesa also we have to accept difference in words on the strength of the maxim viz. that we have difference in words on account of difference in function i.e. Śakti-bheda. Now, at times, in such cases, the other word is dragged in through the power of expression or abhidhā as when two questions are asked viz. (i) who runs from here ? and (ii) the substance that runs possesses which colour? - and the answer is furnished : "sveto dhāvati", which comes as a reply to both the questions. Abhidhā or expression also operates, when a reply is furnished by the question itself, e.g. when a question is placed in the mouth of a cave (i.e. dari') asking, 'say, who am I?” - and the reply given is, "how is it that you do not recognise that which is already
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