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694
SAHRDAYĀLOKA
accepted perhaps by Anandavardhana himself, then Ācārya Abhinavagupta also and later certainly by Appayya and Jagannātha. We will pick up Jagannātha now in due course, which we had left mid-way earlier. But we may take note of the fact before hand that, though Jagannātha has come down heavily on Appayya at a number of places, he has also followed the latter's line of thought, though not confessed expressedly. This, the case of śābdīvyañjanā, and sabda-śakti-müladhvani is an instance in point that may be revealed in the following discussion.
Jagannātha - As observed earlier, Mammata holds that śabda-sakti-mūladhvani or the suggestion based on the power of word is possible when a word having a multiple sense has its non-contextual sense gathered through vyañjanā or suggestive power.
Now, as to whether the additional non-contextual sense (i.e. a-prākaranikártha) of a word having a multiple sense is collected through vyañjanā or suggestivity or not, Jagannātha first cites the prima facie view as below:
Some people are of the opinion that the knowledge of convention (i.e. samketajñāna) resides identically in all senses of a word having a multiple sense. So, people understand all the meanings of a word having a multiple sense, identically. They do not take any of the senses as either inevitable or not. Thus, when men hear words having a multiple sense, immediately on hearing them, they are reminded of all senses at a time. Then, the problem arises as to what is the exact intention or import of the speaker ? Or, what is the exact meaning meant to be conveyed by the speaker when he uses a particular word. Thus doubt arises as to the exact import of the speaker. This doubt is removed with the help of the context and the like. The hearer considers the context and the like - prakaranā”di - and tries to arrive at the sense intended by the speaker. Say, for instance, someone says, “surabhi-māmsam bhakşayati”. Now, the word 'surabhi' has a multiple sense. It gives the meanings of a cow, and also, 'fragrant, simultaneously. Resorting to context and the like, the hearer comes to the conclusion that the speaker intends to convey the second sense, viz., 'fragrant.
Thus, in the case of a word having a multiple sense, the knowledge of import (i.e. tātparya-jñāna) is arrived at on the consideration of the element of context and the like, and by that, expression i.e. abhidhā becomes limited to one particular sense. After gathering the individual meaning of separate words, - padajñāna - with the help of the knowledge of import, - tātparya-jñāna-, the correlated sense - anvaya-jñāna-follows. So, at the time of the first gathering of the word-sense i.e. pada-jñāna, all the senses of a word having a multiple sense pop up simultaneously.
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