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SAHRDAYĀLOKA group of the abhihitánvayavādins. But for the sake of convenience we will get along with Jhalkikar. and Pandit Viśveśvara following him, and consider Lollata to be an abhihitánvavavādin supporting the dirgha-dirghatara-vyāpāra.
It may be noted, before we proceed to discuss what Mammata has to say, that among the known commentaries it is only kävya-pradīpa which labels this view as, "bharta-matopajivinah” (pp. 1300, edn. Nāga-publishers, '98, Delhi), and then the Sudhāsāgara clearly states, “bhasta-lollaţā”dy abhimatam pakşam” (pp. 1301, ibid). Then we have Madhumati observing, "bhattalollaţă”dyabhimatam matam āśankate...” (pp. 1298, ibid). The Bālacittānurañjanī has, “eka-deśyantara-matam”, (pp. 1294, ibid), the Darpana has, “tad ekadeśántarāņām”, (pp. 1296), the Sahityacūdāmani has "athā'tra kecit tātparyam avalambya pratyavatisthante" (pp. 1296), the Sampradāyaprakāśini has (pp. 1297, ibid) : 'ekadeśyantaramatam'; Vistārikā offers no comment on this issue, while Sārabodhinī (pp. 1299, ibid) has, "matántaram avatārayati". The Sāradīpikā of Gunaratnagani (edn. K.P. with Sāradīpikā, Dr. T. S. Nandi, pub. Guj. Uni., Ahd. '76); pp. 246 (Vol. I) also calls it, "eka-desi-matam”. Only Sudhāsāgara and Madhumati candidly come out and associate this view with Bhatta Lollata and Jhalkikar seems to follow them. But for the time being we will choose to keep our fingures crossed.
Mammaţa puts the whole thing as follows :
(Trans. R. C. Dwivedi, pp. 165, 167, ibid) : There are others who say : "The function (of the word or denotation), like that of an arrow, lasts for long" - and "whatever is intended to be expressed by the word, that is the meaning of the word;" accordingly the positive sense itself is the denoted meaning here - (i.e. in the verse, The slope of your breasts has its sandal completely washed off etc.). They (who have advanced the above view) also do not understand its real import, they are foolish in that they indulge in the argument of purport (i.e. the theory that whatever is intended to be expressed by the word is its meaning). To make it explicit : accomplished thing and what is to be accomplished are mentioned together, the accomplished is meant to subserve the one which is to be accomplished. Thus, the substantive meanings, on their being correlated to the verb-meaning, acquire the character of what is to be accomplished, on account of their being related to their own action which helps the principal action. Thus following the maxim of burning
that alone is predicated which has not been already accomplished. For example, when the walking about of the preists is established through other injunction in a case like, “the priests with red-turbans are walking about”, the wearing of red turbans alone becomes the object of injunction (i.e. Redness alone of the turban is enjoined upon by this sentence - foot note, pp. 167, ibid)
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