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SAHRDAYĀLOKA by side; the Dhvanikāra observes : "na ca padártha-vākyártha-nyāyo vācyavyangyayoh. yataḥ pudártha-pratītiḥ asatyā eva iti kaiścid vidvadbhiḥ āsthitam. yaiḥ api asatyarvam asyāḥ na abhyupeyate, tair vākyártha-padárthayor ghara-tadupādānakāraņa-nyāyóbhy upagantavyaḥ. tathā hi ghate nispanne tad upādānakāranānām na prthag upālambhah, tathaiva vākye tad arthe vā prat arthānām; teşām tadā vibhaktatayopalambhe vākyártha-buddhir eva dūrībhavet. na tu eșa vācya-vangyayor nyāyaḥ. na hi vyangye pratīyamñne vācyabuddhir dūrībhavati, vācyávabhāsávinābhāvena tasya prakāśanāt. tasmad ghatapradīpanyāyas tayoh; yathaiva hi pradīpa-dvāreņa ghaça-pratītāv utpannāyām na pradīpaprakāśo nivartate, tadvad vyangya-pratītau vācyávabhāsaḥ. yat tu prathamodyote yathā padártha-dvāreņa’ ity ady uktam tad upāyatva-mātrāt sāmya-vivakṣayā.” (Vịtti, Dhv. III. 33, pp. 200, ibid)
"The analogy of word-import and sentence-purport too does not quite apply to the expressed and suggested senses, since in the opinion of some philosophers, the very apprehension of sense from individual words is unreal. Even those who do not hold that it is unreal will have to agree that the analogy of the relation between the pot and its material cause will explain better the relation between sentence-purport and word-import. Just as the material causes of a pot cannot be recognised separately after the pot has come into being, so also word and its sense are not recognised separately after the sentence and its purport have been apprehended as a whole. If they could be recognised separately, the very apprehension of the whole sentence-purport would have to be driven away to a distance. But this principle does not hold good with reference to the expressed and suggested senses. When the suggested sense is apprehended, the expressed sense is not driven away to a distance since the apprehension of the suggested is inseparably occasioned by the apprehension of the expressed. Hence the analogy of the pot and the lamp would fit them best. Just as the light of the lamp will not recede as soon as the perception of the pot is brought home to the observer, so also, the expressed sense will continue to shine out even after the apprehension of the suggested sense has been achieved. In the light of these considerations, it should be understood that the remark made in the first flash - "Just as the purport of a sentence..." etc. (No. I. 10) - aims only at pointing out the similarity between the two in respect of their being means to some other and (and that the analogy) is not intended to be pursued to the last detail.” (Trans. K.Kris. pp. 201, ibid)
The Locana further elaborates the point as below : "nanu evam ma bhüd vācaka-Śaktis tathápi tātparya-śaktir bhavisyati iti āśankya āha - na ca iti. kaiścid
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