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ACHYUTANANDA DASH
SAMBODHI
We can examine the śābdabodha of (Ib) as well to note what difference it makes from that of (la):
This is the case of the compound word 'nīlaghataḥ. Here, we do not find the case endings after each component word and thus, grammatically speaking, this is only one word. However, from the sābdabodha point of view, there are two words viz. nila and ghatah, each denoting its meaning "nila' and 'ghatah' respectively. The relation that is apparent between them is abheda” (identity), which governs the śābdabodha: inīlābhinno ghatah'. Here, the relation abheda' is represented by samsarga-maryādā, hence it is called ākänksābhāsya; but it is not the meaning of any word (as it was the case in the earlier instance) and therefore, in this case it is not a padārtha which is vrtti-bhāsya. This is precisely known in the latter tradition as Samsargatāvāda. To make the concepts more clear let us see the following diagram:
abheda
nilatvāvad
ghatah
nila-ghatah
Diagram 3 Diagram 2 is for explaining (la), which represents abheda as prakāra (being represented meaning of a linguistic element) and diagram 3 is for explaining (lb), which, represents abheda as samsarga.
In the same manner, case (2a) and (2b) can be explained. Let us see the two śābdabodhas. rājñaḥ
purusah N Gen(sg)
“N Nom(sg) The king's man.
According to the technique of śābdabodha there are four padas here viz. rājan, nas, purusa and sU. The meaning of the prātipadika (nominal base) rājan is 'king', the meaning of the genitive ending 'ras' is 'svatva' (that possessed by or belonging to
