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at the criticism levelled against Vyañjana by its opponents. Mimānsakas hold that the single Abhidha is capable of conveying all shades of meanings emanating from the word, literal as well as implied and suggested as an arrow shot with full force by an archman can go through and pierce simultaneously objects coming in front of it. But this argument of Mimänsakas put vhemently against Vyañjanā goes against their own dictum शब्दबुद्धिकर्मणां विरम्य व्यापाराभावः and stands cancelled. Mimānsakas believe that a function pertaining to a word (Sabda), a valid source of knowledge (Buddhi) and a sacrificial act (Karma] intended to fulfil a particular aim operate only once and cannot be revived. The word Pața once uttered brings the cognition of a piece of cloth only once, perception of smoke in hill once derived leads to inference of fire only once and the performance of sacrifice like Aśvamedha done at one time leads to heaven only once. Thus Abhidha can not convey at single moment direct (vācya) as well as suggested (vyangya) meaning. The author controverts the views of logicians against Vyañjanā. Vyañjanā is not identical with inference (Anumāna) as the relation between suggester (Vyañjaka) and suggested (Vyangyartha) is not the same as it is seen between probans and probandum in the case of inference of fire from smoke. It is the relation of manifestor (Vyañjaka and manifested (vyañgya) as is observed between the lamp and the earthan vessal (Ghata). In inference the knowledge of probans produces a sense of actions in order to make the inference a valid one. There is a relation of coexistence between smoke and fire which links them and there is a presence of proban on the Pakṣa. But when vyañjanā reveals the suggested meaning no such relation and action is required. Hence Anumiti teribly fails and is vitiated when there is absense of concommittance between probans and probandum. But Vyañjanā as it is not dependent on invariation like Anumiti, conveys the suggested meaning in all circumstances. 'The Sun has set' gives only one explicit sense but through the power of Vyañjanā it conveys the number of ideas in accordance with the difference of the nature of speaker, the person addressed, time, place, context and so on. No other instrument of valid cognition has as much potency as Vyanjanā posseses. It is the verbal power par excellence Vyañjana only which can instantly flash across the charming unexpressed content of poetry. The author
