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direct or expressed meaning is given. The expressed sense is conveyed by virtue of a direct convention. In defining the term Mukhya which stands in the Sūtra (1. 16) for Mukhyārtha, the words Sākṣāt Sariketa are used to convey the idea of a direct convention known from worldly dealings (Lokavyavahāra) whereby a particular word conveys a particular sense. The gloss clarifies that just as the word Mukhya conveys the idea of a face directly and without any obstruction as different from the sense of hands, feet, etc., similarly, the primary or direct sense is comprehended at once by virtue of a certain direct convention. Thus the words Saksāt Sanketa serve to demarcate the province of Abhidhā from that of Lakşaņā which is brought about by Vyavahita Sarketa or indirect convention. In other words, the above definition of the Mukhyārtha differentiates it from Amukhyārtha or Laksyārtha. This Mukhyārtha is accepted with reference to Generality (Jāti), Quality (Guna), Things (Dravya ) and Actions (Kriyā ), and a word expressive of such a Sense is called Mukhya or Vācaka word. Thus, for instance, Gauh is Jāti, suklah is a Guna (Quality), Calati is a Kriya (Action) and Devadatta is a proper name or a Dravya (thing). Thus a Vācaka word conveys the Mukhya or Vācya Sense, i.e., the primary sense, due to a direct convention. And there are four different functions of this significatory process. In support of his statement, Hemachandra quotes a well-known rule from the Mahābhāşya of Patañjali, a commentator of the Astādhyāyi of Pāņini. This quotation states that words function in a four-fold manner (so as to yield senses). This four-fold conventional meaning is expressed by Vācaka words. This is according to the Grammarian's view of convention or Sanketa. There is another school of thinkers, i.e., the Mimāṁsā School, which views the notion of Sanketa differently, According to the Mimāṁsā School, a word has Sarketa for Jāti only. Yet another school, that of the Logicians, considers that Sanketa can only be for Jātivisiştavyakti, And finally, the Buddhist School holds that a word has Sanketa for the exclusion of everything else. Hemachandra has made a
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