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Gauh and Vahika share the Jādyādigunas (Gauh, the Mukhyārtha and Vähika, the Lakşyartha), the Nimitta or Sambandha or Tadyoga factor is present in the Lakşaņā. And the Prayojana of showing similarity of the Guņas is easily satisfied. Thus, we find that this third and final view regarding the operation of Gauņi (Lakşaņā) in Gaurvāhikaḥ is accepted by Mammața
d Hemachandra : "Sadharanagunasravena parārtha eva (i.e. Vähika) laksyate ityapare". The first view is held by Kecit, the second by Anye and the third view by Apare (i.e. Mammața and others). Incidentally, it may be seen that in all the three views, Gauh is the Gauna word; and they are superior in an ascending order both from the view point of the effectiveness of their Lakşaņā as well as from that of the adoptability of these views as represented by Kecit, Anye and Apare (which last means 'not others'-A-pare i.e. we ourselves). 32
Four-Fold Power Of A Word
Since Hemachandra prefers to deal with Senses and Words first and postpones the explanation of the three powers of the Word, it is a bit inconvenient to give a thorough exposition of this topic. Indeed one really wonders if one can speak of the different kinds of the senses and the word without reference to the three-fold power of a word to convey the different senses. It is, therefore, in order that we understand once and for all that according to Sūtra 20 of Chapter one and the gloss thereon, there are four powers (Śaktis) of the four different types of words such as Mukhya, Gauņa, Lakşaka and Vyanjaka. Thus the four Senses Vacya, Gauņa, Lakşya and Vyangya arise due to this four-fold power of a word, viz, Abhidhā or Mukhyā Vrtti, Gauņi Vettl or Upacāra, Lakşaņā and Vyañjanā. While Mammaţa calls them Vrttis or Śaktis, Hemachandra uses the term Vyāpāra or 'function.'
These four powers or functions of a word are explained in terms of the definition of these concepts as given by Abhinavagupta in his Locana on Dhvanyaloka (1. 3 ff) where he states that id poetry there are three processes (Vyāpāras)
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