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Kāvyānuśāsana and the Viveka to substantiate this. Now Mammața defines "Tātparyartha as 'Tātparyarthópi kesucit" (K. P. II. 6). This then is the additional ( fourth ) Vịtti, called Tātparyavrtti or purport. This function belongs not to individual words as Abhidhā, Laksaņā and Vyañjanā do, but to the sentence as a whole. Its purpose is to convey the connection (Anvaya) between the meanings of the different words in a sentence. This connected meaning is styled as Tātparyārtha (Vide S. D. 11. 20).
The theorists who admit this Tātparyavrtti are called the Abhihitānvayavādins as they hold that, in a sentence, the different words first convey their respective individual senses and then a connection between them arises giving rise to a sentence-meaning or import of the sentence as a whole. According to them, every word has a generic (Sāmānya) meaning which it expresses independently. This may be called the Vākyārtha and it is learnt from Vrddhavyavahāra and Koša. When several words are combined to make a sentence, the senses are modified in some way to accommodate others. These together give rise to a sense which is the sense of the sentence as a whole. This is accomplished by the TātparyaVrtti which operates owing to the force of Akänksā, Yogyatā and Sannidhi. This Abhihitānvaya view--point is held by the followers of Kumāri!abhatta, a great Mimāṁsaka, as also by the adherents of the Nyāyavaiseșika school of Indian philosophy. However, another school of the Mimāṁsakas, led by Prabhakara or 'Guru', hold a different view called Anvitābhidhānavāda and this view is opposed to the Abhihitänvayavāda. Anvitabhidhänavāda means that a word expresses a connected meaning and hence no need arises for postulating a Samanya or generic sense for every word. It should be noted here that according to the Anvitābhidhānavāda, the meanings of words are known from Viddhavyavahāra, as, for example, in sentences such as Gāmānaya, Asvamanaya etc. the word Anaya used with Gām and Aśvam explained by the act of bringing, Anayanakriyā,
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