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In the different passages quoted here by Hemachandra (17, 18, 19, 20, 21, 22 and 23), an attempt is made to (a) disprove the contention that Dhvani can be expressed, (b) refute that either Abhihitānvayavāda or Anvitābhidhānavāda can account for the Vyañjanāvștti, (c) reject the Dirghavyāpāravādin's claim that his extended Abhidhā can cover Vyañjanā, (d) and to establish that the same word can suggest a variety of meanings. Thus, a wide gulf divides the Vyangyārtha from the Vācyārtha. Examples also are cited to show that (1) the suggested sense is affirmative when the expressed sense is negative, e.g. 'Nihốeşacyuta....etc.' (2) the Vyangyārtha is decisive when the Vācyārtha is doubtful, e.g. 'MātsaryamutSārya...' (3) the suggested sense is Prasaṁsā while the primary sense shows Nindā, e. g. 'Kathamavanipadarpo etc.' (4) the Vācyārtha is Prašaṁsā but the Vyangya is Nindā e.g. 'He Helājita Bodhisattva etc.' and (5) the suggested sense varies with the context, speaker, hearer, etc. e.g. 'Kasya vā na bhavedroṣaḥ etc.' The concerned person alone apprehends the suggested meaning whereas the lay reader merely comprehends the primary sense. This in itself unmistakably proves that the two senses - the Vācya and the Vyangya - are totally distinct from each other. Statement and Suggestion : How are They Related ?
The above lengthy disquisition (Viveka pp. 48-52) was intended to establish that in the verse (no. 13) "Bhrama dhārmika....etc." in the positive statement 'Visrabdho bhrama' move about freely, which is the expressed meaning, the suggested sense 'Tatra nikuñje simhastişthati tvam ca śūnópi bibhesi, tasmāt tvayā tasmin na gantvyam iti' which is prohibitive in nature is revealed. Now the author produces - or rather reproduces (Dhvanyaloka ITV ff) another verse (no.14) in which the primary sense is prohibitive but the suggested sense is positive or affirmative. The verse is a gatha quoted from VII. 67 of Hala's anthology. It is addressed by a Proşitabhartykā lady to a traveller who is lodged in her
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