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none other than Suggestion or Vyanjanā. This suggestion is called Abhidhāmālāvyanjanā - a sub-division of the Śabdaśaktimülavyanjanā. The Problem of Homonyms
Now, two views prevail in connection with double-meaning or multi-meaning words (Anekārtha - Śabdas). The first view holds that an Anekārthaśabda possesses as many expressive powers as its senses and it is due to these multifarious expressive powers that the same word expresses many senses. The second view maintains that there are as many words as there are senses - Yāvantah arthāstāvantaḥ śabdāḥ. Thus the word Kara, meaning "hand', is a different word from the word Kara which means the trunk or tax. The implication of the second view is that an Anekārtha sabda is impossible, for no word can have more than one sense. The Restrictive Circumstances
The two couplets (Saṁsargo ... hetavah) quoted in the Gloss (l. 23 ff). enumerate the circumstances or factors that restrict the expressive power of Anekarthasabdas and are attributed to Bhartphari not only here but everywhere. But the commentator Puņyarāja says that they contain the views of others'. He mentions that Bhartph ari's view is embodied in the previous couplet, viz., Vākyapadyiya, Kāņda 2, V. 316.
Since a word has many senses and we are at a loss to know which to understand, these factors' or circumstances serve to help us cognize one sense from the multifarious senses of the word.
We may note that Hemachandra has defined and explained Abhidhamula and Lakşaņāmūla sabdaśaktimūla vyangyārthas in one place. He, thus, takes Sū. 22 and Sū. 23 together as one topic, Having defined Šābbi and Ārthi vyañjanā in Sū. 22, he takes up the sabdi first for discussion in Sū. 23. According to him, there are two kinds of Śabdaśaktimulavyangya: one is Abhidhamula another Lakşāņāmūla. These two again
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