________________
P 48. A. 1. S. 19. )
42
of safą sense, in his fãães, he brings together al} the views for and against ध्वनि, and closely follows मम्मट. In fact here the whole of faal is a faithful copy of the major portion of काव्यप्रकाश-( 5th उल्लास ). The opponents of safa theory, who object to this third kind of sense, all agree in saying that the suggested meaning can be expressed by the primary sense as well. But AFHE, with his followers, maintains that this suggested sense can never be expressed either by the primary sense or by the purport of the whole sentence. As regards the meaning of a sentence, there are two well-known views (1) अभिहितान्वयवाद and (2) अन्विताभिधानवाद. The former view holds that first of all in a sentence various words yield their own sense; then looking to the context of the words and to the propriety, these words join hands with one another and thus the whole sentence yields a coherent sense. The latter view holds that words in their disconnected state do not yield any sense at all. They first of all connect themselves with one another in addition to their individual sense, and thus agree with the purport of the whole sentence.
According to the first view, words have no other power than that of expressing their own primary meaning. It is, therefore, quite clear that words can never express even the purport of the sentences, much less the suggested sense.
Going one step further, the afaa unafa: give an extra power to words in that they not only express their own sense, but over and above this, express their inter-relation in a sentence. But even here, as HFAZ says, though the words extend their power up to the particular or connected meaning (fazas) in addition
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
