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Śabdavșttis, the nature of : Abhidhā
261 with the help of internal expectancy (antaranga ākāńksā) both of them are correlated with each other. From the special sense (i.e. Brhaspati, the Lord of Speech) derived from this, correlation is established with the sense of the second word (i.e. with the meaning of the second 'pada' - 'angīrasa' here). Before we proceed with Jagannātha let us first grasp the exact import of 'antaranga-ākānkşa'. When two things that have come together are united with a third external thing, these two are first correlated with each other by an internal relation. Thus, it is necessary that first these two things are correlated with each other. This necessity itself is called "antaranga ākānksā" or internal expectancy. After these two things are mutually correlated through internal expectancy, they become fit for getting related with a third external thing.
Now, proceeds Jagannātha, it is true that (- nyāyasiddhórthah) the two viz. rūdhyartha and yogártha in their separate form (višakalita) are not correlated with the other word viz. angirasa, but we accept that this rule is applicable when it is a case of a meaning to be collected by the power of expression i.e. abhidhāśakti. But in case of illustrations such as the verse 'gīspatir api' etc. laksaņā or secondary power is resorted to, so with the help of the word, 'gispati' which is a yoga-rūdha-pada, there is no harm in establishing ‘kevala-yogártha' (of course taking the yogártha as laksyártha). Thus, by resorting to the secondary function i.e. laksanā here, it cannot be said by anyone that such other words as angīrasa' are used without any purpose. For, at such places, if the second pada i.e. 'angirasa' is not used, the result will be that someother difficulty will prop up. It is like this. Because the meaning of 'Bphaspati' which is a rūdhyartha is already accomplished by the yoga-rūdha pada viz. gispati, the function of conveying any meaning through that yoga-rūdha-pada being already accomplished, there will be a fresh problem, a fresh objection, as to whether the yogártha subsequently apprehended by the yogarūdha pada, can be an object of principal intention (= tātparya) or not? - Now we know that the word 'gispati' conveys two meanings viz. (i) lord of speech and (ii) bịhaspati. But when the poet has, inspite of this, used the word 'āngīrasa' meaning also bịhaspati in the same verse, anybody will start thinking about the poet's motive. Naturally there must be some special underlying intention of the poet after this usage. The reader understands this. So, to justify such a usage by the poet, when both the mukhyárthas are contradicted in case of the word gīspati, one is forced to resort to laksaņā in the yogártha. The 'prayojana' or intention behind this laksanā is to convey the high qu king under description.
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