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"Tātparya"
375
Thus for the grammarians the meaning expressed by a sentence is pratibha or intuition, which is innate or ingrained in all of us: "tatra akhanda-pakṣe pratibhā väkyárthaḥ." - observes Punyarāja on V.P. II. i. This pratibha is inborn and not postnatal; it is neither a sense-born acquisition nor a result from common experience. It is termed as 'samskāra' or 'bhāvanā', firmly seated in our mind and linked together with the continuous currents of knowledge flowing from previous stages of existence. Thus it is termed as pūrvavāsanā also. The Vaiyakaraṇa has to take recourse to the theory of previous existence in order to explain the concept of 'pratibha'.
So, ultimately it comes to this that what a sentence really signifies is the sense abiding in intelligence (bauddhárthasya vācyatvam). Words may have different meanings and they may be taken individually, but when grouped together in a sentence, we have a single sense that is different from the padárthas or the meanings of isolated words. This kind of a sense derived from the whole is called pratibha or intuition :
"viccheda-grahaṇérthānām pratibha'nyaiva jāyate, vākyártha iti tām āhuḥ
padárthair upapaditam." V.P. II. 145
According to Punyarāja, the padárthas, unreal in themselves, help in the manifestation of pratibha. : "padair asatyair eva upadhibhūtair upapāditām abhivyaktām iti." on V.P. II. 145. According to Bhartṛhari the first thing that pratibhā achieves is to bring about an association of the meanings which seem to be otherwise unconnected - 'asamsṛsta' It is this objective (visaya) that is directly conveyed by a sentence :
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"upaśleṣam iva arthānām sā karoti avicāritā, sārva-rūpam iva āpannā
viṣayatvena vartate." V.P. II. 147.
This pratibha is directly manifested by the use of words or by the ever blossoming intellect which originates from the experience or memory of previous lives:
"sākṣāt sabdena janitām bhāvanā'nugamena vā
iti kartavyatāyām tām
na kaścid ativartate." V.P. II. 148
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