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SAHRDAYĀLOKA These definitions of a sentence that are acceptable to the khanda-paksa, can be classified into two classes on the basis provided by the two well-known schools of the Mimāmsā system viz. Bhatta (i.e. of Kumārila) and 'guru', (i.e. of Prabhākara Bhatta.) Kumārila and his followers uphold the 'abhihitánvaya-vāda', as against the anvitábhidhāna-vāda' of Prabhākara and his supporters.
According to Kumārila, therefore, a sentence should be explained either as a combination of words (samghāta), or as an order-krama, and according to Prabhākara, it is a verbal form (ākhyāta), or the first inflected word (adyam padam), or inflected words possessing mutual expectancy . sarvapadam säkänksam - that make for a sentence. - Punyarāja or V.P. II. 1 observes : "atrā'pi samghātaḥ kramaḥ iti abhihitánvayapakşe, sarvapadam sākānkşam iti anvitábhidhāna-pakse lakṣaṇa-trayam iti vibhāgah.”
These two views, then, refer to the meaning expressed by a sentence. There is a great difference of opinion as to the meaning or the significance of a sentence. For the sphoțavādin it is pratibhā, to one who defines vākya as a verbal form, it is action (kriyā), for the abhihitánvaya-vāda it is association-samsarga, meaning that a sentence acquires some special feature, or import (tātparyārtha) when it conveys the intended sense : See Punyarāja - "tatra akhanda-pakṣe trişv api laksaņeșu pratibhā vākyárthaḥ (on V.P. II. 1), - and also, “ākhyāta-śabdo vākyam iti asmin pakşe kriyā vākyárthaḥ, (on V.P. II. 1), “samghāta-pakse kramapakşe ca samsargo vākyárthah” (on V.P. II. 1) - and also read, “padānām parasparánvaye padārthavaśād adhikyam samsargaḥ sa vākyárthaḥ. (on V.P. II. 41) and also read V.P. II. 42 -
"sambandhe sati yat tu anyat ādhikyam upajāyate, vākyārtham eva tam prāhur
aneka-pada-samśrayam.” It means that when the meanings of different words in a sentence are correlated with one another, there arises invariably some additional significance, distinct from those of the constitutents. Thus, the sense that evolves out of such ‘anvaya' or correlation of meaning is something more than a mere sum-total of them : Mammaţa explains - (K.P. II. 7) - "padānām samanvaye tātparyártho višeşavapur apadārthópi vākyárthaḥ samullasati iti abhihitánvayavādinām matam. - Jagadīsa calls it, “vilaksaņo bodhaḥ” i.e. special significance that results from the correlation of meanings. For the anvitábhidhānavādins, on the other hand, the
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