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SAHẮDAYĀLOKA when he has
"apare tu padasyaiva tam artham pratijānate śabdāntarábhi-sambandham antareņa vyavasthitam." and also, V.P. II. 330 - "yasmin uccarite śabde yadā yórthaḥ pratīyate, tam āhur artham tasyaiva
nányad arthasya lakṣaṇam." This theory therefore chooses to explain the subtle implications and suggestions - the whole of pratīyamāna artha i.e. implicit sense, as seen in poetry, also by this extended abhidhā power. So, for the anvitábhidhāna theory though there are many words in a sentence and therefore many word-meanings, they are meaningful only in the context of the total sentence-sense and therfore, through unity of purpose they give rise to unity of sentence - sense.
This theory has been strongly criticized by the Bhātța-school of Mimāmsakas. They argue as follows: Tattvabindu p. 93 - "padántarasya vaiyarthyam asrutánvayabodhane." If it is held that the first word or any word in its full sense means the unitary sense of the sentence itself, the other words in the sentence will be superfluous. This argument is similar to the one raised against the sphota theory also. It may be said that the subsequent words repeat the same sentence-sense and makes it clearer, or it can also be said that the other words are used to restrict the meaning indicated by the first word. Yet another objection against the anvitábhidhāna theory is that it involves the fallacy of interdependence - (p. 93, ibid) :
"śrutánvitábhidhāne tu
vyaktam anyonya-samśrayam." Thus, if one of the words, say the first, in a sentence, is to convey its own meaning as well as its relation to the other words, the full meaning of the word can be collected only after understanding the other words; and in the same way, the meanings of the other words depend on this word. If it is suggested that the individual word-meaning and its relation to other words are not conveyed simultaneously, but gradually, the individual word-meaning being conveyed first, and the relation later, then there will not be the fallacy of interdependence, but in
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