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656
SAHRDAYĀLOKA signified by the words are due to the verbal power of denotation and not inference. Now we may take instances of meanings which are suggested by a word. These
nature of intention and may not be as well. Can we say that all such meanings are conveyed by the power of denotation alone in words ? Or should we postulate some other function ? It has been already shown that the power of denotation alone cannot explain the suggested meaning. Hence we will have to admit another function and that function itself is called suggestiveness by us. The nature of suggestiveness is not co-extensive with the nature of an inferential probans, since the former exists in objects like light where the latter is absent. Just as the denoted content of words is not identical with the probandum of an inference, so also the suggested content is not identical with it. Contrariwise, that which becomes the object of an inferred probandum as shown above, does not constitute what is denoted, but constitutes only an adventitious attribute of what is denoted. If the denoted meaning too were to be inferable as probandum, there could be no occasion at all for any differences of opinion regarding it in the world. But such differences are within our common knowledge and this has also been explained already." (Trans. K.Kris., Dhv. pp. 219, 221, 223, ibid).
To quote Anandavardhana's words, we read : "sa ca dvividhaḥ, vācyo vyangyaśca. prayoktā hi kadācit sva-sabdenā'rtham prakāśayitum samīhate kadācit-sva-sabdā’nabhidheyatvena prayojanápeksayā kayācit. sa tu dvividho'pi pratipădyo visayaḥ śabdānām na lingitayā svarūpeņa prakāśate, api tu kstrimeņā’kstrimeņa vā sambandhántareņa. vivaksā-visayarvam hi tasyárthasya sabdair lingitaya pratīyate, na tu svarūpam. yadi hi lingataya vyāpāraḥ syāt tacchabdárthe samyan-mithyā"di-vivādā eva na pravarteran dhūmā”di-lingánumitánumeyántaravat. vyangyaścártho vācyasāmarthyā”kşiptatayā vācyavacchabdasya sambandhi bhavaty eva. sāksād-asāksād-bhavo hi sambandhasyā'prayojakaḥ. vācya-vācaka-bhāvā"śrayatvam ca vyañjakatvasya prāg eva darśitam. tasmād vaktrabhiprāya-rūpa eva vyangye lingatayā sabdānām vyāpārah. tad-visayikrte tu pratipadyatayā. tasminnabhiprāya-rūpe-anabhiprāyarūpe ca vācakatvenaiva vyāpāraḥ sambandhántareņa vā. na tāvad vācakarvena yathoktam prāk. sambandhántarena vyañjakatvam eva. na ca vyañjakatvam lingatvarūpam eva, alokādişu anyathā drsţatvāt. tasmāt pratipādyo visayaḥ śabdānām na lingitvena sambandhi vācyavat. yo hi lingitvena teşām sambandhi yathā darśito visayaḥ sa na vācyatvena pratīyate, api tu upādhitvena. pratipādyasya ca visayasya lingitve tadvişayāņām vipratipattīnām laukikair eva kriyāņām abhāvaḥ prasajyeta iti. etac ca uktam eva.” (pp. 220, 222, vștti, Dhv. III-33, ibid)
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