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'Vyañjanā'
695 But when the knowledge of the import (tātparya-jñāna) dawns, with the help of the contexts and the like, only one meaning is rememebered. So, it should be accepted that the sense of a word having a multiple sense, is presented twice; once when all the senses pop up simultaneously, and once more when only one sense out of many, is remembered.
Now, the question is why the second time also, all the senses do not come to mind, as happens when we hear the word for the first time? How is it that the second apprehension consists of just one sense alone ? In order to explain this fact, we will have to accept the determination of the import i.e. tātparya-nirnaya-arising out of the knowledge of the context and the like - prakaraņā"di ,, as a restrictive factor - i.e. pratibandhaka tattva; - or else, the verbal apprehension or śābda-bodha also will tend to be with reference to the multiple sense. Only on account of this the ancients such as Bhartrhari have stated that · "anavacchede visesasmrtihetavah”. Jagannātha explains : "anavacchede tatparya-samdehe, višesasmrtih ekártha-mātra-visayā-smrtih." i.e. by 'anavacchede' is meant the doubt regarding the exact import of a word. Višeşasmrti' means the memory with reference to one single sense only. Thus, when there is doubt regarding the intention of the speaker, the context and the like (i.e. samyogā”di) bring about viseșa-smrti i.e. ekárthamātra-visayā smrtiḥ, i.e. memory with reference to a single sense only.
Now, the problem that arises is as follows. In the case of 'surabhi-māmsam' the abhidhā or expression has been restricted to the sense of 'fragrant. But the husband of the sister, i.e. brother in law, is in a position to cut a joke at his wife's brother. So, when he says that, you are eating surabhi-māmsam', the other meaning of the term viz. 'beef comes in through vyañjanā or suggestive power alone, in the absence of a cow. - itthañ ca, surabhi-māmsam bhakşayati ity āder vākyāj jāyamānā dvitīyā pratītir gavādy upasthiter abhāvāt katham syād iti tad upasthity artham vyañjanā-vyāpāro'bhyupeyaḥ” (R.G. pp. 2, ibid).
It cannot be urged here that a word having a multiple sense has many powers of expression (abhidha) and that once the contextual (i.e. prākaranika) sense is settled through one power of expression, (i.e. abhidhā), the other senses are arrived at through other powers of expression (= other abhidhās). The reason is that the knowledge of context and the like, that is taken as a restrictive factor (= pratibandhaka) in the case of other senses, will continue even here, i.e. at the time of the second abhidhā also. For, if we do not accept the knowledge of context (i.e. prakaranā"di-jñāna) as restrictive (i.e. pratibandhaka), then the non-contextual
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