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SAHRDAYĀLOKA sense (= a-prākaranikártha) will also stand to follow along with the knowledge of the contextual sense (i.e. prākaranika-jñāna). So, no need for a second abhidhā or second power of expression will arise. It is needless to suggest that the restrictive factor loses its force, once it is utilized. In fact, till the restriction lasts, the act of limiting continues. And, in fact, to imagine a second power of expression is itself unwarranted. This restriction also, does not obstruct the gathering of the second sense, through vyañjanā or suggestive power. For, vyañjanā or suggestive power is resorted to in the case of expression such as "surabhi-māmsam" and the like, only to bring in the non-contextual sense alone. If the restrictive factor (i.e. pratibandhaka) can restrict even this gathering of the non-contextual sense through suggestive power or vyañjanā, then wherein lies the importance of vyañjanā or suggestive power ? The operation of the suggestive power will itself become meaningless. So, the restrictive factor (pratibandhaka) operates only with reference to the deriving of the second sense through abhidhā or the power of expression alone, and not through vyañjanā or suggestive power also. Or, it may be thus stated, that if the restrictive factor (pratibandhaka) has the capacity to restrict the gathering of a non-contextual sense in any case, then vyañjanā or suggestive power should be deemed as potent to stimulate the existence of the noncontextual sense in all cases - (vyakti-jñānasya uttejakatva-kalpanād vā). Then only such knowledge of context and the like will be taken as restrictive, which is qualified by the absence of a stimulant in the form of suggestive power of vyañjanā. So, when the suggestive power or vyañjanā dawns, i.e. when the absence of suggestive power is over, the restriction that rests solely on the absence of suggestive power will itself disappear, and then who will be able to re flashing forth of the non-contextual sense ? It is because of this that Mammata has said, “anekárthasya śabdasya..." etc. (K.P. II. 19). After this Jagannātha proceeds to discuss the next view.
Others do not accept the view stated above. Though, even according to this second view, the second non-contextual sense is collected through vyañjanā or suggestive power only, we find brevity i.e. lāghava i.e. absence of cumbrousness, observed in this view, to a cetain extent. This view holds that in 'śābda-bodha' or verbal apprehension of a word having a multiple sense, the determination of import (i.e. tātparya-nirnaya) should inevitably be taken as the cause. So, in the case of a word having a multiple sense, eventhough many senses tend to follow, the gathering of import (tātparya-jñāna) being done through context and the
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