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'Vyañjanā'
705
tātparya-jñāna-kāraṇatāyās tvayā'nabhyupagamāt; yatra'ślīlam dosas tatra aprākaraṇīkérthe sakalánubhava-siddhe, kavi-tātparyasya virahāt taj-jñānasya tādṛśa-buddhi-hetutāyā vyabhicāra-dūṣitatvāt ca." (R.G. II. pp. 335, ibid).
It cannot be held that the intelligence of the hearer is the cause in respect of the occasional occurrence of suggestive power or vyañjanā. It is necessary to hold that, in the case of a word having a multiple sense, the intelligence of the hearer, apprehends even the non-contextual sense through the power of expression alone. In its absence, the restricted power of expression will ever remain so. : "atha śrotuḥ śakti-viśeşo vyakter ullāse hetuḥ, sa ca phala-balāt camatkārīṇye-várthe vyaktim ullāsayati na a-camatkāriņi, iti siddham vyañjanollāsasya kvācitkvam iti cet: na. hanta evam sa niyantrita-śakter eva ullāsakóstv iti kṛtam nanártha-sthale vyaktikalpanayā." (pp. 335, R.G. II., ibid)
Jagannatha thus accepts the apprehension of the non-contextual sense, in the case of a word having a multiple sense, through the power of expression (i.e. abhidhā) alone. He says that, in the case of a hearer who has not forgotten the other (i.e. non-contextual) sense, both the senses will follow in instances, such as, "ullāsya kāla-karavāla. ..." etc. For one, who has forgotten the expression with reference to the other sense, even suggestive power will fail to help 'kiñ ca, "ullāsya kala-karawala-mahámbuvaham", ity ādi nanártha-vyañjakasthale agṛhīta-dvitiyártha-śaktikasya gṛhīta-vismṛta-dvitīyártha-śaktikasya vā pumsah sarvathaiva vyañjanaya dvitiyártha-bodhá-'nudayat tatra tayā tadāpattis tava durvārā' (pp. 335, R.G. II, ibid)
Further, it cannot be held that suggestive power (i.e. vyañjanā) takes place with reference to only that word, the primary sense of which is gathered by the hearer. For, in that case, the instances such as: nihseṣa-cyuta-candana. etc., and the like, the suggested sense of dalliance will not follow, because nobody has known the power of expression with reference to the sense of dalliance in the case of the word, 'adhama'. However, if the objector insists upon the fact that there is the knowledge of the meaning of dalliance through abhidhā or expression in the case of the word viz. ‘adhama', then the siddhantin says that in that case the meaning of dalliance will be collected through the power of expression itself and to imagine vyañjanā or suggestive power in this respect, will be useless.
Jagannatha holds that 'gaurava-dosa' or, the fault of cumbrousness would occur if the apprehension of the expressed sense is held to be the cause of the occurrence of suggestive power. It has been already proved that the apprehension of the non-contextual sense is done through the knowledge of the expressed sense,
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