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721
Vyañjanā-virodha or, opposition to suggestive power
"The Anvitábhidhānavādī takes the dictum, viz. "whatever is intended to be expressed by the word, that is the meaning of the word", (literally) to his heart and expects the function of a word to last longer and longer like an arrow. To him our question is, “if the function is long (and longer), how can it be a single function; for the scope (i.e. object) is non-identical. If you accept that it is (not a single function, but it is) many, then with the consideration of its object and accessories, it has to be non-identical (with one another). If the function is said to be identical, then the function will not continue after once it is over as the function of a word, idea and activity, does not continue further once its object is realized. This is the opinion of those who know about the word-meaning (i.e. Naiyāyikas and the rest). If you accept this longer and still longer function to be (many and therefore) nonidentical, then our principle (of vyañjanā as a separate, independent and fourth word power) stands."
Before we discuss the refutation of anvitábhidhānavāda by Abhinavagupta, we may take note of the fact that Mammata, and therefore practically all of his followers, - have treated anvitábhidhāna-vāda, and dirghadīrghatara-vyāpāra-vāda as independent views of opponents. Of course, the latter are also a section of the former but both are treated and refuted separately. Abhinavagupta has taken them to be identical because in fact the latter are only a section of the former. Mammatą, of course, has tried to dig deeper.
Abhinavagupta proceeds as follows : The anvitábhidhānavādins cite two principles such as, “yatparaḥ śabdaḥ sa sabdárthah”, and “sóyam īsor iva dīrghadīrghatara vyāpārah", and include vyañjanā in the scope of abhidhā itself. Some experts explain this to be the view held by Lollata's followers. We do not know, but we have seen that later Mukula tries to cover up vyañjanā under abhidhā. For these theorists the word-power extends further and further. Like a shaft, dischared by a mighty person, cuts through the armour of the enemy, pierces his limbs and takes away his breath, similarly, a word used by a great poet, through its power called abhidhā i.e. expression, gives the expressed meaning, then the anvita-artha i.e. the correlated meaning, and also gives the suggested sense. The idea is that after giving the primary sense, the word-power does not rest till it yields the final intended sense. So, that is considered to be the real meaning of a word, with which the speaker's intention is concerned.
To this, the Locanakāra asks that when the objector talks of this longer and still longer word-power yielding different senses in its course, is this power one or many? How can we take them as one and identical ? For, in fact their object
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