Sambodhi 1990 Vol 17

Author(s): H C Bhayani
Publisher: L D Indology Ahmedabad

Page 71

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The answers to this question have resulted into various theories. We shall discuss here the following theories :
6.1 Abhihitanvaya-vada :
This theory is the result of the answer to the above question given by the Bhāļţa School of Pūrvumimānsă. According to this theory the padas express their arthas and by laksana i.e. by the sakti of the arthas the sentence-meaning is understood. Thus, the relationships among the expressed senses are established after the meanings are expressed by the individual pad is (abhihitānām arthānām anyayah)
6.2 Anvitablidhana-vada
This is the contribution of the Prābhākara School of Pūrvamımāmās. The school holds that the sentence-meaning is also expressed by the constituents of the sentence. According to the Prābhākaras, the padas not only express their own meanings but they also express the relationship with other meaniag. (anvitānām padärthänäm abhidhanam).
6.3 Tatparya-vada
This theory says that the relasionship among wordmeaning will be established by the fource of the intension of the speaker. Jayantabhatta, the author of Nyāyainañjari has gone to elevate tātparya as a vrtti that should account for the sentence-menaning.
6.4 Samsarga-inaryada-vada
This theory is the contribution of the Navya Nyāya. According to this system of Indian logic, the sentence-mcaning is obtained because of the juxtaposition of meanings. The sentence-meaning appears in the verbal understanding in the capacity of a relation. The meanings presented to the mind get connected as per the capacity and compatibility. This theory is very close to the theory of the Bhāttas in the sense that the meanings themselves have the capacity to connect themselves.
7.0 Strucure of a Sabdabodha
Therere is another point that needs mention here. The content of a verbal understanding reflects a structure. The structure is of the type of qualificand qualified by a qualifier. Any acceptable sentence gives rise to an understanding which shows its content and the content always appears arranged in a particular form or structure, which can be divided in two parts-qualifier (višeşaña) and qualificand (višeşya). If one wants to analyse