Shringaraprakasha 10.p1.22

10.p1.22

ākṣepa samādhānapūrvakaṃ matāntaropanyāsaḥ 649 - 60 padeṣveva śakti kalpanaucityakathanam. padagatayossmārakatvābhidhāyakatvayoraikyavādaḥ. 661 - 64 padānāmabhidhāyakatvapaśakṣe śaktitrayakalpanāprasaṅgaḥ. anvitābhidhānavāde śaktyaikyaparikalpanam. śaktidvayakalpanādoṣanirāsaḥ. padārthānāṃ vākyārtharūpatāpratyākhyānam. 661 - 64 vākyārthe tātparyaśakterevopayogidābhidhānam. abhihitānvayavādopari uddhāṭitadoṣapratyākhyānena tasyaiva nyāyyatvasamarthanam. sāmānyataḥ anvidābhidhānama viśeṣato'bhihitānvayaṃ ca vadatāmāśayāviṣkaraṇam. 668 ubhayavādimate viśeṣeṇābhihitānvayā, anvitābhidhānāsaṅgatinirūpaṇaṃ, tadvyudāsaśca. 669 - 70 pacatītyādau prakṛtipratyayārthayojanayobhayavādimatasamarthanaprakāraḥ. padānāma saṃpatyakāritayā saṃhatyakāritayā saṃsargāvagamarītiḥ. 671 - 73 padānāṃ saṃhatyakāritāpakṣasyeva śreyastvopapādanam. ayogyatve'pi ’bhayati paśya mṛgo dhāvatī’ tyatrānvayāvadatiśaṅkā, tadvyuāsaśca. etasyāpyarthasya viṣayabhedena dvidharmatvopapattiḥ. 674 - 75 ekārthībhāvasvarūpanirūpaṇam. ekārthībhāvasya sodāharaṇaṃ vyapekṣāvailaśakṣaṇyo- pādanam. 676 - 77 vākyarulāya vākyādhika vākyānyārthabhedemaikārthībhāvasya triprakāratā. sodāharaṇaṃ nityasamāsādinā pinarapyanekadhā tadbhedanirūpaṇam. 678 - 79 sadṛṣṭāntamekadeśsamādinirūpaṇam. purūṣavyāghra ityādāvupameyasamāsavicāraḥ. 681 - 83 ’sāmānyavacanai’ riti sautrapadārthopapattikalpanam. ’upamiti’ miti sāmānyaprayoga- grahaṇapūrvapakṣasiddhāntavarṇanam. ekārthūbhāvasya taddhatākhyādayoḥ sodāharaṇamananta- prakāratvanirvacanam.

Presentation of another opinion preceded by objection and refutation; 649–60: Statement of the appropriateness of postulating power only in words; The doctrine of unity between the recollective and denotative capacities residing in words; 661–64: The consequence of postulating three powers under the view that words are denotative; Postulation of the unity of power in the doctrine of anvitābhidhāna; Refutation of the defect of postulating two powers; Rejection of the view that word-meanings are the sentence-meaning; 661–64: Statement that it is the power of purport alone that is operative regarding the sentence-meaning; Establishing the validity of the abhihitānvaya doctrine by refuting the objections raised against it; Clarifying the intention of those who assert anvitābhidhāna in general and abhihitānvaya in particular; 668: Demonstration of the incongruity of abhihitānvaya and anvitābhidhāna in particular under the view combining both doctrines, and its rejection; 669–70: The method of defending both viewpoints regarding the combination of morphological base and affix meanings in instances like ‘pacati’; The manner of comprehending syntactic relation through words operating disjointly or operating conjunctly; 671–73: Establishing the superiority of the view that words operate conjunctly; The doubt regarding syntactic connection even in the absence of semantic compatibility in ‘See the deer runs out of fear!’, and its rejection; Justification of the twofold nature of this meaning based on a difference of scope; 674–75: Definition of the nature of integration of meaning; Demonstration of the distinctness of integration of meaning from mutual expectancy, accompanied by examples; 676–77: The three kinds of integration of meaning, differentiated into sentence-equivalent, sentence-exceeding, and other-than-sentence meaning; Further demonstration of its divisions in various ways through obligatory compounds and so forth, with examples; 678–79: Explanation of partial compounds and the like, with illustrations; Inquiry into the simile-compound in instances such as ‘puruṣavyāghra’; 681–83: Derivation of the validity of the term ‘with standard words of comparison’ from the sūtra; Description of the prima facie objection and final conclusion regarding the application of the general term ‘upamiti’; Definition of the endless varieties of integration of meaning in nominal derivatives, finite verbs, and so on, with examples.