195. 218 IA CHAPTER IV

218 IA CHAPTER IV

the relation of jar with the potter's act of making is indicated by the case termination "am" in Sanskrit, though in English this is indicated simply by the position of the word. This relation is the relation of an object with the subject, the potter. Now a further question arises; how is this relation related with the jar ? Therefore, the followers of the Nyaya philosophy and Bhātta Mīmām- sakas maintain the additional power of the word, namely, the Tatparyasakti, that is, the power which establishes the relation of objectivity with the object (vrttita) and similar other relations necessary for the conception of the ideas, conveyed by different words of a sentence, as a united whole. It may be added here that some philosophers, the Prabhakaras for instance, maintain that the conception of such a power1 of words is unnecessary. Hence they are technically called Anvitabhidhanavadins as distinguished from the Naiyayikas and Bhatta Mimamsakas who are called Abhihitanvayavadins. 3. Laksanasakti or the secondary power of words. Often we find in the existing literature linguistic con- structions, which convey a complex of ideas, which the two aforesaid powers of words cannot explain. The following illustration will clear the point in hand :- Gangāyām ghosah (Hamlet on the Ganges.)

Here the aforesaid powers of words, Abhidha and Tat- parya Saktis, are too insufficient to arouse the intended complex idea in the hearer's mind. The former power will arouse the image of the current of water and that of a hamlet, for which the words Ganga and Ghosa stand respectively : and the latter (Tatparyasakti), together with

1. K. P., Comm., 6-7 and K .! Prad.'20. 80