213. ABHINAVAGUPTA'S THEORY OF MEANING 237

ABHINAVAGUPTA'S THEORY OF MEANING 237

(d) The rise of the idea or ideas which remove the contradiction. (e) The consciousness of the full secondary meaning. 2. But the suggestive power of language leads to the rise of the suggestible meaning (a) Not always through the consciousness of conven- tional meaning, in a certain context, of the two words, but of even a single word, nay, even a part thereof. (b) There is necessarily no experience of contradiction between the meanings of the two suggestive words, if in some cases the number of the sugges- tive words happens to be two. (c) Often there is no consciousness of the secondary convention. (d) The ideas, which subsequently arise, are not such as simply remove the contradiction1 ; but they represent the unexpressed and inexpressible in the context. (e) Rise of the complete suggested meaning. ANOTHER CONCEPTION OF LAKSANA AND ITS CRITICISM. Lakșaņa is defined by some as a power of language, which arouses the consciousness of any meaning that is different from the conventional, but has invariable concomi- tance with it. (Abhidheyavina bhūtapratītih). The followers of this definition deny the difference of the suggestible meaning from the secondary. This definition, it is to be noted here, refers not to the process, involved in the arousal of the meaning, but to the meaning itself. The opponents, therefore, maintain that in the case of the so 1. Dh. L., 54.