aBihita p. p. 1 ( a ) Said, declared, spoken, mentioned; mayABihitaM , tenABihitaM &c. ( b ) Predicated, asserted; anaBihite karmaRi dvitIyA P. II. 3. 1-2 . ( c ) Spoken to, addressed, called, named. ( d ) Whispered, prompted to say; determined. 2 Fastened, placed upon. — taM A name, expression, word; °tvaM being said or spoken to, a declaration; authority, test. Comp. — anvayavAdaH, -vAdin m. a particular doctrine (or the follower of that doctrine) on the import of words, as opposed ( pb ) to anvitABiDAnavAda, -vAdin . The anvitābhidhānavādins (the Mīmāṃsakas, the followers of Prabhākara) hold that words only express a meaning ( aBiDAna ) as parts of a sentence and grammatically connected with one another ( anvita ); that they, in fact, only imply an action or something connected with an action; e. g. GawaM in GawaM Anaya means not merely ‘jar’, but ‘jar’ as connected with the action of ‘bringing’ expressed by the verb. The abhihitānvayavādins (the Naiyāyikas, or the followers of Kumārila who hold the same doctrine) on the other hand hold that words by themselves can express their own independent meanings which are afterwards combined into a sentence expressing one connected idea; that, in other words, it is the logical connection between the words of a sentence, and not the sense of the words themselves, that suggests the import or purport of that sentence; they thus believe in a tātparyārtha as distinguished from vāchyārtha ; see K. P. 2 and Maheśvara's commentary ad loc.