Sahrdayaloka Part 01

SR No.: 006908
Original Sutra Author: N/A
Author: Tapasvi Nandi
Publisher: L D Indology Ahmedabad
Publication Year: 2005
Total Pages: 602
Language: English
Classification: Book_English
File Size: 14 MB

Page 232

Sabdavrttis; recognised in the works....
207 Abhinavagupta Bhatta Udbhata who wrote his now lost Bhāmaha-vivarana, explains the term "abhidhāna' as abhidhā-vyāpāra, which again is two-fold i.e. mukhya i.e. principal, and guna-vrtti i.e. a-mukhya or secondary. Udbhata wants us to believe that Bhāmaha means abhidhā and gunavrtti by the term 'abhidhāna.' He rejects the normal interpretation of the term 'abhidhāna' meaning a word- i.e. śabda itself, as is seen in normal usages such as "abhidhāna-abhidheya-bhāva" meaning "vācaka-vācya-bhāva." Thus for Udbhata and perhaps it is acceptable to Abhinavagupta, and therefore also accepted by Tatacharya the word 'abhidhāna' here stands for sabdavrttis such as mukhyā abhidhā and a-mukhyā gunavrtti or laksanā which is only an extension-"puccha bhūtā"-of abhidhā. This suggests that Bhāmaha was fairly conversant with the topics of sabdavrttis such as abhidhā and laksanā which a poet-aspirant has to be conscious of. But Bhāmaha has not given independent thought and space to this topic and so we humbly submit that perhaps he means 'kosa' or laxicon by the term 'abhidhāna', for a poet aspirant has to have a fairly good knowledge and command over what we call dictionary or a small glossary. That Bhāmaha must have known abhidhā and laksaņā will be clear, and s absolutely acceptable to us also, from a number of clearer references to the same at other places. And of course, as a learned person and a rare intellectual, 3hāmaha is supposed to be well-versed in various śāstras such as the Mīmāmsā, Nyāya and of course vyākarana which as we have seen talk clearly of abhidhā and aksaņā. But with all this, in the present context, we stick to our interpretation of he word 'abhidhāna' meaning a lexicon as Bhāmaha here seems to enumerate everal branches of learning which a poet aspirant should study. At III. 21. Bhāmaha discusses apahnuti,
"apahnutir abhīstā ca kiñcid antargatopamā bhūtárthápahnavād asyāḥ
kriyate ca abhidhā yatha.” and III. 25, we have,
"guṇasya vā kriyāyā vā viruddhānya-kriyā-'bhidhā, yā viśeşābhidhānāya
virodham tam vidur budhāḥ." At both these places we have abhidhā' in the sense of direct statement, taking