Abhidha

Author(s): Tapasvi Nandi, Jitendra B Shah
Publisher: L D Indology Ahmedabad

Page 17

[8] Mukula had made one remark that : kecit tu upacāre śabdopacāram eva manyante, na arthopacāram. tad ayuktam. śabdopacārasya arthopacāraavinābhāvitvāt.” (pp. 16) i.e. only śabdopacāra is not possible as believed by some, because it necessarily involves 'arthopacāra'. It may also be observed that when Mukula says (pp. 16), dvividhaḥ upacāraḥ, śuddho gauņasca. tatra śuddho yatra mūla-bhūtasya...” This suggests that Mukula is in favour of taking only upacāra based on similarity as real upacara. In Mammața's mind this impression was lying at the root. It is therefore that by the end of his discussion on upādāna-laksaņā and laksana-laksanā, he writes : "ubhayarūpā ca iyam suddhā, upacarena a-miśritatvāt”. So, for Mammața also ‘upacāra' is basically rooted in similarity. Precisely for this, Mammața does not use the term 'upacāra' while treating sāropā and sādhyavasānikā. Mammața also did not favour the upacara which was sabda-gata.
Mukula explains faropa' and 'adhyavasāna' as : (pp. 18, ibid): “yatra adhyāropya-āropa visayayor bhedam anapahnutyaiva vastvantare vastvantaram upacaryate tatra an-apahnuta-svarūpa eva vastvantare vastvantarasya adhikasya āropyamānatvād adhyāropah.” - We have explained it as above. Adhyavasāna is said to be there - When, “yatra tu upacaryamāņa-visayasya upacaryamāne antar-līnatayā vivaksitatvāt svarūpāpahnavaḥ kriyate, tatra adhyavasānam.”
The suddha-upacāragata-adhyavasāna is seen in, "pañcālāh”. The word 'pañcāla’ through lakṣita-laksaņā, it being the place for stay of a child of pañcāla, is itself used in the sense of a village : "atra-hi pañcālāpatyanivāsādhikaranatvāj janapade lakṣita-lakṣaṇayā pañcala-sabdah prayujyate." (pp. 18, ibid). Gauna upacāragata-adhyavasāna is illustrated as in, ‘rājā”. Here 'gaunatva' does not come to mind immediately, but only after some thought is given to it. So, it looks as it were it is ordinary - bhrastam iva', for the importance of rūdhi is more powerful here. Thus we have 'adhyavasāna-yukta-gauna-upacara' here.
When to these four upacara-based varieties two as stated above are added, we have in all six varieties of laksaņā - "etena caturvidhena upacāreņa saha pūrvoktau dvau laksaņābhedau samkalayya șaț prakārā laksaņā vaktavyā” — observes Mukula (pp. 18, ibid).