Abhidha

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

Page 21

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divisions each- i. e. samasta or vyasta i. e. each one stays either with either of the other two, or stays independently. The idea is that with reference to the different situations caused by space and time, these factors are united either in a 'samasta' or 'vyasta' form. As a result there occurs a difference in their nature. Due to this difference in nature, the experts have thought of the six-fold division of lakṣaṇā: "eteṣām trayāṇām vakrādīnām vyasta-samastabheda-bhinnänām deśa-kālāvasthā-vailakṣanya-gata-samasta-vyasta-bhedasamyojitānām yaḥ svabhava-bheda-prapañcaḥ, tata eṣā ṣat-prakārā lakṣaṇā paramarśa-kuśalair vivecanīya." (pp. 24, 25, ibid). Through this six-fold meaning only, a word causes the apprehension of the secondary sense. Thus, through the agency i. e. karana-samagri such as vaktā or speaker and the rest, the word is connected with the secondary sense and then becomes capable to give the secondary sense. The idea is that the word has expectancy with reference to these six-fold vaktā, vācya etc., when it gives its primary sense. Then, through usage - - vṛddha-vyavahāra through this primary sense, it fixes its relation with the secondary sense. Through the said six-fold meaning the word conveys the secondary sense. So, a word does not give a secondary sense, till its relation with secondary sense is not comprehended. This relation is not brought about naturally, but only through the agency or kāraṇa-samagri such as vaktā or speaker etc., and also only after the primary sense is collected. As is said by Sabarasvamin - "Then, how is it that a different word (= say, Ganga) is used for a different sense (i.e. say, tata) ? The answer is - In our opinion, through the medium of conveying of one's own meaning." (Mi. Su. I.4.12) Here, the secondary sense is intended through the primary sense. Śabara has further stated, (Mi. Sü. I. IV. I) that lakṣaṇā is from day to day usage, i. e. laukiki. Through this it is suggested by him that, when a word proceeds towards the secondary sense, it has an expectancy of a sort of relation. By 'loka' is meant the means of knowledge that come into function in day to day affairs. So, 'laukiki' means 'that which is known in ordinary parlance', i. e. that which is known through popular usage, i. e. that which is established by a word which carries some relation "etad uktam bhavati. na śabdānām anavadhārita-lākṣaṇikārthasambandhānām lakṣaṇikam artham prati gamakatvam, na'pi ca tatra sākṣāt