Abhidha

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

Page 22

[13]
sambandha-grahanam, kim tarhi ? vaktrādi-sāmagry-apeksayā svārthavyavadhānena iti. yad uktam-ācārya-śabarasvāminā” -- katham punaḥ paraśabdaḥ paratra vartate ? svārthābhidhānena iti brūmah." --- iti. atra hi svārtha-dvārena laksyamāņārthā'bhinivesitā sabdānām uktā. punaśca asau eva āha — “laksanā'pi laukiki eva”, iti. atra hi sambandhāvadhāranasāpekśāņām sabdānām laksyamāṇe arthe pravịttir uktā. vyavahāropārūdhāni hi pratya-kşādīni pramāṇāni loka-śabdena abhidhīyante. loka eva viditā laukikī, vyavahāragamyā, parigrhīta-sambandha-sabda-nisthā iti arthaḥ.” Mukula here also quotes from Kumārila -
"nirudhā laksanāḥ kāścit
samarthyad abhidhānavat, kriyante sāmpratam kāścit
kāścin naiva tv aśaktitah." - iti. i.e. Some laksanās are based on usage. They carry the strength of conveying a meaning like the primary function (= abhidhānavat). While some (other) laksanās are formed on the spot. Still others are not formed at all (i.e. they are not acceptable at all), because they are bereft of the power to convey sense." (Tantravārtika-3/1/6 arunādhikarana).
The first one is illustrated by ‘rāja' and the like. The second variety which is floated on the spot, i. e. the 'tātkālikī, is the result of the context of vrddha-vyavahāra, vaktā (i. e. the speaker) etc. such as seen in the verse, "snigdha-syāmala.” etc. In this verse the word 'lipta' has its primary sense contradicted because lustre or känti has no inherent capacity to smear anything as is done by saffron powder. This is so with reference to words such as 'suhrd', 'rāma', etc. also. The third variety is such which is not marked even in the vỊddhavyavahāra or practice of the seniors and the like. Nor, do we find such situation as in case of words such as 'lipta' and the like. So, this third type is unacceptable. They cannot be put into practice. What Mukula drives at is that laksaņā is possible only in cases of such words as are put into practice by seniors, or which are similar to such practice. Laksaņā is not possible anywhere and everywhere. For in that case any word will be able to deliver any sense, and this we do not find