Abhidha

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

Page 23

[14]
in reality "tad evam, vaktrādisāmagrī-anupraveśena śabdānām svārtham arpayatām arthantaram prati svarupa-dvāreņa sajātīya-śabda-dvāreņa vā gamakatayā avadhāritānām lakṣakatvam iti sthitam." (pp. 30, ibid). The principle established is that, in the context of the instrumentality (samagri) of the speaker etc., a word becomes indicator (lakṣaka) only when through the same instrument (such as vaktā etc.), they are accepted as conveying meaning through their very form either in the practice of the seniors or through such other device."
After dealing with the four-fold 'mukhya artha' and the six-fold lakṣaṇā Mukula discusses a fresh problem. He discusses the four views concerning (i) abhihitānvaya, (ii) anvitābhidhāna, (iii) the samuccaya of these two and (iv) the 'abhava' of these two. He discusses the position of lakṣaṇā with reference to these four alternatives. Says he
"anvaye' bhihitānām sā
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vācyatvad urdhvam isyate (7B)
anvitānām tu vācyatve, väcyatvasya puraḥ sthitaḥ, dvaye dvayam, akhande tu
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väkyārtha paramarthataḥ - 8 nastyasau kalpite'rthe tu
purvavat pravibhajyate." - 9A
i.e. In abhihitānvayavāda lakṣaṇā is believed to take place after vācyatva is over. In anvitābhidhānavāda it is believed to occur prior to the primary i.e. vācyatva. In the two (together), at both the places (i.e. earlier and later), and where 'akhandata' is accepted with reference to sentence sense lakṣaṇā does not take place at all. It is believed and divided as done earlier in an imagined sense such as word-sense (because in reality only the sentence-sense exists)."
Mukula observes (pp. 48, ibid).: akhande tu 'vākyarthe'sau lakṣaṇā paramārthena nāsti. bhinnānām padārthānām paramārthato'bhidheya-bhāvasya anupapadyamānatvāt, tad āśritatvācca lakṣaṇāyāḥ kalpita-padarthāśrayeṇa tu sā lakṣaṇā yathā-ruci pūrvavad abhihitānvaya-anvitābhidhāna-tat-samuccaya