Abhidha

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

Page 26

[17] trayam yat sahṛdayair upadarśitam, tasya viṣaya-vibhāgam upadarśayitum äha -
sādṛsye vaiparītye ca vācyasya ati-tiraskriya-(10 B) vivakṣā ca avivakṣā ca, sambandha-samaväyayoḥ, upādāne vivakṣā, tra lakṣane tvavivakṣaṇam tiraskriya kriyāyoge, kvacit tad-viparītatā (12 A)
i.e. The expressed is totally abandoned in case of the relations such as sādṛśya and vaiparītya. There is intended and un-intended expressed sense in varieties based on 'sambandha' and 'samavāya'. In 'upādāna' we have only the vivakṣā of the expressed, i.e. it is always expected, and in 'lakṣaṇa' there is only a-vivakṣā, while in 'kriya-yoga' the expressed is either abandoned (tiraskriya) or not. Mukula explains this with reference to the illustrations cited by him, but we feel there is overlappings in these cases and his treatment is not as scientific as either of his predecessor Anandavardhana or of his successor Mammata.
Mukula also observes (pp. 66, ibid): "lakṣaṇāmārgāvagāhitvam tu dhvaneh sahṛdayair nutanatayopavarnitasya vidyata iti diśam unmilayitum idam atra uktam. etacca vidvadbhiḥ kuśāgrīyayā buddhyā nirūpaṇīyam, na tu jhagityeva asuyitavyam iti alam atiprasangena."
i. e. "This is just to suggest that the newly advocated dhvani by the connoisseurs falls into the region of 'lakṣaṇa' only. The learned with very sharp intelligence have to brood over our observation and that it need not be immediately discarded. So now, enough of further elaboration."
Mukula thus tries to incorporate 'dhvani' under lakṣyärtha and thus for him vyañjanā is part of lakṣaṇa which again is abhidha itself because it i.e. lakṣaṇā is only an extension of abhidhā.
Mukula concludes to his satisfaction that the word-element which is in itself undivided in form of pure sabda-tattva, i. e. prior to its being classified into the four-fold scheme of jātivācaka, etc. the word-element which is 'a-bhinna' in its original form, attains to the 'vivarta' i. e. illusive change in form of 'sabda', 'artha' and 'sambandha'. i. e. word, its meaning and their relation later, then only the abhidha-śakti is said to be ten-fold. In its original non-dualistic form of word, there is no scope for this ten-fold division: (pp. 69, ibid)