Abhidha

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

Page 27

[18]
"idānīm sakala-śabda-a-vibhāgātmakasya śabda-tattvasya yadā sabdārthasambandha-tritaya-rūpatayā rajju-sarpatayā vivarta-mānatvam tadā etad abhidhāvsttam daśa-vidha-vyavahāro-pārohitayopapadyate, na tu samhịtārthavāk-tattva-visayatayā iti darśayitum äha -
vivartamānam vāk-tattvam
daśadhaiva vilokyate. - 12 samhrta-kramabhede tu
tasmin teşām kuto gati).” - 13A ityetad abhidhāvrttam
daśadhātra vivecitam. 13B mukhyasya abhidhāvịttasya prakārāścatvāraḥ lākṣanikasya tu sad iti evam daśaprakārakam abhidhā-vṛttam atra vivecitam.
This treatment of Mukula's views suggests how he has influenced Bhoja in taking abhidh, as three-fold such as mukhyā, gauni and laksanā. We know that this approach is different from the one seen in the Kashmir school the highest expression of which we notice in Jagannātha. But prior to that we have also to take note of Kuntaka and Mahimā also, who influenced the Mālava school like Mukula. The flowering of the thought as seen in the Kashmir school is to be traced in Anandavardhana, who discusses abhidh, only from the angle of its difference from vyañjanā, and then in the treatment of Mammata and his followers. Jagannātha of course comes last but in him we see the highest flight of abstract thinking and the final word on śabda-vịttis. Mukula and Kuntaka are viewed as shaping influences for the Mālava tradition as seen in Bhoja and also for the Kashmir tradition as seen in Mammata, for the K. P. is influenced by both the Dhy, and also the Abhidhāvrtta-matrkā of Mukula. Hemacandra we will go to observe follows Mammata, but absorbs the teaching of Mukula and Bhoja also, while Vidyādhara, Vidyānātha, Visvanatha and Keśava follow the lead of Mammata. So, now we will consider Kuntaka who like Mukula had his share in shaping the views of Bhoja, because for Kuntaka also, abhidha' has a connotation wider than permitted by the Kashmir school of thought.