Abhidha

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

Page 70

[61]
svärthāvinābhūta-arthāntaropalakṣaṇā tu lakṣaṇā iti. tathāhi gaur iti ayam śabdo mukhyaya vṛttyā sāsnādimantam artham pratipadayati, sa eva tisthanmutratādi-guna-sampadam apekṣamāņo yadā bāhlike vartate tadā gaunim vṛttim anuvadati.
So, it is clear that Bhoja's mukhyā is the 'abhidha' proper of the Kashmir school. Gauni and lakṣaṇā are treated by Mammta as part of a-mukhyā vṛtti, i.e. lakṣaṇā which is for him six-fold, sad-vidha. But Bhoja takes these two as extention of his wider abhidha, as done by Mukula. Perhaps even the earlier Mīmāmsakas also took lakṣaṇā (including gauni) as extension of abhidhā. Bhoja keeps gauņi reserved for relations-'tadyoga' as put by the Kashmir school based on similarity, and his lakṣaṇā is characterised by such meaning which is another one following from the svartha - So, 'tadyoga' is accepted even by Bhoja here. He illustrates gauni by the same illustration such as "gaur vähikaḥ" (= bählīkaḥ). One who urinates while standing like a bull is called 'gauḥ', due to similarity. The Kashmir school seeks comparison in 'jäḍya and mandya' - dullness and stupidily as seen in both. Bhoja further observes : tad äha
"rūḍhya yatra sad artho'pi loke śabdo niveśitaḥ
sa mukhyas tat sāmyāt
gauno'nyatra skhalad-gatiḥ."
yadā tu sabdaḥ svarthaṭaḥ kriyāsiddhau sadhana-bhāvam gantum asamarthaḥ, tadā abhidheya-avinābhūtam arthāntaram lakṣayati. tadā sā ca lakṣaṇā vṛttiḥ. yathā gangāyām ghoṣaḥ prativasati. atra ganga-sabdo viśistodaka-pravähe nirūḍhā'bhidhāna-saktiḥ. sa ca ghoṣa-kartṛkāyāḥ prati-vasanakriyāyā adhikaraṇa-bhavam gantum asamarthaḥ, svārtha'vinābhūtam tatam lakṣayati." (pp. 223, ibid).
This means Bhoja is absolutely clear about the concepts of abhidha, and also gauni and lakṣaṇā and surely he had read what Anandavardhana and Abhinavagupta had written. But he chooses a different tradition which recognises 'gauni' as an independent vṛtti from lakṣaṇā, as seen later also in