Abhidha

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

Page 79

[70]
tātparya-pravibhāga-vyapeksā-sāmar-thya-anvaya-ekārthībhāva-dosahāna - gunopādāna - alamkārayoga - rasa-avi-yoga-rūpāḥ śabdārthayor dvādaśa samarthāḥ sāhityam iti ucyate.”
tesu sabdasya arthābhidhāyinī saktir abhidhā, tayā svarupa iva abhisheye pravartamānaḥ śabdah vịtti-trayeņa vartate, tāś ca mukhyā, gaunī, laksanās tisraħ tatra sāksād avyavahitārthābhidhāyikā mukhyā gamyamānaśauryādigunayoga-vyavahitārthā gaunī. Svārtha-avinābhūtā'rthāntaropalaksanā tu laksaneti.”
Bhoja (pp. 226, ibid) continues - "gauni dvidhā, gunanimittā, upacāranimittā ca.
We have discussed these observations of Bhoja on an earlier occasion but here we will once again go through Bhoja's writing for attempting a comparative study of Bhoja and Hemacandra. Bhoja's abhidhā is that power of word which expresses meaning. Now here 'sabdasya arthābhidhāyinī śaktir' can be one which directly expresses the meaning or indirectly also. When it directly expresses the meaning it is termed as ‘mukhyā' i.e. principal. Bhoja observes that a word operates in its meaning (this is strange, because we normally say that a meaning stays in a word) -- "svarūpe iva abhidheye pravartamānaḥ śabdaḥ - in three-fold way. Thus there are three functions. — 'vịttitraya' of a word wherein his ‘mukhyā' which directly and without any interference gives a meaning is the first sub-variety of ‘abhidhā', which is our normal abhidhā of the ālamkārikas of the Kashmere school, Abhinavagupta, Mammața and Hemacandra including.
Bhoja's 'gaunī' is peculiar. He observes: "gamyamāna-sauryādi gunayoga-vyavahitārthā gaunī.” So, for Bhoja 'gauni is that variety of abhidhā which has connection with a meaning which is 'gamyamāna' — implied, and not sākṣāt - or directly connected. Again this meaning is of the nature of such qualities as 'saurya' i. e. bravery and the like. Thus this variety of abhidhā is connected with implied quality.