Abhidha

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

Page 80

[71]
Bhoja does not term it as subordinate but it is ‘a-mukhyā' in the sense that his mukhyā variety of abhidhā yields a direct meaning and his 'gauni yields gamyamāna i. e. implied meaning. On the other hand we will go to see that for Hemacandra, and even for the earlier Mīmāmsā thinking which talked of 'gauņa' function, 'gauni' was a secondary function i. e. 'amukhya' in the etymological sense, i. e. not-principal function. Again, Hemacandra's concepts of 'gauni' and 'laksaņā' are not absolutely identical with those of Bhoja and this will be clear from the following discussion. But for the present we continue with Bhoja who observes : (pp. 226, ibid) "gauni dvidhā, guna-nimittā, upacāra-nimittā.”
Thus 'guna' and 'upacāra' are distinct entities with Bhoja. For the Kashmere tradition normally we have a division between sādharmya-müla identification and sădharmyetaramüla i. e. upacāra-mūla identification. But Hemacandra, as we will go to analyse his concepts of gaunī and laksanā does not base his classification on similarity i. e. sādharmya or nonsimilarity. He has some other base of distinction. So, his 'gauni' thus viewed comes closer to that of Bhoja who has a 'guna-nimittā' and ‘upacāra-nimittā' gaunī. Bhoja observes that in his gauņi, words are placed either in 'sāmānādhikaranya' or 'vaiyadhikaranya' and on account of the višesana-višesyabhāva which is not understood otherwise — "anyathāanupapattyā” there emerges a sort of relation between two words through implied and stated quality. This relationship is promoted or caused by guna and hence is termed guņa-nimittā gauņi.
Bhoja explains ‘upacāra' (pp. 229, ibid) as that state of things where someone else's quality is superimposed on someone else. This ‘upacāra' for Bhoja takes place at both the levels i. e. at mukhya and gauna level : "mukhyayā gaunyā vā anya-višeşanasya sato'nyatra āropanam upacāraḥ.” "sā tu gauņa-vyavahitārthatvāt gauņi bhavati.” Qualities of say a solid substance, if superimposed on an abstract thing it is upacāra for Bhoja. Basically anya-dharmasya anyatra-āropana may be or may not be inspired