Abhidha

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

Page 81

[72]
by similarity. As noted above in 'gunanimittā gauņi” two words either in sāmānādhikaranya or vaiyadhikaranya are brought together and there has to be established a relationship of višeņaņa-viấesyabhāva, which as there is no other choice — anyathā anupapattyā — has to be substantiated through the qualities these two words convey, in one case implicitly conveyed and in the other directly conveyed. So, a sort of similarity between these qualities is expected by Bhoja. In upacāra there is no comparison but superimposition of say 'A's qualities on 'B'. It may be noted that 'B' has nothing of it, or say, 'B' is incapable of having these qualities. Thus, in “bhavati ruși kathorā, kintu ramyā mțgāksi” or, in "tālaiḥ siñjad-valayasubhagaiḥ, nartitah kāntayā me" - the qualities of "kathora" and "subhaga” go with a physical entity-mūrtimad-dravya and prāņi-višesa, but they are superimposed on anger (rosa), and twinkling bangles (siñjad-valaya).
Now in this ‘upacāra' the meaning is secondarily imposed and hence it is ‘upacāra-nimittā-gaunī for Bhoja.
Laksaņā for Bhoja is also two-fold viz. laksaņā and laksita-laksanā. When for the realisation of meaning of a given word, on account of there being no other instrumentality available, a meaning indicates another meaning which is having a relation of 'a-vinābhāva' it is a case of laksaņā which is six-fold.” tayor (i. e. between laksaņā and lakṣita-laksanā) yasyām upāttaśabdasyārthasya kriya-siddhau sādhanatvā'yogāt svārtho'vinābhūtam arthàntaram vyavahitam eva lakṣayati sā lakṣaṇā, tadvyatiriktā tu vaksyamāṇā'neka-rūpā lakṣita-laksanā, iti. Bhoja says that the ‘arthāntara' which is having a close-connection (= avinābhāva) such as closeness or sāmīpya, comes up in laksaņā. The illustrations are 'gangāyām ghosah 'mañcāḥ krośanti etc. Sāhacarya laksanā is seen in 'kuntān praveśaya', 'chatriņo gacchanti', etc. Bhoja's concept of lakṣita-laksaņā is hazy. It is certainly not laksanā mounted on laksaņā-which is rejected by Mammata. Whatever is not guided by sāmipya, sāhacarya, sahacarita, hetu, tādarthya, and pariņāma — is lakṣita-lakṣaṇā, which includes rūdha-laksaņā as in