Abhidha

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

Page 82

[73]
dvirepha – which is only abhidhā for Hemacandra, and pratīka-laksaņā, viruddha-lakṣasā, tad-anya-laksaņā, prakīrṇa-laksaņā etc. But for Hemacandra 'gauni', and 'laksanā' are clearly distinct.
Hemacandra at Kā.Sā. I. 17 explains, 'gauna' artha and at I, 18 explains 'laksya' artha and at Kā.Sā. I. 20 he enumerates the functions of a word. We will examine 'gauni and 'laksaņā' that tend to deliver 'gauna' and 'laksya' meanings respectively as follows.
Kā.Sā 1-17 talks of 'gauna' meaning as : “mukhyārthabādhe, nimitte, prayojane ca bhedābhedābhyām āropito gaunah.” This 'gauna' meaning for Hemacandra is caused when (i) primary meaning is contradicted, (ii) when there is ‘nimitta' i. e. 'tadyoga' and (iii) when there is sprayojana' i. e. motive. This gauna' is superimposed either through non-identity or bheda', or through identity i.e. 'a-bheda'.
Hemacandra explains in his vrtti - 'gaur vāhīkah', 'gaur evā'yam' ityādau mukhyasya arthasya sāsnādimattvād pratyaksādinā pramānena bādhe, nimitte ca sādrśya-sambandhādau, prayojane ca sādrśya-tādrūpya-pratīpattirūpe sati, āropya-āropa-visayayor bhedā'bhedena ca samāropito'tathābhūto'pi tathātvenā'dhyavasito, gunebhya āyātatvād gaunaḥ, tadvisayaḥ śabdo'pi gaunah, upacarita iti co'cyate."
This meaning and the word conveying this meaning are both designated as 'gauna'. It is also called 'upacarita'. The illustrations are 'gaur vāhīkah' and 'gaurevā'yam'. The first illustration clearly mentions both 'gauh' the object superimposed, and the person — vāhīka — the subject on whom the object is superimposed. Thus visaya' and 'visayin' are clearly mentioned -- bhedena'. In the other illustration only the visayin' figures and so this is ‘a-bhedena āropa'. The direct meaning of 'gauh' -- an animal having dewlap, etc. — is contradicted by direct perception or pratyaksa-pramāna as we can see that 'vāhīka' is a human being and not a bull. This superimposition is caused due to 'nimitta' -- others call it tadyoga — in form of similarity in qualities possessed by both the vāhīka and the bull. The qualities are those of dullness and stupidity. They are similar in both the visaya and the visayin. The