Abhidha

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

Page 83

[74]
motive is to suggest the extreme similarity or one-ness between the subject and the object. This meaning is derived through 'guna' and is therefore termed 'gauna'. The relation was that of sādrśya.
But when the relation is that of kārya-kārana etc., i. e. anything other than sādrśya, then also 'gauņi takes place, says Hemacandra. Thus kāryakāraṇabhāva is at the base of the illustration viz. āyur ghrtam' (bhedena) and ‘ayur eva idam' (abhedena); tādarthya is illustrated in 'indrāh', for 'indrārthā sthūna', sva-svāmibhāva is in, ‘rājā' for rājakīyaḥ purusaħ', or 'grāmah' for 'grāma-svāmī, agramātre avayave 'agrah' etc. Here, it may be noted that we have all cases of abhedena — āropaḥ as 'visaya' is not separately mentioned. These illustrations are in a way dubious. This will be seen when we discuss Hemacandra's 'laksya' artha and 'laksaņā vrtti'. Kā.S'ā I. 18 says - "mukhyārtha-sambaddhas tattvena
laksyamāno laksyah.” This means that the connected meaning which is indicated as identical with the primary meaning is called 'laksya'. While in 'gauni for Hemacandra there is superimposition of one object over another one either through complete identification i. e. a-bheda or through difference i. e. bheda, in 'lakṣaṇā there is superimposition of 'one meaning' over 'another meaning' through a-bheda or complete identity only. The two meanings denote two objects but they are derived from one and the same word. Say for example 'gangāyām ghosah', wherein there is identity between two objects viz. the current of the 'gangā' and the bank of the gangā. But these two objects are not separately or inseparately mentioned as is the case in 'gaur vāhīkah' or 'gaur eva ayam'. From the word 'gangā' these two are understood and there is superimposition, through absolute identity, of the meaning of the current of gangā on the meaning of the bank of 'gangā' both of which are expressed through one and the same word i.e. 'gangāyām'. Hemacandra observes in his vịtti - (pp. 45, Edn. Kulkarni & Parikh)