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SAHĶDAYĀLOK us to perhaps ‘mukhya-vyāpāra.' Of course in both the cases, the mention of word ‘abhidhā' is clear, but it means 'clear expression' or direct expression is 'naming' and not "abhidhāvyāpāra," which at the most is only implied. But at I. 4 Bhāmaha, while discussing the 'avācaka' blemish observes :
"himāpahằmitradharair vyāptam vyomety avācakam, sākṣād arūờham vācyerthe
nàbhidhanam pratīyate.” This means, the expression 'himāpahảmitradharair' involves ‘avācaka' dosa i this expression is not having clear direct convention with reference to the meanir of 'a cloud' here. Tatacarya (pp. 23) explains, “himăpaho'gniḥ, tasyā’mitrā āpal tāsām dharāḥ meghāḥ, tair vyoma vyāptam iti." Tatacarya further remarks : “na 1 yathā kathancit kasyacid arthasya upasthāpakam padam tasya vācakam bhavat mā bhrt vahnipadena dāhe smrte tat tasya vācakam. kim tu yasya padasya yasmi arthe sāksād rüdhih prasiddhih asti, tat tasya vācakam. yattu padam vācye arth sāksāt na rūdham tat tasya abhidhāyakam vācakam iti na pratīyate."
Here Bhāmaha wants to convey that an expression which is not conventionall related to the direct meaning, is not understood. Here the terms such as 'vācy arthe,' 'sāksād arūdham' etc. show Bhāmaha's familiarity with the concept abhidhā.
The following discussion shows that Bhāmaha knows very well the theories 'sphoța' and 'apoha' in connection with the śabdavrttis concerned. Bhāmaha, i course, does not endorse to the concepts of sphoța as well as apoha.
In the Vith pariccheda Bhāmaha discusses the nature and scope of sabda. H also attempts to strike some definition. In the discussion, he sets aside the views the sphotavādins and the apohavādins. This has a bearing on his views on th import of a word. At VI. 7, he observes :
"pratitir artheşu yatas, tam sabdam bruvate pare,
dhūmabhāsor api prāptā śabdatā agnyanumām prati." Tatacharya observes : "prasangāt padasvarūpam avadhārayan paramatan apākaroti....pratītih........... etc. .....arthapratītihetutvam sabdatvam iti any bruvate. tannopapadyate. dhūmālokayorapi vahner anumityātmaka pratītihetutvena sabdatvaprasangāt iti."
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