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Śabdavșttis; recognised in the works....
213 ke sabdāh kiñca tad-vācyam
iti aho vartma dustaram.” Thus, for Bhāmaha, it is difficult to define precisely as to what a word is, because it becomes manifold on account of the difference in letters which again are manifold on account of their parts. He then proceeds to classify words into a fourfold scheme based on dravya or object, kriyā or action, jāti or class and guna or quality. (VI. 21).
On, Bhāmaha VI 20, read Tatacharya : (PP. 141, ibid) : "dam padam. 'varnabhedāt padam bhinnam' iti eva pathitum yuktam. varnāś ca svăvayava-nirūpanavašena bhidyante. sva-laksanăpara-paryāya-vyakti-vyatiriktam sāmānyam sangatair nesyate. yathā āhuḥ :
"etāsu pañcasv avabhāsinīşu pratyakşabodhe sphuţam angulīşu, sādhāraṇam şaşthamiheksate yah
srngam śirasi ātmana īkșate sah” tena sarve varnän tadā tadā ucсārita-pradhvastā bhavanti. tathā sati eko gośabdaḥ eko ghata-śabdaḥ iti nāsti. kimtu yathā ghața-sabda-go-śabdau mitho bhidyete, tathaiva adyeha ucсāritāh kālàntara-deśāntara-uccāritāśca go-sabdā anyonyam bhidyante. yathaviva padāni sàvayavani tadā tadā tat tad avayavavināsànupātivināśāni anyāni anyāni bhavanti, tathaiva varnā api sarvānityatva-vādinām tathāgatānām mate svayam api sāvayavāḥ santo vinasyanti iti anye anye bhavanti. evam sati, ayam sabdaḥ asyàrthasya vācaka, iti cirầnuvartamāna-vyavahāra-darśanädhīnaḥ sankerta-graha eva na nispattum arhati iti tesām mate sabda-pramāna-mārgo' tiva duradhigama iti. ||(20)||
From the above discussion it follows that Bhāmaha has some definite views as to the nature and scope of word (VI 13. 14), and his views seem to be very near to the Mimāmsakas when he takes sabda do be (vi. 14) Kūtastha', 'anapāyi' etc. But at times, as observed earlier, he seems to be closer to the Naiyāyikas also as at VI. 14. At least he does not accept 'sphota' and mocks at those who believe in it. One thing is very clear from all this discussion that Bhāmaha is quite familiar with abhidhā.'
As to Bhāmaha's familiarity with functions of words other than the direct one, particulary 'vyañjanā', we may say that, 'vyañjanā' does not occupy the same place as 'abhidhã in his mind, i. e. he does not seem to have known vyañjanā' as a separate vrtti. He however, uses different forms of vi+ Vañj with the later meaning
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