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Sabdavrttis the nature of : Abhidhā
347 We can say that Mammata is here under the influence of Mukula, who, as observed earlier, had said - "śabda-vyāpārād yasya avagatih, tasya [arthasya] mukhyatvam. sa hi yathā sarvebhyo hastā”dibhyo'vayavebhyaḥ pūrvam mukham avalokyate, tadvad eva sarvebhyaḥ pratīyamānebhyaḥ arthántarebhyaḥ pūrvam avagamyate. tasmāt 'mukham iva mukhyah' itiśākhā"di-ya-antena mukhyaśabdena abhidhīyate (A.V.M., pp. 1, ibid). In accordance with this term, viz. 'mukhyártha', the word which gives the same is also called the 'mukhya-śabda', or, is also called 'vācaka-sabda'.
Though Mammata has not given the divisions of abhidhā, we have noted above, when we dealt with the views of Jagannātha, the Mahā-siddhāntin, that abhidhā is also subdivided into (i) yogaḥ i.e. etymology, (ii) rūdhiḥ or convention and (iii) yoga-rūdhi - i.e. etymology - cum-convention. We have a fourth variety also, as noted above, viz. 'rūdha-yaugika', or "yaugika-rūdha”. The last one is illustrated by the word 'ud-bhid' which means a tree or a bush which comes out after breaking open the surface of the earth. But it is also the name of a sacrifice. This is its conventional meaning. For "yaugika-rūdha" words, read : "yaugikártharūdhárthayoḥ svātantryeņa bodhakam padam yaugika-rūdham. yathā udbhidādi padam. atra udbhit-padam yogena taru-gulmā”deh rūụhyā tu yāgavićeșaya vācakam.' - Nilakanthi.
Hemacandra - gives a four-fold classification of words such as - mukhya, gauna, laksaka and vyañjaka. Kā. Šā. (I. 15) : “mukhya-gauna-laksayavyangyártha-bhedāt mukhya-gauņa-laksaka-vyañjakāḥ śabdāḥ” (pp. 18, Edn. Dr. T. S. Nandi, Ahmedabad, June 2000, pub. L. D. Institute of Indology).
He explains ‘mukhya' artha as : "sākṣāt samketa-visayo mukhyah.” (Kā. Šā. I. 16, pp. 18, ibid) - He adds in his vịtti - "avyavadhānena yatra sanketaḥ kriyate, sa mukham iva, hastā”dy-avayavedhyaḥ prathamam pratīyate iti mukhyaḥ. sa ca jātiguņa-kriyā-dravya-rūpaḥ, tad-visayaḥ śabdo mukhyo vācakaḥ iti ca ucyate. yathā gauḥ, śuklah, calati, devadatta iti. yad āha. mahābhāsyakāraḥ - 'catustayi śabdānām pravṛttiḥ' iti.
Hemacandra is clearly under the impression of both Mukula and Mammata. But the chief merit of this ācārya is that he puts things with absolute clarity and lucidity. He observes that the discussion on the nature of 'jāti' and the like is irrelavent to the point and is therefore not discussed here : "jātyādi-svarūpam ca praksta-anupayogāt na iha vipancyate." He refers in brief to the views on sanketagrahaņa such as : “jātiḥ eva sanketa-visaya iti eke. tadvān iti apare, aphoha iti anye.”
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