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'Laksana'
521 yatha 'gaurvāhīkah' it. gauņa-sādhyavasānā yathā 'gaur ayam' iti, iti pradīpadyotayoḥ spastam.
nanu śuddhatvā”dibhiḥ sadbhir upādhibhir laksaņāyāḥ sadvidharvopavarnanam ayuktam nirūdhātva-prayojanavattvam ādāya astavid hatvasyā’pi sambhavād iti cet śļņu -
nirūdhā-prayojanavatī ceti prathamato lakṣaṇāyāḥ vibhāgah. tataḥ prayojanavatyāḥ śuddhatvādy upādhibhiḥ sodhā vibhāga iti vibhakta-vibhāgo'yam iti na anupapattiḥ. 'lakṣaṇā tena sadvidhā’ iti atra laksaņāpadam prayojanavatī yā laksanā tatparam iti narasimha-thakkurā”di matam. vastutas tu rūg prayojanābhyām bhedádhikyam tu nāsty eva tatkrtabhedasya iha anukteh. "vyangyena rahitā rūờhau” ityādinā 18 sūtrenágre eva vaksyamāṇatvāt. yady api “rūdhi-prayojanāt” ity anena rūdhi-prayojane ukte tathā’pi na te vibhājakatvena ukte, kintu hetutvena. anyathā punaruktiprasangah syad iti pradipodyotayoh spastam."
Ācārya Hemacandra, the author of Kavyānuśāsana revives a forgotton or let us say forsaken tradition of taking 'gauņi and 'lakṣaṇa' as independent wordpowers, separate and distinct from each other. We had seen earlier how Bhoja had clubbed 'gauni' and 'laksanā' as part of abhidhā. We will have to refer once again to Bhoja in brief because Hemacandra seems to come closer to Bhoja in his concepts of 'gauni and laksanā, though of course Bhoja did not give these two any status independent of abhidhā. Bhoja first of all enumerates 12 relations of word and sense.
Bhoja (pp. 223, Josyer Edn.) observes : "tatra abhidhā-vivaksā-tātparyapravibhāga-vyapekṣā-sāmarthya-anvaya-ekárthībhāva-dosahāna, - guņopādāna - alamkārayoga-rasa-aviyoga-rūpāḥ śabdárthayor dvādaśa samarthāḥ sāhityam iti ucyate.”
teșu śabdasya arthábhidhāyinī śaktir abhidhā. tayā svarupa iva abhidheye pravartamānaḥ śabdaḥ vịtti-trayeņa vartate, tāś ca mukhyā, gaunī, lakṣaṇās tisrah. tatra sākṣād avyavahitárthábhidhāyikā mukhyā gamyamāna-śauryā”digunayogavyavahitấrthā gauņi. svārtha-avinābhūtárthántarópalakṣaṇā tu lakṣaṇeti.” .: Bhoja (pp. 226, ibid) continues - "gauņī dvidhā, gunanimittā, upacāranimittā ca.
We have discussed these observations of Bhoja on an earlier occasion but here we will once again go through Bhoja's writing for attempting a comparative study of Bhoja and Hemacandra. Bhoja's abhidhā is 'that power of word that expresses
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