________________
Śabda
abhidhã
laksaņā
vyanjanā
laksyārtha
vyanjaka vyāngyārtha
vācaka vācyārtha lakṣaṇā
(mukhyārtha,
sakyārtha, abhideyārtha)
yaugika rūdha yogarūdha
gauņi suddhā .. (kušala) (kušala) (pankaja)
and so on This picture gives us the idea of the basic meanings of a word. Abhidhā is the expressed or conventional meaning of a word. i.e. the meaning as conveyed by the direct signification of a word: it is, in fact, the dictionary meaning of a word. Mukulabhatta (last quarter of the 9th cent. A.D.) in his work Abhidhā-vrtti-mātrkā calls abhidhā as mukhyārtha. When the principal meaning of a word is indicated. Mukulabhasta terms it mukhya. The grammarians call it sakyārtha and abhidheyārtha, because the first meaning of words is given in the dictionary; it is sakya, because it gives that meaning which the word conveys (sakya); and because the meaning is given in the dictionary (abhidhāna), it is called abhidheyārtha.
This abhidhā is of three kinds - yaugika, rūdha and yogarūdha. When a word gets its meaning from its derivation (i.e. root + sufficial meaning), the word is termed as yaugika word: e.g: kartāni doer. When a word receives its meaning other than what is expressed by its derivative meaning, it is called rūdhī words. e.g: kušala meaning 'expert', and not ‘one who collects grass.' The derivative meaning (=kusam lāti dadāti vā iti kuśalaḥ) is not prominent here, particularly when we say karmani kusalaḥ 'expert in work.' The yogarūdha word is a combination of yaugika and rūdha, and therefore it has the significance of both, but the meaning refers to a third one. e.g. pañkaja.
Lakşaņā indicates the figurative meaning of a word (laksyārtha). By laksaņā a new meaning of a word is indicated along with the principal
gasit uşii s
-FT, 2008
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