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Śabdavșttis in Bhāmaha, Daņdin, etc
229 uktena gamyate param
upamānena iti să anyoktih.” This also is a veiled reference to vyañjanā.
Thus, we have observed that in earlier alamkārikas from Bhāmaha to Rudrața, we do not find the topic of the word-powers i.e. sabda-vșttis discussed as an independent topic as is done by later alamkārikas such as Mammata and his followers. But we do, however, find references - both direct or indirect but equally positive, in their works, to various sabda-vịttis and various types of meanings such as the principal or mukhya, which is abhidheya and the secondary i.e. a-mukhya or gauna, upacarita etc. Thus, we do find references in their works which go to prove that they were absolutely aquainted with abhidhā and laksanā to be sure, and that the concept of vyañjanā was not absent from their minds. The idea of vyañjanā was surely in its embryonic form, if not flowered in their minds. Though of course they have not clearly defined vyañjanā, but then they have not defined either abhidhā or laksaņā also, precisely because they had no compulsion to do so. Perhaps sāmājikas in those days never confused between one and the other. But for Anandavardhana, who tried to make a clear distinction between one and the other, explaining and establishing vyañjanā had become a necessity.
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