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'Vyañjanā'
Prayojana or Phala in the sense of 'jñāna-janya-pratīti-viṣaya', or janya-pratītiviṣaya or jñāpya is met with in (i) prati-pipādayiṣita-prayojana-sampratyayaḥ; vṛtti, II. 10; (ii) śuddha-bhedayos tu anya-vailakṣaṇyena a-vyabhicāreņa ca kāryakāritvā”di; vṛtti., K.P. II. 12 abc.; (iii) "prayojanam hi vyañjana-vyāpāra-gamyameva.', vṛtti. II. 13 ab; (iv) phale śabdaika-gamyétra, karikā, II. 15.a; (v) prayojanaprati-pipadayiṣaya yatra lakṣaṇaya sabda-prayogah-vṛtti, on II. 15a; (vi) yogaḥ phalena no; kārikā, II. 16. b; (vii) tadā prayojanam lakṣayet, vṛtti on II. 16.b; R. C. Dwivedi has 'tat' for 'tada'. (viii) na'pi prayojane lakṣye kiñcit prayojanam nápi ganga-sabdas-tatam-iva prayojanam pratipādayitum a-samarthaḥ, vṛtti, II. 16b; (ix) evam api iti prayojanam cet lakṣyate, vṛtti, on II. 17 ab; Dwivedi does not read 'iti' after 'api'. (10) 'prayojanena sahitam lakṣaṇīyam na yujyate' - kārikā II. 17. cd."
This long quotation from Prof. Gajendragadkar explains Mammata's position on vyañjana at the same time points out some looseness in the style of Mammata. We will proceed with the K.P. as follows - The K.P. concludes that thus, there is no indication with reference to the qualified object.
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"visiṣte lakṣaṇā naivam” (II. 18.C). Here 'viśiste lakṣaṇā' should mean that a lakṣaṇā which indicates an object qualified by 'prayojana' viz. "pāvanatvā❞diviśista-tata", i.e. a 'visista-lakṣaṇā' is not possible. 'evam' means in this manner, i.e. because, as has been explained, a visista-lakṣaṇā involves violation of the general proposition as laid down in "jñānasya... phalam anyad udāhṛtam".
Mammața adds in II. 18d, "viseṣāḥ syus tu lakṣite" - i.e. "But properties or qualities would be found in the indicated object." The idea is that the qualities of holiness etc., which are found in the indicated sense, i.e. bank, are apprehended by some other function than denotation, purport, and indication. And that function which is designated by the terms Suggestion, Reverberation, and Illumination, and the like, must necessarily be admitted. Thus Mammața ends his treatment of suggestiveness based on indication. The words read in the K.P. are: (vṛtti, on K.P. II. 18d) - "taṭā"dau viseṣaḥ pāvanatvā"dayaḥ. te ca abhidhā-lakṣaṇā-tātparyebhyaḥ vyāpārāntareṇa gamyāḥ. tacca vyañjana-dhvanana"di-sabda-vacyam avaśyam esitavyam. evam lakṣaṇā-mūlam vyañjakatvam uktam."
The sampradaya-prakāśinī (pp. 42, ibid) reads as "viseṣaḥ syur iti. lakṣaṇāyām hi dvidhā prayojana-sampratyayaḥ. yadā dharmiņā dharmyantaram lakṣyate tada mukhyártha-dharmāḥ lakṣya-gatatvena caturtha-kakṣyāyām pratītāḥ prayojanam bhaveyuḥ, tadā phala-viṣayayor bhedāt viśiste lakṣaṇā iti sanka'pi nóditā, iti. yadā tu mukhyártha-dharmeņa a-mukhyártha-dharmo lakṣyate,
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