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Vyañjana'
689 prerayantyāḥ katākṣaḥ sankoca-calanā”tmako netrayoḥ vyāpāro bhavati, katāksenaiva nāyikā nāyakam prati svábhipretam prastauti, tathaiva giro vānyāḥ, samyogā"dibhiḥ ekasmin prākaranike arthe abhidhāyām niyantritāyām arthántare pratīti-visayatām gateşu a-prākaraṇikeșv api artheșu sahrdayānām sāmmukhyam vidadhānāyāh sahrdayān prerayantyäh kavivāco vyañjanā"tmako vyāpāro bhavati.”
Clearly, Dr. Dwivedi tries to read Mammața in Jayadeva.
The Paurņamāsī also (pp. 234, 235) has a similar approach - "vyañjanāsvarūpam āha granthakāraḥ-sphuţam spastam arthántare vācya-laksyártha-bhinne sāmmukhyam pratītim. vācya-laksyártha-bhinnártha pratīti-visayatām iti yāvat. vişayatvam saptamyarthaḥ vidadhānāyāḥ giraḥ kurvataḥ śabdasya. pumsi sāmmukhyam abhilasam kurvantyāh lolāksyāh cañcaláksyāh katāksa iva netraviksepa iti. vyañjanaiva ātmā, svarūpam yasya tādņśo vyāpāro bhavati. ... The Paurnamāsī goes on quoting from Asādhara Bhatta, and Laghumañjusā, and gives a three-fold classification as vyañjanā based on abhidhā, laksaņā or vyañjanā. Illustrations given are based on both K.P. and the S.D. of Viśvanātha. Jayadeva then proceeds to classify dhvani and leaves vyañjanā at VII. 2. only.
In Ramā tikā Vaidyanāthajee observes that 'rasa' is apprehended through vyañjanā alone and hence Jayadeva has treated it in the beginning. He observes that vyañjanā is a samskāra-viśeşa born of the poetic inclination-pratibhā-(of the poet and the reader), and also born of the knowledge of the speciality of the speaker etc. It has, a prasiddha - i.e. known or a-prasiddha i.e. unknown meaning as its object. This power of word does not stand in need of such mukhyártha-bādha etc. and yields a meaning which is either connected (i.e. sambaddha) or not directly connected (i.e. a-sambaddha) with the primary sense. All this is not directly stated by Jayadeva but obviously the commentators try to read Mammața's ideas in Jayadeva and may be they are not off the target.
Vidyadhara in his Ekāvalī does not give a separate treatment to vyañjanā but while noting the nature of word-and meaning he passes some remarks. Here he has discussed the case of a word having multiple sense, but whose expressed sense is decided by factors such as samyoga"di i.e. conjunction and the like. He explains on Ekāvali II. 13, how vyañjanā vyāpāra differs from abhidhā, laksanā and tātparya. The whole discussion is based on the kavyaprakāśa of Mammata Vidyādhara observes :
"sabdam vyañjakam āhur vyāpāro vyañjanam bhaved yasya.” II. 13 ab. vyañjana-vyāpāravān sabdo vyañjakah, atra ca arthasya api sahakāritvam. vācyo laksyo vyangyas tesām artho yathā kramam vedyaḥ.” (II. 13. cd).
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