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SAHRDAYĀLOKA Bharata we will come to the Dhvanyāloka and his followers. Among the posterior writers vyañjana was challenged by many but this voice of dissent was crushed by the powerful juggernaut rolled by Abhinavagupta, Mammața, Hemacnadra and Viśvanātha. We will discuss vyañjanā-virodha in a separate chapter. For the present we begin with the vedas.
It may be noted in the beginning that we picked up discussing Yāska, Pāṇini, Patañjali and Bhartrhari prior to dealing with the still ancient literature, because we knew that with them we were on a more solid ground and that their acquaintance with vyañjană was closer and surer. As for the vedic literature, it is all, 'of the air airy. Certainly there is no mentioning of vyañjana there, but we have use of different forms of the roots Vañj, vi+ vanj, and root vdhvan and the word dhvani in the vedas. The shades of meaning as seen in these occurrences could have started inspiring theorists to think about the word-power that is vyañjanā. Thus, we may hold the vedas to be a very very distant "gangotrī” - from where the vyañjanā-gangā could have descended as a thought-current to the planes of alamkāra-śāstra. We will try to cover as many occurrences as possible. First of all we will take up the Ķgveda - "ankte" - Rv. I. 124.8. is -
"svásā svásre jyáyasyai yo'nimāraigápaityasyāḥ praticáksyeva, vyucchántī raśmībhiḥ sū’yasyāñjyankte samanagā' iva vráh.”
Sāyaṇa explains - añji vyañjakam tejah, yad vā añji vyaktam jagat, ankte, anakti, prakāśayati. i.e. anoints, brings into light, displays, causes to appear, reveals; Griffith explains it as, 'decks'. Rv. V. i. 3:
“yádīm gaṇasya raśanámájīgah, śucir ankte śūcibhirgóbhir agnih, áddákşiņā yujyate vājayántyut
tānāmūrdhvó adhayajjuhū’bhiḥ.” Sāyaṇa - ankte = vyanakti, viśvam jagat = anoints; Griffith - "is anointed.” Rv. VIII. 29.1
"babhrúreko viņunaḥ sūnáro
yúvāñjyankte hiranyáyam,... Sāyaṇa-añji, abhivyajyate, prakāśyate anena ity añji ābharaṇam.
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