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618
SAHRDAYĀLOKA Rv. I. 162.15.
má tvāgni'rdhvanayiddhūmá gandhir Sāyaṇa - 'to make noise'. mókhā, etc. Griffith - 'make thee cracle'.
Av. V. 20.7 is antareme nabhasī ghoso astu prthak te dhvanayo santu sībham, = 'let there be noise; Whitney.
Thus the root Vahvan and the word 'dhyani' carry the sense of 'to make noise' and 'noise respectively.
The occurrences of the root vi+ Vañj in different forms might have proved to be a remote source of inspiration for the theory of 'vyañjanā' in times to come: first in the vaiyākaranas and other darśanas and then in the alamkāraśāstra.
Now, we will examine the occurrences of Vañi, and vit Vañi in the Nighantu and the Nirukta, (cir. 700 B.C. to. 300 B.C.), and then in Rk-prātiśākhya, Astādhyāvi of Panini (Cir. 300. B.C.), and the Mahābhāsya of Patañjali (Cir. 150. B.C.) (The last two sources are looked into earlier in this chapter but here we will once again look into the same to establish the correlation with our earlier observations) -
The Nighanțu has no word like 'vyañjana', nor any other form of the roots Vanj and vi+ Vañj.
The Nirukta - (Cir. 700 B.C. to 500 B.C.) :- In the Nirukta we come across certain occurrences of Vañj in different forms, wherein it seems to carry the sense of 'to anoint. We have thus, 'añjate' at Nirukta 12.7., and it is the same as Rv. I. 92.1.
añjan - at 3.20, (i.e. Rv. I. 92.5), añjanti - at 8.18 (i.e. Rv. III. 8.1).
and also, 'ankte', vyakte, vyaktatare (Ch. I); akṣiṇī ‘kasmāt, ankteḥ, ...etc. in the sense of 'clearly manifested'.
and also, 'anakti' at 8.10. Yāska explains - 'uşāsānaktā.'
He observes : ușă vyākhyātā. nakteti rātrīnāma; anakti bhūtānyavaśyāyena, api vā naktā avyaktavarņā, tayoreșá bhavati.
anakti = anoints,
avyaktavarņā = not of distinct colour; (i.e. having no clearly manifested colour).
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