________________
Vyañjanā
619 vi+Vañj is seen in the sense of 'manifestation'.
We have P.P. of vi+ Vañj, in vyaktavācah, at 11.29, in the sense of distinct speech. (vi+Vañj = to manifest clearly). We read - "devīm vācam ajanayanta devāḥ, tām sarvarūpāḥ paśavo vayanti. vyaktavācaścāvyaktavācaḥ ca.”
At 7.13, we come across the word 'vyañjanainātram' in the sense of 'mere indication? We read -
'iti imā devatā anukrāntāḥ-sūktabhājaḥ, havirbhājaḥ, rgbhājaśca, bhūyisthāḥ, kaścinnipātabhājāḥ, - atha uta abhidhānaiḥ samyujya haviścodayanti, indrāya vstraghne, indrāya amhomuce, iti. tāny api eke samāmananti, bhūyāmsi tu samāmnānāt, yattu samvijñānabhūtam syāt prādhānyastuti tat samāmane. - atha uta karmabhiḥrsih devatāḥ stauti vstrahā purandaraḥ iti. tāny apieke samamananti, bhūyāmsi tu samamnānāt. vyañjanamātram tu tat tasyabhidhanasya bhavati, yathā brāhmaṇāya bubhukṣitāya odanam dehi, snātāya anulepanam, pipāsate pānīyam, iti. (Nirukta 7.13).
Laxman Sarup (pp. 120) translates as -
"Moreover, a seer praises deities with regard to their activities, as (Indra) the vộtra-slayer, or the city-destroyer, and so on. Some make a list of these also, but they are too numerous to be collected together in a list. These epithets are mere indications of (a particular aspect of the proper) appellations, just as 'give food to a Brahmana, who is hungry, or unguents to one who has taken a bath, or water to one who is thirsty.” (Incidentally here we may also note efforts in the direction of abhidhana-kosa i.e. laxicons. And applying perfumes after a bath also may be noted from the point of view of a social scientist).
that the above is a very interesting occurrence. "Vyañjana' here
indicator'. This seems to be the earliest occurrence of 'vyañjana' in the sense of 'indication'. In a similar sense, we have noted earlier an occurrence, wherein we find another root viz. Vdyut. In Ch. I. Yāska cites the opinion of Gārgya who holds that upasargas are not meaningful by themselves, but they serve to suggest or indicate the relation of nāma and ākhyāta, with a special meaning. Gārgya observes : "na nirbaddhāḥ upasargāḥ arthān nirāhuḥ. nāmā”khyātayos tu karmopasamyoga-dyotakāḥ bhavanti.”
Thus, it seems, as already observed by us earlier, Yāska comes very near to the power of 'dyotana', or 'suggestion of words, though, he does not mention it by name. We know that in the kāvyaśāstra, the word 'dyotana' is used as an equivalent of vyañjana'. 'Vyañjana' in the sense of 'indication' in Yaska, as noted above, is also
Jain Education Interational
For Personal & Private Use Only
www.jainelibrary.org