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658
SAHRDAYĀLOKA
also reverberates through the works of greatācāryas such as Mammata, Hemacandra, Vidyādhara, Vidyānātha, and Viśvanātha, to mention some few. We will deal with vyañjanā/dhvani-virodha in a separate chapter but for the present we will look into the efforts of acāryas beginning with Mammata who have tried to define and classify vyañjana and later dhvani also. For the present we will engage ourselves with discussion concerning vyañjanā only. We once again take note of the fact that neither the great ālamkārikas beginning with Bhāmaha to Rudrața have tried to give a systematic exposition of sabdavṛttis, nor the illustrious immediate followers of Anandavardhana such as Mukula, Kuntaka, Mahimā, Bhoja and Dhanika have done anything with reference to vyañjanā, except perhaps subsuming or opposing the same. It falls to the lot of Mammata, the follower of Anandavardhana and Abhinavagupta to attempt definition and classification of the concept of vyañjanā. He has done it both in his sabda-vyāpāra-vicāra a small independent treatise on sabda-vșttis and in his Kāvyaprakāśa also. We will now proceed to what Mammața has to say.
Mammata - In the Sabda-vyāpāravicāra we read the same words verbatim that are read in the K.P. So we will stick to the K.P. for Mammata's concept of vyañjanā. Again, the classification as seen in the K.P. III is also missing in the former.
After dealing with laksanā Mammata proceeds with vyañjanā. He has suggested that laksanā which is six-fold is again three-fold from the angle of the prayojana which is suggested. It is either without suggested sense, or with a concealed suggested sense, or with a non-concealed suggested sense : "a-vyangyā gūdha'gūdha-vyangyā ca." The abode of that laksaņā is said to be the indicative word : tad-bhur läksanikah sabdah. But there in the indicative word, the function is in the form of suggestion : tatra vyāpāro vyañjanā”tmakaḥ.
Now, Mammața seems to attempt a definition of vyañjanā. He observes (K.P. I. 14bcd & 15 ab.)
"tatra vyāpāro vyañjanā”tmakaḥ, yasya pratītim adhātum lakṣaṇā samupāsyate - 14 phale śabdaika-gamyétra vyañjanānnáparā kriyā.” This of course is a semblance of a definition.
Jhalkikar (pp. 58) has the following observation -
vācaka-lākṣaṇikau sabdau lakṣayitvā vyañjanā-mukhena vyañjakam sabdam laksayitum vyañjanā-svarūpam āha. 'tatra' - ity ādinā.
Then he observes that, or it may be said that, to define vyañjaka word, to silence the arguments of the objector concerning the 'upādhi'-adjunct of the suggestive
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