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Vyañjanā
659 word, i.e. vyañjanā, Mammața starts with the word 'tatra'- etc. Jhalkikar proceeds to observe : tatra pāvanatvā"di-prayojane vişaye vyāpāraḥ śabdasya vịttih, vyañjanā”tmakaḥ, vyañjana-svarūpaḥ iti ţikākārāḥ.
"atha vyañjaka-sabda-laksaņāya vyañjanā nirūpanīyā. sā ca dvedhā. śabdanisthā’rtha-nisthā ca. tatra antyā sabda-lakṣaṇe anupayukte agre (= ttīyollāse) vivecanīyā. adyā tu dvedhā. abhidhāmūlā laksaņā-mūlā ca. tatra yady api abhidhāyāḥ prāthamyād upajīvyatvāc ca tanmūlā prathamam nirūpayitum ucitā, tathā'pi suprasiddhatvāt laksanāyāh prakrtatvāc ca tanmūlā eva prathamam nirūpayati tatrety ādinā. tatra lākṣaṇike śabde vyāpāro vyangya-prakāśānukūlah” - iti pradīpakāraḥ.
Thus Mammața seems to begin with lakṣaṇāmālā vyañjanā first. But as observed earlier this can not be taken as a general definition of vyañjanā, though there is a semblance even of a general definition. It is said here that, there, i.e. in the lāksanika or indicative word, the function is in the form of vyañjanā or suggestion. The reason is, that in respect of the outcome, i.e. motive or fruit, observes Mammata, which is known from the indicative word alone, and for whose apprehension the indication is resorted to, there is no other power of function except suggestion. We have observed that Mammata does not attempt a general definition of vyañjanā but starts his treatment of vyañjanā with lakṣaṇāmālā vyañjanā. We will see later that Viśvanātha in his Sāhitya-darpana attempts the definition of vyanjanā and as in case of laksanā, so in case of vyanjanā also, h attemps a more scientific and minute classification of vyañjanā. We will examine this later. We have seen in the quotation from Jhalkikar's commentary that Pradīpa cites two reasons for Mammata's treatment of laksanā mūla first. The reasons are that (i) laksanā is the matter in hand, because Mammata is actually dealing with the topic of laksaņā here, and prayojana is explained to be two fold. viz. gudha and a-ghūdha. Again (ii) laksanā-mülā vyañjanā is more well-known than the other viz. abhidhāmūlā. Again the thread is picked up as a natural corollary to the topic of prayojanavati laksana and prayojana in an indicative word is conveyed through vyañjanā, i.e. laksanā-mülā vyañjanā in this case.
As seen above in kārikā 14, he observes that the abode of that laksaņā is the lākṣaṇika or indicative word. tadbhus tadāśrayaḥ "The abode of that means the support of that. We have seen above that in II. 14.b, the author says that there, i.e. in indicative word, the function is in the form of suggestion. If it be asked 'why?', the answer is - (14 cd; 15 ab.). "In respect of the motive which is known from the indicative word alone, and for whose apprehension the indication (i.e. laksanā) is
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