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SAHRDAYĀLOKA tadā prayojanatvena dharmántaram na bhavatīti tasyaiva sātiśayatva-pratītiḥ prayojanam. tadápi na višiște lakṣaṇā, sātiśayatva pratīter api caturtha-kaksyaikagocaratvād iti."
It may be noted that the function viz. vyañjanā is known by three terms such as 'vyañjanam' (= suggestion), dhvananam' (= reverberation), and 'dyotanam' (= illumination). Other terms that are also used are noted as avagamana (= implication), pratyāyana (= apprehension) and prakāśana (= manifestation). It may be interesting to note that though this third or fourth (= turīyā vịtti) function is generally known as 'vyañjanā', (and though symmetrically 'vyañjanā', naturally better corresponds with ‘abhidhā' and 'laksaņā), Mammața does not seem to have used the term 'vyañjana' even once. He seems to prefer vyañjanam' as read in, vyāpāro vyañjanā"tmakah' (perhaps here we may read vyañjanā for vyañjana); 'vyañjanānnáparā kriyā', 'vyañjanād rte'nyo vyāpārah', 'tat kim vyañjanena', ‘añjanam vyañjanam eva vyāpāraḥ', and also 'tad-yukto vyañjana-yukto'.
It may again be noted here that in 'laksaņā-mūla-vyañjana' by 'lakṣaṇā' is meant 'prayojanavatī laksaņā’. For only such a variety of laksaņā has a purpose for understanding which vyañjanā is resorted to. The udyota points out that 'laksaņāmūlatvam' means 'lakṣaṇānvaya-vyatirekánuvidhāyitvam' i.e. lakṣaṇā-mulavyañjanā follows the presence and absence of (prayojanavati) laksaņā. Wherever prayojanavati laksaņā is present, 'laksaņā-mula-vyañjana' is also present. Wherever the former is absent, the latter is also absent. It may be noted that in the second variety that we will go to consider, viz. 'abhidhā-mūla-vyañjanā', this particular sense is not seen. Thus, in ‘abhidhā-mula-vyañjanā, the expression, 'abhidhā-mūla' does not mean "abhidhā'nvaya-vyatirekā'nuvidhāyitvam". For, we know that abhidha-mula-vyañjanā is not necessarily present where 'abhidhā' is present Abhidhā is present in every vācaka-word i.e. in all denotative words. But every 'vācaka' is not necessarily a 'vyañjaka'.
Mammața now starts dealing with the second variety of vyañjanā, viz. abhidhāmūla-vyañjanā. After first giving Mammata's view in full on this, we will look into
lso as found in Locana, The Rasagangādhara and also in Appayya's writing. First we will see what Mammata has to say. It may be noted that normally the followers, such as Hemacandra, Viśvanātha and others choose to follow Mammata's lead, but Jagannatha, and also Appayya have different ideas, having the source of their thought-current read in one of the three views as read in the Locana.
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