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'Vyañjana'
691 Kumāraswāmī, the commentator of Vidyānātha furnishes details in his Ratnāpaņa, following Mammața. He observes : (pp. 38, ibid, Edn. Madras, 1914 A.D.)
vyañjanāvịtter lakṣaṇam āha : - anviteşv iti. padártheșu padair abhihiteșu. anviteșu ākānksā"divivaśān mithaḥ sambaddheșu satsu. samanvaya-śaktyā vākyárthe pratīta ityarthaḥ. yad vā, artha-prakaraņā”dinā prākaranikárthaparyavasitesvity arthah. etena abhidhā-nvaya-śaktyoh sati sambhave laksanāyās ca anantarabhāvi vyañjanā-vyāpāra iti sūcitam. lakṣaṇā tu samanvaya-saktisamarpitánvaya-vidhurīkarana-dhurīņatvāt anvaya-śakty-anantara-bhāviny eva ity avocauḥ abhinavaguptácārya-pādāḥ,
vākyárthasya kavya-śarīra-bhūtasya upaskārártham sobhártham vyangyarahitasya kāvyasya an-ātmaka-śarīravad acārutvād iti bhāvaḥ. vācya-laksyābhyām anyórthántaram vyangyam, tad-visayaḥ śabda-vyāpāraḥ, atra śabda-grahaņam arthasya api upa-lakṣaṇártham. ajñātárthasya śabdasya viśistasya sabdaanabhidheyasya cárthasya vyañjakarva-yogāt ubhaya-vyāpāratvábhyupagamāt. kim tu, sabdártha-sakti-mūlayor yathāyogam ekasya prādhānyam itarasya sahakāritvam, ubhaya-sakti-mūle’pi tat tad ambayor evam eva vibhāgo drastavyaḥ.
vyañjanā-vittim vibhajate; să trividhéti. atra anekárthasya śabdasya arthaprakaraņā"dibhir a-prakrtártha-vācakatve nivārite’pi tat-pratītir yat prasāda-labdhā sā śabda-śakti-mūlā. vaktr-boddhavyā”di-vaśāt sahrdayānām arthántara-pratītihetur vācyádyartha-vyāpārórtha-śaktimālā. ubaya-sambandhe tu ubhaya-śaktimālā iti vivekah.
Viśvanātha, in his Sāhityadarpaņa (I. 12 cd, 13) tries to define vyañjanā as - (12 cd) “viratāsv abhidhādyāsu yayā'rtho bodhyate parah." i.e. (vyañjanā is that power of a word) by which, when the power of expression (i.e. abhidhā) and the like are over, a (further) meaning is apprehended.
(I. 13 ab) - That power of word is called vyañjanā, and it is of both word and sense etc."
In his vịtti here, Viśvanātha observes : 'sabda-buddhi-karmaņām viramya vyāpārábhāvah' iti nayena, abhidhā-lakṣaņā-tātparyā”khyāsu tisssu vịttisu, svam svam artham bodhayitvā upaksīņāsu, yayā aparo-nyortho bodhyate, sā, sabdasya, arthasya, praksti-pratyayā"desca, śaktir vyañjana-dhvanana-gamana-pratyāyanā"di vyapadeśa-visayā vyañjanā nāma.'
Thus vyañjanā rests on both word and sense and also on parts of a word. All this follows what Anandavardhana and Mammața have clarified and illustrated to the point.
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