________________
Vyañjanā'
693 vācyam, tada tathāvidha-sthale ślesā-'nangīkāra-prasangah; na ca tathā, at eva āhuh, ślesanirūpana-prastāve - "kāvya-mārge svaro na ganyate' iti ca nayah, iti alam upajīvyānām mānyānām vyākhyānesu katāksa-niksepeņa.”
He then illustrates abhidhāmūlā vyañjanā, as in, "durgālanghita.” etc. For laksaņāmülā vyañjanā, Viśvanātha observes (S.D. II. 15)
"laksanopāsyate yasya krte, tattu prayojanam, yayā pratyāyyate să syād
vyañjanā lakṣaṇā”srayā.” i.e. laksaņā-mülā-vyañjanā is that by which the prayojana or object, for which indication is resorted to, is collected. The stock illustration cited is "gangāyām ghosah”.
After thus dealing with the sābdi-vyañjanā Visvanātha takes care of the arthi variety in a like fashion as done by Mammața. At S.D. II. 16 he cites the same factors such as vakts, boddhavya, etc. which are instrumental in giving shape to this variety of vyañjanā. He cites appropriate illustrations. Then he says that the vyanjana - arthi here - is again three-fold on account of the sense being threefold such as vācya, laksya and vyangya, (S.D. II. 17 ab). Following Mammața he also observes that both in sabdi and arthi the co-operation of both artha and śabda respectively is very much there. Here ends Viśvanātha's treatment of vyañjanā in which he has chosen to follow the lead of Mammața, who is his ‘upajivya' and 'mānya'.
As for. Appayya Dixita, we may say that his vrtti-vārttika is available only upto his treatment of laksanā, so his full concept of vyañjanā can not be traced but as he was a dhvanivādin, we can say for sure that he supported vyañjanā as an independent and supreme sabda-vyāpāra. His ideas concerning Mammata's concept of śābdi-vyañjană are noted by us in his treatment of abhidhā, wherein he rejects the view of those who hold that in case of a word having a multiple sense with its expressed meaning fixed by such factors as samyoga i.e. conjunction etc., the other meaning is apprehended through vyañjanā. No, says he. He is not inclined to take vyañjanā at all these places. This view was voiced by Abhinavagupta in his Locana as noticed by us earlier and is supported by Jagannātha as we will go to see now. In the Locana with reference to sabda-sakti-mūla-dhvani Abhinavagupta had cited different views out of which one line of thought was accepted by Mammața, Hemacandra, Viśvanātha etc., while a different line of thought was
Jain Education Interational
For Personal & Private Use Only
www.jainelibrary.org
