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Vyañjanā
661 tasmin phale, (śaitya-pāvanatvā”di-prayojana-visaye) vyañjanāt vyañjanam vihāya, (vyañjanām vinā) aparā kriyā anyo vyāpāro na ityarthah. kimtu vyañjanā”tmaka eva vyāpāraḥ iti bhāvaḥ. atra “sabdaika” ity ekapadena anumānā”di-vyudāsaḥ. 'sabdasya sambhrta-sāmagrikatvād anumānasya vyāptyādi-pratisandhānā”di vilambena vilambitatvāt na anumānagamyam prayojanam. kiñca tathā sati gangā"dyartham eva lingam sat śaityā"dikam anumāpayati iti svīkāryam. na ca taţe gangārvam siddham. tatpada-prayoga-visayatve ca na vyāpti-grāhakam pramā asti. tat katham asya lingatā. katham vā gangādharmasya śaityā”des taţe bādhāvadhāraņāt sādhyatā. katham vā śaityā"dāv ekasya avacchedakasya abhāvāt sādhyatávacchedakaikyam. tāvatām višeşaņānām ekadā’nupasthiter na samūhālambanānumitiḥ. vyañjanāyām ca bādhāder apratibandhakarvāt ‘atyantā’saty api hy arthe jñānam śabdaḥ karoti hi’ iti nyāyāt vyangyatávacchedakánupasthitā’pi pānaka-rasa-nyāyena vyangya-bodhakatvāc ca na kāpy anupapattih. kim ca. vyāptyādi-prati-samdhānasya aniyatatvāt śaityā”dibodhasya ca niyatarvāt na anumityā vyañjanā’nyathāsiddhiḥ iti bhāvaḥ.” - iti narasimha-manīņā-vistarastu pañcamollāse drastavyaḥ.
Viśvanātha has a clearer definition of vyañjanā and its varieties which we will pick up later.
It has been observed that neither abhidhā nor lakṣaṇā conveys the prayojana for which laksanā is resorted to. Mammata now establishes this with cogent arguments. He observes : tathā hi,
“nābhidhā samayábhāvāt” (II. 15 c.) gangāyām ghoşa ityā”dau ye pāvanatvā”dayo dharmāḥ tatā”dau pratīyante na tatra gangā"diśabdāḥ samketitāḥ.” - i.e. “It is not denotation, on account of the absence of convention.” The words Gang, and the like have no convention with reference to those properties, like holiness etc., which as are apprehended as belonging to the bank and the like in cases such as, "A hamlet on the Ganga". The Sampradāya-prakāśinī (pp. 39, edn. Dwivedi) explains - “nanu katham nā’parā kriya ity ata āha nā"bhidhetyadi. Samayah samketah. tad abhāvam vi darśayati-gangyām ity ādi. dharmāḥ mukhyártha-samavāyinaḥ. na hi pāvanatvā”disrotodharmāņām tata-gatatvena pratipattau gangā"diśabdāḥ samketitāḥ.” The idea is that the purpose of laksanā in 'gangāyām ghosah' is the properties of holiness and others, which are understood as belonging to the bank. These properties cannot be expressed by abhidhā, because no convention of the word 'ganga' has been made with reference to those qualities. What is meant is that the conventional meaning of the word 'ganga' is the stream of that river and not the properties such as
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| SR No. | 006909 |
| Book Title | Sahrdayaloka Part 02 |
| Original Sutra Author | N/A |
| Author | Tapasvi Nandi |
| Publisher | L D Indology Ahmedabad |
| Publication Year | 2005 |
| Total Pages | 642 |
| Language | English |
| Classification | Book_English |
| File Size | 15 MB |