पुटमेतत् सुपुष्टितम्

shown to be constituted of four parts, वैयर्थ्य, ज्ञापन, स्वस्मिञ्चारितार्थ्य and अन्यत्रफल. For the instances of Jñāpakas, see Paribhāșenduśekhara. Purușottamadeva in his Jñāpaka- samuccaya has drawn numerous conclusions of the type of ज्ञापन from the wording of Pāņini Sūtras. The word ज्ञापक and ज्ञापन are used many times as synonyms although ज्ञापन sometimes refers to the conclusions drawn from a wording which is ज्ञापक or indica- tor. For instances of ज्ञापक, cf.M.Bh. on Māheśvara Sūtras 1, 3, 5, P. Ι.1. 3, 11, 18, 23, 51 etc. The word ऊठ् in the rule वाह ऊठ् is a well known ज्ञापक of the अन्तरङ्गपरिभाषा. The earliest use of the word ज्ञापक in the sense given above, is found in the Paribhāșāsūcana of Vyādi. The Paribhāșā works on other systems of grammar such as the Kātantra; the Jainendra and others have drawn similar Jñāpakas from the wording of the Sūtras in their systems. Sometimes a Jñāpaka is not regularly constituted of the four parts given above;it is a mere indicator and is called बोधक instead of ज्ञापक्र.

ज्ञापकसमुच्चय a work giving a collection of about 400 Jñāpakas or indicatory wordings found in the Sūtras of Pānini and the conclusions drawn from them. It was written by Purușottamadeva, a Buddhist scholar of Pāņini's grammar in the twelfth century A. D., who was probably the same as the famous great Vaiyākaraņa patronized by Lakșmaņasena.See पुरुषेत्तमदेव.

ज्ञापकसाध्य realizable, or possible to be drawn, from a wording in the Sūtra of Pāņini in the manner shown above. See ज्ञापक.

ज्ञापकसिद्ध realized from the ज्ञापक wording; the conclusion drawn from an indicatory. word in the form of Paribhāșās and the like. Such conclusions are not said to be universally valid; cf. ज्ञापकसिद्धं न सर्वत्र Par. Śek. Pari, 110.7.

ज्ञापन a conclusion or inference, drawn from a word or words in a Sūtra, with a view to assign a purpose to that or to those words which otherwise would have been without a purpose. The word is sometimes used in the sense of ज्ञापक, and refers to the word or words supposed to be without any purpose and therefore looked upon as a reason or हेतु for the desired conclusion to be drawn. The words किमेतस्य ज्ञापने प्रयोजनम् occur very frequently in the Mahābhāșya: cf, M.Bh. on P. Ι. I. 11, 14,19, 55, 68, Ι. 2.41 etc. etc.

ज्ञापित concluded or proved by means of a ज्ञापक word or wording: cf. हन्तेः पूर्वत्रप्रतिषेधो वार्तिकेनैव ज्ञापितः M.Bh. on ΙΙΙ. 4.37 Vārt. 3.

ज्ञाप्य a conclusion or formula to be drawn from a Jñāpaka word or words; cf. the usual expression यावता विनानुपपत्तिस्तावतो ज्ञाप्यत्वम् stating that only so much, as is absolutely necessary, is to be inferred.

ज्ञाप्यमान indicated or suggested: cf. उत्पातेन ज्ञाप्यमाने ( चतुर्थी वाच्या )। वाताय कपिला विद्युत् etc. M.Bh. on ΙΙ. 3.13 Vārt. 3.

ज्योत्स्ना (Ι) name of a commentary by Rāmacandra possibly belonging to the 18th century on the Vājasaneyi Prātiśākhya; (2) name of a commentary on Nāgeśa's 'Laghuśabdenduśekhara by Uda- yaṃakara Pāṭhaka of Vārāṇasi in the 18th century.

ज्वलिति standing for ज्वलादि, name of