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Meaningful words are divided into three categories, Vācaka, Lakşaka and Vyañjaka in accordance with the power with which they respectively convey denotated (Vācya) indicated (Lakşya) and suggested (Vyañgya) meaning. Out of these the Vācaka word can further be classified into three varieties---(i) Radha (iii) Yoga (ii) and Yogarūdha on the basis of convention and derivation. A Radha word denotes its innate idea alone, a Yougika word simply signifies its derivative meaning and the Yogarūdha combines in itself convention as well as derivation. The author also discusses the inherent sense conveying power of Prakṣiti, Pratyaya, Samāsa on the pattern of grammarians. It is evident from the survey of above contents that the speculations of grammarians with regard to the nature of word, its meaning and connotation have cast a wide shadow of influence on our author in dealing with the word and its sense.
The three signifying capacities of word called Saktis. Abhidhā, Laksana and Vyañjană are dealt with elaborately. Abhidhā is a primary power of word which conveys the conventional meaning as soon as word is uttered. It conveys the sense directly. Lakşaņā is the secondary power of word, coming after Abhidhā the primary power of word, which conveys the secondary meaning, when the direct meaning expressed by Abhidhā is incompatible with the sense of the rest of the sentence. Whereas Abhidhā belongs to the word unit, Lakşaņā actually is associated with the sense, primary meaning of word and not with the word conveying it. Lakşaņā is classified into Rūdhi and Prayojanavati on the basis of the inotive of its employment and further into Suddha and Gouņi on the ground of the nature of relation linking the primary and secondary concepts. It can further be divided into upādāna and laksaņā depending upon the fact wheather the primary meaning (vācyārtha) implies another meaning to establish itself or completely surrenders itself for the sake of the secondary sense. Thus at the initial stage Lakşaņā is of six types and can further be classified on the basis of the 'motive of Laksanā being concealed, obvious or absent.
Vyañjanā is a function that brings the implicit underlying idea into comprehension when the functions of other powers of words e-g. Abhidhā a Lakşanā Aksepa and Tātparya cease to operate after having conveyed their respective meanings. Kavi Karnapura is a strong supporter of vyañjanā and he therefore ruthlessly strikes
