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Tātparyasakti, but since both of these are related to the sentence (sense), they have not been stated.
Thus Hemachandra has dropped out Abhihitānvayavāda and Anvitābhidhānavāda, as they do not deal with the power of a word, strictly speaking. Hemachandra's Exposition of Vyañjanā Process
Vyañjakatvam or the process of Suggestion has been defined as that power of conveying a sense which is aided by the sensitive reader's refined sensibility, rendered pure by the apprehension of meaning, born of those powers, viz., Abhidhā and Laksaņā. In Sūtra 21 of Chapter 1, Hemachandra states that any one or all of these three senses, Vācya, Laksya or Vyangya, in their turn, suggest some inner sense, when either the speaker (Vaktā) is some peculiar person (Vaktsvaiśiştya) or the subject on hand has some speciality (Boddhịvaišiştya) or the intonation of the sentence uttered is peculiar (Kākuvaisistya) or the expressed sense (Vācya - artha) is peculiar (Vākyavaiśiştya) or the person associated with the Speaker is peculiar (Anyāsatii) or the context, place, time, gestures and others have some peculiarity about them. In all such cases, there is definitely a suggested sense. The suggested sense in its turn proceeds sometimes from Vācyärtha, at other times from Laksyārtha and sometimes from Vyangyārtha. All these specialities or peculiarities (Vaisiştyas) have been illustrated by Hemachandra by following Mammața's treatment of these aspects in most cases.
Mammata's View of Suggestiveness
Mammaţa, in the beginning of the second flash of his Kavyaprakāśa, states the nature of Word and Sense, and then dec lares in Karika 2 : सर्वेषां प्रायशोऽर्थानां व्यञ्जकत्वमपीप्यते. i.e., Suggestiveness is admitted as belonging to all senses. This means that not only the word is suggestive, but the three-fold sense - the expressed, the indicated and the suggested - also is suggestive. This can also be taken to mean that senses,
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