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in addition to being expressed, indicated and suggested, are further Vyanjaka i.e., 'when they further suggest something else.' In three verses (6, 7 & 8), the three senses Vacya, Laksya and Vyangya are made to suggest other senses. Mammața uses the word Prāyaśaḥ in the Kārikā to show that senses are not always further suggestive. When the Vyangya is a Rasa principally developed, it is not Vyañjaka. Mammața's Prāyaśaḥ also restricts the examples to three only. His first verse illustrates Vācyasya vyañjakatvam'. In the second verse he explains the suggestiveness of the Laksya and in the third verse he demonstrates the Vyañjakatva of Vyangya rtha.
Mammața uses the terms Vyañjanam, Dhvananam and Dyotanam to denote vyañjanā, though usually he refers to Vyañjanā as Vyañja nam. The Arthi Vyañjanā
In Sūtra 21 of Chapter 1, Hemachandra first takes up Ārthi Vyañjanā or the suggestion which depends upon sense by reason of the speciality of the speaker or that of the person addressed etc., as illustrated above by three examples from Mammața. This variety, different from Śabdi Vyañjanā (which depends on Anekārtha Śabdas or Homonyms when their Vācakatva is restricted to one sense only, but another Avācyārtha shines out), called Ārthivyanjanā, is suggestion based on sense. This is the same Vyañjanā to which Mammața's words "Sarveşām prāyaśaḥ arthānām vyañjakatvamapisyate" apply. Accordingly, all senses. Vācya, Lakşya and Vyangya are generally suggestive. The Arthivyañjanā occurs in those cases of suggestion where the special conditions, which give rise to Sābdivyañjanā of Laksaņā mūla and Abhidhāmālā types, exist. It may be mentioned that Laksaņāmālā Sābdivyañjanā requires Prayojanavatilaksanā, while the Abhidhāmālā sābdivyañjanā presupposes an Aneka rtha word. In other words, Ārthīvyanjana occurs, when there is Suggestion but devoid of PrayojanavatiTakşaņā or Anekārtha sakca. For instance, in the well-known example Nihseşacyuta etc., we have Arthivyañjana but not
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