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since it is the Sabda that is chiefly suggestive. Hence these two varieties of Vyañjana are called Sabdi on the dictum : "Pradhanyena vyapadeśa bhavanti". This view of Mammaṭa figures again in K. P. III. 23 where he tells us+2 that when Artha is principally suggestive as in Arthivyañjana, Sabda is also suggestive as a help-mate since Artha, only when conveyed by Sabda, becomes so suggestive.
Vyañjana Belongs to both Sabda and Artha
It is important to note that, while Abhidha and Lakṣaṇā belong to a word, Vyañjanā belongs both to a word and a sense.
Hemachandra uses Anekarthasya mukhyasya etc., like Mammata, except that while the latter uses Sanyogadyaiḥ, the former uses Sansargādi bhiḥ (perhaps Sansarga etc., is more correct and faithful to Bhartṛhari's couplet). 43
What is Abhidhamula Vyañjanā ?
As we know, in the example Bhadratmano....etc., doublemeaning words like Kara, Vamsa, Saindhava etc., possess more than one expressed meaning. When such words occur in literature, circumstances like (Samsarga or Samyoga) association or conjunction, etc., restrict it to only one sense, rejecting the other senses which it can convey. And this is the only one sense that the word conveys by Abhidha. But it is very often found that later on we comprehended another of its several direct senses. This other sense, though ordinarily a Vacyārtha of the word in question, cannot at this place be regarded as primary since the word is confined to express one sense, i.e., Vacyartha, already, and yet it cannot be denied that we apprehend another sense. Now, this sense cannot be due to Abhidha, because it is restricted to a different sense. Nor can it arise from Lakṣaṇa, since the three pre-requisites of Lakṣaṇa are absent. Hence the conclusion is irresistible that the other sense, a Vacyārtha in reality, is Avacyartha in the present context, and is no other than Vyangyartha; and the process by which it is apprehended is
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