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the Anvyayavyatireka sense is not present in Abhidhāmālā vyañjanä. For it is common knowledge that Abhidhāmālāvyañjanā is not present wherever there is Abhidhā. Abhidhā is present in every Vācaka word. But every Vācaka word is not Vyañjaka. We have already seen the special circumstances that give rise to it. This Vyañjanā is called Abhidhāmālā for two reasons : (a) It comes into operation after Abhidhā has expressed the sense restricted by Samsargādi circumstances. (b) It suggests a meaning which is really the Abhidheyārtha or Vācyārtha of the word, but which the word cannot express by means of Abhidhā on account of that Abhidha having been restricted. It is also noteworthy that of the three functions of a word, Abhidhā is the only independent and self-sufficient function. This means that while Abhidhā can express a sense independently of any other power, we cannot say the same thing about the other two powers, viz., Laksana and Vyanjanā. In fact, Mammața states that even Tātparyavștti is a dependent power and that it is different from Vyañjanā (Vide K. P. V. 69 ff.)
The śābdīvyañjanā is both Abhidhāmālā and Lakşaņāmālā and in Laksaņāmālā, the suggestion of the Prayojana take place, when a word is employed in a Lākṣaṇika sense; thus it is based upon Laksanā. In Šābdivyañjanā, the particular words used are most important, the circumstances constituting the Ārthivyañjanä may or may not be present; but, it is not stipulated that they must never be present. Factors that Affect the Ārthivyanjana
As for Arthīvyañjanā, we know that herein the suggestion arises from the sense of the words, which causes one to think of something else through the particular character of the speaker, or the person addressed, or the sentence, or the proximity of another person, or the expressed sense, or the occasion (context) or the place or the time, or the modulation of voice or gestures, etc. These words of Mammata are used even by Visvanatha. As for Kāku, different opinions have been expressed
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