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SAHRDAYĀLOKA Herein, 'vacana' is said to be 'upacāragarbha', and thus a reference to 'upacāra' is found here of course indirectly. Similarly at VII. 49, we have, 'abhidhiyate sato vā” ... etc., giving a clear reference of abhidha'. VII. 38, Rudrața defines 'bhāva' as :
“yasya vikāraḥ prabhavan apratibaddhena hetunā yena, 'gamayati' tad abhiprāyam
tat-pratibandham ca bhāvó sau.” The illustration is,
"grāma-taruņam tarunya nava-vanjula-mañjarī-sanātha-karam, paśyantyā bhavati muhur.
nitarām malinā mukha-cchāyā.” Bhāva also occurs, holds Rudrata (VII. 40), when a sentence conveying the direct sense, also suggests another sense :
"abhidheyam abhidadhānam tad eva tat-sadrśa-sakala-guna-dosam, arthā'ntaram avagamayati
yad vākyam sóparo bhāvaḥ." The illustration (VII. 41) is -
ekākini yad abalā, taruņī tathā'ham, asmin gļhe gļhapatiś ca gato videśam, kim yācase tad iha vāsam iyam varāki
śvaśrūr mamā'ndha-badhirā nanu mūdha pāntha !" Namisādhu explains : (pp. 209, ibid) -
"ekākini iti. taruņa-pathikasya vāsam yācamānasya kācit sābhilāsā yoșid idam prakata-pratisedhā'rtham vākyam āha. etena caukta-padārthena vilaksano vāsā'numati-vidhi-laksano bhāvóvagamyate." This is an indirect. but clear recognition of wañianā, pure and simple. At VIII. 74, Rudrata defines anyokti as -
"asamāna-višesanam api yatra samāna-itivíttam upameyam,
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