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SAHRDAYĀLOKA kvacid vidhi-niședhayor nised hántaram..... kvacid vidhau an-ubhayam..... kvacin niședhe anubhayam..... kvacid vidhinişedhayor anubhayam.....
kvacid a-vidhi-niședhe anubhayam..... .... pratīyamāna-abhidhiyamāna-vākyárthānām anantyäd dhvanirūpam api aneka-prakāram. dhvaniś ca dvidhā. artha-dhvanih, sabdadhvanić ca. tayor arthadhvanir anunāda dhvanirūpah pratiśabda-dhvanirūpaś ca. ..... (pp. 253). evam laukike’pi vacasi abhidhiyamānam pratiyamānam tātparyam ca paryālocanīyam iti. etena kāvya-vacasor dhvani-tātparyayoś ca kvacit samplavo’pi vyākhyātaḥ. -
On pp. 251, 252 we read "evam anye’pi mahākaviprayogeșu dhvani-višesā gaveșaniyāḥ, iti yad uktam, tātparyam eva vacasi, dhvanir eva kavye, ityādi :
kaḥ punaḥ, kāvya-vacasor dhvanitātparyayor višesah ? nanúktam purastāt; yad avakram vacaḥ śāstre loke ca, vaca eva tat, vakram yad arthavādā”dau tasya kāvyam iti smrti). yad abhiprāya-sarvasvam vaktur vākyāt pratiyate, tātparyam arthadharmas tacchabdadharmah punar-dhvanih. saubhāgyam iva tātparyam antaro guna isyate, vagdevatāyā lāvanyamiva bāhyas tayor dhvanih. adūra-viprakarsāt tu dvayena dvayam ucyate, yathā surabhi-vai ākhau
madhu-madhava-samjñayā.” iti. Now we will first quote at length from Dr. Raghavan (pp. 161, śr. pra) along
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