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SAHRDAYALOKA abhidhā, laksaņā and even tātparya. He says - (pp. 178, edn. Dwivedi, ibid) :
"na ca laksaņā”tmakam eva dhvananam, tad anugamena tasya darśanāt. na ca tad anugatam eva, abhidhávalambanena api tasya bhāvāt. na ca ubhayánusār yeva, a-vācaka-varnánusāreņa api tasya drsteh - na ca śabdánusāryeva, a-śabdā”tmakanetra-tribhāgávalokanā"di-tātparya-laksaņā”tmaka-vyāpāra-trayátivarti vyañjanadhvananā”di paryāyo vyāpāro'pahnavanīya eva." - i.e. "And the suggestion is not verily of the nature of indication, because it i.e. suggestion) is seen to follow that (i.e. indication). Nor does it invariably follow that (i.e. indication), because it may arise on the basis of denotation also. Nor again does it invariably follow both (i.e. denotation and indication), because it is seen on the basis of inexpressive letters also. The suggestion is not based on words (as also on letters and syllables) either, because it is known to be related to the side-long glance and the like, which are non-verbal in their character. Thus the function, which has many synonyms such as suggestion, reverberation, and which is beyond the three functions of the nature of Denotation, Import, and Indication, cannot be denied.” (Trans. R. C. Dwivedi, ibid) -
It may be noted that the synonym 'dhvanana' as used by the dhvanivādins for vyañjana could mean more than it appears at the upper level. We had above discussed the point and we will also go to elaborate still further while dealing with Mahimā, that such sounds as thundering of clouds carries a meaning of on coming rains. Now the anumiti-vādin may argue that this again is an instance of laukika-anumāna or "loose inference". But this thing is perhaps rejected by Ānandavardhana and his followers by taking 'dhvanana' as meaning suggestion. There is no ‘anumāna' here, be it loose as taken by the opponent, but surely there is suggestion. In the same way in various media, such as colour in the art of painting, gestures in dance, acting in drama, musical notes in music, carving in sculpture and the like, we have to read vyañjanā and not loose 'anumiti'. The joining or disjoining of a railway compartment, the peculiar sound of arriving or disappearing of the flow of water in a water tap, the sound of a vehicle, or of the walking and foot-steps of a dear one or an animal-all these are therefore suggestors and certainly there is no scope for inference which is a dry exercise in intellect. Abhinavagupta squarely puts it as : "laukikánumāne tu kā rasatā ?". So, this may be taken as the final triumph of vyañjanā over anumiti. - Yes, even loose inference !
We may again place the point squarely. The dragon of anumitivāda had raised its head much earlier than even Anandavardhana. Even Bhāmaha contended with it when he dealt with "kavya-nyāya". The author of the Dhvanyaloka was very
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