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Vyañjanā. Mammața has ably demonstrated all this in the second flash of his Kāvyaprakāśa. The word Ganga is able to yield the sense of Tața by ( Laksaņā ) as well as that of Saityapāvanatva by Vyañjanā. Śabdi and Arthi Vyañjanā
It may be noted that the Laksanāmālā sābdi Vyañjanā arises only in Prayojanavati Laksaņā. While the Abhidhāmālā relates to Nānārtha words or homonyms, where the Abhidha is restricted to one sense, but the other sense is obtained by it. And the cases which do not come under śābdi Vyañjanā, naturally belong to the Ārthi Vyañjanā, e.g. Nihsesacyuta etc. where the word Adhama exemplifies the latter.
The above digression is intended to serve as a general background to the theory of Dhvani or Suggestion. We must now revert to Hemachandra's gloss on Sūtra-19, which follows both Mammata and the Dhvanikāra as also Abhinavagupta in the main.
Hemachandra's Treatment of Dhvani
Hemachandra explains Dhvani, as expounded by the previous stalwart critics, by using the words Dhvanyate Dyotyate which, as we have seen are the same words that Mānikyachandra uses in his Kāvyaprakasa Saṁketa. According to Abhinavagupta, Dhyanyate means Vyangya sense (lit. that which is suggested). Similarly Dyotyate also refers to the sense which is suggested. Since Hemachandra is here concerned with the Vangya sense, he only quotes two of the well-known explanations of Dhvani as a sense. This Dhvani or Vyangyārtha is three-fold; Vastudhvani, Alaskāradhvani and Rasadhvani. Of these three, the first variety of Dhvani viz., Vastudhvani is entirely different from the Mukhyārtha, Gauņārtha and Laksyārtha. In short, it is different from all the other senses. This is a variety of the Pratiyamāna sense which represents the fourth stage of language, as Abhinavagupta
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