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ind as Visvanātha points out, the varieties of Kāku can be gathered from the original Akara works or Šāstras.4 6
From the point of view of Anandavardhana's classification of the concept of Dhvani (Dhv. Al. I. 13 ff; II. 1-3 etc.), it is clear hat the Sabdaśaktimālā ānd Arthasaktimālā varieties (of which ve have attempted a detailed critical and comparative analysis above - both on the basis of Mammața's and Hemachandra's definitions) are the two varieties of the Vivakṣitānyaparavācya - saṁlakṣyakrama variety of Dhvani. This Samlaksyakrama is sometimes divided into Sabdasakti mūlā, Arthasaktimüla and Ubhayaśa kti mūlā. For example, Mammaţa in Kavyaprakāśa V. 37-38 does so. We know that, whether in a certain instance he suggestion proceeds from the word or from its expressed sense can be checked against the possibility or otherwise of he sense being got at even by changing or substituting the Nord (Sabdaparivịttisahatva or Asahatva); if it be found that he suggestion remains unaffected even when we substitute a synonymous word, then it is regarded as based upon the Artha Arthasaktimūlā), whereas, if the slightest change in the word ilters or affects the Vyangyartha, then, it is said to be based on Sabda.
The Śabdaśaktimüladhvani is twofold: of Alamkāra or of Vastu. If Alamkara is principally represented by the word, it is Alamkāragataśabdaśaktimüladhvani, and if Vastu is principally suggested by the word, it is Vastugataśabdašaktimūladhvani. Mammaţa remarks that, though in Alamkāragatasabdaśaktyudbhzvavyangya, the Alamkāra is Vyangya and therefore Pradhana and so it cannot be an adornment but is the Alaṁkarya - the thing o be adorned, but it continues to be called by the name of Alamkāra, since formerly it functioned as an Alamkāra. Thus, on the basis of the maxim 'Brāhmaṇasramananyāya', we have :o understand the term Alamkāradhvani. The Śabdaśaktimūladhvani and ślesa : Their Provinces
Incidentally, the Sabdaśaktimālā variety, which is based on he restriction by several circumstances of the sense of
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