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Anekarthaśabdas (homonyms) needs to be precisely differentiated from the paranomastic expression. i.e., Sleşa or double entendre; for, in both cases, we have homonymous (Anekartha) words, and the apprehension of more than one sense from these words. So it may be asked, what is the difference? For, an indiscriminate use of Sabdaśaktimālā will remove the scope of Sleşa altogether from poetry. The Dhvanikāra replies to this in Kārikā 21 (Udyota 11): "It is true that in Sabdaśaktimūlā, as in Ślesa, we have the apprehension of more than one sense. But, in Sabdaśaktimālā we have also the apprehension of an unexpressed poetic figure or Alamkāra as some definite relation like Sadrśya etc., obtains between the Vacya and the Vyangya senses, in Śleșa no such relation is noticed. This is the essential difference between the two. In śleşa, two or more senses are apprehended but the unexpressed relation that connects the two distinct meanings is not present. Thus, in a verse where ślesa is present, the facts will be apprehended only as unrelated to each other, e.g., in the verse - Yena dhvastamanobhavena etc., which applies to Siva and Vişnu at the same time. Hence, Mammata has observed in K. P. IV. 38 that mere Vastu might also be suggested in an example of Sabdaśaktimüladhvani. Again, Ruyyaka or Ruchaka, in his commentary called Kävyaprakāśasaṁketa criticises Mammata for regarding Vastudhvani as a variety of Sabdaśaktimüla, though the Alamkārasarvasva admits sabdaśkatimūlā vastudhvani.47 Jagannātha also supports Mammata's two-fold classification of Sabdaśaktimālā, e.g., Sabdaśaktimālāvastudhvani with sabdašaktimülālamkāradhvani. Thus, where two
senses are understood fron Anekārthaśabdas, one is intended to be hinted at covertly, being not stated, and the other serves as a cover; it is a case of Vastudhvani, the former s is apprehended through Vyangya and the latter sense through Abhidhā. It is interesting to note that Jagannātha differentiates śleşa and Samāsokti, on the one hand, and Śabdaśaktimālā on the other, quite logically,
In brief, a case of Sabdaskatimüladhvani occurs where the relation between Prakṣta and Aprakṣta ideas is not expressly
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