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SAHRDAYĀLOKA Dr. Gupta observes : (pp. 345 ibid) : “prahelikādvayam aparam āha - samānarūpeti; gauņárthā”ropitaiḥ gauņárthena sādhyavasāna-gauna-laksaņikena arthena āropitaiḥ upacaritaiḥ padaiḥ grathitā."
The texture of samānarūpā prahelikā is woven with 'gauņárthā”ropita' padas, i.e. words having a secondary sense.
As in Bhāmaha, so also in Dandin, we do not come across any mentioning of 'vyañjanā' as such by name. However, we come across different forms of the root vi + Vañj in the sense of, 'to suggest. We also meet with the term 'pratīyate' in the sense of, 'is implied'. Thus Dandin seems to know a lot also of what is called implicit sense or, 'pratīyamāna artha'. The examination of this point will be taken up in due course. At I. 76 (K.D.), Dandin defines the 'guna' called 'udāratā' as -
"utkarsavān gunah kaścid yasminn ukte pratīyate tad udārā”hvayam tena
sanāthā sarva-paddhatiḥ." Thus udaratā occurs in that sentence, wherein after the expressed meaning is conveyed, - yasmin ukte - there is an implication of some high quality. This can be taken as an indirect reference to vyañjanā. II. 14, upamā is described as,
"yathā-kathancit sādrśyam yatrodbhūtam pratīyate, upamā nāma sā, tasyāḥ
prapancóyam nidarśyate.” So, for Dandin, in upamā there is an experience of similarity either by abhidhā, or laksaņā or vyañjanā.
II. 16, 'vastūpamā is said to be “pratīyamānaika-dharmā”. II. 46 (K.D.) has 'prativastūpamā' where there is ‘sāmya-pratīti' or apprehension of similarity in an implied way. We will see in due course that so many varieties of upamā have similarity only implied. At II. 65, Dandin says that words such as 'spardhate', 'jayati', dvesti', etc. are 'sādņśya-sūcakāḥ', i.e. suggestive of similarity. II. 136, 'anujñā āksepa' is said to occur where through apparent 'anujñā' or acceptance, something else is implied. Says Danļin,
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