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SAHRDAYĀLOKA 'su-vyañ jita', i.e. "clearly suggested”. He observes :
“pūrvatra-āśayamāhātmyam atra abhyudaya-gauravam, su-vyañjitam iti proktam
udātta-dvayam apy adaḥ.” (II. 303, K.D.) Dr. Gupta explains : (pp. 243, ibid) : “pūrvatra, pūrvasmin guror ity ādi śloke rāmagatam āśaya-māhātmyam abhiprāya-gauravam, atra ca anantarokte ratnao ityādi padye rāvana-sambandhi abhyudaya-gauravam aiśvarya-mahimā suvyañjitam, samyak prakāśitam, iti tad udātta-dvayam dvividham udāttam api proktam varņitam."
At II. 350, Dandin holds Nidarśanā as containing suggestions : "sūcayanti dur antatām”. Thus, we can read here an indirect reference to vyañjanā. We will go to read in both Bhāmaha, Dandin and, the rest of earlier alamkārikas the 'pratīyamāna' - or implicit sense, in various figures of speech, such as dīpaka, samāsokti, aprastuta-praśamsā, vyājastuti, etc. and also in emotion-based alamkāras such as rasavat, preyaḥ, ārjasvi, and samāhita, etc.
Vāmana : Vāmana, in his Kāvyālamkāra-sūtra, -vrtti (= KSV.) often refers to 'bhakti' or laksanā, or gunavrtti and upacara. But he also does not mention vyañjanā-vrtti directly. He seems to touch vyañjanā only indirectly.
At KSV. I. i, 1, Vāmana observes that the word 'kāvya' here stands for word and sense embellished by guna and alamkāra, but by 'bhakti' i.e. through secondary usage, it is taken with reference to 'sabdartha-matra' i.e. 'word and sense' alone. Says he : - 'kāvya-śabdóyam guņā'lamkāra-samskệtayoḥ śabdā'rthayoḥ vartate. bhaktyā tu śabdārtha-mātra-vacanótra grhyate.”
The kāmadhenu on this (pp. 6, edn. Becan Jha, Chowkhamba Skt. Sr. - Varanasi, 1971), explains, bhaktyā upacārena'. Thus secondary power of the word is refered to by Vāmana under the very first sūtra of his KSV. Vāmana says that the word 'kāvya' here stands for word and sense embellished by guna and alamkāra i.e. by excellences and figures of speech or poetic turns of expression. But by 'bhakti i.e. through secondary usage, it is taken with reference with sabdārtha-mātra or word and sense alone.
On I. ii. 1 KSV. Vāmana observes that the words 'arocaki' and 'satrnā'bhyavahārī are metaphorically used : "gauņārthau”. Vāmana holds that in vaidarbhi style, the presence of all the artha-gunas i.e. excellences enumerated with reference to sense,
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