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'Pratīyamāna artha' - as seen in the earlier ālamkārikas...
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svarūpa-viveko na krtaḥ, praty uta upālabhyate, abhagna-nārikelavat yathāśrutatad-granthodgrahaņa-mātrena, iti."
It is very clear that both Anandavardhana and Abhinavagupta are absolutely clear that the ancients knew dhvani, and therefore, we may add, vyañjana also, eventhough they did not make any attempt to arrive at its definition.
Ruyyaka, in the beginning of his work Alamkāra-sarvasva says : ('65 pp. 2, Edn. R. C. Dwivedi, Motilal Banarasidass)
"iha hi tāvad bhāmahodbhața-prabhịtayaś cirantanálamkārakārāḥ pratīyamānam artham vācyopaskārakatayā alamkārapakşa-niksiptam manyante. tathā hi . paryāyokta-aprastuta - praśamsā-samāsoktyāksepa-vyājastuti-upameyopamāananvayā"dau vastumātram gamyamānam vācyopaskārakatvena, 'sva-siddhaye parāksepaḥ' 'parārtham sva-samarpanam' iti yathā-yogam dvividhayā bangyā pratipaditam tai).
rudrasena tu bhāvā'lamkāro dvi-dhaivoktaḥ. rūpaka-dīpaka-apahnutitulyayogitā"dau upamā”dy alamkāro vācyopaskārakatvena uktah. utpreksā tu svayam eva pratīyamānā kathitā. rasavat-preyah-prabhrtau rasabhāvā"dir vācyaśobhāhetutvena uktah. tad itthām trividham api pratīyamānam alamkāratayā khyāpitam 'eva.
vāmanena tu sādrśya-nibandhanāyā laksaņāyā vakroktyalamkāratvam bruvatā kaścid dhvanibhedólamkāratayā eva uktaḥ. kevalam guna-viśista-padaracanā"tmikā rītih kāvyā"tmatvena uktā..."
Thus Ruyyaka has analytically specified how threefold implicit sense is covered under various figures of speech by earlier ālamkārikas.
Jagannātha in his Rasa-gangādhara (pp. 555 Edn. N.S. Bombay, '47) observes :
idam tu bodhyam. dhvanikārāt prācīnair bhāmahodbhata-prabhṛtibhih svagranthesu kutrā'pi dhvani-gunībhūtavyangya"di sabda na prayuktah iti etāvatā eva tair dhvanyā"dayo na svīkriyante iti adhunikānām vācoyuktir ayuktā eva. yataḥ samāsokti-vyāja-stuti-aprastutapraśamsādy-alamkāra-nirūpaņe kiyantópi guņābhūta-vyangya-bhedās tair api nirūpitāḥ. aparaś ca sarvópi vyangyaprapancah paryāyokta-kuksau niksiptah. na hi anubhavasiddhórtho bālena api apahnotum śakyate. dhvanvā"di-padaih param vyavahāro na krtah. tena na hi etāvatā anangīkāro bhavati.
It can be said that the presence of vyañjanā and vyangyārtha or suggested sense can be traced in all poetry beginning from the Rig-veda, but perhaps it is quite different to discover in poets and critics any theoretically conscious understanding
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