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SAHRDAYĀLOKA use of such words having a multiple sense, one particular sense is fixed as 'prākaranika artha' or the contextual sense. When this primary meaning is once collected, the other sense, if any, springs up, or is negated. How this happens is a problem which touches both psychology and semantics. As an illustration, we may cite the words of Bāna in the Harsacarita, wherein he describes the advent of summar or 'grişma' in the following words -
"tatra kusuma-samaya-yugam upasamharan... mahākālah.” Words such as 'mahākāla' and the like are used here to convey a multiple sense. The poet tries to imagine some similarity between the summer season and Lord Siva on the strength of the common quality such as ferociousness (= bhișanatā). He has not described this similarity in clear terms, but has only suggested it. Thus poetic beauty in this illustration is manifested through upamā-dhvani or the suggestion of simile. This suggestion or dhvani here is based on such word as, 'mahākāla', and the like; and hence is termed as, 'sabda-sakti-müla-dhvani', i.e. suggestion based on the power of word.
The problem of sabda-sakti-mula-dhvani or suggestion based on the power of the word is discussed by alamkarikas right from the time of such earlier ones as Anandavardhana, Abhinavagupta and the like. With this is correlated the problem as to how the sense, other than the primary one, in case of a word having a multiple sense, is derived. Thus, when in case of a word having its sense been fixed through abhidhā, or the power of expression, yet another sense (the a-prākaranika i.e. non-contextual sense) flashes upon the mind; is this apprehension of the non contextual sense arrived at through the agency of vyañjanā or the suggestive power of word, or not? We come across two distinct lines of thinking with reference to this problem. The first is the line of thinking as adopted by Mammața and his followers who explain the appearance of the non-contextual sense through the agency of vyañjanā or the suggestive power of word. Jagannātha and also Appayya, hold that the non-contextual sense is also collected through abhidhā or the power of expression itself. We have noted this view of Jagannātha in the chapter on abhidhā. According to him, vyañjanā or the suggestive power of word has a separate field to operate in. When the yaugikártha or the meaning derived through etymological explanation comes up on the surface once again, after first having been defeated by the primary sense, or abhidhártha, it becomes an object of vyañjanā, or the suggestive power of word, according to Jagannātha.
The roots of both these lines of thinking are to be found in the discussion on the nature and scope of śabda-śakti-mūla-dhvani, or suggestion based on the power
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