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'Classification of Poetry (Criticism Oriented)
987 similar fashion. The meaning of this term, taking karma-dhāraya, would mean, "that which is intended (vivaksita) eventhough being anya-paraka (or, subservient) to some other sense, and is also ‘vācya'.
While accepting vyañjanā, two situations arise with reference to the directly expressed (vācya) sense. The vācyártha not looking compatible with the context, becomes un-intended. Or, the vācyártha suits with the context, and hence the speaker does intend to convey the same by the word used in such a special way so that something very special creeps in that word, and this results in suggesting a fresh meaning. Out of these two apprehensions of the suggested sense, in the first the directly expressed sense, i.e. vācyártha is not intended i.e. it becomes unintended or a-vivaksita, and hence it is termed a-vivaksita-vācya-dhvani. In the second apprehension of the suggested sense, the vācyártha or directly expressed sense is intended - vivakṣita-along with the suggested sense. Hence, it is termed “vivakşitányapara-vācya-dhvani.” The illustrations cited by A. are, "suvarnapuspām prthivīm." etc. and, "śikharini kva nu nāma." etc., respectively. One noteworthy point is that eventhough, Ā. has talked of three-fold dhvani such as vastudhvani, etc., here only two divisions are underlined. Thus it is suggested by A., that the three-fold dhvani is fully covered up and contained in these two varieties. Actually, the three-fold scheme gives an idea of 'what' matter is suggested, while the two-fold scheme deals with 'how whatever is suggested. Thus the two classifications are made from different angles. In the two-fold scheme the threefold scheme is covered up. The intention behind this is that 'dhvani', which in itself is a 'vyāpāra' or function, has 'sabda' and 'artha' as 'kārana' or 'cause' at its root. In the 'vivakşitányapara-vācya-dhvani one ‘artha' or meaning suggests another 'artha' or meaning. Thus the ‘artha' becomes the suggester here. While on the otherhand in 'avivakṣitányapara-vācya-dhvani' the 'artha' is 'avivakṣita' i.e. not intended and hence primarily the sabda or word is said to be the suggester here. When a word is heard, we collect meaning through the formerly known powers of a word, viz. abhidhā or direct expression yielding the expressed or conventional sense, lakṣaṇā or indication yielding the indicated sense, lakṣyártha, and tātparya or purport. With this simultaneously the intention of the speaker, i.e. abhiprāya is also understood. For the realisation of this intention these two terms, viz. a-vivaksitavācya-dhvani, and vivakṣitánya-para-vācya-dhvani are used. Thus the form of dhvani is rendered clear.
We will now show in a tabular form the divisions and sub-divisions of dhvani, as explained by Abhinavagupta in Locana, and as envisaged by A. in the Dhv. The
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