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SAHRDAYĀLOKA explanation only “āksipta” or implied figure of speech is taken as dhvani, while Udbhata's "alamkārā'ntara" is vācya or expressed directly. So, the outcome of this discussion is that, in places where, through 'sabda-śakti', another ‘vācya alamkāra' is collected, it may be taken as 'ślesa' following Udbhasa. But when this 'alamkārántara' which is collected with the help of śabda-śakti, is only at the implicit or suggested level, then it becomes the province of sabda-śakti-mūla-dhvani in the opinion of Ā. He also adds that if, by chance, this implicit figure, also becomes explicit, i.e. if it is directly expressed through any other device later, then it looses its status of dhvani and there we do not mention it as "śabda-śakti-mūladhvani", but becomes only an object of such usage as 'vakrokti', etc. which is a variety of a directly expressed alamkāra. Ā. observes (vștti, on Dhv. II. 21) : “tad ayam arthah, yatra sabda-śaktyā sākṣād alamkārántaram vācyam sat pratibhāsate, sa sarvah slesa-visayah. yatra tu sabda-śaktyā samarthyā”ksiptam vyangyam eva alamkārāntaram prakāśate sa dhvaner visayah." and A. further observes : sa ca ākṣipto'lamkārah yatra punaḥ śabdántareņa abhihita-svarūpaḥ tatra na sabdaśakty-udbhavánuranana-rūpa-vyangya-dhvani-vyavahāraḥ. tatra vakroktyadivācyálamkāra-vyavahāra eva.”
Ā. further observes : “yatra tu sāmarthyā”kşiptam sad alamkārántaram śabdaśaktyā prakāśatė sa sarva eva dhvanervişayah.” yathā, "atrántare kusumasamayayugam." etc. “But passages where another figure is conveyed only by the suggestive power of the word deserve to be regarded only as instances of suggestion. As for instance : "In the meanwhile appeared....” etc. (Trans. K.Kris. pp. 79, ibid). In this instance drawn from Bāna, describing the summer season (i.e. grīşma-varnana), simile (i.e. upamā alamkāra) with ‘mahākāla' i.e. Lord Siva, is suggested. Another illustration runs as, "unnatah prollasad dhārah." etc. Third one is, "dattā”nandāḥ prajānām...” etc.
A. observes in the vrtti that - "esu udāharanesu sabda-śaktyā prakāśamāne sati, aprākaranike arthántare vākyasya a-sambaddhárthábhidhāyitvam mā prasānksīd ity aprākaranika-prākarankayor arthayor, upamānópameyabhāvah kalpayitavyaḥ, sāmarthyād, ity arthā”kşiptóyam śleşo na śabdopā”rūdha iti vibhinna eva śleşād anusvānopama-vyangyasya dhvaner vișayah."
"In all these examples, an extra meaning is conveyed by the power of the word and in order that two meanings might not appear as entirely disconnected, we will have to postulate the relation of the standard of comparision and the object compared as existing between the two, since there is justification also for doing so.
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