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998
SAHRDAYĀLOKA vivekam kartum ucyate”. - Under Dhv. II. 31, Ā. observes that, “yatra tu prakaranā"di-pratipattyā nirdhāritaviśeso vācyórthaḥ punaḥ pratīyamānangatvena eva avabhāsate, sosyaiva anuranana-rūpa-vyangyasya dhvaner mārgah.” - i.e. “But on the other hand, resonance-like suggestion is present in instances, where, even after determining all the implications of the expressed sense in view of context and so forth, we find that the expressed appears only as subsidiary to the suggested.” (Trans. K.Kris. pp. 103, ibid).
Abhinavagupta also observes that with the help of 'prakarana' and the rest, i.e. context in general, the primary expressed sense is fixed. But in the given context in the Dhv., and the illustrations cited, the problem of the apprehension of a sense other than the primary, in case of a word having multiple sense, is not discussed here. Looking carefully at the discussion concerning the example viz. "mahākälah...", where the yaugika-artha throws aside the conventional sense and comes to the fore, the meaning is collected through suggestive power, i.e. sabdaśakti-müla-vyañjanā. We have seen earlier how Mammata, Appayya and Jagannātha have discussed this topic in a thorough way.
Abhinavagupta also accepts the suggested another figure of speech (alamkārántara) as the field for śabda-śakti-mūla-dhvani. This is in conformity with Ā.'s view.
Ā. then picks up what is termed artha-śakti-mūla-dhvani at Dhv. II. 22. He observes :
“artha-śakty-udbhavas tv-anyaḥ yatrárthaḥ samprakāśate yas tātparyeņa vastv anyad
vyanakry uktim vinā svatah.” (Dhv. II. 22) "The other variety of suggestion is based upon the power of sense and it is instanced in places where the second meaning is conveyed only by way of implication by the first meaning and not by the expressed words at all.” (Trans. K.Kris. pp. 83, ibid).
Ā. adds in the vṛtti, "yatrárthaḥ sva-sāmarthyād arthántaram abhivyanakti, śabda-vyāpāram vinaiva, sórtha-śaktyudbhavo nāma anusvānópama-vyangyo dhvanih.”
"That instance where one meaning gives rise to another through its own power of implication and not through the denotative power of words, becomes an
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