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Dhvani in Kuntaka, Bhoja and others, and Guṇībhūta-vyangya and Citra-Kāvya.
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recognising it as a separate independent function of a word; yes, independent of abhidha and the rest. On illustration no. 97, (pp. 57-58, ibid), viz. "uddeśoyam sarasa-kadali..." etc. K. observes: (pp. 58, ibid): "bhaniti-vaicitrya-mātram evā'tra. kävyárthaḥ, na tu nūtanóllekhaśāli vācya-vijṛmbhitam. etac ca bhaṇiti-vaicitryam sahasra-prakāram sambhavati iti svayam eva utprekṣaṇīyam." Needless to say that K.'s 'bhaniti-vaicitrya' of a thousand-fold nature is nothing else but A.'s dhvani. Ā. observes at Dhv. Iv. 2 (vṛtti):
"ato hy anyatamenā'pi prakāreņa vibhūṣitā,
vāṇī navatvam āyāti
pūrvárthánvaya-vaty api." (Dhv. IV. 2)
ato dhvaner ukta-prabheda-madhyād anyatamenā'pi prakāreņa vibhūṣitā satī vāṇī, purātanakavi-nibaddhártha-samsparśavaty api navatvam āyāti."
"By a mere touch of even a single variety of suggestion (among the many that have been enumerated), the poet's expression will acquire novelty though it might perhaps embody only a trite idea." (Dhv. Iv. 2)
The expression of a poet will appear quite novel though it might embody an idea already found in an earlier poet, if it is adorned by at least a single variety of - suggestion from among the many varieties that have been mentioned." (Trans. K.Kris. pp. 265, ibid). K. brings out the implicit sense in verse no. 99 (pp. 58, 59, ibid), without mentioning vyañjanā by name.
At VJ. I. 40, (pp. 53, ibid) K. almost accepts vyañjanā. He observes :
"pratīyamānatā yatra väkyárthasya nibadhyate, vācya-vācaka-vṛttibhyam
vyatiriktasya kasyacit"
"Wherein, further, the intended purport of the whole is communicated by a suggestive use of language, which is distinct from the two well-known uses, viz. The communicative use of meanings and the denotative use of words." (Trans. K.Kris., pp. 339, ibid)
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K. goes on to observe (vṛtti, VJ. I. 40, pp. 59): "vicitram eva prakārántareṇa unmilayati-pratīyamatā ityādi-yatra, yasmin pratīyamānatā, gamyamānatā vākyárthasya, mukhyatayā vivakṣitasya vastunaḥ kasya cid anakheyasya nibadyate.
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