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Dhvani in Kuntaka, Bhoja and others, and Gunībhūta-vyangya and Citra-Kāvya. 1099 naming of the basic emotions and ancillary feelings, or even at times, of rasa also. All this deserves further scrutiny.
Bhojaś ‘anyónyálamkāra' (pp. 346, ibid, S. K. Ā. III. 27, 28) is three-fold such as 'vācya' or 'expressed', 'pratīyamāna' i.e. 'implied, and ‘ubhaya' i.e. both expressed and implied :
"anyonyam upakāro yas tad anyonyam, tridhā ca tat, vācyam, pratīyamānam ca,
tệtīyam ubhayā”makam.” (S. K. Ā. III. 27) "anyonya-cūlikā’nyónyabhrāntir anyonyam ekatā, anyónyálamkrter antas
trayam etad iha isyate.” (S. K. Ā. III. 28) The implicit i.e. pratīyamāna variety is illustrated by the famous verse where in a prapa-palikā offers water to a traveller. Bhoja observes : (pp. 347, ibid) :
“atra pathika-prapa-pālikayor mithónurāge yad ekasya viralángulinā karena pānīyapānam anyasyāḥ sutarām vāridhāra-tanūkaranam tena parasparam upakāryópakāraka-bhāvāt pratiyamānam idam anyónyam.”
Vyatireka' with implicit similarity is just alamkāra-dhvani. Actually Bhojaś concept of vyatireka involves implicit element as it is defined as:
"śabdópātte pratite vā sādrsye, vastunor dvayoh, bhedā'bhidhānam, bhedaś ca.
vyatirekaś ca kathyate.” (S. K. Ā. III. 32 pp. 355, ibid) 'Sambhava' (S. K. Ā. III. 25, pp. 342 ibid) in Bhoja rules out 'anumiti' or inference in this figure, between collection of the rasa on one hand and its vyabhicărins or anubhāvas on the other. Bhojas upamā is also both abhidhīyamāna and pratīyamāna.
In the śr. Pra. Bhoja goes beyond this. Apart from the direct or indirect references to dhvani or pratiyamāna, Bhoja talks of the supremacy of dhvanivyāpāra in poetry along with quotations from Ananandavardhana in his Śr. Pra. We will examine this as below.
At the end of Ch. VI of the śr. Pra. we come acsoss Bhojaś views concerning dhvani/pratīyamāna. Due to 'avidyopadhi-nescience, 'artha' is explained either as
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