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SAHṚDAYALOKA
an impression of Dhananjaya / Dhanika over it. In case of Kuntakas beautiful vācyártha (vicitrā-abhidhā at pure abhidhā level) being branded as Dhvani, we have a different sense of dhvani, perhaps broader, because Anandavardhana had ruled out such cases from his dhvani; and in taking 'tātparya' as 'dhvani' the normal connotation of tatparya is also extended like the one seen in the Daśarupaka / Avaloka, when it covers the suggested sense also in its fold.
Thus Bhojas 'dhvani' is not absolutely congruent with Anandavardhanaś dhvani. As suggested earlier the condition of 'upasarjani-kṛta-sva" also is not observed by Bhoja as a basic fact of dhvani.
Let us see how Bhoja further explains and elaborates his concept of 'Dhvani'. He observes (pp. 221, Śr. Pra.; Vol. I. ibid) - kaḥ punaḥ kavya-vacasoḥ dhvanitātparyayoḥ viseṣaḥ ?
ucyate
—
"yad a-vakram vacaḥ śāstre loke ca, vaca eva tat, vakram yad arthavādā❞dau tasya kāvyam iti smrtiḥ." yad abhipraya-sarvasvam vaktur vākyāt pratīyate tātparyam; arthadharmas
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tat; śabda-dharmaḥ punar dhvaniḥ. saubhagyam iva tātparyam
antaro guna isyate vāgdevatāyā lāvaṇyam iva bāhyas tayor dhvaniḥ.
adūra-viprakarṣāt tu
dvayena dvayam ucyate yathā surabhi-vaiśākhau
madhu-mādhava samjñayā." iti.
Bhoja observes that a statement in either śāstra or loka which is only a bare statement, i.e. which is not beautiful, i.e. 'a-vakra' is simply given the name of 'vacaḥ' i.e. 'a statement, a sentence.' But when in the act of beautiful praise or eulogy'arthavada'- i.e. beautiful poetic exaggeration of the merits of a given thing, this
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