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Dhvani in Kuntaka, Bhoja and others, and Guņābhūta-vyangya and Citra-Kāvya. 1119
(artha-prati-sabda-dhvani is illustrated, as in) "lāvanya-sindhu....." etc. In this verse pratiśabda-dhvani' is illustrated. The meaning though connected with sindhuutpala, etc. gives a fresh sense of the extreme beauty of the limbs. This is pratidhvani (as the sense is different) (114).
(śābda-anunāda-dhvani)
In the verse vig. "bhakti-prahvāya dātum.” etc. (sūrya-śataka, vs.3), pratiśabda-dhvani is illustrated (-śābda-variety). On account of common adjectives (i.e. qualities) through implication from the word 'kuru', 'kriyāsuh' is the sentence-sense concerning 'kara' or hand; and this is causing 'anu-näda' i.e. reverberation and suggests the brightness and good form of the 'purusa'. Thus it is a case of anunäda-dhvani. (115)
(śābda-pratidhvani)
The illustration viz. "dattā”nandāḥ...” etc. is for 'śābda-pratināda-dhvani.' On account of common adjectives, and due to sāmarthya i.e. capacity to convey, the spoken words, cause echo in the cows and suggest the importance. (māhātmya). It is prati-nāda-dhvani. (116)
śabda-dhvani is two-fold, and is collected from sabda or word only.
Some learned people hold that ‘dhvani' and 'tātparya' are not identical, (as is suggested by the dhvanikāra). - (117)
Till the sentence is not having a complete sense, till it is not well substantiated or till it does not rest completely, the sentence-sense is supposed to continue. When it rests in its sense, when it achieves completion till that point the sentence-sense is supposed to extend. But when at a point a sentence is completed by reaching its sense, thus when a meaning is completely conveyed, and still it moves further to convey an additional sense, then this additional sense is the field of 'dhvani.?- (118)
Some people do not accept any distinction between 'dhvani' or 'suggestion' and 'tātparya' or import. They feel that on account of common qualities these two do not exist independently of each other. Some commentators (i.e. Dhanika in his Avaloka on the Daśa-rūpaka of Dhanañjaya) have observed to this effect and said that- (119)
"Who the hell has decided that purport i.e. tātparya extends only upto this point and not further? For virtually tātparya extends till the kārya' i.e. speakers intention is clearly conveyed. Thus 'tātparya' is not held in a balance.?- (120)
Actually the difference between dhvani and tātparya is like the one between a
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