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Dhvani in Kuntaka, Bhoja and others, and Gunībhūta-vyangya and Citra-Kavya.
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Dr. Raghavan continues further and suggests (pp. 167, ibid) that BahurūpaMiśra in his commentary on the Dasarūpaka, follows Sā. closely and puts in prose Sā.'s summary of Bhoja on Dhvani. He ends thus : “ataḥ tịtiya-kaksā-rūpena dhvani-nāmnā tātparyeņa gamyamānatvāt rasálamkārā”di vākyárthaḥ. + + + evam triprakāram api tātparyam vaktp-dvārā vākyadharma eva iti,
Bahurūpa-miśra follows also Sā.ś own modification of Bhojas 'pratīyamāna'. Śā. and following him, Bahurūpa also, say that 'tātparya' pertains to speech through the speaker, "vaktr-dvārā vākya-dharmah," but Kumārasvāmin asserts that it pertains purely to the speaker and not to the speech.
"uddeso nāma vaktr-dharmaḥ, na mīmāmsakānām iva vākya-dharmah.” (pp. 33).
Dr. Raghavan further observes that it is not clear what Bhojaś ideas are on the description of rasa as 'vākyārtha'; we do not find him discussing the subject in the section on tātparya and dhvani. But while describing the varieties of composition, dịśya and śravya prabandhas, he says that the nāțaka and the other nine rūpakas as well as nātikā and satraka (on the whole twelve) form 'vākyárthábhinaya' and the rest, twelve uparūpakas, śrigadita etc., form padárthábhinaya.
“vākyárthábhinayóyam prakīrtito nāțakā”di-bhedena dvādaśa-vidha-padárthábhinayam
atha yathā-sthitam vaksye." (śr. Pra. Vol. II Ch. XI) Dr. Raghvan says that this by itself cannot lead us far, but we feel that by these terms Bhoja and also others (see. DR. Avaloka) who use such terms should only mean 'major' and 'minor' types.
Dr. Raghavan proceeds to note that in this same ch. (XI) we find Bhoja saying regarding rasa : “na hi vibhā”vădayólamkārāḥ, api tu bhāva-rasa-tadābhāsānām alamkārāņām abhinispatti-hetavaḥ artha-vićeșāḥ.
nanv evam api artha-gunatvāt amīşam apy alamkāratvam prāpnoti, satyam etat; kintu anyaparatayā na upādīyamānā-pratītau padárthāḥ prthak sphuranti iti. - (Vol.II).
Bhoja states here clearly that vibhāvas etc. are similar to padárthas in vākyártha, Rasa, bhāva and their ābhāsa form vākyártha, while the padárthas are described as having no more purpose to serve than the manifestation of the vākyártha. The vibhāvas etc. do not separately exișt by themselves and are not ends
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