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Dhvani in Kuntaka, Bhoja and others, and Gunībhūta-vyangya and Citra-Kāvya. 1135 the last two are concerned with subordinated alamkāradhvani and vastudhvani respectively.
The difference between the second and the third varieties of the gunībhūtavyangya type of poetry should be carefully noted. The second variety. viz. 'vācyánga' and the third variety vig. 'vācya-siddhy-anga' differ in the fact that while in the former the suggested sense becomes subordinated to an expressed sense, which is complete in itself, and does not stand in need (i.e. is 'nir-apeksa) of the support of the suggested sense; in the latter, however, the expressed remains incomplete til it gets the support of the suggested sense.
'vācya-siddhy-anga' is illustrated by two verses. In the verse viz. "bhramim aratim alasa-hrdayatām..." the suggested sense in form of "hālāhala" or "poison", i.e. the suggestion of vastu' or bare idea or fact, is subservient to the expressed sense in form of a serpent.
The fourth variety viz. 'asphuta' can be contrasted with the first one. While in the first one, i.e. the a-gūdha-variety, the fault lies in the suggested sense being too exposed, i.e. being not properly concealed, in this variety, the fault lies in the fact of its being too much concealed. The illustration is, "a-drste darśanótkanthā, drste...", in which the subordinated suggested sense is too much concealed : "atha adrsto yathā na bhavati, viyoga-bhayam ca yathā na utpadyate tathā kuryāh iti klistm.” (K. P. V.) (pp. 150, ibid). This variety also can be said to depend not as much on the nature of the suggested sense, as on the faulty mode of conveying the suggested sense, as in case of the first variety. This is also the case with the following three varieties also.
In the "samdigdha-prādhānya” variety, there is, as the name suggests, a doubt as to the preponderance of either the suggested sense, or the expressed sense; e.g., in the verse, vig., “haras tu kiñcit parivstta-dhairyaḥ...” etc., The suggested sense in form of the desire to kiss and the expressed sense in form of the directing of eyes, seem to be equally powerful. : "atra paricumbitum aicchad iti kim pratīyamānam, kim vā vilocana-vyapāraṇam vācyam pradhānam iti samdehah.” (K. P. V) (pp. 150, ibid).
Tulya-prādhānya the sixth variety occurs when the suggested sense and the expressed sense carry equal weight. The illustration is, “brāhmaṇáti-krama tyāgo bhavatām eva bhātaye...." In this verse, The suggested sense, viz. that Jāmadajña will destroy all the demons in the same way as he destroyed the ksatrīyas, is equally powerful. : "atra jāmadajñah sarvesām ksatriyānām iva raksasām kşanāt-kşayam karisyati iti vyangyasya vācyasya ca samam prādhānyam.” (K. P. V, pp. 150, ibid).
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