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'Dhvani' and other thought-currents such as guna.......
1181 apāram maurkhyam abhāvavādinām iti bhāvaḥ-" That, to know which, on the contrary we should make an effort, is denied by the opponents), where can be the possibility of its non-existence. The foolishness of those who deny (dhvani) is beyond measure. So, what can we do about it?"
Anandavardhana observes that the following are the types of arguments of the abhāvavādins :
(vrtti, Dhv. I. i; pp. 1, Edn. K. Kris. ibid) -
"tad abhāvavādinām ca ami vikalpāḥ sambhavanti. tatra kecid acakṣīran'śabdártha-śarīram tāvat kāvyam .... tadvyatiriktaḥ kóyam dhvanir nāma iti ?"“According to some (of the objectors) : “Poetry is but that whose body is constituted by sound (or word) and meaning. Sources of charm through sound such as 'alliteration' are well-known; and so are the sources of charm through meaning such as 'simile'. Merits or qualities of composition (=excellences) like "sweetness" are also familiar to us. Also we have heard of dictions (=vrttis) such as the 'cultured' propounded by some, though in truth their features are not different from qualities of style. We have further heard of styles (rītayah) like 'vaidarbhí. But what could this concept of Dhvani (suggestion) be which is different from any of these ?" - (Trans- K. Kris., pp. 2, ibid).
Abhinavagupta observes that the use of aorist in 'jagaduh' suggests that the types of the views of the objectors are imagined by the author and then are refuted. In reality such views of the objectors are not noticed in written works.
He observes that (Locana, Dhv. I. i.; pp. 6, Edn. Nandi, ibid)- “tatra samayā'pekşeņa sabdortha-pratipādakaḥ iti krtvā vācya-vyatiriktam nā'sti vyangyam; sad api vā tad abhidhā-vrtty-ākśiptam sabdáva-gatártha-balād akrstam, tad anāksiptam api vā na śakyam, kumārīşv iva bhartp-sukham atadvitsu iti traya eva ete. pradhānā vipratipatti-prakārāh,” “With reference to convention, the word is expressive of meaning. So, there is nothing called 'the suggested', beyond the expressed sense. Even if it exists, it is implied by abhidhā-vștti i.e. denotation, and is arrived at through the force of the expressed sense and therefore it can be said to be 'bhākta' i.e. implied, at the most. And if it is not derived by the force of expressed sense, then it remains undefinable like the happiness of the company of a husband in case of the unmarried girls. Thus these three are the main types of objections.”
Introducing further the view of Anandavardhana, the Locana observes : (pp. 6, on Dhv. I. i, ibid)
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