210. 234 CHAPTER IV VAX

234 CHAPTER IV VAX

time, the place and the state of the self or mental state of the individual, so do the linguistic qualities and embellish- ments. The former, if manifested at a wrong time and situation or used at a wrong place, positively destroy the personal beauty, so do the latter the poetic beauty. But just as soul is necessary for the very being of an individual, so is the suggestible element for a poetic production.

THE POSITION OF THE LAKSAŅĀVĀDIN EXPLAINED. We have stated in a preceding section the various meanings, in which the word Dhvani has been used by the exponents of the Dhvani theory. There it has been made clear that this word is used not only for the suggested meaning but also for the power of the language that arouses it. The Laksanāvādins do not deny the existence of the so called suggested meaning. Their opposition to the Dhvani Theory is chiefly against the acceptance of the Dhvani as a separate power of language. They maintain that the arousal of the so called suggested meaning can also be explained by Lakşanā, the secondary power of language. They also admit the difference between the power of language to arouse a meaning and the meaning itself. The former they call "Laksana" and the latter " Lākşaņikartha". If we analyse the position of these opponents, we find that their opposition is based on one of the following three assumptions :- 1. Dhvani is identical with Lakșaņā, i. e. the words "Dhvani" and "Laksana" are synonymous and, therefore, refer to the same thing. 2. The secondary meaning is the characteristic mark of Dhvani, the suggested meaning, i. e. wherever there is the former, the latter has necessarily to be there. 3. Lakșaņā implies the Dhvani also,