226. ABHINAVAGUPTA'S THEORY OF MEANING 251

ABHINAVAGUPTA'S THEORY OF MEANING 251

the verse under discussion and find out through introspec. tion the relation, in which the two sets of images stand to each other. He will come to the following conclusion : The image, constituted by the first meanings, predomi- nantly figures in the consciousness. The other, which is suggested by the skilful use of the words with double mean- ings, when put together with the first, enhances its beauty very much like the standard of comparison in a simile and, therefore, occupies a subordinate position to the first, like an embellishment (Alankāra). The exponents of the Dhvani theory admit that in some Alankāras the suggested element does occupy a subordinate position. But there are innumerable instances in the existing literature, in which the Dhvani holds an independent position. The distinction of the suggestive poetry from the embellished is, therefore, not difficult to understand. What the exponents of the theory of the suggested meaning say is that though some of the figures do suggest what is not directly mentioned, yet the suggested in all these cases occupies a subordinate position to the directly expressed in the total æsthetic configuration. The suggestive poetry (Dhvanikavya) is that, in the total æsthetic configuration aroused by which, the suggested occupies the predominant position and the directly expressed1 is reduced to the subordinate position. THE DISTINCTIVE SPHERES OF UPAMA AND RASAVAT ALANKARA ON THE ONE HAND AND THAT: OF RASADHVANI ON THE OTHER.

That linguistic presentation is suggestive, that is, possessed of Dhvani, the experience aroused by which, when analysed, is found to have a suggested basic

1. Dh. L., 35-6.