277. 308 IMAVHO 40 CHAPTER VTTAHO AMIHAL

308 IMAVHO 40 CHAPTER VTTAHO AMIHAL

They have technically called it Abhivyakti, which is only another name for Dhvani in its implication as a process or function. They define the Abhivyakti as follows :-

Abhivyakti1 consists in the arousing or the rise of the consciousness of the suggested meaning, whether it be real or unreal, simultaneously with the suggestive, without the intervention of memory and consequently the consciousness of any relation between them such as that of the premises and the conclusion,

He criticise this view as follows :- Abhivyakti, becoming manifest, coming into being or coming to light of those which already exist, which are of the nature of being, is of three types. (1) The effect exists in the cause as its capacity and, therefore, is imperceptible. When, therefore, it becomes manifest, comes to light, becomes perceptible, it is said to have become Abhivyakta. Thus, curd, for instance, potentially exists in milk and becomes manifest from it. This is according to the Satkaryavāda. The Asatkārya- vādins, however, who do not admit the potential existence of the effect in the cause, say that curd is produced from milk.

(II) Suppose the effect has been manifested by the cause but is enveloped in darkness and, therefore, is imperceptible. It is said to have come to light, to become Abhivyakta, when it is illumined by a light such as that of a lamp and shines together with it, the light of course occupying a subordinate position to the illumined (Svarū- pamprakāśayan). (III) Suppose an object has been experienced before and exists in the mind in the form of residual traces. When

1. V. V. 76