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परिशिष्ट 27-a4ef lies in a word only but ajante may be in a word, part of a word, meaning, in letters or even in arrangement of letters. | विषय-प्रिया का व्रणयुक्त ओष्ठ देखकर किसके मन में क्षोभ न होगा। हे भ्रमरयुक्त पद्म को सँघनेवाली निवारित वामा, अब तू सहन कर। FHere in view of वाच्यार्थं the object or facy appears to be feat but the object of व्यंग्य is नायक for whose satisfaction the words are spoken. अभिधा and लक्षणा enable us to cognize things already existing, but no te exists before the words have excercised their functions in a particular manner. This fundamental difference is to be always borne in mind. TET has no existence before it is suggested. There is no pre-existing thing or fact which अभिधा or लक्षणा may indicate. रस is really relish or feeling of pleasure produced in the mind of the hearer which has no existence before it is produced. | महिमभट्ट, the author of व्यक्तिविवेक ( a treatise on rhetoric) rejects o f , asserting that व्यंग्याथै is nothing but अनुमान . He argues as follows-Just as we infer one thing from another we infe1" रस from विभाव, अनुभाव and संचारी which are कारण, कायें and सहकारी of the
