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啶侧ぞ啶曕�嵿し啶｀た啶�-啶ㄠた啶班�傕お啶ㄠぞ啶� 啶むう啷�-啶夃お啶距ぇ啶苦ぎ啷� 啶嗋す,

濒腻办峁�a峁噄办补-nir奴pan膩ya tad-up膩dhim 膩ha,

To describe an indirectly expressive word (濒腻办峁�a峁噄办补), he states its characteristics:

尘耻办丑测腻谤迟丑补-产腻诲丑别 tad-yoge 谤奴岣峢颈to鈥檛ha 辫谤补测辞箩补苍腻迟 |
anyo鈥檙tho 濒补办峁�y补迟别 yat 蝉腻 濒补办峁�a峁嚹灏�辞辫颈迟�� 办谤颈测腻 ||2.9||

mukhya-artha鈥攐f the main meaning; 产腻诲丑别鈥攚hen there is a blockage; tad-yoge鈥攚hen there is a connection with that [main meaning]; 谤奴岣峢颈迟补岣�鈥攂ecause of a convention; atha鈥攐谤^[1]; 辫谤补测辞箩补苍腻迟鈥攂ecause of a purpose; 补苍测补岣�鈥攁苍辞迟丑别谤; 补谤迟丑补岣�鈥攎别补苍颈苍驳; 濒补办峁�y补迟别鈥攊s indicated; yat鈥攂y means of which; 蝉腻鈥攖丑补迟; 濒补办峁�a峁嚹�鈥攊s figurative usage; 腻谤辞辫颈迟腻鈥攚hich is superimposed (it is not inherent); 办谤颈测腻鈥攁n action (operation) (a rhetorical function, i.e. a power^[2]).

When the main meaning is incompatible, 濒补办峁�a峁嚹� (Indication, or figurative usage) is the function by means of which another meaning is indicated when there is a connection with the main meaning either by convention or because of a purpose. 尝补办峁�a峁嚹� is an operation that is superimposed unto a word.

鈥�办补濒颈峁単补岣� 蝉腻hasika岣モ�� ity-膩dau 诲别艣补-vi艣e峁Ｄ乨i-r奴p膩rth膩n膩峁� 蝉腻ha蝉腻dy-asambhav膩t, 鈥湶挡贯箙g腻y膩峁� 驳丑辞峁�a岣� prativasati鈥� ity-膩dau prav膩h膩di-r奴p膩rth膩n膩峁� gho峁Ｄ乨h膩ratv膩dy-asambhav膩c ca 尘耻办丑测腻谤迟丑补-b膩dh膩y膩m 膩dh膩r膩dheya-bh膩v膩dau 蝉腻m墨py膩dau ca sambandhe r奴岣峢e岣� prayojan膩c ca hetor mukhyen膩mukhyo鈥檔yo 鈥檙tho 测补测腻 濒补办峁�y补迟别 蝉腻 濒补办峁�a峁嚹� 苍腻尘补 办谤颈测腻 惫峁泃迟颈r artha-ni峁ａ弓h膩py 补谤辫颈迟腻 艣abde.

tatra 谤奴岣峢颈岣� prasiddhas t膩m anus峁泃ya tat-蝉补峁儁耻办迟补-puru峁Ｄ乨ir anyo鈥檙tha岣� p奴rvatra 濒补办峁�y补迟别, paratra tu 驳补峁単腻-gata-艣aitya-p膩vanatv膩des ta峁�膩dau pratip膩dana峁� 辫谤补测辞箩补苍补峁� tad uddi艣ya ta峁�膩dir anyo鈥檙tha岣�, 蝉腻 ceya峁� 箩补丑补迟-蝉惫腻谤迟丑腻.

鈥�办耻苍迟腻岣� pravi艣anti鈥� ity-膩d膩v a箩补丑补迟-蝉惫腻谤迟丑腻, kunta-dh膩ri-sahitaprave艣膩t. 鈥渃hattri峁噊 gacchanti鈥� iti chattri-padasyaika-蝉腻rthav膩hitve 濒补办峁�a峁嚹�, tattvena r奴pe峁嘺 chattri-tad-anyayor bodh膩t. 鈥渒膩kebhyo dadhi rak峁�yat膩m鈥� ity atra 办腻办补-padasya dadhy-upagh膩take峁�u 濒补办峁�a峁嚹�, tena tan-m膩trasya bodhan膩t. 鈥渟o鈥檡a峁� 诲别惫补诲补迟迟补岣�鈥� ity-膩dau jahad-a箩补丑补迟-蝉惫腻谤迟丑腻. atra tat-k膩laitat-k膩layos ty膩g膩j 箩补丑补迟-蝉惫腻谤迟丑腻, 辫颈峁囜笉补-m膩trasy膩ty膩g膩d a箩补丑补迟-蝉惫腻谤迟丑腻 ca. eva峁� 鈥渞atho gacchati鈥� ity-膩dau ca iyam eva 产丑腻驳补-濒补办峁�a峁噊肠测补迟别.

In 鈥淭he 碍补濒颈峁単补 is audacious,鈥� the meaning that a particular region (south of Orissa) is audacious is impossible. In 鈥淭he cowherd settlement is located on the Ganges,鈥� the meaning that a current is the foundation of a cowherd settlement is impossible. When the main meaning is blocked in that way, and when there is a connection鈥�either because of a convention or because of a purpose鈥�like the relation of 鈥�container and contained鈥� (a country and its citizens) or like proximity (the Ganges and its shore), and so on, that by means of which (yat = 测补测腻) another meaning, which is not the main one, is indicated by the main meaning is the operation, i.e. the rhetorical function (办谤颈测腻 = 惫峁泃迟颈), called 濒补办峁�a峁嚹�. Although 濒补办峁�a峁嚹� is based on the meaning, 濒补办峁�a峁嚹� is superimposed unto a word (补谤辫颈迟腻 = 艣abde 补谤辫颈迟腻) (it is not inherent).

Of the two, 谤奴岣峢颈 is defined as a conventional meaning. In conformity with that, in 鈥淭he 碍补濒颈峁単补 is audacious鈥� the other meaning is a man who is related to that place (the 碍补濒颈峁単补 means the man from 碍补濒颈峁単补). However, in 鈥淭he cowherd settlement is located on the Ganges,鈥� the other sense is the shore, by pointing out the purpose, which consists in propounding the notions that coolness and purity, which relate to the Ganges, are on the shore, and so on.^[3]

In both examples, the figurative usage is 箩补丑补迟-蝉惫腻谤迟丑腻 (the literal meaning is obliterated).

In an example like 鈥淭he spears enter,鈥� the figurative usage is a箩补丑补迟-蝉惫腻谤迟丑腻 (the meaning of 鈥榮pears鈥� is not obliterated), because the spears enter along with those who hold them.

In the sentence: 鈥淭hose who have umbrellas are going,鈥� the figurative usage, which occurs when the word chattrin conveys one meaningful element (a person who has an umbrella), takes place from understanding, as the true nature of the statement, both those who have an umbrella and those who do not (this is a箩补丑补迟-蝉惫腻谤迟丑腻).

In the example, 鈥淭he yogurt should be safeguarded from crows,鈥� the word crow indirectly refers to those who can spoil the yogurt, thus Indication occurs since the word crow makes one understand all those who can spoil the yogurt (this kind of a箩补丑补迟-蝉惫腻谤迟丑腻 is also called upa濒补办峁�a峁嚹�, a partial indication).

In an example such as: so鈥檡a峁� 诲别惫补诲补迟迟补岣� (that Devadatta is this one), the figurative usage is jahad-a箩补丑补迟-蝉惫腻谤迟丑腻. The figurative usage is 箩补丑补迟-蝉惫腻谤迟丑腻 since the meanings of 鈥榯hat former time鈥� and 鈥榯his present time鈥� cease, and it is a箩补丑补迟-蝉惫腻谤迟丑腻 because there is no relinquishment of the notion of the solid mass that he is. Similarly, an example like 鈥淭he chariot is moving鈥� is jahad-a箩补丑补迟-蝉惫腻谤迟丑腻. This particular one (jahad-a箩补丑补迟-蝉惫腻谤迟丑腻 濒补办峁�a峁嚹�) is called 产丑腻驳补-濒补办峁�a峁嚹� (partial figurative usage).

Commentary:

In Sanskrit poetics, three conditions must be met for Indication to take place: (1) 尘耻办丑测腻谤迟丑补-产腻诲丑补, the main meaning is incompatible, (2) tad-yoga (or tat-sambandha), the indirect meaning has a connection with the main meaning, and (3) 谤奴岣峢颈-prayojan膩nyataratvam, either it is a conventional usage or it is purposeful. Here Mamma峁璦 writes: 辫谤补测辞箩补苍补峁� hi vya帽jana惫测腻辫腻谤补-gamyam eva, 鈥淭he purpose is only understood through the rhetorical function called 惫测补帽箩补苍补尘 (also named 惫测补帽箩补苍腻) (Suggestiveness)鈥� (碍腻惫测补-辫谤补办腻艣补 2.13). 膧苍补苍诲补惫补谤诲丑补苍补 said that in poetry, figurative usage should be purposeful.^[4] Moreover, Abhinavagupta indicates that a conventional meaning does not always have a connection with the main meaning.^[5] This was shown in some examples of 谤奴岣峢补 words (2.10).

Mamma峁璦 does not mention the example so鈥檡a峁� 诲别惫补诲补迟迟补岣�, 鈥淭his one is that Devadatta.鈥� The idea therein is as follows: As a stylish manner of speaking, 鈥渢hat Devadatta of the old days鈥� is contrasted with 鈥渢his Devadatta seen right now,鈥� as if Devadatta were two different persons. The topic is conventional figurative usage because there is no implied sense. 闯墨惫补 骋辞蝉惫腻尘墨 gives 鈥�so鈥檡a峁� 诲别惫补诲补迟迟补岣�鈥� as an example of jahad-a箩补丑补迟-蝉惫腻谤迟丑腻 濒补办峁�a峁嚹� (厂补谤惫补-蝉补峁僾腻诲颈苍墨 11.47 of Tattva-sandarbha). R膩m膩nuja does not accept that it is figurative usage: iti cen naitad evam. so鈥檡a峁� devadatta ity atr膩pi 濒补办峁�a峁嚹�-gandho na vidyate, virodh膩bh膩v膩t. ekasya 产丑奴迟补-惫补谤迟补尘腻苍补-办谤颈测腻-dvaya-sambandho na viruddha岣�, 鈥淭here is no scent of figurative usage in so鈥檡a峁� 诲别惫补诲补迟迟补岣� because there is no incompatibility. The connection of the same one with two actions, one of the past and one of the present, is not contradictory鈥� (痴别诲腻谤迟丑补-蝉补峁単谤补丑补 25): In this interpretation, the expression so鈥檡a峁� 诲别惫补诲补迟迟补岣� is best rendered as: 鈥淭his is the same Devadatta.鈥�

The example 鈥淭he chariot moves鈥�, taken from 础濒补峁卥腻谤补办补耻蝉迟耻产丑补, is a箩补丑补迟-蝉惫腻谤迟丑腻 like 鈥淭he spears enter鈥� since the chariot indicates the horses that pull it, but Kavikar峁嘺p奴ra writes: ratho gacchat墨ty atra jahad-a箩补丑补迟-蝉惫腻谤迟丑腻, sv膩kar峁�aka-gamanena 艣补办测补-sambandh膩t sva-kart峁沰a-gaman膩bh膩v膩d a峁兣沘to 箩补丑补迟-蝉惫腻谤迟丑腻 gaman膩峁兣沞n膩箩补丑补迟-蝉惫腻谤迟丑腻, 鈥淚n the sentence 鈥淭he chariot moves鈥�, the figurative usage is jahad-a箩补丑补迟-蝉惫腻谤迟丑腻. It is partially 箩补丑补迟-蝉惫腻谤迟丑腻 (i.e. the chariot indicates the horse that pulls it) because a chariot cannot possibly move by itself and because there is a connection with the literal meaning due to the movement of the puller of the chariot, and it is partially a箩补丑补迟-蝉惫腻谤迟丑腻 on account of the movement (the sense of 鈥渋t moves鈥� is unchanged)鈥� (础濒补峁卥腻谤补办补耻蝉迟耻产丑补 2.17). Alternatively, the expression 鈥淭he chariot moves鈥� is a common expression, called a dead metaphor in English: In other words, the figurative usage is so common that it has become literal.^[6] Another example is 鈥淭he sun has set鈥� (Commentary 2.33).

Footnotes and references:

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[1]:

Here the word atha is used in the sense of vikalpa (alternative), by the definition: ath膩tho sa峁兣沘ye sy膩t膩m adhik膩re ca ma峁単ale, vikalp膩nantara-辫谤补艣苍补-k膩rtsny腻谤补尘产丑补-samuccaye, 鈥�Atha and atho are used in the senses of 蝉补峁兣沘测补 (doubt), 补诲丑颈办腻谤补 (topic), 尘补峁単补濒补尘 (auspiciousness), vikalpa (possibility), anantaram (afterward), 辫谤补艣苍补 (question), 办腻谤迟蝉苍测补 (entirety), 腻谤补尘产丑补 (beginning), and samuccaya (conjunction, 鈥榓nd鈥�)鈥� (惭别诲颈苍墨-办辞艣补).

[2]:

痴颈艣惫补苍腻迟丑补 碍补惫颈谤腻箩补 glosses 办谤颈测腻 as 艣补办迟颈岣� (碍腻惫测补-辫谤补办腻艣补-darpa峁嘺 2.9). On account of the meter, the word 办谤颈测腻 is used instead of 惫测腻辫腻谤补 or 惫峁泃迟颈.

[3]:

鈥淭he purpose鈥� means 鈥渢he implied sense鈥�. Here the implied sense is that there is much coolness and purity in that cowherd settlement. 痴颈艣惫补苍腻迟丑补 碍补惫颈谤腻箩补 expounds: 驳补峁単腻-ta峁璭 驳丑辞峁�a iti pratip膩dan膩labhyasya 艣墨tatva-p膩vanatv膩ti艣ayasya bodhana-谤奴辫补峁� prayojanam, 鈥淭he purpose is in the form of making one understand the profuseness of coolness and purity. The idea of such an intensity is not achieved by the wording: 鈥淭he cowherd settlement is located on the shore of the Ganges鈥濃�� (厂腻丑颈迟测补-诲补谤辫补峁嘺 2.5).

[4]:

tatra hi c膩rutv膩ti艣aya-vi艣i峁ａ弓膩rtha-辫谤补办腻艣补na-lak峁�a峁噀 prayojane kartavye (顿丑惫补苍测腻濒辞办补 1.17). Moreover, 膧苍补苍诲补惫补谤诲丑补苍补 writes: 驳耻峁嘺-惫峁泃迟颈r hi vya帽jakatva-艣奴ny膩pi d峁浥泍ate, 鈥淪ometimes it is seen that 驳耻峁嘺-惫峁泃迟颈 is devoid of suggestiveness鈥� (顿丑惫补苍测腻濒辞办补 3.33). The poetical theorists before the time of Mamma峁璦 used the term 驳耻峁嘺-惫峁泃迟颈, a synonym of gau峁嚹�-惫峁泃迟颈, instead of 濒补办峁�a峁嚹�-惫峁泃迟颈.

[5]:

l膩va峁噛膩dy膩 ye 艣abd膩岣� sva-vi峁�ay膩l 濒补惫补峁嘺-rasa-yuktatv膩de岣� sv膩rth膩d anyatra h峁沝yatv膩dau r奴岣峢膩岣�, 谤奴岣峢补tv膩d eva tritaya-sannidhy-apek峁�a峁嘺-vyavadh膩na-艣奴苍测腻岣�. (Locana 1.16)

[6]:

鈥淎 dead metaphor is a figure of speech which has lost its original imagery of its meaning owing to extensive, repetitive popular usage. Because dead metaphors have a conventional meaning that differs from the original, they can be understood without knowing their earlier connotation.鈥� (en.wikipedia.org/wiki/Dead_metaphor) (retrieved 12-9-2014)