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The concept of 惫腻办测补-惫补颈艣颈峁ａ弓测补 (the specialty of the real statement) is a subtle and charming aspect of poetical theory. It is based on 惭补尘尘补峁璦鈥檚 迟腻迟辫补谤测补-惫峁泃迟颈 (the Purport). It is not the same as the 迟腻迟辫补谤测补-惫峁泃迟颈 (the Drift) expounded in the previous chapter (2.3).

惭补尘尘补峁璦鈥檚 elaboration on his 蝉奴迟谤补 about 迟腻迟辫补谤测补 in the previous chapter is simply this:

腻办腻峁卥峁Ｄ�-测辞驳测补迟腻-sannidhi-va艣膩d vak峁�yam膩峁嘺svar奴p膩峁嚹佱箖 pad膩rth膩n膩峁� samanvaye t膩tpary膩rtho 惫颈艣别峁�a-vapur apad膩rtho鈥檖i 惫腻办测腻谤迟丑补岣� samullasat墨ty abhihit膩nvaya-v膩din膩峁� matam. 惫腻肠测补 eva 惫腻办测腻谤迟丑补 ity anvit膩bhidh膩na-v膩dina岣�,

鈥淭he opinion of the 础产丑颈丑颈迟腻苍惫补测补-惫腻诲墨蝉 is as follows: Although it is not the expressed meaning of the words, 迟腻迟辫补谤测补 artha, whose form is a particularity, is the sense of the statement and is apparent in the syntactical connection of the meanings of the words, whose essential natures are going to be described,^[1] by the force of 腻办腻峁卥峁Ｄ� (mutual requirement), 测辞驳测补迟腻 (congruity), and sannidhi (mutual proximity) (迟腻迟辫补谤测补 artha = 惫腻办测补 artha = 补辫补诲腻谤迟丑补). The Anvit膩bhidh膩na-惫腻诲墨蝉, however, say the expressed meanings of the words are the sense of the statement (惫腻肠测补 artha = 惫腻办测补 artha)鈥� (碍腻惫测补-辫谤补办腻艣补 2.6).

According to 膧苍补苍诲补惫补谤诲丑补苍补, however, the 迟腻迟辫补谤测补 (Drift) of the 础产丑颈丑颈迟腻苍惫补测补-惫腻诲墨蝉 is 惫腻肠测补 (literally expressed). He paraphrases the 惭墨尘腻峁僺补办补蝉:

tasm膩t 迟腻迟辫补谤测补-vi峁�ayo yo鈥檙tha岣� sa t膩van-mukhyatay膩 惫腻肠测补岣�,

鈥淭herefore, the meaning that is the object of the 迟腻迟辫补谤测补 is 惫腻肠测补, due to being primary to that extent鈥� (顿丑惫补苍测腻濒辞办补 3.33).^[2]

惭补尘尘补峁璦鈥檚 interpretation of the 础产丑颈丑颈迟腻苍惫补测补-惫腻诲墨蝉鈥� 惫腻办测腻谤迟丑补 (the sense of the sentence) as 补辫补诲腻谤迟丑补 (not exactly the expressed meaning of the words) might be a twist on the grammarians鈥� opinion that the first perception of the meanings of the words of a sentence is unreal: pad膩rtha-prat墨tir asatyaiveti kai艣cid vidvadbhir 膩sthitam (顿丑惫补苍测腻濒辞办补 3.33); kai艣cid iti vaiy膩kara峁嘺i岣� (Locana 3.33).

惭补尘尘补峁璦鈥檚 explanation of the 础产丑颈丑颈迟腻苍惫补测补-惫腻诲墨蝉鈥� 迟腻迟辫补谤测补 refers to the definition of a sentence stated in 狈测腻测补 philosophy:

腻办腻峁卥峁Ｄ� 测辞驳测补迟腻 sannidhi艣 ca 惫腻办测腻谤迟丑补-箩帽腻苍补-丑别迟耻岣� padasya pad膩ntara-vyatireka-prayukt膩nvay膩nanu产丑腻惫补katvam 腻办腻峁卥峁Ｄ�. arth膩b膩dho 测辞驳测补迟腻. pad膩n膩m avilambenocc膩ra峁嘺峁� 蝉补苍苍颈诲丑颈岣�.

鈥淢utual requirement (腻办腻峁卥峁Ｄ�), congruity (测辞驳测补迟腻) and mutual proximity (sannidhi) are the causes of the knowledge of the meaning of a sentence. 膧办腻峁卥峁Ｄ� is the fact that a word does not bring about the perception of the syntactical connection that is being used without another word.^[3] 驰辞驳测补迟腻 means the meaning is not incongruent. Sannidhi means the words, which are grammatically declined, are uttered without delay鈥� (Tarka-蝉补峁単谤补丑补 7.2).

In the poetical theory itself, the concept of 测辞驳测补迟腻 is the same as 补耻肠颈迟墨 (congruity), one of the factors that restrict several possible literal meanings down to one (2.36). Baladeva Vidy膩bh奴峁�a峁嘺 (2.36) and 笔补峁囜笉颈迟补-谤腻箩补 闯补驳补苍苍腻迟丑补 explain 补耻肠颈迟墨 as 测辞驳测补迟腻.^[4]

础产丑颈丑颈迟腻苍惫补测补-惫腻诲补 and Anvit膩bhidh膩na-惫腻诲补 are the two schools of 笔奴谤惫补-尘墨尘腻峁僺腻. They were founded by Kum膩rila 叠丑补峁�峁�补 and 笔谤补产丑腻办补谤补 respectively. In 笔奴谤惫补-尘墨尘腻峁僺腻, there is yet another 迟腻迟辫补谤测补 (the Purport). This 迟腻迟辫补谤测补 is applied all the time, even after the other 迟腻迟辫补谤测补 (the Drift). Moreover, according to 闯墨惫补 骋辞蝉惫腻尘墨, the universal 迟腻迟辫补谤测补 (the Purport) must be applied even in the classic example: 驳腻尘 腻苍补测补 (bring a cow) (2.8).^[5]

The 迟腻迟辫补谤测补 which Mamma峁璦 propounded, in the fifth chapter of 碍腻惫测补-辫谤补办腻艣补, is the well-known 鈥減urport鈥� of the 惭墨尘腻峁僺补办补蝉. Baladeva Vidy膩bh奴峁�a峁嘺 does not mention this 迟腻迟辫补谤测补 at all. Mamma峁璦 wrote 办别峁�u肠颈迟 (according to some persons) (2.3),^[6] implying that he does not acknowledge it. P.V. K膩峁噀 explains: 鈥淏ut it does not appear that Mamma峁璦 entirely approved of this view. Otherwise he would not have said 鈥�办别峁�u肠颈迟鈥�, but would have simply declared that 迟腻迟辫补谤测补 is one of the functions. Our author also appears to hold views similar to Mamma峁璦.鈥�^[7]

In that regard, Kavikar峁嘺p奴ra eliminated 惫腻办测补-惫补颈艣颈峁ａ弓测补 from poetical theory. Sometimes an implied sense seems to be the purport, thus on occasion the difference between the two is unclear. Still, 惭补尘尘补峁璦鈥檚 legacy should be preserved.

Mamma峁璦 himself does not accept the 础产丑颈丑颈迟腻苍惫补测补-惫腻诲墨蝉鈥� 迟腻迟辫补谤测补 (the Drift) because he follows the Anvit膩bhidh膩na-惫腻诲墨蝉鈥� viewpoint that the literal meaning of a sentence is 惫腻肠测补 (literally expressed). All the poetical theorists after Mamma峁璦 followed him in this respect.

惭补尘尘补峁璦鈥檚 迟腻迟辫补谤测补 is the purport, which is not literally stated (a惫腻肠测补). Mamma峁璦 explains:

yad eva vidheya峁� tatraiva 迟腻迟辫补谤测补m ity up膩ttasyaiva 艣补产诲补sy膩rthe 迟腻迟辫补谤测补m,

鈥淭he Purport occurs only in what is actually being ordained, thus the Purport relates to the meaning of a word which is obtained as an addition鈥� (碍腻惫测补-辫谤补办腻艣补 5.47).

He gives this example:

havanasy膩nyata岣� siddhe岣� 鈥渄adhn膩 juhoti鈥� ity-膩dau dadhy-膩de岣� kara峁嘺tva-尘腻迟谤补峁� vidheyam,

鈥淚n the sentence 鈥淥ne should offer oblations with yogurt,鈥� since the injunction 鈥淥ne should offer oblations鈥� is already obtained from another source, what is really being stated is this injunction: 鈥淵ogurt is a means to offer an oblation鈥濃�� (碍腻惫测补-辫谤补办腻艣补 5.47).

According to Mamma峁璦, in that sentence the phrase 鈥渨ith yogurt鈥� is literally expressed (惫腻肠测补), but the notion of its specificity is not, because there is no assignation of the meaning of 鈥榶ogurt鈥� as 鈥渁 means to offer an oblation鈥�, therefore as the purport it is a惫腻肠测补 (not literally expressed). This is 惭补尘尘补峁璦鈥檚 opinion in the scope of Anvit膩bhidh膩na-惫腻诲补, but as regards 础产丑颈丑颈迟腻苍惫补测补-惫腻诲补 he simply says that the specificity of the meaning is not inherently syntactically connected, thus it is automatically in the sphere of the Purport; the Purport is not in the scope of the actual words.^[8]

痴颈艣惫补苍腻迟丑补 碍补惫颈谤腻箩补 shows this verse to illustrate 惫腻办测补-惫补颈艣颈峁ａ弓测补 (the specialty of the real statement), among other specialties:

办腻lo madhu岣� kupita e峁�a ca pu峁�padhanv膩 dh墨r膩 vahanti rati-kheda-har膩岣� sam墨r膩岣� |
办别濒墨-惫补苍墨yam api 惫补帽箩耻濒补-办耻帽箩补-ma帽jur d奴re pati岣� kathaya ki峁� kara峁嚹珁am adya ||

鈥淭he time is spring, and Cupid, whose arrows are flowers, is incensed: Gentle breezes that dispel the fatigue of lovemaking are blowing; this pleasure grove is lovely with an arbor of 补艣辞办补 trees; and my husband is far away. Tell me: What should I do now?鈥� (厂腻丑颈迟测补- darpa峁嘺 2.16)

痴颈艣惫补苍腻迟丑补 碍补惫颈谤腻箩补 elaborates:

补迟谤补颈迟补峁� 诲别艣补峁� prati 艣墨驳丑谤补峁� pracchanna-办腻mukas tvay膩 pre峁�yat膩m iti 蝉补办丑墨峁� prati kay膩cid vyajyate,

鈥淭he speaker, a woman, implies this to her confidante: 鈥�Quickly send my secret lover to this place鈥濃�� (厂腻丑颈迟测补-诲补谤辫补峁嘺).^[9]

艢e峁�ar膩ja 艢arm膩 explains:

atra vaktry膩岣� 办腻mukatvasya rama峁噀cch膩-bodhakasya 惫腻办测补sya, rati-kheda-haratvena sam墨ra-vahanasya pati-诲奴谤补-sthiti-谤奴辫补sya prast膩vasya, 惫补帽箩耻濒补-办耻帽箩补-尘补帽箩辞岣� 办别濒墨-惫补苍墨-谤奴辫补-诲别艣补sya, vasantartu-谤奴辫补sya 办腻lasya ca vai艣i峁ａ弓y膩t.

鈥淭hat implied sense is made to be perceived from the specialty of the speaker; from the specialty of the actual statement (惫腻办测补-惫补颈艣颈峁ａ弓测补), which lets one know that she wants to make love, which means that she is lusty; from the specialty of the context, i.e. firstly the breeze is blowing in terms of being a dispeller of the fatigue of lovemaking and secondly the husband is far away; from the specialty of the place, a pleasure grove which is a lovely arbor of 补艣辞办补 trees; and from the specialty of the time, spring鈥� (颁补苍诲谤补-办补濒腻 2.16).

The purport of the sentence 鈥淕entle breezes that dispel the fatigue of lovemaking are blowing鈥� is that she wants to meet her lover. That is the 辫补谤测腻测辞办迟补 ornament (circumlocution). It is not really an implied sense because that idea is more than obvious. Here the 辫补谤测腻测辞办迟补 ornament, the Purport, is suggestive (Quickly send my secret lover to this place). Since the Purport is suggestive, the Purport is called 惫腻办测补-惫补颈艣颈峁ａ弓测补 (the specialty of the real statement). Commenting on this verse, 惭补丑别艣惫补谤补 叠丑补峁�峁�补 says that 惫腻办测补-惫补颈艣颈峁ａ弓测补 occurs here insofar as it involves a poetic expression that is being perceived and that is not the way it is (there is no actual fatigue of lovemaking).^[10]

The 础产丑颈丑颈迟腻苍惫补测补-惫腻诲墨蝉鈥� 罢腻迟辫补谤测补

Kum膩rila 叠丑补峁�峁�补 wrote Tantra-惫腻谤迟迟颈办补 and 艢濒辞办补-惫腻谤迟迟颈办补. The latter is a metrical paraphrase of 艢补产补谤补 厂惫腻尘墨鈥檚 commentary on Jaimin墨鈥檚 笔奴谤惫补-尘墨尘腻峁僺腻-蝉奴迟谤补.

Commenting on: arthasya tan-nimittatv膩t, 鈥渂ecause a meaning is the cause of it鈥� (笔奴谤惫补-尘墨尘腻峁僺腻蝉奴迟谤补 1.1.25), 艢补产补谤补 厂惫腻尘墨 writes:

am奴ni pad膩ni sva峁� svam artham 补产丑颈诲丑腻ya 苍颈惫峁泃迟补-vy膩p膩r膩峁噄, athed膩n墨峁� pad膩rth膩 abhihit膩岣� santo 惫腻办测腻谤迟丑补m avabodhayanti,

鈥淎fter the words of a sentence have denoted their respective meanings, their function ceases. Thereafter the words鈥� meanings, having finished with 补产丑颈诲丑腻 at this time, make one understand the sense of the sentence (by the function called 迟腻迟辫补谤测补)鈥� (笔奴谤惫补-尘墨尘腻峁僺腻-蝉奴迟谤补-bh膩峁�ya 1.1.25).^[11]

Abhinavagupta states that 迟腻迟辫补谤测补 is the power which brings about the syntactical connection between the words of the sentence.^[12]

According to Dr. Satyavrata Si峁単h, the 础产丑颈丑颈迟腻苍惫补测补-惫腻诲墨蝉, the followers of Kum膩rila 叠丑补峁�峁�补, say Denotation ceases after it conveys both the possible main meanings of one word and the meaning of its case ending in a general way, and then 迟腻迟辫补谤测补-惫峁泃迟颈 is the function by means of which the syntactical connection of that word with another is done, so that by 迟腻迟辫补谤测补鈥檚 aspects of 腻办腻峁卥峁Ｄ� (the mutual need of words) and 测辞驳测补迟腻 (congruity) the actual meaning of each word is understood. Thereafter the syntactical connection of words one by one automatically makes the overall sense of the sentence.^[13] This is similar to Jayaratha鈥檚 opinion: 鈥�罢腻迟辫补谤测补 is the power that makes one perceive the particular meaning, when the words are mutually syntactically connected in a general way.鈥�^[14]

However, 艢e峁�ar膩ja 艢arm膩 says that according to the 础产丑颈丑颈迟腻苍惫补测补-惫腻诲墨蝉, Denotation ceases after denoting the actual meaning of the word and after making known the usage of its case ending.^[15] 膧肠腻谤测补 Vi艣ve艣vara holds a similar opinion about 础产丑颈丑颈迟腻苍惫补测补-惫腻诲补.^[16]

In that regard, 艢r墨vidy膩 颁补办谤补惫补谤迟墨, another commentator on Ruyyaka鈥檚 础濒补峁卥腻谤补-sarvasva, writes:

迟腻迟辫补谤测补峁� 苍腻尘补 辫补诲腻谤迟丑腻诲丑颈驳补尘补-蝉补尘补苍补苍迟补谤补-产丑腻惫颈苍墨 samanvaya-艣补办迟颈岣�,

鈥�罢腻迟辫补谤测补 is the power which occurs after the meanings of the words are understood and by means of which the connection between the words is made鈥� (Sa帽j墨惫补苍墨 commentary on the introduction in 础濒补峁卥腻谤补-sarvasva).

The followers of 笔谤补产丑腻办补谤补, the Anvit膩bhidh膩na-惫腻诲墨蝉, say the meaning of a word is already syntactically connected with another word in the sentence because that is the scheme of assignation, along the model of 驳腻尘 腻苍补测补 (bring a cow) (2.8).

Nonetheless, words do not always occur in a set phrase: Assignation takes place from a dictionary and so on. Therefore the followers of Kum膩rila 叠丑补峁�峁�补 say that the meaning of a word is not automatically syntactically connected with another word in the sentence, consequently 迟腻迟辫补谤测补-惫峁泃迟颈 is needed to achieve the syntactical connection of the words, which is equal to the literal meaning of the sentence.

膧苍补苍诲补惫补谤诲丑补苍补鈥檚 Usage of 罢腻迟辫补谤测补

When 痴颈艣惫补苍腻迟丑补 碍补惫颈谤腻箩补 mentioned the 础产丑颈丑颈迟腻苍惫补测补-惫腻诲墨蝉,^[17] he was also referring to 膧苍补苍诲补惫补谤诲丑补苍补 and Abhinavagupta. The 迟腻迟辫补谤测补 of the 础产丑颈丑颈迟腻苍惫补测补-惫腻诲墨蝉 is an inherent aspect of 膧苍补苍诲补惫补谤诲丑补苍补鈥檚 system. According to Abhinavagupta, when an implied sense is based on 补产丑颈诲丑腻, three functions are involved: 补产丑颈诲丑腻, 迟腻迟辫补谤测补, and 惫测补帽箩补苍腻. And when an implied meaning is based on 濒补办峁�a峁嚹�, all four functions are involved, since even then 补产丑颈诲丑腻 is somewhat taken in consideration insofar as the main meaning is judged incompatible, by means of 迟腻迟辫补谤测补, before 濒补办峁�a峁嚹� is applied.^[18] 痴颈艣惫补苍腻迟丑补 碍补惫颈谤腻箩补 agreed with him in principle,^[19] but not in usage.

In poetics, 膧苍补苍诲补惫补谤诲丑补苍补, the founder of the Dhvani theory, was the first to use the notion of 迟腻迟辫补谤测补. The wording 鈥�迟腻迟辫补谤测补-惫测腻辫腻谤补鈥�, now called 迟腻迟辫补谤测补-惫峁泃迟颈, was formulated by Abhinavagupta, who also coined the term 迟腻迟辫补谤测补-艣补办迟颈 (the power which is the Drift).^[20]

膧苍补苍诲补惫补谤诲丑补苍补鈥檚 迟腻迟辫补谤测补 is the 础产丑颈丑颈迟腻苍惫补测补-惫腻诲墨蝉鈥� 迟腻迟辫补谤测补. For instance he explains the word 迟腻迟辫补谤测别峁嘺 in his 办腻谤颈办腻 as: 蝉惫补-蝉腻尘补谤迟丑测腻迟 (顿丑惫补苍测腻濒辞办补 2.22). In a similar context, Abhinavagupta comments: 蝉惫补-蝉腻尘补谤迟丑测补m 腻办腻峁卥峁Ｄ�-测辞驳测补迟腻-sannidhaya岣�, 鈥淭he term 蝉惫补-蝉腻尘补谤迟丑测补 means 腻办腻峁卥峁Ｄ� (mutual requirement of words), 测辞驳测补迟腻 (congruity) and sannidhi (proximity)鈥� (Locana 1.11).

膧苍补苍诲补惫补谤诲丑补苍补 invented the function called Suggestiveness: vya帽jakatvaika-m奴lasya dhvane岣�, 鈥渂ecause a dhvani (implied sense) is only based on Suggestiveness鈥� (顿丑惫补苍测腻濒辞办补 1.18). However, he included 迟腻迟辫补谤测补 in the procedure to arrive at an implied sense.

In 膧苍补苍诲补惫补谤诲丑补苍补鈥檚 system, the rasa is also implied by means of the Drift (迟腻迟辫补谤测补):

yasmin raso v膩 bh膩vo v膩 迟腻迟辫补谤测别峁嘺 辫谤补办腻艣补te sa峁僾峁泃ty膩bhihitau vastu yatr膩la峁叞炷錼a eva v膩 |
办腻vy膩dhvani dhvanir vya峁単ya-pr膩dh膩nyaika-nibandhana岣� sarvatra tatra vi峁�ay墨 j帽eya岣� sah峁沝ayair janai岣� ||

鈥淲hen on the path of poetry a rasa, or else a 产丑腻惫补, manifests by the Drift, or when either a vastu (an idea) or an 补濒补峁卥腻谤补 (an ornament) manifests after covering over (but not eclipsing) the rasa or the 产丑腻惫补, then in all cases the category of poetry called 诲丑惫补苍颈-办腻惫测补 (first-rate poetry), defined as a unique arrangement of words where what is predominant is an implied sense, is the object of attention which can be understood by the connoisseurs鈥濃�� (顿丑惫补苍测腻濒辞办补 3.42).

On several occasions, 膧苍补苍诲补惫补谤诲丑补苍补 seemed to equate 迟腻迟辫补谤测补 with Suggestiveness:

惫腻肠测补-vyatiriktasy膩rthasya 惫腻肠测补-v膩ca办腻bhy膩峁� 迟腻迟辫补谤测别峁嘺 辫谤补办腻艣补na峁� yatra vya峁単ya-pr膩dh膩nye sa 诲丑惫补苍颈岣�,

鈥淭he manifestation, by the drift from the literal meaning and from the literally expressive words, of a sense that is entirely distinct from the literal meaning is a dhvani, in which the main aspect is the fact of being implied鈥� (顿丑惫补苍测腻濒辞办补 1.14).^[21]

Abhinavagupta specifies that in this passage only the function of Suggestiveness is meant to be stated, not 迟腻迟辫补谤测补-艣补办迟颈.^[22]

Footnotes and references:

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[1]:

This denotes 箩腻迟颈, 驳耻峁嘺, 办谤颈测腻, and 蝉补峁僯帽腻, or else only 箩腻迟颈 (2.9).

[2]:

Abhinavagupta comments: bha峁�峁璦-mate hi, 鈥湵鼓灏觳饽灏�迟丑��-mitaye te峁Ｄ佱箖 prav峁泃tau n膩ntar墨yakam, p膩ke jv膩leva 办腻峁ａ弓h膩n膩峁� pad膩rtha-pratip膩danam (艢濒辞办补-惫腻谤迟迟颈办补)鈥� iti 艣abd膩vagatai岣� pad膩rthais tatparye峁嘺 yo鈥檙tha utth膩pyate sa eva 惫腻办测腻谤迟丑补岣�, sa eva ca 惫腻肠测补 iti. prabh膩kara-dar艣ane鈥檖i 诲墨谤驳丑补-d墨rgho vy膩p膩ro nimittini v膩ky膩rthe, pad膩rth膩n膩峁� tu nimitta-产丑腻惫补岣� 辫腻谤补尘腻谤迟丑颈办补 eva, vaiy膩kara峁嚹乶膩峁� tu so鈥櫛枘灏�补尘腻谤迟丑颈办�� iti 惫颈艣别峁�a岣� (Locana 3.33).

[3]:

Narahari 厂补谤补蝉惫补迟墨 罢墨谤迟丑补 explains: pratipattur jij帽膩s膩 腻办腻峁卥峁Ｄ�, 鈥�膧办腻峁卥峁Ｄ� is the perceiver鈥檚 desire to understand鈥� (叠腻濒补-肠颈迟迟腻苍耻谤补帽箩颈苍墨 on 碍腻惫测补-辫谤补办腻艣补 5.47). That desire must be satisfied.

[4]:

补耻肠颈迟墨 测辞驳测补迟腻 (搁补蝉补-驳补峁単腻诲丑补谤补, KM p. 124).

[5]:

athaiva峁� sarve峁Ｄ佱箖 veda-v膩ky膩n膩峁� pr膩m膩峁噛a eva sthite kecid evam 膩hu岣�, 办腻谤测补 ev膩rthe vedasya pr膩m膩峁噛am, na siddhe, tatraiva 艣补办迟颈-迟腻迟辫补谤测补yor avadh膩ritatv膩t. tatra 艣补办迟颈r yath膩, uttama-惫峁沝诲丑别苍补 madhyama-v峁沝dham uddi艣ya 驳腻尘 腻苍补测补 ity ukte ta峁� gav腻苍补测补na-prav峁泃tam upalabhya b膩lo鈥檚ya vacasa岣� s膩sn膩dimat-pi峁囜笉腻苍补测补nam artha iti pratipadyate. anantara峁� g膩峁� c膩raya, a艣vam 腻苍补测补 ity-膩d膩v 膩v膩podv膩p膩bhy膩峁� go-艣补产诲补sya s膩sn膩dim膩n 补谤迟丑补岣�, 腻苍补测补na艣补产诲补sya ca 膩hara峁嘺m 补谤迟丑补岣� iti 蝉补峁卥别迟补m avadh膩rayati. 迟补迟补岣� prathamata eva 办腻ry膩nvita eva prav峁泃tes tatraiva 艣补办迟颈-驳谤补丑补岣�, tath膩 ca 迟腻迟辫补谤测补m api tatraiva bhavet. (厂补谤惫补-蝉补峁僾腻诲颈苍墨 11.41 of Tattva-sandarbha). The term 艣补办迟颈 is a synonym of 补产丑颈诲丑腻 (Denotation).

[6]:

t膩tpary膩rtho鈥檖i 办别峁�u肠颈迟 (碍腻惫测补-辫谤补办腻艣补 2.6).

[7]:

Kane (1995), The 厂腻丑颈迟测补-诲补谤辫补峁嘺, p. 65.

[8]:

Mamma峁璦 writes: ity anvit膩bhidh膩na-v膩dina岣�. te峁Ｄ乵 api mate 蝉腻尘腻苍测补-惫颈艣别峁�a-谤奴辫补岣� 辫补诲腻谤迟丑补岣� 蝉补峁卥别迟补-惫颈峁�a测补 ity ati惫颈艣别峁�a-bh奴to v膩ky膩rth膩ntara-gato鈥檚a峁卥etitatv膩d a惫腻肠测补 eva yatra 辫补诲腻谤迟丑补岣� pratipadyate tatra d奴re鈥檙th膩ntara-产丑奴迟补sya ni岣ヅ沞峁�a-cyutety-膩dau vidhy-膩de艣 carc膩. ananvito鈥檙tho鈥檅hihit膩nvaye pad膩rth膩ntara-m膩tre峁嚹乶vitas tv anvit膩bhidh膩ne anvita-惫颈艣别峁�as tv a惫腻肠测补 eva ity ubhaya-naye鈥檖y 补辫补诲腻谤迟丑补 eva 惫腻办测腻谤迟丑补岣� (碍腻惫测补-辫谤补办腻艣补 5.47).

[9]:

In reality, 痴颈艣惫补苍腻迟丑补 碍补惫颈谤腻箩补, a 痴补颈峁ａ箛补惫补, is not implying that he promotes adultery. Rather, elsewhere he states his opinion that adultery is a form of 谤补蝉腻产丑腻蝉补 (semblance of relishment): anaucitya-prav峁泃tatva 膩bh膩so rasa-产丑腻惫补yo岣�, anaucitya峁� c膩tra ras膩n膩峁� bharat膩dipra峁嚹玹a-濒补办峁�a峁嚹乶膩峁� s膩magr墨-rahitatve eka-诲别艣补-测辞驳颈迟惫辞辫补濒补办峁�a峁嘺-辫补谤补峁� bodhyam. tac ca b膩la-vyutpattaye eka-诲别艣补to dar艣yate, 耻辫补苍腻测补办补-蝉补峁僺迟丑腻测腻尘鈥�, 鈥淲hen the meanings occur by inappropriateness, there is a semblance of a rasa or of a 产丑腻惫补. Inappropriateness is understood by a partial indication, when the characteristics that were propounded by Bharata and others lack the apparatus (such as a proper 腻濒补尘产补苍补). And to spell it out to simple-minded folks, the characteristics of inappropriateness in 艣峁涐箙驳腻谤补 are shown in one place: 耻辫补苍腻测补办补-蝉补峁僺迟丑腻测腻尘 (when there is the presence of a paramour), 鈥︹�� (厂腻丑颈迟测补-诲补谤辫补峁嘺 3.262).

[10]:

e峁�a ity anena tat-办腻l膩nubh奴yam膩nonm膩dakatva峁� 办腻masya s奴citam. patir iti, patir bhart膩 na tu 辫谤颈测补岣�. atra vaktry膩 madana-vihvalat膩din膩 vai艣i峁ａ弓ya峁� 惫腻办测补sya tath膩bh奴t膩nubh奴yam膩navicchitti-yuktatvena prast膩vasya pati-诲奴谤补-sthity-膩din膩, 诲别艣补sya ca kr墨岣嵞�-vana-谤奴辫补sya bakula-ku帽j膩din膩, 办腻lasya vasantavattvena, evam e峁Ｄ佱箖 vai艣i峁ａ弓yena vakrokty膩 vya峁単y膩rtha辫谤补办腻艣补na峁� sphu峁璦m eva (痴颈箩帽补-辫谤颈测腻-峁�墨k腻 2.16).

[11]:

Kum膩rila 叠丑补峁�峁�补 comments: na vimu帽canti s膩marthya峁� v膩ky膩rthe鈥檖i pad膩ni na岣� |
v膩ky膩rtho lak峁�yam膩峁噊 hi sarvatraiveti ca 蝉迟丑颈迟颈岣� || s膩k峁Ｄ乨 yadyapi kurvanti pad膩rtha-pratip膩danam |
惫补谤峁嚹乻 tath膩pi naitasmin paryavasyanti ni峁�phale || 惫腻办测腻谤迟丑补-mitaye te峁Ｄ佱箖 prav峁泃ty膩 n膩ntar墨yakam |
p膩ke jv膩leva 办腻峁ａ弓h膩n膩峁� pad膩rtha-pratip膩danam || (艢濒辞办补-惫腻谤迟迟颈办补) (cited by N膩ge艣a 叠丑补峁�峁�补, Uddyota 2.6).

[12]:

tata eva pad膩rtham 补产丑颈诲丑腻y膩nv补测补峁� ca 迟腻迟辫补谤测补-艣akty膩vagamayyaiva b膩dhaka-va艣ena tam apahatya (Locana 1.13).

[13]:

迟腻迟辫补谤测补-惫峁泃迟颈 k墨 腻诲丑腻谤补-艣颈濒腻 hai jise 惫腻办测腻谤迟丑补 kahate hai vah p峁泃hak-p峁泃hak pad膩rtha nahi, api tu pad膩rtho峁� 办腻 paraspara sambandha athav膩 anvaya-谤奴辫补 artha hai, vastuta岣� t膩tpary膩rtha hai. 耻诲腻丑补谤补峁嘺 ke liye yadi 鈥湶的宄� 腻苍补测补鈥� is 惫腻办测补 ko h墨 le to yah 蝉辫补峁ａ弓补 hai ki yaha峁� go-pada 办腻 artha 鈥渟膩sn膩dim膩n pad膩rtha鈥� hai aur yah artha eka 蝉腻尘腻苍测补-谤奴辫补 artha hai na ki 惫颈艣别峁�a-谤奴辫补. is墨 辫谤补办腻谤补 鈥渁尘鈥� pratyaya 办腻 补产丑颈辫谤腻测补 蝉腻尘腻苍测补 鈥渒armatva鈥� hai aur 鈥渘墨鈥� is 办谤颈测腻-pada se gati-蝉腻尘腻苍测补 办腻 h墨 bodha 丑耻腻 办补谤迟腻 hai. yaha峁� go-pada ke liye vakt峁�-vivak峁�ita 鈥渒armatva鈥� ke 腻艣谤补测补-产丑奴迟补 s膩sn膩dim膩n pr膩峁噄-谤奴辫补 artha-惫颈艣别峁�a 办腻 pratip膩dana sambhava nahi. yah to 腻办腻峁卥峁Ｄ�, 测辞驳测补迟腻 aur 膩satti k墨 h墨 mahim膩 hai jo yaha峁� eka pada ke artha ke s膩th d奴sre pada ke artha 办腻 sambandha bat膩y膩 kart墨 hai, aur jab pad膩rtho峁� 办腻 p膩rasparika sambandha 辫补迟腻 cal 箩腻迟腻 hai tabh墨 vah artha prat墨ta 丑耻腻 办补谤迟腻 hai jise 鈥渢膩tpary膩rtha鈥� kah膩 karte hai峁� jo ki pad膩rtha-谤奴辫补 nahi api tu 惫腻办测腻谤迟丑补谤奴辫补 artha hai. (Si峁単h, Satyavrata (2007), 厂腻丑颈迟测补-诲补谤辫补峁嘺, p. 96).

[14]:

s膩m膩ny膩n膩峁� paraspar膩nvitatvena vi艣e峁Ｄ乺th膩vabodhana-艣补办迟颈s 迟腻迟辫补谤测补m (础濒补峁卥腻谤补vimar艣in墨, 碍腻惫测补-尘腻濒腻 edition of 础濒补峁卥腻谤补-sarvasva p. 9).

[15]:

补测补峁� 产丑腻惫补岣�, 驳丑补峁璦峁� karoti ity-膩di-v膩kye 补产丑颈诲丑腻 驳丑补峁璦-padena kambu-gr墨v膩dimanta峁� pad膩rtham am-vibhakty膩 karmatvam 补产丑颈诲丑腻ya viramati, 惫峁泃迟颈t膩 tu na kasy膩pi iti apad膩rtho鈥檖i 惫峁泃迟颈t膩 迟腻迟辫补谤测补-惫峁泃迟颈-va艣膩t anayo岣� sa峁僺arga-vidhay膩 bh膩sate. ittha峁� 迟腻迟辫补谤测补-v峁泃tyaiva pad膩rth膩n膩峁� mitha岣� anvayo bhavat墨ty abhihit膩nvaya-v膩dina岣� (颁补苍诲谤补办补濒腻-峁�墨k腻 on 厂腻丑颈迟测补-诲补谤辫补峁嘺 2.20).

[16]:

abhihit膩nvaya-惫腻诲补 me峁� pahile pado峁卻e kevala ananvita pad膩rtha upasthita hote hai峁�, uske b膩d pado峁卥墨 腻办腻峁卥峁Ｄ�, 测辞驳测补迟腻 tath膩 sannidhike balase 鈥槼倌宄俦璨拱�测��-艣补办迟颈鈥� 诲惫腻谤腻 un pad膩rtho峁卥e paraspara-sambandha-谤奴辫补 v膩ky膩rtho峁卥e bodha hota hai. yah 鈥榓bhihit膩nvaya-惫腻诲墨鈥� kum膩rilabha峁�峁璦ke mata办腻 s膩r膩峁兣沘 grantha-办腻rane yah膩峁� prastuta kiy膩 hai (膧肠腻谤测补 Vi艣ve艣vara 艢iroma峁噄 (2011), 碍腻惫测补-辫谤补办腻艣补, pp. 36-37).

[17]:

补产丑颈诲丑腻y膩 ekaika-pad膩rtha-bodhana-viram膩d 惫腻办测腻谤迟丑补-谤奴辫补sya pad膩rth膩nvayasya bodhi办腻 迟腻迟辫补谤测补峁� 苍腻尘补 惫峁泃迟颈岣�. tad-artha艣 ca t膩tpary膩rtha岣�. tad-bodhaka峁� ca 惫腻办测补m iti abhihit膩nvaya-v膩din膩峁� matam (厂腻丑颈迟测补-诲补谤辫补峁嘺 2.20) (rendered by Baladeva Vidy膩bh奴峁�a峁嘺 in text2.3).

[18]:

atra ca traya eva vy膩p膩r膩岣�, 补产丑颈诲丑腻 迟腻迟辫补谤测补峁� dhvanana峁� ceti, mukhy膩rtha-b膩dh膩dyabh膩ve madhyama-kak峁�y膩y膩峁� 濒补办峁�a峁嚹亂膩s t峁泃墨y膩y膩 abh膩v膩t. [鈥�] tena dvit墨ye鈥檖i bhede catv膩ra eva vy膩p膩r膩岣� (Locana 1.13).

[19]:

艣补产诲补-buddhi-karma峁嚹佱箖 viramya vy膩p膩r膩产丑腻惫补 iti nayen膩bhidh膩-濒补办峁�a峁嚹乼膩tpary膩khy膩su tis峁涐梗u 惫峁泃迟颈峁�u sva峁� svam 补谤迟丑补峁� bodhayitvopak峁Ｄ�峁嚹乻u yay膩paro鈥檔yo鈥檙tho bodhyate s膩 艣补产诲补sy膩rthasya 辫谤补办峁泃颈-pratyay膩de艣 ca 艣补办迟颈r 惫测补帽箩补苍补-诲丑惫补苍补苍补-驳补尘补苍补-辫谤补迟测腻测补苍腻诲颈-vyapa诲别艣补-vi峁�ay膩 惫测补帽箩补苍腻 苍腻尘补. (厂腻丑颈迟测补-诲补谤辫补峁嘺 2.13)

[20]:

svatas t膩tparye峁噀ty 补产丑颈诲丑腻-惫测腻辫腻谤补-nir膩kara峁嘺-param ida峁� 辫补诲补峁� dhvanana-惫测腻辫腻谤补m 膩ha na tu 迟腻迟辫补谤测补-艣补办迟颈m (Locana 2.22).

[21]:

Another instance is: 测补诲腻 惫补办谤辞办迟颈峁� 惫颈苍腻 vya峁単yo鈥檙thas 迟腻迟辫补谤测别峁嘺 prat墨yate tad膩 tasya pr膩dh膩nyam (顿丑惫补苍测腻濒辞办补 3.39).

[22]:

svatas t膩tparye峁噀ty 补产丑颈诲丑腻-惫测腻辫腻谤补-nir膩kara峁嘺-param ida峁� 辫补诲补峁� dhvanana-惫测腻辫腻谤补m 膩ha na tu 迟腻迟辫补谤测补-艣补办迟颈m (Locana 2.22).