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啶呧ぅ 啶︵�嵿さ啶苦い啷�啶�啶�啷� 啶嗋す,

atha dvit墨yam 膩ha,

Now he subdivides the second one (artha-艣补办迟颈-产丑奴 dhvani):

artha-艣akty-udbhavo鈥檖y artho 惫测补帽箩补办补岣� 蝉补尘产丑补惫墨 蝉惫补迟补岣� ||4.39cd||
prau岣峢okti-m膩tr膩t siddho 惫腻 kaves tenombhitasya 惫腻 |
vastu 惫腻la峁卥峁泃ir veti 峁�a岣�-bhedo鈥檚au vyanakti yat ||4.40||
vastv 补濒补峁卥腻谤补尘 atha 惫腻 ten膩ya峁� d惫腻da艣腻迟尘补办补岣� ||4.41ab||

补谤迟丑补-艣补办迟测-耻诲产丑补惫补岣�鈥攁risen from the force of the meaning [of a word]; api鈥攁lso (i.e. that kind of meaning as well is suggestive); 补谤迟丑补岣�鈥攁 meaning; 惫测补帽箩补办补岣�鈥攕耻驳驳别蝉迟颈惫别; 蝉补尘产丑补惫墨鈥攊t arises (or possible); 蝉惫补迟补岣�鈥攁耻迟辞尘补迟颈肠补濒濒测; 辫谤补耻岣峢补-耻办迟颈-尘腻迟谤腻迟鈥攐nly from a bold statement; 蝉颈诲诲丑补岣�鈥攁ccomplished (effected); 惫腻鈥攐谤; 办补惫别岣�鈥攐f the poet; tena鈥攂y him (the poet); umbhitasya鈥擺effected merely from a bold statement of a speaker] who is filled (i.e. invented^[1]); 惫腻鈥攐谤; vastu鈥攁n idea; 惫腻鈥攐谤; 补濒补峁卥峁泃颈岣�鈥攁 literary ornament; 惫腻鈥攐谤; iti鈥攊n this way; 峁�a岣�-产丑别诲补岣�鈥攕颈虫蹿辞濒诲; asau鈥攊t (the meaning); vyanakti鈥攕耻驳驳别蝉迟蝉; yat鈥攂别肠补耻蝉别; vastu鈥攁n idea; 补濒补峁卥腻谤补尘鈥攁 literary ornament; atha鈥攁蹿迟别谤飞补谤诲; 惫腻鈥攐谤; tena鈥攖丑别谤别蹿辞谤别; ayam鈥攖his (the meaning); d惫腻da艣a-腻迟尘补办补岣�鈥攃onsists of twelve.

The meaning (literal or implied) that arises by the force of a meaning (artha-艣补办迟颈) is suggestive. Initially it is of three kinds: (1) 蝉惫补迟补岣�-蝉补尘产丑补惫墨 (it is naturally possible), (2) kavi-辫谤补耻岣峢辞办迟颈-siddha (it is effected from a bold assertion made by the poet), and (3) kavi-kalpita-vakt峁�-辫谤补耻岣峢辞办迟颈-siddha (it is effected from a bold assertion of a speaker invented by the poet). Next it has six subvarieties because it is either a vastu or an 补濒补峁卥腻谤补. Afterward, one of those two suggests either a vastu or an 补濒补峁卥腻谤补, therefore an implied sense arisen by artha-艣补办迟颈 occurs in one of twelve ways.

artho鈥檖i artha-艣akty-udbhave dhvanau 惫测补帽箩补办补岣�. sa ca 蝉惫补迟补岣�-蝉补尘产丑补惫墨 loke鈥檖i d峁涐梗峁璦岣�. tasminn ad峁涐梗峁璷鈥檖i 办补惫别岣� 辫谤补迟颈产丑腻m膩tre峁嘺 蝉颈诲诲丑补岣�. tena kavin膩 辫奴谤颈迟补蝉测补^[2] vaktur n膩yak膩der veti trividho鈥檚au pratyeka峁� vastut惫腻la峁卥峁泃it惫腻bhy膩峁� dvaividhy膩t 峁�a岣�-产丑别诲补岣� sann ekaiko vastv-补濒补峁卥腻谤补u vyanakt墨ti tasya d惫腻da艣a-vidho vya峁単ya岣�, tena hetun膩yam artha-艣akty-udbhavo dhvanir api d惫腻da艣a-惫颈诲丑补岣�.

Even the meaning (usually an implied meaning)^[3] is suggestive, when a dhvani arises by the force of that meaning. The one which is 蝉惫补迟补岣�-蝉补尘产丑补惫墨 (it is naturally possible) is seen even in day-to-day life. Although unseen in day-to-day life, the second one is effected merely by the poet鈥檚 creative intelligence. Or else it is effected by the wit of a speaker, such as a lover, who is invented by the poet. Those are three categories. Next the total is six categories, since each one is twofold, by being either a vastu or an 补濒补峁卥腻谤补. Afterward, one of the two (a vastu or an 补濒补峁卥腻谤补) suggests either a vastu or an 补濒补峁卥腻谤补, therefore twelve kinds of it are implied. Consequently the dhvani which arises by the force of a meaning (artha-艣补办迟颈-产丑奴) has twelve varieties.

Commentary:

In all three broad categories, the poet鈥檚 creativity is central. In the first category, however, the suggestive idea or the suggestive ornament could occur in day-to-day life.^[4]

The twelve kinds are as follows. The upcoming examples are shown by this sequence:

鉁� a 蝉惫补迟补岣�-蝉补尘产丑补惫墨 vastu-dhvani (or vastu) gives rise to another vastu-dhvani,
鉁� a 蝉惫补迟补岣�-蝉补尘产丑补惫墨 vastu-dhvani (or vastu) gives rise to an 补濒补峁卥腻谤补-dhvani,
鉁� a 蝉惫补迟补岣�-蝉补尘产丑补惫墨 补濒补峁卥腻谤补-dhvani (or 补濒补峁卥腻谤补) gives rise to a vastu-dhvani,
鉁� a 蝉惫补迟补岣�-蝉补尘产丑补惫墨 补濒补峁卥腻谤补-dhvani (or 补濒补峁卥腻谤补) gives rise to an 补濒补峁卥腻谤补-dhvani,
鉁� a kavi-辫谤补耻岣峢辞办迟颈-siddha vastu-dhvani (or vastu) gives rise to another vastu-dhvani,
鉁� a kavi-辫谤补耻岣峢辞办迟颈-siddha vastu-dhvani (or vastu) gives rise to an 补濒补峁卥腻谤补-dhvani,
鉁� a kavi-辫谤补耻岣峢辞办迟颈-siddha 补濒补峁卥腻谤补-dhvani (or 补濒补峁卥腻谤补) gives rise to a vastu-dhvani,
鉁� a kavi-辫谤补耻岣峢辞办迟颈-siddha 补濒补峁卥腻谤补-dhvani (or 补濒补峁卥腻谤补) gives rise to an 补濒补峁卥腻谤补-dhvani,
鉁� a kavi-kalpita-vakt峁�-辫谤补耻岣峢辞办迟颈-siddha vastu-dhvani (or vastu) gives rise to another vastu-dhvani,
鉁� a kavi-kalpita-vakt峁�-辫谤补耻岣峢辞办迟颈-siddha vastu-dhvani (or vastu) gives rise to an 补濒补峁卥腻谤补-dhvani,
鉁� a kavi-kalpita-vakt峁�-辫谤补耻岣峢辞办迟颈-siddha 补濒补峁卥腻谤补-dhvani (or 补濒补峁卥腻谤补) gives rise to a vastu-dhvani,
鉁� a kavi-kalpita-vakt峁�-辫谤补耻岣峢辞办迟颈-siddha 补濒补峁卥腻谤补-dhvani (or 补濒补峁卥腻谤补) gives rise to an 补濒补峁卥腻谤补-dhvani.

Abhinavagupta says that the four prototypical categories of artha-艣补办迟颈鈥攁 vastu gives rise to a vastu; a vastu gives rise to an 补濒补峁卥腻谤补; an 补濒补峁卥腻谤补 gives rise to a vastu; and an 补濒补峁卥腻谤补 gives rise to an 补濒补峁卥腻谤补鈥攁lso apply to the category of 艣补产诲补-艣补办迟颈.^[5]

Footnotes and references:

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[1]:

艢谤墨惫补迟蝉补-濒腻帽肠丑补苍补 Bha峁�峁�膩c膩rya glosses umbhitasya as 辫奴谤颈迟补蝉测补 (厂腻谤补-产辞诲丑颈苍墨 4.39). The verbal root is unbh p奴ra峁噀 (to fill). 痴颈艣惫补苍腻迟丑补 碍补惫颈谤腻箩补 expounds: 辫奴谤颈迟补蝉测补 nibaddhasyeti y膩vat (碍腻惫测补-辫谤补办腻艣补-诲补谤辫补峁嘺 4.39).

[2]:

However, in the elaborationof text 4.74 Baladeva Vidy膩bh奴峁�a峁嘺 uses the term kalpita (invented) in this context. Kavikar峁嘺p奴ra prefers the term nibaddha (literarily constructed).

[3]:

In Kavikar峁嘺p奴ra鈥檚 methodology, the meaning referred to here is always an implied meaning (an implied vastu or an implied 补濒补峁卥腻谤补): artha-艣akty-udbhavo yo 诲丑惫补苍颈岣�, sa 迟谤颈诲丑腻 bhavati鈥敳醣共钩俨贯弗-蝉补尘产丑补惫墨, kavi-辫谤补耻岣峢辞办迟颈-ni峁�panna-艣补谤墨谤补岣�, tan-nibaddha-vakt峁�-辫谤补耻岣峢辞办迟颈-ni峁�panna艣ar墨ra艣 ceti (础濒补峁卥腻谤补-办补耻蝉迟耻产丑补 3.15). However, in Mamma峁璦 and Baladeva Vidy膩bh奴峁�a峁嘺鈥檚 system, that is not always the case.

[4]:

蝉惫补迟补岣�-蝉补尘产丑补惫墨 na kevala峁� bha峁噄ti-尘腻迟谤补-ni峁�panno y膩vad bahir apy aucityena sa峁僢h膩vyam膩na岣�. kavin膩 辫谤补迟颈产丑腻-m膩tre峁嘺 bahir asann api nirmita岣� kavi-nibaddhena vaktreti 惫腻 dvi-vidho鈥檖ara iti tri-惫颈诲丑补岣� (碍腻惫测补-辫谤补办腻艣补 4.39).

[5]:

evam iti, avivak峁�ita-惫腻cyo vivak峁�it膩nya-para-惫腻cya iti dvau 尘奴濒补-bhedau. 膩dyasya dvau bhedau, atyanta-tiras办峁泃补-惫腻cyo鈥檙th膩ntara-sa峁卥ramita-惫腻cya艣 ca. dvit墨yasya dvau bhedau, alak峁�ya-kramo鈥檔ura峁嘺na-r奴pa艣 ca. prathamo鈥檔anta-产丑别诲补岣�. dvit墨yo dvi惫颈诲丑补岣�, 艣补产诲补-艣补办迟颈m奴lo鈥檙tha-艣补办迟颈-尘奴濒补艣 ca. pa艣cimas tri惫颈诲丑补岣�, kavi-辫谤补耻岣峢辞办迟颈-办峁泃补-艣补谤墨谤补岣� kavi-nibaddhavakt峁�-辫谤补耻岣峢辞办迟颈-办峁泃补-艣补谤墨谤补岣� svatas-蝉补尘产丑补惫墨 ca. te ca pratyeka峁� vya峁単ya-vya帽jakayor ukta-bheda-nayena caturdheti d惫腻da艣a-vidho鈥檙tha-艣补办迟颈-尘奴濒补岣�. 膩dya艣 cat惫腻ro bhed膩 iti 峁�oda艣a mukhya-产丑别诲腻岣� (Locana 2.31).