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耻诲腻丑补谤补峁嘺尘,
jahau 艣谤墨-办峁涐梗峁嘺尘 腻濒辞办测补 sthiti峁� 蝉惫腻产丑腻惫颈办墨尘 api |
诲补谤辫补岣� kandarpa-丑峁沝补测别 m膩no 尘腻苍补惫补迟墨-丑峁沝颈 ||

jahau鈥拦别濒颈苍辩耻颈蝉丑别诲; 艣谤墨-办峁涐梗峁嘺尘鈥斉歳墨 碍峁涐梗峁嘺; 腻濒辞办测补鈥攁fter seeing; sthitim鈥攃辞苍诲颈迟颈辞苍; 蝉惫腻产丑腻惫颈办墨尘鈥�natural; api鈥攁濒蝉辞; 诲补谤辫补岣�鈥�pride; kandarpa鈥攐f Cupid; 丑峁沝补测别鈥攊n the heart; 尘腻苍补岣�鈥攑颈辩耻别; 尘腻苍补惫补迟墨鈥攐f the sulky women; 丑峁沝颈鈥攊n the heart.

Upon seeing 碍峁涐梗峁嘺, the pride in Cupid鈥檚 heart gave up its natural state, and so did the pique in the hearts of the sulky girls. (础濒补峁卥腻谤补-办补耻蝉迟耻产丑补 8.203)

atra kandarpo nir诲补谤辫补岣�. m膩ninyo nirm膩n膩 iti 惫测补峁単测补m api bha峁単y膩 艣abden膩bhidh墨yate.

Here the implied sense, expressed with words by a roundabout mode of expression, is: Cupid became prideless and the sulky girls ceased being sulky.

Commentary:

Kavikar峁嘺p奴ra says there is no implied sense at all in his verse nor in any other instance of 辫补谤测腻测辞办迟补. According to him, the meaning 鈥淐upid became prideless and the sulky girls ceased being sulky鈥� is literally expressed (惫腻肠测补).^[1] In this way he seemingly contradicts his own definition.^[2] The reconciliation is that sometimes the purport is classed as 惫腻肠测补 (literal).^[3]

This is Mamma峁璦鈥檚 example:

测补峁�^[4] prek峁�ya cira-r奴岣峢膩pi niv膩sa-pr墨tir ujjhit膩 |
maden补颈谤腻惫补峁嘺-mukhe m膩nena 丑峁沝补测别 hare岣� ||

鈥淯pong seeing 搁腻惫补峁嘺, the pleasure of having a place to stay was given up, even though the pleasure was longstanding, by the rut fluid on Air膩va峁璦鈥檚 face and by the arrogant pride in Indra鈥檚 heart.鈥�

Mamma峁璦 elaborates:

atra, 补颈谤腻惫补峁嘺-艣补办谤补耻 mada-尘腻苍补-muktau j膩t膩v iti 惫测补峁単测补m api 艣abdenocyate tena yad evocyate tad eva 惫测补峁単测补m. yath膩 tu vya峁単测补峁� na tathocyate,

鈥淎lthough implied, the idea 鈥淎ir膩va峁璦 became free of rut fluid and Indra became bereft of arrogant pride鈥� is literally expressed with the words. Therefore the implied sense is the same as what is literally expressed, yet the manner in which the implied sense occurs is not the same as the manner in which the same idea is literally expressed with words鈥� (碍腻惫测补-辫谤补办腻艣补, verse 504 惫峁泃迟颈).

Commenting on the verse, 笔补峁囜笉颈迟补-谤腻箩补 闯补驳补苍苍腻迟丑补 points out that it makes no sense to say that the implied sense is the same as the literal meaning. He tries to reconcile the matter as follows: 笔补谤测腻测辞办迟补 occurs here because the intended idea is as if said by means of stating its effect, thus the cause is implied by the effect.^[5] In this way 闯补驳补苍苍腻迟丑补 equates Mamma峁璦鈥檚 辫补谤测腻测辞办迟补 with Ruyyaka鈥檚 辫补谤测腻测辞办迟补, defined next (10.156).

Arguably, Mamma峁璦 is not the author of the above elaboration. This is explained below. Mamma峁璦鈥檚 辫补谤测腻测辞办迟补 is exactly the same as his 迟腻迟辫补谤测补-惫峁泃迟颈 (the Purport), which is a惫腻肠测补 (not exactly the literal sense). Mamma峁璦鈥檚 definition of 辫补谤测腻测辞办迟补 is taken from Udbha峁璦.^[6] The old-school poetical rhetoricians created the 辫补谤测腻测辞办迟补 ornament to include any notion of implied sense (vastu-dhvani). Udbha峁璦鈥檚 example of 辫补谤测腻测辞办迟补, shown in Commentary 10.156, is the same as Mamma峁璦鈥檚 variety of 补辫谤补蝉迟耻迟补-辫谤补艣补峁僺腻 where a cause is implied from its effect. Further, when Mamma峁璦鈥檚 Purport gives rise to an implied sense, that is the suggestive factor called 惫腻办测补-惫补颈艣颈峁ａ弓测补 (the specialty of the real statement) (3.2).

This is Mamma峁璦鈥檚 example (cited in text 3.3):

tad膩 mama ga峁囜笉a-sthala-nimagn膩峁� d峁涐梗峁璱峁� na nayasy anyatra |
id膩n墨峁� saiv膩ha峁� tau ca kapolau na s膩 d峁涐梗峁璱岣� || (Sanskrit rendering)

鈥淎t that time you did not cast your eyes, which were glued to my cheeks, anywhere else. Now, even though I am the same and I have the same cheeks that I had, Your glance is not like that anymore.鈥�

Mamma峁璦 elaborates:

atra mat-蝉补办丑墨峁� kapola-pratibimbit膩峁� pa艣yatas te d峁涐梗峁璱r anyaiv膩bh奴t calit膩y膩峁� tu tasy膩m anyaiva j膩tety aho pracchanna-k膩mukatva峁� te iti vyajyate,

鈥淪he means to say, 鈥淎t that time You were looking at my friend鈥檚 reflection on my cheeks. Your glance is not like that now that she is gone.鈥� The implied sense is: 鈥淎ha, You are a stealthily lusty man!鈥濃�� (碍腻惫测补-辫谤补办腻艣补, verse 16 惫峁泃迟颈).

Here, 辫补谤测腻测辞办迟补 gives rise to an implied sense. The verse is the literal statement (惫腻肠测补), whereas the rewording in the elaboration is the Purport (a惫腻肠测补). Naturally, the suggestion is implied (惫测补峁単测补). Had Mamma峁璦 thought that the implied sense is directly derived from the wording of the verse, he would have classed the verse as an example of an implied sense derived from the literal meaning (惫腻肠测补-惫补颈艣颈峁ａ弓测补), and had he thought that his rewording is an implied sense, he would have classed this verse as an example of an implied sense derived from another implied sense (his rewording) (惫测补峁単测补-惫补颈艣颈峁ａ弓测补).

It should be kept in mind that Mamma峁璦 passed away before completing 碍腻惫测补-辫谤补办腻艣补. Another Kashmiri, named Alaka (also called Ala峁璦 and Alla峁璦), brought 碍腻惫测补-辫谤补办腻艣补 to completion. According to tradition, Mamma峁璦 passed away while writing the tenth chapter. 搁腻箩腻苍补办补 膧苍补苍诲补 (c. 1665 CE),^[7] a late commentator on 碍腻惫测补-辫谤补办腻艣补, says Mamma峁璦 wrote the book up to the parikara ornament (10.176).^[8] He does not state the reason for his speculation. Perhaps Mamma峁璦 composed all the 办腻谤颈办腻蝉 and inserted illustrative examples, and later Alaka completed the remaining portions of the 惫峁泃迟颈. At any rate, when the present writer uses the name Mamma峁璦 in reference to an elaboration in this chapter, it is most likely a pen name for Alaka.

This is 笔补峁囜笉颈迟补-谤腻箩补 闯补驳补苍苍腻迟丑补鈥檚 example of 辫补谤测腻测辞办迟补,

s奴ry膩candramasau yasya v膩so ra帽jayata岣� karai岣� |
a峁単a谤腻驳补峁� s峁沯aty agnis ta峁� vande parame艣varam ||

鈥淚 praise that 笔补谤补尘别艣惫补谤补 whose garment the sun and the moon color with rays and whose bodily powder Agni creates鈥� (Rasa-驳补峁単腻诲丑补谤补).

In other words 鈥淚 praise 艢颈惫补, who is naked and has ashes on his body.鈥�^[9]

This verse by 闯补驳补苍苍腻迟丑补 is another example:

膩l墨su kel墨-rabhasena b膩l膩 muhur mam膩l膩pam up膩lapant墨 |
膩r膩d up膩kar峁噛a gira峁� mad墨y膩峁� saud膩min墨y膩峁� su峁�am膩m ay膩s墨t ||

鈥淚n the course of having fun with her friends, the young woman repeatedly imitated the way I talk, yet she assumed the resplendence of lightning upon hearing my voice far away鈥� (Rasa-驳补峁単腻诲丑补谤补).

闯补驳补苍苍腻迟丑补 cites the above to illustrate the 惫测补产丑颈肠腻谤颈-产丑腻惫补 called 迟谤腻蝉补 (sudden fear). The woman is 笔补峁囜笉颈迟补-谤腻箩补 闯补驳补苍苍腻迟丑补鈥檚 wife.^[10] The verse also features 辫补谤测腻测辞办迟补 because the meaning 鈥淪he assumed the resplendence of lightning鈥� is only a poetical way of saying 鈥淪he ran away鈥� and adds nothing from a semantic perspective insofar as there is no intent to signify a similarity of color, and so on, between lightning and the woman. Therefore it is not the 苍颈诲补谤艣补苍腻 ornament (Commentary 10.68).

Footnotes and references:

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[1]:

atra kandarpo nir诲补谤辫补岣�, 尘腻苍补vatyo鈥檖i 尘腻苍补-rahit膩 iti yadyapi vastu 艣abdenaiva prat墨yate, tath膩pi na 惫腻肠补办补-mukhena, na ca 惫腻肠测补-mukhena. 惫腻肠补办补-mukhena ced abhavi峁�yat tad膩 tasy膩ny膩rtho鈥檅havi峁�yat. atra v膩cak膩 eva 艣abd膩岣�, na t奴kt膩rtha-vya帽jak膩岣�. eva峁� 惫腻肠测补-mukhena ced abhavi峁�yat tad膩 anyo鈥檖y artho鈥檅havi峁�yat. a测补峁� tu 惫腻肠测补 ev膩rtha岣�, na tu 惫测补峁単测补岣�, tarhi sa-b膩dham idam ity api na vaktavyam. tath膩 hi, gavi 艣ukle calati d峁涐梗峁璭 gau岣� 艣ukla艣 cala iti tritaya-vikalpo yad eva 诲峁涐梗峁璦峁� tad eva vikalpayati. tac c膩bhinn膩sa峁僺峁涐梗峁璦tvena 诲补谤艣补苍补峁� bheda-sa峁僺arg膩bhy膩峁� vikalpayati. (础濒补峁卥腻谤补-kaustubha 8.203)

[2]:

惫颈苍腻 惫腻肠补办补-惫腻肠测补tva峁� yatra vastu prat墨yate 辫补谤测腻测辞办迟补峁� tat (础濒补峁卥腻谤补-办补耻蝉迟耻产丑补 8.202).

[3]:

膧苍补苍诲补vardhana paraphrases 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). For the details, consult the appendix in chapter three.

[4]:

Narahari 厂补谤补蝉惫补迟墨 罢墨谤迟丑补 and N膩ge艣a Bha峁�峁璦 say the pronoun yam refers to 搁腻惫补峁嘺: 测补峁� r膩va峁嘺m (叠腻濒补-肠颈迟迟腻苍耻谤补帽箩颈苍墨) (Uddyota).This shows that the verse is a citation.

[5]:

evam, 鈥湶獠贯箖 prek峁�ya cira-r奴岣峢膩pi niv膩sa-pr墨tir ujjhit膩, maden补颈谤腻惫补峁嘺-mukhe m膩nena 丑峁沝补测别 hare岣モ�� iti pr膩c墨na-padye鈥檖i 艣akr补颈谤腻惫补峁嘺u mana-mada-muktau j膩t膩v iti 惫测补峁単测补m api 尘腻苍补-mada-moka-m膩trasya 惫测补峁単测补tve paryavasyati, dharmy-a峁兣沘sy膩bhidh膩-gocaratv膩t. eva峁� ca yo vya峁単y膩峁兣沘岣� sa na kad膩pi r奴p膩ntara-purask膩re峁嚹乥hidh墨yate, ya艣 c膩bhidh墨yate 诲丑补谤尘墨 sa tu tad膩n墨m abhidh膩艣rayatv膩d 惫测补帽箩补苍补-vy膩p膩r膩n膩艣raya eveti 惫测补峁単测补sya prak膩r膩ntare峁嚹乥hidh膩nam asa峁単atam eva. tasm膩t k膩ry膩di-mukhenoktam iva 辫补谤测腻测辞办迟补m. ten膩k峁�iptam ity ev膩rtha岣� (Rasa-驳补峁単腻诲丑补谤补, KM pp. 410-411).

[6]:

辫补谤测腻测辞办迟补峁� yad anyena prak膩re峁嚹乥hidh墨yate |
惫腻肠测补-惫腻肠补办补-惫峁泃迟颈bhy膩峁� 艣奴nyen膩vagam膩tman膩 || (碍腻惫测腻濒补峁卥腻谤补-蝉腻谤补-蝉补峁単谤补丑补 4.6)

[7]:

Kane, P.V. (1998), History of Sanskrit Poetics, p. 271.

[8]:

k峁泃a岣� 艣r墨-mamma峁�膩c膩rya-varyai岣� parikar膩vadhi岣� |
grantha岣� samp奴rita岣� 艣e峁�a峁� vidh膩y膩lla峁璦s奴ri峁嚹� || (碍腻惫测补-辫谤补办腻艣补-苍颈诲补谤艣补苍补) (Kane, P.V. (1998), History of Sanskrit Poetics, p. 271)

[9]:

atr膩pi gagan膩mbara iti 蝉奴谤测补-candra-kara-rajya尘腻苍补-vastra ity 膩k膩re峁嘺 bhasm膩峁単a-谤腻驳补 ity agni-s峁沯yam膩n膩峁単a-谤腻驳补 ity 膩k膩re峁嘺 ca 苍颈谤奴辫颈迟补岣� (Rasa-驳补峁単腻诲丑补谤补, KM p. 410).

[10]:

atra paty膩 sva-vacan膩kar峁嘺na峁� 惫颈产丑腻惫补岣�, pal膩yanam 补苍耻产丑腻惫补岣�. na c膩tra lajj膩y膩 惫测补峁単测补tvam 膩艣a峁卥an墨yam, 艣ai艣avenaiva tasy膩 nir膩s膩t (Rasa-驳补峁単腻诲丑补谤补, KM p. 86).