Dhvanyalokalocana 5

English (machine translation) 5

Language: English

5.2

The implicit meaning, on the other hand, is an entirely different entity in the utterances of great poets,
which shines forth beyond the well-known limbs, like graceful charm in women. //

The implicit meaning, however, is a subject matter entirely distinct from the expressed meaning in the words of great poets. It is well-known to sensitive readers and shines forth as distinct from the familiar, embellished, or understood limbs, like graceful charm in women. For just as graceful charm in women, when observed separately, is something entirely distinct beyond all the limbs—a nectar for the eyes of the sensitive reader, another reality altogether—just so is that meaning. For that meaning will be shown divided into multiple varieties: mere subject matter implied through the power of the expressed meaning, poetic figures, aesthetic relish, and so on. And in all those varieties, it is distinct from the expressed meaning. Thus, first, the initial variety is far distinct from the expressed meaning. For it sometimes takes the form of a prohibition when the expressed meaning takes the form of an injunction. For example:

5.4

Roam freely, pious man; that dog was killed today by him,
by the fierce lion residing in the bower on the bank of the Godā river.

5.5

[*3] Gāthā 2.75, Cited, Kāvya-prakāśa 138.

5.6

[Roam freely, pious man; that dog was killed today by him,
by the fierce lion dwelling in the grove of creepers on the bank of the Godā river. //]

5.7

Sometimes it takes the form of an injunction when the expressed meaning takes the form of a prohibition, as in:

5.8

Mother-in-law sleeps here, here I sleep; look during the daytime!
Lest, traveler, blinded by the night, you should sink into my bed.

5.9

[*4] Gāthā 1.4. Cited, Kāvya-prakāśa 136, Sāhitya-darpaṇa 1.2.

5.10

(Mother-in-law sleeps here, here I sleep; look during the day itself!
Lest, traveler, blinded by the night, you fall into my bed. //)

5.11

Sometimes it takes the form of neither when the expressed meaning takes the form of an injunction, as in:

5.12

Go! Let the sighs and weeping belong to me alone;
may they not befall you too, struck down by courtesy, without her.

5.13

[*5] Gāthā 938.

5.14

[Go! Let the sighs and weeping belong to me alone;
may they not arise also for you, ruined by courtesy, without her. //]

5.15

Sometimes it takes the form of neither when the expressed meaning takes the form of a prohibition, as in:

5.16

Friend, be pleased, turn back, you whose moonlight-face destroys the mass of darkness!
You cause an obstacle even for the other women going to meet their lovers, wretched girl!

5.17

[*6] Gāthā 962.

5.18

[By chance, having seen [...] you whose moonlight-face destroys the mass of darkness!
You cause an obstacle even for the other women going to meet their lovers, wretched girl! //]

5.19

Sometimes it is established as having a distinct domain from the expressed meaning, as in:

5.20

Who indeed does not get angry seeing his beloved's wounded lip?
You who are accustomed to smell lotuses with bees, perverse though forbidden, endure it now!

5.21

[*7] Gāthā 880. Cited Kāvya-prakāśa 135.

5.22

[Who indeed does not get angry seeing his beloved's wounded lip?
You who have the habit of smelling lotuses with bees, perverse though warned, endure it now! //]

5.23

And there are other such varieties of the implicit meaning that are distinct from the expressed meaning. This mere indication has been demonstrated of them.

5.24

The second variety also is distinct from the expressed meaning; it will be shown in detail below.

5.25

The third variety, however, characterized by aesthetic relish and the like, shines forth as implied by the power of the expressed meaning, but it is not the object of a direct verbal operation; thus it is indeed distinct from the expressed meaning. For its being expressed would either be by way of being communicated by its own direct word, or by way of setting forth the determinants and the rest. On the first view, in the absence of communication by its own direct word, there would be the undesirable consequence that aesthetic relish and the rest would not be apprehended. Nor are they communicated everywhere by their own direct words. Even where that occurs, their apprehension happens solely by way of setting forth specific determinants and the rest.

5.26

Through its own direct word it is merely reiterated, but not produced by it, because it is not observed to be so in another context. For in poetry that possesses merely the word ‘erotic’ or the like alone, devoid of the presentation of determinants and the like, there is not even the slightest apprehension of possessing aesthetic relish. And since aesthetic relish and the rest are apprehended from specific determinants and the like alone even without their own name, and there is no apprehension from their own name alone, therefore, by positive and negative concomitance, aesthetic relish and the rest are solely implied by the power of the expressed meaning, and not in any way directly expressed; thus it is established that even the third variety is entirely distinct from the expressed meaning. That it is apprehended simultaneously with the expressed meaning, however, will be shown below. //