Shringaraprakasha 6.p1.54

6.p1.54

yathā cocyate, pratīyamānaṃ puranyadeva vastvasti vāṇīṣu māhākavīnām | yattatprasiddhāvayavātiriktamābhāti lāvaṇyamivāṅganāsu || tasya ca vākyārthabhāvanottarakālamavagateradhyāsapakṣe vivartapakṣe vā kathamivopapattirbhavati ? ucyate, vipiṇāmādbhaviṣyati vastuno avasthāntaragamanaṃ vipariṇāmaḥ ; tatra yathā mṛdādayo ghaṭādirūpeṇa kṣīrādayo dadhyādirūpeṇa caitrādayo yuvādirūpeṇa viparimante tathedaṃ śabdabrahmāpyavadyiopādheḥ tenatenārtharūpeṇa tathātathā vipariṇamate | tadyāthā --santi mepañca putrāḥ, mātaraṃ vayasi gaṅgātīre tapaścarāmīti | atra ca śabdārthayoḥ pṛthagavābhāsadvākyārthasyabhidhīyamānatāyāṃ pratīyamānatāyāṃ vā nānupapattiḥ, na caitāvatā śabdavyāpāro viraṃsyati | yatastātparmasya hyagrato viśeṣeṇa vakṣyamāṇamāste | tasyodāhaṇamātraṃ --- prāptaśrīreṣa kasmātpunarapi mayi taṃmanthakhedaṃ vidadhyāt | nidramapyaraya pūrvāmanalasamahaso naiva saṃbhāvayamāmi | setuṃ braghāti kasmādayamiha sakaladvīpanāthānuyāta-- stvayyāte vitarkāniti dadhata ivābhāta kampaḥpāyadheḥ || atra varṇanīyarājaviśeṣasya digvijayino yathāśrutavākyārtho'bhidhaīyamānasatvyīti pade viṣṇavadhyāsavatāraḥ samastīti pratīyamānastadavatārāntarāṇāṃ nidrālasatvādidośayogādasya ca tadvyudāsāt | tato vaiśaṣṭyapratipādanaṃ tātparyaṃ yasya kāvyeṣu dhvaniriti prasiddhiḥ | taduktaṃ -- tātparyameva vacasi dhvanireva kāvye saibhāgyameva guṇasampadi vallabharaya | lāvaṇyameva vapuṣi ravadate'ṅganāyāḥ śṛṅgāra eva hṛdi mānavato janasya || kaḥ punaḥ kāvyavacasoḥ dhvanitātparyayorviseṣaḥ |

And as it is said: / 'The implied matter in the words of great poets is something entirely different; / it shines forth beyond the well-known constituent parts, like charm in lovely women.' / And since that is comprehended after the contemplation of the sentence-meaning, how could it be justified on the view of superimposition or the view of illusory transformation? It is said: it will be justified through real transformation. A real transformation is an entity's passing into another state. There, just as clay and so forth transform into the form of pots and the like, milk and so forth into the form of curd and the like, Caitra and so forth into the form of youth and the like, so this Absolute as linguistic sound also transforms in various ways into the respective forms of meanings due to the limiting condition of nescience. For example: 'I have five sons; in my old age I practice asceticism on the bank of the Gaṅgā.' And here, because the linguistic sound and the meaning appear distinctly, there is no impossibility whether the sentence-meaning is being denotatively expressed or implied. Nor will the operation of linguistic sound cease with just this much, because its purport will be explained specifically hereafter. An example of it is simply this: / ''Why would he, having obtained Fortune, inflict upon me once again that distress of churning? / Nor do I contemplate that former sleep for him whose splendor is unwearied. / Why would he build a bridge here, followed by the lords of all the continents?'— / as if holding these doubts, the ocean seemed to tremble when you arrived.' / Here, with regard to the particular king to be described who is a conqueror of the quarters, the denotatively expressed literal sentence-meaning is: while in the word 'when you [arrived]', it is implied that he is an incarnation superimposed upon Viṣṇu, because the other incarnations of his were associated with faults such as sleep and indolence, whereas he is free from them. The purport whose conveyance is his superiority to that [incarnation] is what is renowned in poetry as poetic suggestion. Thus it is said: / 'Purport alone in speech; poetic suggestion alone in poetry; / good fortune alone in the abundance of qualities of a beloved woman; / charm alone in the body of a woman pleases; / erotic aesthetic experience alone in the heart of an honorable man.' / What, then, is the difference between poetic suggestion and purport in poetry and speech?