Text 4.4

द्वितीयं विभजति,

dvitīyaṃ vibhajati,

He subdivides the second kind of first-rate implied sense (abhidhā-mūla):

vivakṣitaṃ cānya-paraṃ vacyaṃ yatrāparas tu saḥ ||4.25ab||

vivakṣitam—is intended to be expressed; ca—and; anya-param—is one whose ultimate thing is the other (the implied meaning); vacyam—the literal sense (of one word or more); yatra—in which; aparaḥ—another; tu—but; saḥ—that (a dhvani).

The other dhvani, called vivakṣitānya-para-vācya, is an implied meaning in regard to which the literal sense is intended to be expressed and is subservient to it.

abhidhā-mūlatvād vācyaṃ yatra vivakṣitam abādhitam anya-paraṃ vyaṅgyopasarjanī-bhūtaṃ ca sa vivakṣitānya-para-vācyo nāma dhvaniḥ. iha vācyo’rthaḥ svaṃ rūpaṃ pratyāyayann eva vyaṅgyasya prakāśakaḥ, dīpa iva ghaṭasya.

The dhvani called vivakṣitānya-para-vācya is an implied meaning in regard to which the literal sense is intended to be expressed, insofar as the dhvani is based on Denotation (abhidhā-mūla)—this means the literal sense is not blocked—and becomes secondary to the implied meaning (anya-param = vyaṅgyopasarjanī-bhūtam).^[1]

In this one, the literal sense reveals the implied meaning while bringing about the perception of itself, like a lamp reveals a clay pot [while also revealing itself].

Commentary:

Mammaṭa’s terms are taken from Dhvanyāloka. For the sake of clarity, Kavikarṇapūra only uses the terms lakṣaṇā-mūla (based on Indication) and abhidhā-mūla (based on Denotation). The first type of dhvani corresponds to avivakṣita-vācya (the literal sense is not intended to be expressed) and the second one to vivakṣitānya-para-vācya.

Footnotes and references:

[1]:

Mammaṭa only explains anya-param as vyaṅgya-niṣṭham (the literal meaning is meant to be expressed and “is based upon the implied sense”) (Kāvya-prakāśa 4.25). Sometimes the literal sense is more charming than the implied sense.