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Prakrit Verses in Sanskrit Works on Poetics
291
vidhi. The suggested sense here can neither be termed as far nor as Ade and hence it is termed अनुभयरूप,
Abhinava obseves --- न प्रमादादेव नायिकान्तरसंगमनं तव, अपि तु गाढानुरागात्, येनान्यादृड्मुखराग: गोत्रस्खलनादि च, केवलं पूर्वकृतानुपालनात्मना दाक्षिण्येनैकरूपत्वाभिमानेनैव त्वमत्र स्थित:, तत्सर्वथा शठोऽसीति गाढमन्यरूपोऽयं खण्डितनायिकाभिप्रायोऽत्र प्रतीयते ।-- (पृ. ७३-७४)
4. Here the expressed sense is of the nature of afatet (negation, prohibition) but the
suggested sense is neither of the nature of विधि (injunction) nor of प्रतिषेध (prohibition). Abhinava thus interprets the gatha:
काचिद् रभसात् प्रियतममभिसरन्ती तद्गृहाभिमुखमागच्छता तेनैव हृदयवल्लभेनैवमुपश्लोक्यतेऽप्रत्यभिज्ञानच्छलेन, अत एवात्मप्रत्यभिज्ञापनार्थमेव नर्मवचनं हताश इति । अन्यासां च विघ्नं करोषि तव चेप्सितलाभो भविष्यतीति का प्रत्याशा । अत एव मदीयं वा गृहमागच्छ त्वदीयं वा गच्छावेत्युभयत्रापि (अ) तात्पर्यादनुभयरूपो वल्लभाभिप्रायश्चाट्वात्मा व्यङ्ग्य इयत्येव व्यवतिष्ठते । ।
Abhinava's interpretation however, seems to be far-fetched. Either of the first two interpretations cited by Abhinava (pp. 74.75) may be accepted. In connection with Abhinava's criticism of the two interpretations read Dhvanyaloka (Part I) ed. by Prof. Virkar and Prof. Patwardhana (accompanied by Marathi translation, pp. 114-117).
5. In the above four examples the person to whom the expressed sense and the
suggested sense are addressed is one and the same ( vişayaikya) but the two senses differed in their nature - if one was of the nature of injunction or affirmation the other was of the nature of prohibition or negation and so on (svarūpa - bheda). Now, the present gātha is cited by the author to demonstrate that while the expressed sense is cognised by one person the suggested sense is perceived by a different person and thus there is vişayabheda. This vişayabheda is an additional ground to support the thesis that the (vastu-) dhvani is altogether different and distinct from the vacya - the expressed sense.
Abhinava brings out a variety of suggested meanings in the present găthă each intended for a different individual : ... काचिदविनीता कुतश्चित् खण्डिताधरा निश्चिततत्सविधसंनिधाने तद्भर्तरि तमनवलोकमानयेव कयाचिद् विदग्धसख्या तद्वाच्यतापरिहारायैवमुच्यते । सहस्वेदानीम् इति वाच्यमविनयवतीविषयम् । भर्तृविषयं तु - अपराधो नास्तीत्यावेद्यमानं व्यङ्ग्यम् । सहस्वेत्यपि
