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974
SAHRDAYĀLOKA of the first poet (i.e. Vālmīki) at the separation of the curlew couple took the form of a distich.” (Dhv. I. 5. pp. 13, ibid) (Trans. K. Kris.)
Whild elaborating this in his vịtti on the above kārikās, Ā. observes that the meaning which wins the admiration of perceptive critics or men of taste, and which is of the very essence of poetry has two aspects, viz. the explicit or external and the implicit or internal.
The implicit aspect, which is quite different from the explicit, is found in the words of great first-rate poets. It is closer to the minds of the cultured critics and it shines forth as being over and above the, 'striking external constituents', which includes not only the element adorned with or of the form of figures of speech, but also that which is 'perceptible to senses'. Charm in the ladies is the simile in point. Just as this charm exeeds the beauty of all the individual limbs observed separately, and delights like ambrosia, the eye of the admirer in a most unique fashion, so also does this meaning having various divisions such as bare idea (vastumātra), figures and sentiments. In all these varieties it will be shown as differing from the explicit --"sa hyartho vācya-sāmarthy ā”ksiptam vastumātram alamkārā rasā"dayaś ca ity anekaprabhedaprabhinno darśayisyate. sarvesu ca tesu prakāresu tasya vācyad anyatvam." (vrtti. on Dhy. I. 4). Dr. K. Kris. translates "rasa" as "sentiment" only. But for us it is more than just that. It is "total aesthetic experience" also.
The vastu-rūpa-vyangya or suggestion in form of an idea is different from the expressed in the sense that at times when the expressed is of the positive nature, i.e. vidhi, the suggested takes the form of a negative nature or prohibition as in case of the verse such as, “bhrama dhārmika", etc. At times when the expressed is prohibitary the suggested is positive e.g. in, "śvasrur atra sete", etc. At times the expressed is of the form of vidhi i.e. a positive proposal, the implicit is neither positive now negative in nature, as in, "vraja, mama eva ekasyāḥ.” etc. or, at times when the expressed is a prohibitive proposal, the implicit is neither positive nor prohibitive (i.e. an-ubhaya), as in, “prārthaye tāvat prasīda.” etc. At times, the implicit is related to something entirely different from that to which the explicit is related as in case of, "kasya vā na bhavati." etc. Ā. observes that besides these there are various other forms in which the varieties of the implicit appear distinct from the explicit : "anye ca evamprakārāḥ vācyād vibhedinaḥ pratiyamānabhedāh sambhavanti." (vrtti., Dhy. I. 4). Only some of them have been illustrated here. Bhoja and following him H.C., illustrate other possibilities also.
Then Ā. observes that the next variety, viz. the suggested figure, also differs from the explicit sense. But this he says, will be discussed later.
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