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SAHṚDAYĀLOKA
"tatra pratīyamānasya tāvad dvau bhedau; laukikaḥ, kāvya-vyāpāraika-gocaraś ca, iti. laukiko yaḥ sva-śabda-vācyatām kadācid adhiśete, sa ca vidhi-niṣedha❞dy aneka-prakāro vastu-śabdenócyate. so'pi dvividhaḥ. yaḥ pūrvam kvā'pi vākyárthe alamkārabhāvam upamā"di-rūpatām anvabhūt, idānīm tv analamkārarūpa eva, anyatra guṇībhāvábhāvāt. sa pūrva-pratyabijñāna-balad alamkara-dhvanir iti vyapadiśyate, brāhmaṇaśramaṇa-nyāyena. tad rūpatā'bhāvena tūpalakṣitam vastumatram ucyate. mātragrahaṇena hi rūpántaram nirākṛtam. yas tu svapne❜pi na sva-śabda-vacyo na laukika-vyavahāra-patitaḥ kintu śabda-samrpamāṇahṛdaya-samvada-sundara-vibhāvánubhava-samucita-prāgvinivista-ratyā"divāsanánurāga-sukumāra-sva-samvid-ānanda-carvaṇā-vyāpāra-rasanīya-rupo rasaḥ, sa kāvyavyāpāraikagocaro rasā"dhvanir iti, sa ca dvanir eva iti, sa eva mukhyatayā ātmā iti."
976
That this 'rasa"di' dhvani is absolutely different is explained by Ā. as follows "It never becomes an object of direct verbal denotation and hence it is decidedly distinct from the explicit. If at all, it could be an object of the explicit, it might be ŝo alleged either as being directly denoted by its proper names or as being denoted through the delineation of characters in a setting, etc. If the first alternative were true, there would be no possibility of an experience of sentiments etc., in instances where their proper names are not employed. Never are they so denoted directly by their proper names. Even when proper names are present, the experience of sentiments etc., is not due to them but only due to delineation of characters in a proper setting etc. The experience of sentiments etc. is only given a designation by the proper name, is not at all conditioned by it. In fact we do not have the experience (of sentiments etc.) in all the instances where proper names are used. Indeed, there is not even the slightest experience of the presence of sentiments in a composition which contains only their proper names such as the Erotic and which is destitute of all delineation of the characters in a setting and so forth. Since we can have the experience of sentiments etc. only through the characters in a setting etc. irrespective of their proper names, and since we cannot have the experience only by the use of proper names, we may conclude on the basis of these considerations, both positive and negative, that sentiments etc. are only implied by the latent power of the explicit and in no way denoted explicitly. Thus it is established that even the third class of the implicit meaning is quite distinct from the explicit. It will be shown in sequel, however, that its experience will appear to be almost simultaneous with the explicit." (Vṛtti, on Dha. I. IV; Trans. K. Krish. pp. 11, 13, ibid)
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