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蝉补尘腻诲丑颈艣 c膩yony-anya-肠肠丑腻测腻-yoni-r奴pa-dvi-vidh膩rtha-d峁涐梗峁璱-vapu岣�. tatr膩dyo yath膩, 鈥渟adyo mu峁囜笉ita-matta-h奴峁嘺-cibuka-praspardhi n膩ra峁単akam鈥� iti. antyo yath膩,

As an artha-驳耻峁嘺, 蝉补尘腻诲丑颈 is a quality in the form of seeing a meaning. That meaning has two varieties: ayoni (a novel idea) (lit. it has no source) and anya-肠肠丑腻测腻-yoni (a rehashed idea) (lit. its source is the splendor of another). An instance of the first kind is as follows: 鈥淎 ripe orange rivals the chin of a freshly shaved drunk Hun鈥� (厂腻丑颈迟测补-诲补谤辫补峁嘺 8.16). This is an example of the second variety:

迟辞测别峁�u 迟补蝉测腻岣� 辫谤补迟颈产颈尘产颈迟腻蝉耻 vraj膩峁単an膩n膩峁� nayan腻惫补濒墨峁�u |
sva-bandhu-辫补峁卥迟颈-bhramato鈥檛imugdh膩 go峁ａ弓h墨峁� 艣apharyo 谤补肠补测腻尘产补产丑奴惫耻岣� ||

迟辞测别峁�u鈥攐苍 the waters; 迟补蝉测腻岣�鈥攐f hers (the 碍腻濒颈苍诲墨); 辫谤补迟颈产颈尘产颈迟腻蝉耻鈥攁re reflected; vraja鈥攐f Vraja; 补峁単补苍腻苍腻尘鈥攐f the women; nayana鈥攐f eyes; 腻惫补濒墨峁�u鈥攚hen the series; sva-bandhu鈥攐f their friends; 辫补峁卥迟颈鈥擺in the form] of a multitude; 产丑谤补尘补迟补岣�鈥攐苍 account of the bewilderment; 补迟颈尘耻驳诲丑腻鈥攃ompletely bewildered; 驳辞峁ａ弓丑墨尘鈥攁 meeting; 艣补辫丑补谤测补岣�鈥�fish; 谤补肠补测腻尘产补产丑奴惫耻岣�鈥攐谤驳补苍颈锄别诲.

Seeing the eyes of the Vraja 驳辞辫墨蝉 reflected in the water of the 驰补尘耻苍腻, the fish, utterly bewildered due to thinking that the eyes were their friends, organized a meeting.

p奴rvatra sva-m膩tra-racitatv膩d ayonir artha岣�, paratra tu nayana-艣apharyo岣� s膩d峁浥泍am atiprasiddham. iha tu vicchitti-vi艣e峁�e峁噊panibaddham ity anya-肠肠丑腻测腻-yoni岣�. e峁�a ca 办腻惫测补-艣ar墨ra-m膩tra-nirvartako na 驳耻峁嘺岣�.

In the first instance, the meaning is ayoni (a novel idea) because it was only invented by the writer. In the second example, however, the similarity between eyes and fish is very well known; still, here it was constructed with a distinct literary flair, therefore this meaning is anya-肠肠丑腻测腻-yoni (a rehashed idea). Each of these two meanings merely accomplishes the body of the poetry, consequently neither of them is a 驳耻峁嘺.

Commentary:

The verse also features the 产丑谤腻苍迟颈尘腻苍 ornament (erroneous perception) (10.221). 笔补峁囜笉颈迟补-谤腻箩补 闯补驳补苍苍腻迟丑补 points out that 痴腻尘补苍补鈥檚 artha-驳耻峁嘺 samadhi is nothing but a form of creative intelligence.^[1] However, 痴腻尘补苍补鈥檚 蝉补尘腻诲丑颈 is deeper than that. He expounds upon Da峁囜笉墨鈥檚 蝉补尘腻诲丑颈 (Commentary 8.14). 痴腻尘补苍补 specifies that the 驳耻峁嘺 is called 蝉补尘腻诲丑颈 because it is a cause of 蝉补尘腻诲丑颈 (contemplation).^[2] He only begins his explication of 蝉补尘腻诲丑颈 with the concepts of ayoni and anya-肠肠丑腻测腻-yoni (碍腻惫测腻濒补峁卥腻谤补-蝉奴迟谤补 3.2.8). He expounds two other categories of meaning: vyakta (obvious) and 蝉奴办峁�m补 (subtle) (K膩vy膩la峁卥膩ra蝉奴迟谤补 3.2.9). He subdivides the latter in two: 产丑腻惫测补 (perceivable) and 惫腻蝉补苍墨测补 (arisen due to a predisposition) (碍腻惫测腻濒补峁卥腻谤补-蝉奴迟谤补 3.2.10). He defines them: s奴k峁�mo dvedh膩 bhavato bh膩vyo 惫腻蝉补苍墨测补艣 ca, 艣墨驳丑谤补-苍颈谤奴辫补峁嚹乬补尘测辞 产丑腻惫测补岣�, ek膩grat膩-prakar峁�a-gamyo 惫腻蝉补苍墨测补 iti, 鈥淎 产丑腻惫测补 meaning can be quickly understood from the narration. A 惫腻蝉补苍墨测补 meaning is to be understood from the eminence of one-pointed concentration鈥� (碍腻惫测腻濒补峁卥腻谤补-蝉奴迟谤补 3.2.10).

Footnotes and references:

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[1]:

蝉补尘腻诲丑颈s tu kavi-驳补迟补岣� 办腻惫测补蝉测补 办腻谤补峁嘺峁�, na 驳耻峁嘺岣�, pratibh膩y膩 api 办腻惫测补-驳耻峁嘺tv膩patte岣� (Rasa-驳补峁単腻诲丑补谤补, KM p. 63).

[2]:

artha-诲峁涐梗峁璱岣� 蝉补尘腻诲丑颈岣� (碍腻惫测腻濒补峁卥腻谤补-蝉奴迟谤补 3.2.7); arthasya 诲补谤艣补苍补峁� 诲峁涐梗峁璱岣�, 蝉补尘腻诲丑颈k膩ra峁嘺tv膩t 蝉补尘腻诲丑颈岣� (碍腻惫测腻濒补峁卥腻谤补-蝉奴迟谤补 3.2.7 惫峁泃迟颈).