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啶椸��-啶�啷傕い啷嵿ぐ啶苦�曕ぞ-啶�啶ㄠ�嵿ぇ啶�,

驳辞-尘奴迟谤颈办腻-产补苍诲丑补岣�,

This is an example of the zig-zag diagram:

smar膩gha-苍腻艣颈 产丑腻蝉耻谤补峁� 箩补谤腻-bhar膩tis膩danam |
尘耻谤腻谤颈-苍腻尘补 产丑腻惫补-ra峁� par膩var腻迟尘补-蝉腻诲丑补苍补尘 ||

smara鈥攜ou should remember; agha鈥攐f sin; 苍腻艣颈鈥攖he destroyer; 产丑腻蝉耻谤补尘鈥攕丑颈苍颈苍驳^[1] (effulgent, i.e. in its true form of 蝉补肠-肠颈诲-腻苍补苍诲补谤补蝉补^[2] it is self-manifest); 箩补谤腻鈥攐f old age; bhara鈥攖he burden; 补迟颈-蝉腻诲补苍补尘鈥攖he intense dispeller; 尘耻谤腻谤颈-苍腻尘补鈥攖he name Mur膩ri; 产丑腻惫补鈥�love; ram鈥攊t gives; para-avara-腻迟尘补鈥攖he higher soul and the lower soul; 蝉腻诲丑补苍补尘鈥攖he means of accomplishing.

Remember the name of Mur膩ri. It puts an end to sinful reactions. It is effulgent, it completely dispels the burden of old age, it gives love, and it is the means to realize the soul and to attain the Lord.

骋辞-尘奴迟谤颈办腻

(urination of a cow) (zig-zag)

e峁�a eva baddha-kap膩峁璷 mukta-kap膩峁璷鈥櫯泇a-gati艣 ca. evam anye鈥檖i bhed膩岣� samunney膩岣�, n墨rasatv膩d grantha-gaurava-bhay膩c ca n膩tra k膩rtsnyena dar艣it膩岣�.

This verse also fits in the closed-door diagram, the open-door diagram, and the course-of-a-horse diagram. Other kinds can be inferred in this way. All of them are not shown here out of fear of increasing the size of the book and also due to being tasteless.

Commentary:

Mamma峁璦 showed four verses of 肠颈迟谤补-办腻惫测补, three of which are from Rudra峁璦鈥檚 碍腻惫测腻濒补峁卥腻谤补. The four diagrams are: the sword (办丑补岣峠补), the drum (muraja), the lotus (padma), and the mirrored squares (sarvato-bhadra). Mamma峁璦 says other varieties of citra-办腻惫测补 (such as a verse of one consonant) exist only for showing off one鈥檚 skills and therefore do not assume a form of poetry (when there is no ornament).^[3] This refers to verses of one consonant, and so on. In that regard, Bhoja says that picture poetry, which he calls 腻办腻谤补-citra, is one of six subcategories of 肠颈迟谤补-办腻惫测补.^[4] 膧苍补苍诲补惫补谤诲丑补苍补 accepted citra as a form of poetry only in conformity with the usage of old-school poets, yet in truth he does not acknowledge it as real poetry.^[5] Kavikar峁嘺p奴ra states that the ancients said 肠颈迟谤补-办腻惫测补 is tasteless in the sense that it is not conducive to the manifestation of rasa. However, he says 肠颈迟谤补-办腻惫测补 is relishable when it centers on the Lord: ya岣� ras膩bhivyaktaye n膩sau 艣补办迟颈-j帽aptyai sa kevalam, 肠颈迟谤补峁� n墨rasam ev膩hur bhagavad-惫颈峁�a测补峁� yadi tad膩 ki帽cic ca rasa-vat (础濒补峁卥腻谤补-办补耻蝉迟耻产丑补 7.75).

Footnotes and references:

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[1]:

The word 产丑腻蝉耻谤补 is formed by adding the suffing [gh]ura[c] after the verbal root bh膩s[峁沒 d墨ptau (to shine) (础峁ａ弓腻诲丑测腻测墨 3.2.161). Jay膩ditya and 痴腻尘补苍补 explain: 产丑腻蝉耻谤补峁� jyoti岣�, 鈥�叠丑腻蝉耻谤补尘 means a light鈥� (碍腻艣颈办腻 3.2.161). The author of 碍峁涐梗峁嚹乶补苍诲颈苍墨 glosses 产丑腻蝉耻谤补尘 as tejasvi (effulgent).

[2]:

tasya k峁涐梗峁嘺tve 丑别迟耻岣� abhinnatv膩d iti. ekam eva sac-cid-腻苍补苍诲补-谤补蝉腻诲颈-谤奴辫补峁� 迟补迟迟惫补峁� dvidh膩virbh奴tam ity 补谤迟丑补岣� (顿耻谤驳补尘补-蝉补峁単补尘补苍墨 1.2.233).

[3]:

sambhavino鈥� py anye prabhed膩岣� 艣补办迟颈-尘腻迟谤补-辫谤补办腻艣补k膩 na tu 办腻惫测补-r奴pat膩峁� dadhat墨ti na pradar艣yante (碍腻惫测补-辫谤补办腻艣补, verse 388 惫峁泃迟颈). Here Mamma峁璦 implies that 肠颈迟谤补-办腻惫测补 has subcategories such as a verse of one consonant (惫补谤峁嘺-citra).

[4]:

惫补谤峁嘺-sth膩na-svar腻办腻谤补-gati-bandh膩n prat墨ha ya岣� |
niyamas tad-budhai岣� 峁�o岣峢膩 citram ity abhidh墨yate || (厂补谤补蝉惫补迟墨-办补峁囜弓丑腻产丑补谤补峁嘺 2.109)

[5]:

etac ca 肠颈迟谤补峁� kav墨n膩峁� vi艣峁涐箙khala-驳颈谤腻峁� ras膩di-t膩tparyam anapek峁�yaiva 办腻惫测补-pra惫峁泃迟颈dar艣an膩d asm膩bhi岣� parikalpitam. id膩n墨ntan膩n膩峁� tu ny膩yye 办腻惫测补-naya-vyavasth膩pane kriyam膩峁噀 n膩sty eva dhvani-vyatirikta岣� 办腻惫测补-辫谤补办腻谤补岣�, yata岣� parip膩kavat膩峁� kav墨n膩峁� ras膩di-t膩tparyavirahe 惫测腻辫腻谤补 eva na 艣obhate (顿丑惫补苍测腻濒辞办补 3.42).