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膩gat膩 yamun膩-ku帽ja峁� h膩ri峁噛 api 惫颈丑腻谤颈峁嚹� |
苍颈迟测补峁� valaya-yukt膩pi r膩dh膩 na valay膩nvit膩 ||

搁腻诲丑腻 has come to the pleasure grove near the 驰补尘耻苍腻. She sports (惫颈丑腻谤颈峁嚹�) (or She has no necklace) although She has a necklace (丑腻谤颈峁嚹�). She has a new kind of combination of song, dance, and music (nava-laya-补苍惫颈迟腻)^[1] (or na valaya-补苍惫颈迟腻, She has no bracelet) although She always has bracelets (valaya). (Bhakti-谤补蝉腻尘峁泃补-艣别峁�a 4.279)

evam 膩dy ukti-vaicitrye峁嘺 艣濒别峁�ato鈥檖i virodho manyate.

A contradiction even on account of paronomasia is taken in consideration in this way because of the amazement of the wording.

Commentary:

The paronomasia in this verse is only a semblance of paronomasia (艣濒别峁Ｄ乥丑腻蝉补) because the double meaning is not congruent either as a literal meaning or as an implied sense. The notion of 艣濒别峁Ｄ乥丑腻蝉补 in the context of 惫颈谤辞诲丑腻产丑腻蝉补 is fitting. According to 笔补峁囜笉颈迟补-谤腻箩补 闯补驳补苍苍腻迟丑补, the aforementioned ten categories of virodha are not really appealing, therefore virodha has two categories: pure and paronomastic. 闯补驳补苍苍腻迟丑补 gives these examples: hita-k峁沝 apy ahita-办峁泃, 鈥淎lthough he is hita-办峁泃 (a benefactor), he is ahita-办峁泃 (he cuts down enemies),鈥�^[2] and: agoddh膩rako鈥檖y 苍腻驳辞诲诲丑腻谤补办补岣�, 鈥淭hough He is 补驳辞诲诲丑腻谤补办补 (He raises a mountain), He is not 补驳辞诲诲丑腻谤补办补 (or He is 苍腻驳辞诲诲丑腻谤补办补, He raises snakes).鈥� 闯补驳补苍苍腻迟丑补 says that if the word api (although) is used, then the 艣濒别峁�a-尘奴濒补 virodha is 艣腻产诲补 (understood from the words), otherwise it is 腻谤迟丑补 (understood by the force of the meanings, i.e. implied^[3]).^[4] Mamma峁璦 said that such a double meaning is a semblance of a double meaning (艣濒别峁Ｄ乥丑腻蝉补), yet he did not include it in his poetical theory.^[5]

Udbha峁璦 gives two examples in one verse:

a辫腻谤颈箩腻迟补-v膩rt膩pi nandana-艣谤墨r bhuvi sthit膩 |
abindu-蝉耻苍诲补谤墨 苍颈迟测补峁� 驳补濒补濒-濒腻惫补峁噛补-产颈苍诲耻办腻 ||

鈥淪he whose splendor was delightful (nandana-艣谤墨) (or she had the splendor of Nandana Garden), even though talk about her did not involve 辫腻谤颈箩腻迟补 flowers, lived on Earth. She was beautiful like the moon reflected on water (abindu = ap-indu), and she constantly had trickling drops (bindu) of loveliness鈥� (碍腻惫测腻濒补峁卥腻谤补-蝉腻谤补-蝉补峁単谤补丑补 4.17).

Footnotes and references:

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[1]:

valay膩ni kal膩vik膩-bh奴峁�a峁嚹乶i. navena layen膩nvit膩 ca. 驳墨迟补-惫腻诲测补-辫腻诲腻诲颈-l膩sy膩n膩峁� mitha岣� 蝉腻尘测补峁� laya ucyate taj-jety 补谤迟丑补岣� (碍峁涐梗峁嚹乶补苍诲颈苍墨); 濒补测补岣� 蝉腻尘测补尘 (础尘补谤补-办辞峁�a 1.7.9).

[2]:

Hita means 鈥渂enefit鈥� and ahita means 鈥渆nemy鈥�. The first word 办峁泃 is made with the verbal root [岣島]k峁沎帽] kara峁噀 (to do), after which the suffix t[uk] is added, by the rule: hrasvasya piti 办峁泃i tuk (础峁ａ弓腻诲丑测腻测墨 6.1.71), and the second word 办峁泃 is made with the verbal root 办峁泃[墨] chedane (to cut).

[3]:

ata ev膩pi-艣abd膩bh膩ve virodho vya峁単ya iti 膩hu岣� (Marma-辫谤补办腻艣补, 碍腻惫测补-尘腻濒腻 edition of Rasa-驳补峁単腻诲丑补谤补 p. 429).

[4]:

vastuto j膩ty-膩di-bhed膩n膩m ah峁沝yatv膩c chuddhatva-艣濒别峁�a-尘奴濒补tv膩bhy膩峁� dvi-vidho 箩帽别测补岣�. nanu, hita-k峁沝 apy ahita-办峁泃, agoddh膩rako鈥檖y 苍腻驳辞诲诲丑腻谤补办补岣�, ity-膩dau virodhasya pratibh膩m膩tram, 艣濒别峁�a eva tv 补濒补峁卥腻谤补岣�, tasya sva-vi峁�aye pr膩ya艣a岣� sarv膩la峁卥膩r膩pav膩dakatv膩d iti cet, 办补惫颈岣� 艣峁涐箛辞迟颈 (this means 闯补驳补苍苍腻迟丑补 only listens to, but does not accept, Udbha峁璦鈥檚 opinion regard the predominance of 艣濒别峁�a). ida峁� tu bodhyam. yatr膩pi-艣abd膩dir virodhasya dyotakas tatra 惫颈谤辞诲丑补岣� 艣腻产诲补岣�, anyatra tv 腻谤迟丑补 iti t膩vat pr膩c膩峁� 蝉颈诲诲丑腻苍迟补岣� (Rasa-驳补峁単腻诲丑补谤补, KM p. 428). 闯补驳补苍苍腻迟丑补鈥檚 methodology of 艣濒别峁�a is based on Udbha峁璦鈥檚 and Rudra峁璦鈥檚 interpretation of 艣濒别峁�a and is thus different from Mamma峁璦鈥檚 methodology.

[5]:

na ca 鈥渁bindu-蝉耻苍诲补谤墨 苍颈迟测补峁� 驳补濒补濒-濒腻惫补峁噛补-产颈苍诲耻办腻鈥漑 碍腻惫测腻濒补峁卥腻谤补-蝉腻谤补-蝉补峁単谤补丑补 4.17] ity-膩dau virodha-pratibhotpatti-丑别迟耻岣� 艣濒别峁�a岣�, api tu 艣濒别峁�a-pratibhotpatti-hetur 惫颈谤辞诲丑补岣�. na hy atr腻谤迟丑补-dvaya-辫谤补迟颈辫腻诲补办补岣� 艣补产诲补-艣濒别峁�a岣�, dvit墨y腻谤迟丑补sya pratibh膩ta-m膩trasya praroh膩bh膩v膩t. na ca 惫颈谤辞诲丑腻产丑腻蝉补 iva 惫颈谤辞诲丑补岣� 艣濒别峁Ｄ乥丑腻蝉补岣� 艣濒别峁�a岣�. tad evam 膩di峁�u v膩kye峁�u 艣濒别峁�a-pratibhotpattihetur ala峁卥膩r膩ntaram eva. (碍腻惫测补-辫谤补办腻艣补, verse 379 惫峁泃迟颈)