Text 7.149

यथा,

yathā,

[This illustrates many examples of a nonfaulty usage of a word which is the name of a vyabhicāri-bhāva.]

tasyās trapā-bhaya-viṣāda-viveka-dhairyadainyābhilāṣa-bhara-korakitaḥ kaṭākṣaḥ |
unmāda-moha-mada-dāha-visarpa-śūlatṛṣṇānvito jvara ivātmani me praviṣṭaḥ ||

tasyāḥ—Her (Rādhā’s); trapā—bashfulness; bhaya—fear; viṣāda—languor; viveka—discernment; dhairya—steadfastness of the heart; dainya—meekness; abhilāṣa—longing; bhara—in the form of an abundance of; korakitaḥ—is filled with flower buds; kaṭa-akṣaḥ—sidelong glance; unmāda—craziness; moha—stupefaction; mada—intoxication; dāha—burning; visarpa—the disease called visarpa (a skin eruption); śūla—acute pain; tṛṣṇā—thirst; anvitaḥ—endowed with; jvaraḥ—a fever; iva—like; atmani—in the heart; me—My; praviṣṭaḥ—has entered.

Rādhā’s sidelong glance is filled with the flower buds of an abundance of shyness, fear, languor, discernment, steadfastness of the heart, meekness, and longing. It pierced My heart like a fever accompanied with madness, stupefaction, intoxication, burning, itching, acute pain, and thirst. (Alaṅkāra-kaustubha 5.257; 10.131)

atra trapādīnāṃ vyañjaka-śabdopādāne sahonmādādibhir āropyāropaka-bhāvo na syāt.

In this verse, if the words beginning from trapā (shyness) were replaced with expressions (such as looking down, which makes no sense in an eye) which are suggestive of them, there could not be a relation of superimposition between those terms and the words starting from unmāda (madness).

Commentary:

For instance, Rādha’s shyness (trapā) causes a superimposition (āropaka) in the sense that its effect is imagined to be Kṛṣṇa’s madness (unmāda). Thus Kṛṣṇa’s madness (unmāda) is superimposed as an effect. Mammaṭa’s guideline is simply that the fault called vyabhicāri-śabda-vācyatā is not faulty when using a term that expresses an effect (an anubhāva) of it would not make a similar perception: atrautsukya-śabda iva tad-anubhāvo na tathā pratītikṛt (Kāvya-prakāśa, verse 330 vṛtti). A similar example is the word hāsyam (laughter) in the example of hāsya-rasa (4.30).