Text 10.82

भविष्यत्य् अद्य वा श्वो वा वसन्त-समयागमः ।
कथं म्लायसि वासन्ति प्रयास्यसि महोत्सवम् ॥

bhaviṣyaty adya vā śvo vā vasanta-samayāgamaḥ |
kathaṃ mlāyasi vāsanti prayāsyasi mahotsavam ||

bhaviṣyati—will occur; adya—today; vā—or; śvaḥ—tomorrow; vā—or; vasanta—of spring; samaya—of the time; āgamaḥ—the arrival; katham—why?; mlāyasi—are you withered?; vāsanti—O jasmine creeper; prayāsyasi—you will get; mahā—great; utsavam—a festival (or ut-sava—a blossoming).

O jasmine creeper, spring will arrive today or tomorrow. Why are you withered? You will get a good flowering (or a great festival).

atra jñāpyāyā nāyikāyā vinaivāropaṃ latā-vṛttāntenaiva vācyārthopapattiḥ.

Here the logical congruity of the literal sense occurs only by the behavior of the creeper, without an introsusception of the ladylove, who is understood.

Commentary:

The ladylove is the prastuta. This example is like the previous instances of aprastuta-praśaṃsā. There is no personification. This is the samāsokti variety because the modifiers mlāyasi (you are withered) and utsava (festival; flowering) are paronomastic. All the aspects on the side of the creeper have a counterpart on the side of the woman. The purpose of this example is to point out that superimposing the ladylove unto the creeper is not absolutely necessary to make sense of the literal statement. The author of Kṛṣṇānandinī explains that [on the pretext of talking to a creeper,] some woman is talking to her friend whose husband has gone abroad for a long time^[1] and cannot come back in the winter.

This is Mammaṭa’s example:

abdher ambhaḥ-sthagita-bhuvanābhoga-pātāla-kukṣeḥ
  potopāyā iha hi bahavo laṅghane’pi kṣamante |
āho riktaḥ katham api bhaved eṣa daivāt tadānīṃ
  ko nāma syād avaṭa-kuharālokane’py asya kalpaḥ ||

“Many people use a boat and are thus able to cross the ocean. The water of the ocean covers the Earth and even the inner recesses of the Lower Regions. If by fate the ocean were to become dry, somehow or other, who at all would be able to even look at the abysses and other holes of the ocean?” (Kāvya-prakāśa verse 446)

Here the ocean represents a leader such as a king in the sense that a king enables the citizens to easily cross the various stages of life. Consequently there is no superimposition of an entity, rather there is a superimposition of a meaning. The implied sense, the contextual meaning, is: “Even if the king is wicked, a king is better than no king.” This illustrates the sādṛśya variety of aprastuta-praśaṃsā (10.80). That implied meaning is a second-rate implied sense of the vācya-siddhi-aṅga variety (5.10), according to Nāgeśa Bhaṭṭa, because it accomplishes the literal sense of the sentence.^[2]

Footnotes and references:

[1]:

proṣita-priyām uddiśya kācid āha. he vāsanti mādhavi (Kṛṣṇānandinī).

[2]:

atropamardana-śīlasya duṣprabhoḥ pūrṇataiva varam, na riktatā, atyantopamardanāpatter iti vyaṅgyaṃ guṇī-bhūtam eva. atra samudre’pīti pāṭhaḥ. dhvanitvaṃ tu nātra, ihātyantāprastutasya tattvād eva varṇanam ucitam iti tatrāparyavasānāt tena svasyocitatva-siddhaye vyaṅgyārthasya balād ākṛṣṭatvena vācya-siddhy-aṅgatvāt (Uddyota).