Text 3.3

क्रमेणोदाहरणानि। “मुक्तावली निशि मया” इत्य्-आदि। अत्र हारानयनाय न गतास्य् अपि तु कृष्णाङ्ग-सङ्गायैवेति वक्तुर् बोध्यस्य च वैशिष्ट्याद् व्यज्यते। “हन्त कंदलयन् मन्दं माकन्दं मलयानिलः, आयातः सखि काले'स्मिन्न् अपि नैष्यति माधवः।” अत्रेदानीम् एष्यत्य् एवेति सख्य्-उक्तिः काकु-वैशिष्ट्यात्। “तदा मदीये पतितां कपोले दृष्टिं त्वम् अन्यत्र न नेतुम् ईशः, सैवाधुनाहं भगवन् कपोलौ ताव् एव दृष्टिर् न तु कृष्ण सेयम्।” अत्र कपोल-प्रतिबिम्बितां वयस्यां पश्यतस् ते दृष्टिर् यादृक्, चलितायां तु तस्यां न तादृक्। अहो प्रच्छन्न-कामुकस् त्वम् इति वाक्य-वैशिष्ट्यात्। “यमुना-तीर-वानीर-निकुञ्जस् तन्वि रञ्जनः, मालती-नर्तनं कुर्वन् सरत्य् अत्र समीरणः।” अत्र इह सुरतार्थं प्रविश इति वाच्य-वैशिष्ट्यात्। “इध वृन्दाअणमज्झे णीसङ्क-णिसुत्त-मोर-मिअ-णि-अरो, अलि-मेत्त-भुत्त-कुसुमो रमणिज्जो जामुणो कुञ्जो।” अत्र मयूरादीनां निःसुप्तत्वादिना विजनो'यं देशः, सुरतार्ह इत्य् अन्य-सन्निधि-वैशिष्ट्यात्। “मुक्तावली निशि मया” इत्य्-आदि, अत्र कृष्णाङ्ग-सङ्गार्थतया त्वं प्रेषितासीति प्रकरण-वैशिष्ट्यात्। “मम समीचीना कापि सखी छद्मना त्वद्-अन्तिकं प्रेषणीया, त्वया तु सा तोषणीया” इति प्राक्-प्रस्तावः। “ज-उणा-सीअर-सिसिरा कमल-वणी-पअण-धूअकिसल-अग्गा, जह वल्ली-धर-पल्ली धण्णा पेक्खन्ति तं देसम्।” अत्र कृष्णेन सह तत्र मां सङ्गमयेति सखीं प्रति निजेच्छाव्यक्तिर् देश-वैशिष्ट्यात्। “एण्हिं जल-हर-समये रमणिज्जा र-अण-वलहीत्त, णिवडन्त-वारि-धारा-गहीरतर-मुहुर-गब्भ-कुहराओ।” अत्र कृष्णम् आनेष्यामीति सङ्केतम् इङ्गितेन पृच्छतीं दूतीं प्रति नाधुना कुञ्जो रम्यः, किन्तु भवनम् एवेति काल-वैशिष्ट्यात्। आदिना चेष्टा-प्रसिद्ध्योः। उदाहरणम्, एतावत्-कुच-युग्मेयम् इत्य्-आदि, अत्र कुचादीनां कमल-कोरकाद्याकारता हस्तादि-चेष्टा-वैशिष्ट्यात्। “कर-किसलय-लीलाम्बुजनिमीलनोन्मीलनातिकुतुकिन्या, दक्षिणम् अक्षि मुरारेः पिधीयते मुच्यते च सिन्धु-जया।” अत्र हरेर् दक्षिणं नेत्रं सूर्यात्मकम् इति प्रसिद्धि-वैशिष्ट्यात्।

krameṇodāharaṇāni. “muktāvalī niśi mayā” ity-ādi. atra hārānayanāya na gatāsy api tu kṛṣṇāṅga-saṅgāyaiveti vaktur bodhyasya ca vaiśiṣṭyād vyajyate. “hanta kaṃdalayan mandaṃ mākandaṃ malayānilaḥ, āyātaḥ sakhi kāle'sminn api naiṣyati mādhavaḥ.” atredānīm eṣyaty eveti sakhy-uktiḥ kāku-vaiśiṣṭyāt. “tadā madīye patitāṃ kapole dṛṣṭiṃ tvam anyatra na netum īśaḥ, saivādhunāhaṃ bhagavan kapolau tāv eva dṛṣṭir na tu kṛṣṇa seyam.” atra kapola-pratibimbitāṃ vayasyāṃ paśyatas te dṛṣṭir yādṛk, calitāyāṃ tu tasyāṃ na tādṛk. aho pracchanna-kāmukas tvam iti vākya-vaiśiṣṭyāt. “yamunā-tīra-vānīra-nikuñjas tanvi rañjanaḥ, mālatī-nartanaṃ kurvan saraty atra samīraṇaḥ.” atra iha suratārthaṃ praviśa iti vācya-vaiśiṣṭyāt. “idha vṛndāaṇamajjhe ṇīsaṅka-ṇisutta-mora-mia-ṇi-aro, ali-metta-bhutta-kusumo ramaṇijjo jāmuṇo kuñjo.” atra mayūrādīnāṃ niḥsuptatvādinā vijano'yaṃ deśaḥ, suratārha ity anya-sannidhi-vaiśiṣṭyāt. “muktāvalī niśi mayā” ity-ādi, atra kṛṣṇāṅga-saṅgārthatayā tvaṃ preṣitāsīti prakaraṇa-vaiśiṣṭyāt. “mama samīcīnā kāpi sakhī chadmanā tvad-antikaṃ preṣaṇīyā, tvayā tu sā toṣaṇīyā” iti prāk-prastāvaḥ. “ja-uṇā-sīara-sisirā kamala-vaṇī-paaṇa-dhūakisala-aggā, jaha vallī-dhara-pallī dhaṇṇā pekkhanti taṃ desam.” atra kṛṣṇena saha tatra māṃ saṅgamayeti sakhīṃ prati nijecchāvyaktir deśa-vaiśiṣṭyāt. “eṇhiṃ jala-hara-samaye ramaṇijjā ra-aṇa-valahītta, ṇivaḍanta-vāri-dhārā-gahīratara-muhura-gabbha-kuharāo.” atra kṛṣṇam āneṣyāmīti saṅketam iṅgitena pṛcchatīṃ dūtīṃ prati nādhunā kuñjo ramyaḥ, kintu bhavanam eveti kāla-vaiśiṣṭyāt. ādinā ceṣṭā-prasiddhyoḥ. udāharaṇam, etāvat-kuca-yugmeyam ity-ādi, atra kucādīnāṃ kamala-korakādyākāratā hastādi-ceṣṭā-vaiśiṣṭyāt. “kara-kisalaya-līlāmbujanimīlanonmīlanātikutukinyā, dakṣiṇam akṣi murāreḥ pidhīyate mucyate ca sindhu-jayā.” atra harer dakṣiṇaṃ netraṃ sūryātmakam iti prasiddhi-vaiśiṣṭyāt.

Examples are shown in order.

✡ vaktṛ-vaiśiṣṭya (specialty of the speaker) and boddhavyavaiśiṣṭya (specialty of the person who is addressed): In the verse that starts: muktāvalī niśi mayā, “Śaśikalā, how is it that you came back home by forsaking Vṛṣabhānujā, who had entrusted you with a task, “Dear sakhī, last night I forgot My precious pearl necklace in a deep place in the cottage in the arbor of kadamba trees. Kindly bring it back”?” (1.9), the following is implied on account of the specialties of the speaker and of the person who is addressed: “You didn’t go to fetch that necklace: You just went to have contact with Kṛṣṇa’s limbs.”

✡ kāku-vaiśiṣṭya (the specialty of a modulation of the voice): “Alas, the cool breeze from the Malaya Hills has come while gently making the mango trees sprout. Sakhī, Mādhava won’t come at this time (or Mādhava won’t come at this time?).” Owing to a modulation of the voice, this utterance of the sakhī who is speaking is implied: “Indeed He is going to come here now.”

✡ vākya-vaiśiṣṭya (the specialty of the real statement): “Kṛṣṇa, at that time You were unable to take Your eyes off my cheeks. Now, although I am the same and although I have the same cheeks that I had, Your glance is not like that anymore” (adapted from Kāvya-prakāśa, verse 16). She means to say, “At that time You were looking at my friend’s reflection on my cheeks. Your glance is not like that now that she is gone.” The implied sense, from the specialty of the real statement, is: “Aha, You are a stealthily lusty guy!”^[1]

✡ vācya-vaiśiṣṭya (the specialty of the literal sense): “The arbor of reeds on the bank of the Yamunā is delightful, O slender girl. The breeze goes in it, making the jasmine plants dance” (based on Kāvya-prakāśa, verse 17). Here the implied sense, owing to the specialty of the literal meanings, is: “Enter here to make love.”

✡ anya-sannidhi-vaiśiṣṭya (the proximity of something else or of someone else): “In this forest of Vṛndāvana, the arbor along the Yamunā, where the peacocks and deer sleep without any fear and the flowers are enjoyed only by bees, is especially charming” (Alaṅkāra-kaustubha 2.38). In this verse, since the peacocks and other entities are in that way, the place is devoid of people. The implied sense is that the place is a good location for lovemaking.^[2]

✡ prastāva-vaiśiṣṭya (the context): Owing to the context in the verse that starts: muktāvalī niśi mayā, “Śaśikalā, how is it that you came back” (quoted above), the implied sense is: “You were sent to have contact with Kṛṣṇa’s limbs.” The context before that was: “Under a pretext, I will send you the right sakhī, and You should gratify her.”

✡ deśa-vaiśiṣṭya (the specialty of the location): “Fortunate people are able to see the place where the Yamunā’s mist gives a chill, where many arbors fashioned with creepers can be found, and where the breeze makes the shoots in lotus groves move to and fro” (Alaṅkāra-kaustubha 2.47). Here the specialty of the location facilitates the gopī’s implying her longing to her confidante: “Make me unite with Kṛṣṇa here.”

✡ kāla-vaiśiṣṭya (the specialty of the time): “Now that the clouds have come, the jeweled pinnacles of houses are very charming. Since it is raining heavily, very loud noise can be heard through the high windows” (Alaṅkāra-kaustubha 2.48). A young woman is thus talking to her messenger, who was inquiring about the rendezvous by hinting at this: “I will bring Kṛṣṇa.” The following sense implied by the young woman is made possible from the specialty of the time: “Now an arbor is not the right place for that, but the house certainly is.”

The word ādi (etc.) signifies ceṣṭā-vaiśiṣṭya (the specialty of a gesture) and prasiddhi-vaiśiṣṭya (the specialty of a well-known fact). An instance of the former is in a previous example, “Her two breasts are like this and Her lotus eyes are like that” and so on: The implied sense, from the specialty of the hand gestures, is that her breasts are the forms of two well-rounded lotuses and her eyes are widely expanded like the petals of a blown lotus.

An illustration of prasiddhi-vaiśiṣṭya is as follows: “Being eager to close and open the play lotus in her hand, Lakṣmī closes and opens Murāri’s right eye” (Alaṅkāra-kaustubha 2.49). What is implied here, owing to a well-known fact, is that Hari’s right eye is of the nature of the sun.

Commentary:

Some specialties, such as prastāva (the context), deśa (the place), and kāla (the time), are subvarieties of vācya-vaiśiṣṭya (the specialty of the literal meaning). The indicated sense (lakṣya artha) as well is a suggestive factor. At the end of his examples, Mammaṭa says the category of “indicated sense” should be included in the list of specialties: anena krameṇa lakṣya-vyaṅgyayoś ca vyañjakatvam udāhāryam, “Because of this, an indirect meaning and an implied meaning can be suggestive, respectively. Examples can be inferred” (Kāvya-prakāśa 3.22). In that regard, Kavikarṇapūra invented the term artha-vaiśiṣṭya, which subsumes all three categories (vācyārthavaiśiṣṭya, lakṣyārtha-vaiśiṣṭya, vyaṅgyārtha-vaiśiṣṭya) (Alaṅkārakaustubha 2.47). Examples of a meaning implied from an indirect sense were given in the previous chapter, in the context of purposeful figurative usage.

Another example of prasiddhi-vaiśiṣṭya (the specialty of a well-known fact) is: “The cowherd settlement is on the Ganges.” It is well-known that the Ganges abounds in coolness and purity.

In Alaṅkāra-kaustubha, Kavikarṇapūra copied Mammaṭa’s methodology and composed his own examples based on the scheme of Mammaṭa’s illustrations: In another chapter, Mammaṭa shows this verse based on prasiddhi-vaiśiṣṭya,

viparīta-rate lakṣmīr brahmāṇaṃ dṛṣṭvā nābhi-kamala-stham |
harer dakṣiṇa-nayanaṃ rasākulā jhaṭiti sthagayati || (Sanskrit rendering)^[3]

“During intercourse in reverse, Lakṣmī suddenly saw Brahmā, who was seated on the lotus from Viṣṇu’s navel. Overcome by sensual relishment, she at once covered His right eye.” (Kāvya-prakāśa, verse 138) (cited in Alaṅkāra-kaustubha 10.136)

Mammaṭa elaborates:

atra hi hari-padena dakṣiṇa-nayanasya sūryātmakatā vyajyate tan-nimīlanena sūryāstam ayaḥ, tena padmasya saṅkocaḥ, tato brahmaṇaḥ sthaganaṃ tatra sati gopyāṅgasyādarśanena aniryantraṇaṃ nidhuvana-vilasitam iti,

“What is implied by the word hari is that His right eye is of the nature of the sun. By closing it, the sun sets: As a result the lotus closes, and thereafter Brahmā becomes hidden from view. When that happens, the fun of intercourse goes on without any hindrance because the intimate body parts are not seen” (Kāvya-prakāśa, verse 138 vṛtti).

Here the specialty of the well-known fact (prasiddhi) facilitates the rise of the implied meaning. Kavikarṇapūra and others say the well-known fact is “The sun is Viṣṇu’s right eye,” but the scriptures only say that the sun and the moon are the eyes of the Universal Form: cakṣuṣī candra-sūryayau, “The moon and the sun are His eyes” (Muṇḍaka Upaniṣad 2.1.4). Arjuna said the same: śaśi-sūrya-netram (Bhagavad-gītā 11.19). It is only inferred that the sun is Viṣṇu’s right eye, based on the following text, simply because the presiding deity of the sun is the presiding deity of the eyes and is said to be in the right eye: tad yat tat satyam asau sa ādityaḥ, ya eṣa etasmin maṇḍale puruṣaḥ, yaś cāyaṃ dakṣiṇe’kṣan puruṣaḥ, “That which is Satya is that well-known Āditya, who is the person in the sun globe as well as the puruṣa in the right eye” (Bṛhad-āraṇyaka Upaniṣad 5.5.2).

This is Mammaṭa’s example of anya-sannidhi-vaiśiṣṭya (the specialty of the proximity of someone else):

nudaty anārdra-manāḥ śvaśrūr māṃ gṛha-bhare sakale |
kṣaṇa-mātraṃ yadi sandhyāyāṃ bhavati na vā bhavati viśrāmaḥ || (Sanskrit rendering)

“My hard-hearted mother-in-law is always pushing me to do household chores. It is only in the evening that I get some respite, if at all.”

Mammaṭa comments:

atra sandhyā saṅketa-kāla iti taṭa-sthaṃ prati kayācid dyotyate,

“Some woman suggests the following to her lover, who is next to her: “The time for the rendezvous is evening”” (Kāvya-prakāśa, verse 18 vṛtti).

Thus Mammaṭa interprets anya-sannidhi-vaiśiṣṭya as an implied boddhavya-vaiśiṣṭya (the specialty of the person who is addressed).

Footnotes and references:

[1]:

When a sentence needs to be reworded to arrive at the real meaning, that is the paryāyokta ornament (circumlocution) (10.154). If an implied sense arises on that occasion, it is because of vākya-vaiśiṣṭya. Mammaṭa’s tātparya, which he defines as avācya, is involved in vākya-vaiśiṣṭya, otherwise the example would be classed as vācya-vaiśiṣṭya. This usage of tātparya (the Purport)amounts to the paryāyokta ornament (circumlocution) (Commentary 10.155). The details are in the appendix at the end of the chapter. Furthermore, Viśvanātha Kavirāja says the particularity of vākya-vaiśiṣṭya is that it involvespoetic expression: grantha-kṛto prakāśito vyaṅgyo’rthaḥ, evaṃ-vidha-vicchitti-yuktaṃ vākya-vaiśiṣṭyam (Kāvya-prakāśa-darpaṇa 3.22).

[2]:

This verse is an example of anya-sannidhi-vaiśiṣṭya only if it is understood that the speaker is talking to a confidante or to the lover. Kavikarṇapūra shows the verse only to illustrate a suggestive implied sense. The seclusion of the place is implied, and that suggests that the place is a perfect location for a tryst. In the above context, the understanding is that both of them as a whole—the implied seclusion of the place and the proximity of the person who is addressed—give rise to the suggestion that the place is a perfect location for a tryst.

[3]:

Mammaṭa’s verse is in a Prakrit language. The Sanskrit rendering is from Nāgeśa Bhaṭṭa.