Text 4.48

व्यभिचारी यथा,

vyabhicārī yathā,

This is an example of a vyabhicāri-bhāva dhvani,

svidyan-mukhaṃ calad-veṇī-stana-maṇḍala-kuṇḍalam |
smarāmi caritaṃ tasyā manmathasyāpi mohanam ||

I remember her sweaty face, her moving braid, breasts and earrings, as well as her deeds, which even bewilder Cupid.

atra smṛter udrekaḥ.

In this verse, there is an upsurge of remembrance (smṛti).

Commentary:

The vyabhicāri-bhāva above is not implied in terms of being prominent because the verb smarāmi (I remember) has the same sense as smṛti (remembrance), the name of the vyabhicāri-bhāva (4.40). Therefore it is not a first-rate implied sense. According to Paṇḍita-rāja Jagannātha, even if smarāmi were replaced with the words na vismarāmi (I do not forget), the remembrance would not be implied in terms of being prominent.^[1]

Rather, the above verse features the svabhāvokti ornament (a description of the nature): Her braid, breasts, earrings and deeds are wonderful because they even bewilder Cupid. And that ornament enhances the implied vipralambha-śṛṅgāra-rasa by nourishing the second-rate smṛti vyabhicāri-bhāva (remembrance).

Jagannātha illustrates a first-rate smṛti vyabhicāri-bhāva,

tan mañju manda-hasitaṃ śvasitāni tāni sā vai kalaṅka-vidhurā madhurānana-śrīḥ |
adyāpi me hṛdayam unmadayanti hanta sāyantanāmbuja-sahodara-locanāyāḥ ||

“Ah, that charming and slight smile, those sighs, and that spotless and sweet beauty of the face of that woman still madden my heart. Two lotuses at sunset are the very picture of her eyes.” (Rasa-gaṅgādhara, KM p. 77)

At sunset, a lotus is halfway closed. This is Mammaṭa’s example of a vyabhicāri-bhāva dhvani,

jāne kopa-parāṅmukhī priyatamā svapne’dya dṛṣṭā mayā
  mā māṃ saṃspṛśa pāṇineti rudatī gantuṃ pravṛttā puraḥ |
no yāvat parirabhya cāṭu-śatakair āśvāsayāmi priyāṃ
  bhrātas tāvad ahaṃ śaṭhena vidhinā nidrā-daridrī-kṛtaḥ ||

“My friend, today in my dream I saw my sweetheart. She was inimical because of anger. With her hand gestures she indicated “Don’t touch me” and began to go away while shedding a tear. Man, just when I was thinking “I will hug her and appease her with hundreds of flatteries,” I was taken out of sleep by that darn trickster called fate.”

Mammaṭa elaborates:

atra vidhiṃ praty asūyā,

“In this verse, asūyā (resentment) toward fate [is implied in terms of being prominent^[2] ]” (Kāvya-prakāśa, verse 47 vṛtti).

The verse begins with the māna variety of vipralambha, expressed with the word kopa-parāṅmukhī (inimical because of anger), and ends with vipralambha felt by the man: This is the īrṣyā variety of vipralambha (Commentary 4.15), according to Narahari Sarasvatī Tīrtha, since the man resents fate.^[3] Although the underlying theme is vipralambha śṛṅgāra-rasa, here asūyā is by far the most predominant element, therefore Mammaṭa only points out that vyabhicāribhāva. In text 4.57, Mammaṭa refers to such occurrences.

Footnotes and references:

[1]:

na cātra smṛtiḥ pradhānatayā dhvanyata iti vaktuṃ śakyam, na vismarāmīti smṛty-abhāvaniṣedha-mukhena sphuṭam āvedanāt (Rasa-gaṅgādhara, KM p. 160): This is his commentary on his verse that begins guru-jana (cited in Commentary 10.1).

[2]:

vyabhicārī prādhānyena varṇito yathā—jāne kopa-parāṅmukhī. atra vidhiṃ praty asūyā prādhānyena pratīyate (Kāvya-pradīpa).

[3]:

atrerṣyā-hetukasya vipralambha-rasasya sattve’pi prādhānyenāsūyā-kṛtasya camatkārasyaiva pratīteḥ tena vyapadeśaḥ (Bāla-cittānurañjinī).