Text 4.70

(8) [This verse exemplifies a kavi-prauḍhokti-siddha alaṅkāra that occasions an alaṅkāra-dhvani,]

नयनासित-पङ्कज-स्रजा प्रणयार्द्रं हरिम् अर्चयन्ति याः |
अधरासव-दान-सोत्सवाः प्रणतस् ता व्रज-वल्लवीर् भजे ||

nayanāsita-paṅkaja-srajā praṇayārdraṃ harim arcayanti yāḥ |
adharāsava-dāna-sotsavāḥ praṇatas tā vraja-vallavīr bhaje ||

nayana—in the form of eyes; asita-paṅkaja—of blue lotuses; srajā—with a garland; praṇayā—with love; ārdram—tender (or in a manner of being wet); harim—Hari; arcayanti—worship; yāḥ—who; adhara—in the form of lips; āsava—the nectar; dāna—of giving; sa-utsavāḥ—who have the festival; praṇataḥ—I, bowing; tāḥ—those ladies; vraja-vallavīḥ—the cowherdesses of Vraja; bhaje—I worship.

I bow to the gopīs of Vraja and worship them. They are in the festival of giving the nectar of the lips. With tender affection, those girls honor Hari with the garland of the blue lotuses of their eyes.

atra rūpakeṇa vallavīnām arcakāntarebhyo vailakṣaṇyād vyatirekaḥ. eṣu caturṣu kavi-prauḍhokti-siddho vyañjakaḥ.

Here the vyatireka ornament (contrast), implied by the metaphor (a garland of blue lotuses in the form of eyes of many gopīs), occurs because the gopīs are completely distinct from other worshipers.

In those four examples, the meaning effected from the bold assertion of the poet (kavi-prauḍhokti-siddha) is suggestive.

Commentary:

There is no vyatireka ornament because there is no upamāna (standard of comparison), nor is an upamāna implied. Rather, the metaphor gives rise to the atiśayokti ornament of the second variety (having a distinct nature) (10.85).

Another instance of a kavi-prauḍhokti-siddha alaṅkāra that gives rise to an alaṅkāra-dhvani was shown by Kavikarṇapūra (Commentary 4.67). The following is Paṇḍīta-rāja Jagannātha’s example of a kavi-prauḍhokti-siddha alaṅkāra that occasions an alaṅkāra-dhvani,

dayite radana-tviṣāṃ miṣād ayi te’mī vilasanti kesarāḥ |
api cālaka-veṣa-dhāriṇo makaranda-spṛhayālavo’layaḥ ||

“Sweetheart, under the guise of the radiance of your teeth, these lotus filaments are outstanding. And these rows of bees, which have the false appearance of braids, are greedy for the nectar” (Rasa-gaṅgādhara).

Jagannātha explains: atra pūrvottarārdha-vartinībhyām apahnutibhyāṃ na tvaṃ nārī kintu nalinīti tṛtīyāpanuhtir vyajyate, “Here the two apahnuti ornaments (concealment) suggest this apahnuti ornament: “You’re not a woman; you’re a lotus”” (Rasa-gaṅgādhara, KM p. 138).