Text 4.82

तत्र पद-गतानां दिङ्-मात्रेणोदाहरणम्,

tatra pada-gatānāṃ diṅ-mātreṇodāharaṇam,

Of the two, instances of vākya-gata dhvanis can be found in the previous examples. Now examples of a dhvani based on one word are concisely shown (this verse illustrates pada-gata arthāntara-saṅkramita-vācya dhvani):

pārṣadāḥ pārṣadā yasya lakṣmīr lakṣmīḥ kṛpā kṛpā |
avatāro’vatāraś ca sa devaḥ kair na sevyate ||

pārṣadāḥ—close associates; pārṣadāḥ—close associates; yasya—whose; lakṣmīḥ—opulences; lakṣmīḥ—opulences; kṛpā—mercy; kṛpā—mercy; avatāraḥ—avatāra; avatāraḥ—Descent; ca—and; saḥ—He (the well-known one); devaḥ—Lord; kaiḥ—by whom?; na sevyate—is not served.

The Lord’s entourage is an entourage; His opulence is opulence; His mercy is mercy; and His Avatāra is an Avatāra. Who will not serve Him? (Alaṅkāra-kaustubha 3.32)

atra dvitīya-pārṣadādi-padāni nitya-sāhitya-nirapāyatvanirhetukatva-janma-rāhitya-rūpeṣv arthāntareṣu saṅkrāntāni.

In this illustration, each one of the second words changes to another sense (arthāntara-saṅkramita): The second word entourage has the sense of “always being at His side,” the second word opulence signifies “imperishable opulence,” the second word mercy has the sense of “causeless mercy,” and the second word Avatāra has the sense of “being one who has no birth.”

Commentary:

This verse contains four examples of pada-gata arthāntara-saṅkramita-vācya dhvani. Viśvanātha Cakravartī specifies that the implied meaning in the case of each one of the second terms pārṣada, lakṣmī, kṛpā, and avatāra, is the notion of supereminence.^[1] Moreover, the implied sense of the second word Avatāra is based on the fact that sometimes the word avatāra is used for incarnations of demigods, thus He is an Avatāra that is not like those avatāras.

Footnotes and references:

[1]:

atra dvitīya-pārṣada-padasya sadā pārśva-sthitatve lakṣaṇā, tayā cānyeṣāṃ pārṣadāpekṣayā