Text 4.83

[This verse exemplifies pada-gata atyanta-tiraskṛta-vācya dhvani,]

तवानुकम्पा तु तवैव शोभते ममापि दौर्जन्यम् अहो ममापि हि |
रतिर् न दीर्घा मम दीर्घम् एव ते प्रेम प्रियाहं तव कृष्ण किं ब्रुवे ||

tavānukampā tu tavaiva śobhate mamāpi daurjanyam aho mamāpi hi |
ratir na dīrghā mama dīrgham eva te prema priyāhaṃ tava kṛṣṇa kiṃ bruve ||

tava—Your; anukampā—kindness; tu—only; tava—to You; eva—only; śobhate—appears; mama—my; api—even; daurjanyam—being a bad person; aho—how amazing; mama—to me; api—also; hi—only; ratiḥ—affection; na—is not; dīrghā—deep; mama—my; dīrgham—deep; eva—indeed; te—Your; prema—love; priyā—sweetheart; aham—I am; tava—Your; kṛṣṇa—O Kṛṣṇa; kim bruve—what do I say.

[A gopī ironically speaks to Kṛṣṇa:] Your kindness appears so only to You. And how amazing, my being a bad person appears so only to me! My affection is not deep, whereas Your love is deep for sure. Kṛṣṇa, I am Your sweetheart. What can I say? (Alaṅkāra-kaustubha 3.33)

atrānukampādi-padāni viruddha-lakṣaṇayānanukampādy-arthānīti pada-gato’vivakṣita-vācyo dvedhā.

Here, by viruddha-lakṣaṇā (figurative usage in the form of the opposite sense) (irony) the words beginning from ‘kindness’ have the sense of ‘unkindness’ and so on.

bhagavat-pārṣadasya sarvotkarṣo dhvanitaḥ, iti lakṣaṇā-mūlo vyaṅgya ekasminn eva pārṣada-pade utkarṣādy-arthena saṅkramitatvād arthāntara-saṅkramitaś ca jñeyaḥ. evaṃ dvitīya-lakṣmī-padena anapāyitve lakṣaṇā. tayā ca bhagavat-sampattir evānapāyinī. ataḥ sarvotkṛṣṭeti dhvaniḥ. dvitīyakṛpā-padena nirupādhitve lakṣaṇā, tayā ca bhagavat-kṛpaiva sarvotkṛṣṭeti dhvaniḥ. dvitīyāvatārapadena janma-maraṇa-bhāva-rāhitye lakṣaṇā, tayā ca bhagavad-avatāra eva sarvotkṛṣṭa iti dhvaniḥ. (Subodhinī 3.32)

Thus a dhvani which relates to one word and where the literal sense is not meant to be expressed has two varieties (arthāntara-saṅkramita-vācya and atyanta-tiraskṛta-vācya) (4.1).

Commentary:

Viśvanātha Cakravartī expounds: atyanta-tiraskṛta-vācyasya kevala-pade eva udāharaṇam āha, taveti. kācin māninī śrī-kṛṣṇaṃ prati solluṇṭha-vacanam āha, tavānukampā kṛpā tavaiva śobhate. atrānukampā-padasyākṛpāyāṃ viparīta-lakṣaṇā, tathā ca kaṭhoratva-doṣeṇa tvaṃ duṣṭa iti dhvaniḥ. vācyārthasya tiraskāraḥ spaṣṭa eva. daurjanya-padasya saujanye viruddha-lakṣaṇā, tathā ca svotkarṣa iti dhvaniḥ. mama ratir na dīrghā, viruddha-lakṣaṇāyā dīrghety arthaḥ. tava prema dīrgham, viruddha-lakṣaṇayā adīrgham ity arthaḥ. tavāhaṃ priyety atra priyā-padasyāpriyāyāṃ lakṣaṇā, tathā ca mama nikaṭe tavāgamanam anucitam ity upālambho dhvaniḥ.

“This verse illustrates atyanta-tiraskṛta-vācya dhvani (a first-rate implied sense in regard to which the literal meaning is completely obliterated) in only one word. Some gopī who is in a pique sarcastically speaks to Śrī Kṛṣṇa: “Your kindness appears so only to You.” Here, reverse figurative usage occurs in the word kindness: It has the sense of unkindness. The resultant dhvani is: “Only You are bad, on account of the fault of being hard-hearted.” The complete obliteration of the literal sense is obvious. Moreover, reverse figurative usage also occurs in the word daurjanyam (being a bad person): It has the sense of “being a good person.” She suggests her superiority in that way. Further, “My affection is not deep.” By reverse figurative usage, the sense is it is deep (the dhvani is her love is superior). In addition, by reverse figurative usage, “Your love is deep” signifies “Your love is shallow” (the dhvani is that His love is not good enough for her). Similarly, here the word sweetheart has the sense of not being His sweetheart, and therefore the dhvani is the form of a rebuke: “Your coming close to me is inappropriate” (Subodhinī 3.33).

Alternatively, the sense of priyāhaṃ tava “I am Your sweetheart” changes to “I am Your sweetheart, but not really,” and the derived meaning is: “What have You done for me lately?” This is a pada-gata arthāntara-saṅkramita-vācya dhvani.