Text 9.18

उदाहरणम्,

udāharaṇam,

This verse exemplifies the three varieties:

hima-kiraṇa-kiraṇa-madhurā
  rākā rākāmṛtāṃśu-mukha yadi mām |
prakaṭita-nija-guṇa guṇa-khanim
  adahat tat te namaḥ premṇe ||

hima-kiraṇa—of the moon (“whose rays are cooling”); kiraṇa-madhurā—[although^[1] ] sweet on account of the rays; rākā—the time of the full moon; rākā—at the time of the full moon; amṛta-aṃśu—[is like] the moon (“it has rays of nectar”) (or mṛta-aṃśu—it has rays of death); mukha—O You whose face; yadi—if; mām—me; prakaṭita—are manifest; nija-guṇa—O You whose own qualities; guṇa—of qualities; khanim—[me,] a mine; adahat—burned; tat—then; te—Your; namaḥ—obeisances; premṇe—to love.

[A gopī tells Kṛṣṇa:] Hey full-moon face, You manifest Your qualities! Since the full moon night, usually sweet on account of moonrays, burned me, who abound in qualities, I give my respects to Your love. (adapted from Alaṅkāra-kaustubha 7.27)

atraikasmin samāse kiraṇayoḥ sāmyam, bhinne samāse guṇayoḥ, samāsāsamāsayos tu ekayor iti yojyam.

The sameness of the two kiraṇas in the same compound is one variety, the sameness of the two guṇas in mutually separate compounds is another, and the sameness of two rākās, one being in a compound while the other is not in a compound, constitutes the third kind.

Commentary:

The gopī speaks with sarcasm in the sense that His face’s “qualities” are the signs of lovemaking with another woman. Here each lāṭa anuprāsa is also an instance of cheka anuprāsa. However, an occurrence is classed in accordance with its most special characteristic.

Footnotes and references:

[1]:

kīdṛśī rākā. hima-kiraṇasya candrasya kiraṇair madhurā rucirāpi (Kṛṣṇānandinī).