Text 10.102

यथा वा,

yathā vā,

This illustrates noncontextual things connected with the same attribute:

tvad-aṅga-mārdave dṛṣṭe kasya citte na bhāsate |
mālatī-śaśabhṛl-lekhā-kadalīnāṃ kaṭhoratā ||

tvat-aṅga—of your limbs; mārdave—when the softness; dṛṣṭe—is seen; kasya—whose?; citte—in the mind; na—not; bhāsate—appears; mālatī—of jasmine; śaśabhṛt—of the moon (“it bears a rabbit”); lekhā—of a ray; kadalīnām—of a plantain plane; kaṭhoratā—the hardness.

When the softness of your body is perceived, in whose mind will a jasmine, a moonray, and a plantain plant not appear to be hard? (Udbhaṭa’s Kāvyālaṅkāra-sāra-saṅgraha 5.5)

atra mālaty-ādīnām aprākaraṇikānām eva kaṭhoratā-rūpaika-guṇa-sambandhaḥ.

The verse features a connection of a jasmine and other things, all of which are noncontextual, with the same quality, hardness.

Commentary:

This is Mammaṭa’s illustration:

kumuda-kamala-nīla-nīrajālir lalita-vilāsa-juṣor dṛśoḥ puraḥ kā |
amṛtam amṛta-raśmir ambu-janma pratihatam eka-pade tavānanasya ||

“In the presence of your eyes, which partake of elegance and flirtation, what are white lotuses, red lotuses and blue lotuses? The Nectar, the moon and a lotus are simultaneously defeated by your face” (Kāvya-prakāśa verse 461).

The woman is the subject of description. In the first sentence, the eyes are contextual and the three kinds of lotuses are not contextual. The attribute the lotuses have in common is implied: They are not worthy of consideration.^[1] Two white lotuses resemble her eyes in point of grace and serenity. Two red lotuses are similar to her eyes when she is in a pique. And two blue lotuses represent the natural condition of her eyes.^[2] In the second sentence, the Nectar, the moon and a lotus are not contextual. Their attribute in common is stated: They are defeated by her face. Each sentence combines tulya-yogitā and an implied vyatireka (contrast) (10.107), as in the verse shown by Baladeva Vidyābhūṣaṇa.

According to Jagannātha, when the only attribute in common is implied, that constitutes a tulya-yogitā-dhvani. An example was shown in the first half of Mammaṭa’s verse. This is Jagannātha’s illustration:

aye līlā-bhagna-tripurahara-kodaṇḍa-mahiman kathā yatrodañcaty atula-bala-dhairyasya bhavataḥ |
ayaṃ ko vā tatra prasṛmara-phaṇā-koṇa-nihita-kṣitiḥ śeṣaḥ śrīmān kamaṭha-kula-cūḍāmaṇir api ||

“O Rāma, O You who have glory because of playfully splitting Śiva’s bow! Your power and patience are unmatched by anyone. In a place where a discourse about You is going on, who at all are Śeṣa, the upholder of the Earth, and Kūrma, the illustrious king of turtles?” (Rasa-gaṅgādhara)

Here Śeṣa and Kūrma are non-contextual. They are implicitly connected by the attribute of being insignificant on that occasion.^[3] Sometimes tulya-yogitā involves śleṣa (literal double meaning).

This verse by Jagannātha is an example:

hari-kara-saṅgād adhi-kaṃ ramaṇīyāpy atula-rāga-saṃvalitā |
sundari tavānanāgre kamalābhā vigalita-pratibhā ||

“Sweetie, your face has an incomparable redness (rāga). In front of your face, the splendor of a lotus looses its glow, though a lotus is lovely by being on the water (adhi-kam) and by coming in contact with the sun’s rays (hari-kara-saṅga).”

Alternatively:

“Sweetie, your face expresses an incomparable love (rāga). In front of your face, the splendor of Lakṣmī looses its glow, though she is highly (adhikam) lovely on account of coming in contact with Viṣṇu’s hands (hari-kara-saṅga).” (Rasa-gaṅgādhara)

Tulya-yogitā takes place here because the woman is the subject of description, therefore her face is contextual whereas Lakṣmī and a lotus are not contextual. The latter two are paronomastic and have a similarity in the form of modifiers which sound the same. Jagannātha shows this verse in his section on śleṣa.^[4]

Footnotes and references:

[1]:

atra pūrvārdhe kā iti gamyā ākṣepa-kriyā (Sāra-bodhinī); atra kāminyā varṇanīyatvād aprākaraṇikānāṃ kumudādīnām eva dharmatayā pūrvārdhe kā-pada-vyaṅgyo’dhikṣepa uttarārdhe pratihatatvaṃ copāttam (Kāvya-pradīpa).

[2]:

prasāde kumuda-sāmyam, māne rakta-kamala-sāmyam, prakṛta-daśāyāṃ nīla-nīrajasāmyam. lalito manoharaḥ. vilāsaḥ kaṭākṣaḥ. pratihataṃ nirjitam. eka-pade yugapat. ānanasyety asya agre iti śeṣaḥ (Uddyota).

[3]:

vyaṅgyaiṣā yathā, “aye līlā-bhagna…” atra ko vā ity anena vācya-lakṣyavyatiriktasyāgaṇanīyatvasya śeṣa-kamaṭhābhyām aprakṛtābhyām anvayaḥ pratīyate (Rasa-gaṅgādhara, KM p. 322).

[4]:

He comments: ayam aprakṛta-mātra-viṣayaḥ, prakṛtasyānanasya śleṣāviṣayatvāt (Rasa-gaṅgādhara, KM p. 392).