Text 10.152

गोविन्द-चरण-द्वन्द्व-सौन्दर्य-स्वाद-तुन्दिलाः ।
कदाचिद् अपि नेच्छन्ति स्वर्ग-ग्रामटिकां बुधाः ॥

govinda-caraṇa-dvandva-saundarya-svāda-tundilāḥ |
kadācid api necchanti svarga-grāmaṭikāṃ budhāḥ ||

Intelligent persons who were nourished by the relishment of the beauty of Govinda’s feet never desire the little towns of heaven.

atra parārdhe pūrvārdham ekaṃ padaṃ hetuḥ.

Here the one declined word which is the first half of the verse (the adjectival compound: “Intelligent persons who were nourished by the relishment of the beauty of Govinda’s feet”) is the reason for the statement in the second half.

Commentary:

Mammaṭa’s example of kāvya-liṅga is poetical:

bhasmoddhūlana bhadram astu bhavate rudrākṣa-māle śubhaṃ
  hā sopāna-paraṃparāṃ girisutā-kāntālayālaṅkṛtim |
adyārādhana-toṣitena vibhunā yuṣmat-saparyā-sukhā-
  'lokocchedini mokṣa-nāmani mahā-mohe nidhīyāmahe ||

“O colored powder for making auspicious drawings on the ground! May good betide you. O rosary of rudrākṣa beads! May you fare well. And goodbye to the steps which adorn the Pārvatī temple. Now, by the grace of the Almighty, who was satisfied with my worship, I have been admitted in the great darkish bewilderment, called Liberation, which puts an end to the light of the joy of paying homage to you” (Kāvya-prakāśa verse 503).

Here the word sukhālokocchedin (it puts an end to the light of that joy) is the reason liberation is said to be a great darkish bewilderment. This is an example of kāvya-liṅga from Bhāgavatam,

yo'yaṃ kālas tasya te'vyakta-bandho ceṣṭām āhuś ceṣṭate yena viśvam |
nimeṣādir vatsarānto mahīyāṃs taṃ tveśānaṃ kṣema-dhāma prapadye ||

“O friend of the Unmanifest, they say Time is Your deed. The world is active because of Time, which is colossal, from a blink to years and years. I take shelter of You, the Lord, an abode of safety” (Bhāgavatam 10.3.26).

Here the adjectives īśāna (the Lord) and kṣema-dhāma (an abode of safety) are two reasons Devakī is taking shelter of Him. Further, the description of the nature of Time is the reason she is taking shelter. Paṇḍita-rāja Jagannātha says that although kāvya-liṅga is nothing but the absence of the literary fault called nirhetu (lacking an explanation) (7.92), he acknowledges kāvya-liṅga because it was propounded by the ancients.^[1] Still, in the above verse the kāvya-liṅga is an ornament in the sense that it adorns Devakī’s affection for the Lord (devatā-viṣaya-rati).

Footnotes and references:

[1]:

atra vadanti, kāvya-liṅgaṃ nālaṅkāraḥ, vaicitryātmano vicchitti-viśeṣasyābhāvāt. […] evaṃ tarhi bahūnāṃ alaṅkāratvena prācīnair urīkṛtānām alaṅkāratāpattir iti cet, astu, kiṃ naś chinnam. tasmāt “nirhetu-rūpa-doṣābhāvaḥ kāvya-liṅgam” ity api vadanti (Rasa-gaṅgādhara, KM p. 470).