Text 10.164

[This is an example of the third subcategory:]

प्रियः प्रणय-कोविदः प्रणयिनी सदैवोत्सुका
  खलः क्षत-पराक्रमो गुरु-जनः खलोक्तासहः ।
गृहं गृह-पति-च्युतं मनसिजस्य पञ्चासवः
  कलावति बहिश्-चरा इव लसन्त्य् अमी पञ्च नः ॥

priyaḥ praṇaya-kovidaḥ praṇayinī sadaivotsukā
  khalaḥ kṣata-parākramo guru-janaḥ khaloktāsahaḥ |
gṛhaṃ gṛha-pati-cyutaṃ manasijasya pañcāsavaḥ
  kalāvati bahiś-carā iva lasanty amī pañca naḥ ||

priyaḥ—male lover; praṇaya—in love; kovidaḥ—skilled; praṇayinī—female lover; sadā—always; eva—only; utsukā—anxiously desiring; khalaḥ—wicked people; kṣata—is diminished; parākramaḥ—whose power; guru-janaḥ—the elders; khala—by wicked people; ukta—what is said; asahaḥ—cannot tolerate; gṛham—the house; gṛha-pati—of the husband; cyutam—free; manasi-jasya—of Cupid (“who appears in the mind”); pañca-iṣavaḥ—five arrows; kalā-vati—O expert girl; bahiḥ-carāḥ—external; iva—like; lasanti—appear; amī—these; pañca—five; naḥ—to us.

Sakhī, my inamorato is an expert lover. I am in love and am always eager. The influence of wicked people has decreased, since the elders are not paying attention to their slanderous words. And my husband has gone away. Girl, those five feel like Cupid’s five external arrows. (Alaṅkāra-kaustubha 8.212)

atra priyādayaḥ santaḥ, khalas tv asan.

Here the male lover and the other factors are good, whereas wicked people are bad.

Commentary:

Viśvanātha Cakravartī explains:

yatrāmīṣāṃ pañcānāṃ samāgamas tatraiva kandarpasya prādurbhāvas tatra mukhyaṃ kāraṇaṃ śrī-kṛṣṇasya praṇaya-kovidatvam anyeṣāṃ gauṇa-kāraṇatvaṃ jñeyam,

“Whenever these five factors appear together, Cupid makes his appearance. The main cause with regard to Cupid’s appearance is Kṛṣṇa’s being skilled in love. The four other causes are secondary” (Subodhinī 8.212).

Ruyyaka remarks that sad-asad-yoga should be taken in the sense of: “a combination of things that are both good and bad” (santaś ca te asantaś ca teṣāṃ yogaḥ) (analyzed as a karma-dhāraya compound). If sad-asad-yoga is taken to mean “a combination of good things and bad things” (santaś ca asantaś ca teṣāṃ yogaḥ) (analyzed as a dvandva compound), that is the literary fault called sahacara-bhinnatā (irregularity of an associated idea) (7.104).^[1] In conformity with Rudraṭa, who invented samuccaya and its subvarieties,^[2] Mammaṭa says that the third subcategory is characterized by a combination of things which are both good and bad.

This is his example:

śaśī divasa-dhūsaro galata-yauvanā kāminī
  saro vigata-vārijaṃ mukham anakṣaraṃ sv-ākṛteḥ |
prabhur dhana-parāyaṇaḥ satata-durgataḥ saj-jano
  nṛpāṅgaṇa-gataḥ khalo manasi sapta śalyāni me ||

“These are seven thorns in my heart: The moon dimmed by daytime, a beautiful woman past her youth, a pond without a lotus, the illiterate mouth of a beautiful individual, a leader who is too attached to money, a good person who constantly undergoes mishaps, and a rascal in the king’s court.” (Bhartṛhari’s Nīti-śataka 56)

Mammaṭa elaborates:

atra śaśini dhūsare śalye śalyāntarāṇīti śobhanāśobhana-yogaḥ,

“Here the main thorn is a dim moon. The other things are additional thorns. There is a combination of things which are resplendent and nonresplendent” (Kāvya-prakāśa verse 509 vṛtti).

This is Paṇḍita-rāja Jagannātha’s example:

jīvitaṃ mṛtyunālīḍhaṃ sampadaḥ śvāsa-vibhramāḥ |
rāmāḥ kṣaṇaprabhārāmāḥ śalyāny etāni dehinām ||

“Life is licked by death. Wealth is unsteady like a breath. And beautiful women are delightful like lightning. To men, these are the thorns” (Rasa-gaṅgādhara, KM p. 491).

Jagannātha agrees that Mammaṭa’s term sad-asad-yoga should be analyzed as a karma-dhāraya compound (a combination of things which are resplendent and nonresplendent).^[3]

Moreover, he provides a reverse example, where each non-resplendent thing is associated with a good attribute:

śarīraṃ jñāna-jananaṃ rogo viṣṇu-smṛti-pradaḥ |
vipad vairāgya-jananī trayaṃ sukha-karaṃ satām ||

“These three give pleasure to the righteous: The body, a cause of the rise of knowledge; a disease, which occasions the remembrance of Viṣṇu; and a mishap which generates dispassion” (Rasa-gaṅgādhara).^[4]

Footnotes and references:

[1]:

na tv atra kaścit samuccīyamānaḥ śobhanaḥ, anyas tv aśobhana iti sad-asad-yogo vyākheyaḥ. nanu […] ata evānyair evam ādau sahacara-bhinno’rtha-duṣṭa evety uktam. (Alaṅkāra-sarvasva, KM pp.162-163). Nāgeśa Bhaṭṭa agrees: idaṃ cintyam, evaṃ hi sahacara-bhinnatā syāt (Uddyota on Kāvya-prakāśa verse 509). For a thorough discussion of this verse (Kāvya-prakāśa verse 509), consult P.V. Kane (1995), The Sāhitya-darpaṇa, pp. 286-288.

[2]:

This is Rudraṭa’s illustration of the sad-asad-yoga variety of samuccaya: kamala-vaneṣu tuṣāro rūpa-vilāsādi-śālinīṣu jarā |
ramaṇīṣv api duścaritaṃ dhātur lakṣmīś ca nīceṣu || (Kāvyalāṅkāra 7.26)

[3]:

atra jīvitādayaḥ svābhāvyād ramaṇīyā iti niḥsārayitum aśakyāḥ, viśeṣaṇa-māhātmyāc cāramaṇīyā iti duḥkha-janakāś ca, ata eva śalya-tulyāḥ. ramaṇīyāramaṇīya-śabde karma-dhāraya āśrīyate, na dvandvaḥ, sahacara-bhinnatvāpatteḥ (Rasa-gaṅgādhara, KM p. 492).

[4]:

śarīrādayo hi svābhāvyād aramaṇīyā api bhedaka-māhātmyād ramaṇīyāḥ (Rasa-gaṅgādhara, KM p. 492).