Text 10.174

यथा,
दृशश् चकोर्य एवैताः कृशाङ्गि व्रज-सुभ्रुवाम् ।
कृष्णास्येन्दुस्मित-ज्योत्स्नां पिबन्ति यद् अहर्-निशम् ॥

yathā,
dṛśaś cakorya evaitāḥ kṛśāṅgi vraja-subhruvām |
kṛṣṇāsyendusmita-jyotsnāṃ pibanti yad ahar-niśam ||

dṛśaḥ—the eyes; cakoryaḥ—female cakora birds; eva—only; etāḥ—these ones; kṛśa-aṅgi—O slender woman; vraja—of Vraja; su-bhruvām—of beautiful-browed women; kṛṣṇa-āsya—of Kṛṣṇa’s face; indu—from the moon; smita—[in the form] of the smile; jyotsnām—the moonlight; pibanti—they drink; yat—because; ahaḥ-niśam—day and night.

Slender woman, the eyes of the beautiful girls of Vraja are cakora birds because day and night they imbibe the moonlight of the smile of Kṛṣṇa’s moon face. (adapted from Govinda-līlāmṛta 11.133)

Commentary:

Here the literary strikingness is based on the metaphors. Moreover, the syllogism of the Logicians is fivefold: pratijñā (proposition), hetu (reason), udāharaṇa (example), upanayana (application, i.e. subsumptive correlative), and nigamana (conclusion),^[1] but the anumāna of poetics is threefold: pakṣa, sādhya, and sādhana (Alaṅkāra-kaustubha 8.225). In the above verse, the pakṣa (the thing under discussion) is the women’s eyes, the sādhya (the idea to be proved) is that their eyes are cakora birds, and the sādhana (the logical explanation) is that their eyes drink the moonlight smile of His moon face.

Footnotes and references:

[1]:

pratijñā-hetu-udāharaṇa-upanaya-nigamanāni pañcāvayavāḥ (Tarka-saṅgraha 5.9). In Vedānta, the fivefold syllogism is: viṣaya (topic), pūrva-pakṣa (preliminary hypothesis), saṃśaya (doubt), siddhānta (conclusion), saṅgati (harmonization).