Text 11.33

यथा वा,
भक्ति-प्रह्व-विलोकन-प्रणयिनी नीलोत्पल-स्पर्धिनी
  ध्यानालम्बनतां समाधि-निरतैर् नीतेहित-प्राप्तये ।
लावण्यस्य महा-निधी रसिकतां लक्ष्मी-दृशोस् तन्वती
  युष्माकं कुरुतां भवार्ति-शमनं नेत्रे तनुर् वा हरेः ॥

yathā vā,
bhakti-prahva-vilokana-praṇayinī nīlotpala-spardhinī
  dhyānālambanatāṃ samādhi-niratair nītehita-prāptaye |
lāvaṇyasya mahā-nidhī rasikatāṃ lakṣmī-dṛśos tanvatī
  yuṣmākaṃ kurutāṃ bhavārti-śamanaṃ netre tanur vā hareḥ ||

bhakti-prahva—toward a person who is humble due to bhakti; vilokana—by means of a glance; praṇayinī—it (or they) causes love; nīla-utpala—of blue lotuses; spardhinī—a rival (or two rivals); dhyāna-ālambanatām—to the state of being the foundation of a meditation; samādhi-nirataiḥ—by those who are deeply engaged in trance; nīte—the two eyes are brought; hita-prāptaye—for the sake of getting benefit (or nītā—the body is brought; īhita-prāptaye—for the sake of obtaining [the fulfilment of] a desire); lāvaṇyasya—of ravishing beauty; mahā-nidhī—two big gems (or mahā-nidhiḥ—one big gem); rasikatām—the state of being elegant; lakṣmī-dṛśoḥ—of Lakṣmī’s two eyes; tanvatī—it is expanding (or the two eyes are expanding); yuṣmākam—of all of you; kurutām—may it do (or may both of them do); bhava—of material life; ārti—of pain; śamanam—an abatement; netre—the two eyes; tanuḥ—the body; vā—or; hareḥ—of Hari.

May either Hari’s body or His eyes bring about the abatement of your pain of material life. His body and eyes rival blue lotuses. His body is the object of the love of the glance of one who is humble due to bhakti; His eyes heighten the love of a humble devotee by means of a glance unto that person. To attain the fulfillment of a desire and to receive benefit, those who are deeply engaged in trance make His body and His eyes the foundation of their meditations. His body and His eyes are the great gems of ravishing beauty: They expand the elegance of Lakṣmī’s eyes. (Kāvya-prakāśa, verse 371)

atra śleṣānukūlyena cārutā.

Here the charm of the contradiction takes place by the suitability of the double meanings.

Commentary:

Mammaṭa only shows the verse to illustrate śleṣa. Baladeva Vidyābhūṣaṇa follows Viśvanātha Kavirāja and Ruyyaka’s opinion that the above verse exemplifies vikalpa, but Paṇḍita-rāja Jagannātha says Ruyyaka is wrong in stating that vikalpa occurs in this verse, because Hari’s body and His eyes can do that action simultaneously.^[1]

Footnotes and references:

[1]:

ity alaṅkāra-sarvasva-kṛtoktam, tac cintyam, bhavārti-śamane tanu-netra-dvandvayor dvayor api yugapat-kartṛtve virodhābhāvād vikalpānutthānāt (Rasa-gaṅgādhara KM p. 488).