Shringaraprakasha 7.p1.15

7.p1.15

tāsu yasyāṃ yathākathaṃcidvyutpatyā lakṣtenābhidhānena ruḍhalakṣama evārtho lakṣyate sā rūḍhalakṣaṇā | durodaraścakravāko dvirepho bhramara iti | yathā-- madhu dvirephaḥ kumumaikapātre papau priyāṃ svāmanuvartamānaḥ | iti | atra durodaratvaṃ dvirephatvaṃ ca kurare'pi sambhavati, nacātra rūḍhā lakṣaṇeti | nāyaṃ lakṣte | yatra pratīkenābhidhānaikadeśena samudāyo lakṣita eva lakṣyate na yaḥ kaścite sā pratikalakṣaṇā | yathā---bhīmo bhīmaparākramaḥ, sañcā api hoi aiadaṃsaṇaturīa | atra svena bhīmaśabdo bhīmasatyaśabdapratīkaśravaṇāt bhīmasenaḥ, satyabhāmetyabhidhānayoḥ pūrvalakṣitayorlakṣaṇā lakṣyate | na kahi bhavati jyeṣṭhā jyeṣṭheti, ārdrāvārdreti | yatra yathākathaṃcicchabdaprayoge vivakṣitameva lakṣyānusārato lakṣyate sā vivakṣitalakṣaṇā | yathā -- manasijajaitrarathaṃ vilocanārdhaṃ | cakitahariṇīhārinetratribhāgaḥ | iti || atra nārdhaśabdasya tribhāgaśabdasya arthaḥ, kintu tābhyāmasamagrālokanaṃ lakṣyate | nahi bhavati naitracaturbhāgo netraṣaḍbhāgo veti | padaṃ kevakalamanyasannidhervā yatrābhihitaviriddhaṃ lakṣitamevārthe lakṣayati | sā viriddhalakṣaṇā | yathā viṣṭarbhadrā, aṅgārako maṅgalaḥ, puṇyavatyahaṃ yasyāsatvamevaṃvidhaḥ patirasīti | atra bhadrāmaṅgalaśabdau puṇyavācchabdaśca abhadramaṅgalatve apuṇyavattvaṃ ca lakṣitameva lakṣayanti | yathā vā--- ratnāvalyāṃ rājā vidīṣakamāha--mahābrāhmaṇastvamasi, ko'nya evamṛcāmabhijña iti | atra mahābrāhmaṇa ityenena ṛcāmabhijñā ityanena ca vṛṣalādapyadhamatvaṃ vaidheyatvaṃca lakṣyate |

Among these, that wherein, by an expression indicated through etymology in any manner whatsoever, a meaning indicated solely by convention is indicated, is conventional indication (rūḍhalakṣaṇā). For instance, durodara [a gambler/die], cakravāka [a ruddy sheldrake], dvirepha [a bee, having two r's], bhramara [a bee]. As in: "The bee (dvirepha) drank honey from a single flower-cup, following after his beloved." Here, possessing two 'r's (dvirephatva) and having a difficult entrance (durodaratva) are possible even in an osprey (kurara); yet convention does not hold here, so this [bird] is not indicated. Where the whole is indicated through an abbreviation—a single part of the expression—which is itself already established by indication, and not just any arbitrary [word], that is indication through an abbreviation (pratīkalakṣaṇā). As in: "Bhīma of terrible valor"; [or in Prakrit:] "even a friend becomes eager to see him." Here, because of hearing the abbreviations "Bhīma" and "Satya", the previously indicated indications of the names "Bhīmasena" and "Satyabhāmā" are indicated. One does not similarly say "jyeṣṭha" for Jyeṣṭhā, or "ārdrā" for Ārdrā. Where, upon the usage of words in any manner, only the intended sense is indicated in accordance with the indicated object, that is indication of the intended meaning (vivakṣitalakṣaṇā). As in: "half a glance, a victorious chariot for the Mind-born; / one third of an eye, captivating like a startled doe." Here, the literal meaning of the word "half" or the word "one third" is not meant; rather, an incomplete gaze is indicated by both. For one never says "a fourth part of an eye" or "a sixth part of an eye." Where a single word, either alone or in proximity to another, indicates a meaning that is already indicated as opposed to what was directly expressed, that is indication of the contradictory (viruddhalakṣaṇā). As in: viṣṭi [the unfavorable astrological period] called bhadrā [auspicious], Mars called maṅgala [auspicious], or: "How virtuous (puṇyavatī) am I, to whom you are such a husband!" Here, the words bhadrā and maṅgala, and the word expressing "virtuous," indicate purely what is indicated as inauspiciousness and lack of merit. Or as in the Ratnāvalī, where the king says to the jester: "You are a great Brahmin; who else is so conversant with the Ṛgvedic verses?" Here, by "great Brahmin" and by "conversant with the Ṛgvedic verses," a state lower even than an outcaste and utter foolishness are indicated.