Shringaraprakasha 7.p1.4

7.p1.4

prāyovidagdhavanitānavasahgameṣu pumasāṃ manaḥ pracalatīti kimatra citram || avastuṣvanapi vastuvanmithyāprasiddhiḥ pravāhaḥ | yathā-- gandharvapurasurāyudhakuraṅgatṛṣṇāndhakārarūpāṇi | asatāsatyadurgrahadurāpamalināni vṛttāni || thā vā--- ratna vchāyāvyatikaramiva prekṣyametatpurastā dvalmīkāgrātprabhavati dhanuḥ khaṇḍamākhaṇḍalasya | yena śyāmaṃ vapuratitirāṃ kāntimāpatsyate te barheṇe sphuritarucinā gopaveṣasya viṣṇoḥ || gauṇī dvidhā,. giṇanimittā upacāranimittā ca |otatra yasāyāṃ dvayorvacanayossamāmānādhikaraṇyena vaiyadhikaraṇyena vā prayogaḥ viśeṣaṇāviśeṣyabhāvānyathānupapattyaikasya pratīyamānābhidhīyamānaguṇādvārakaḥ sambandho bhavati | sā guṇivyavahitārtha guṇamanimittā | tatra ca --- saṃsargibhedakaṃ yadyātsavāyapāraṃ pratīyata e| guṇatvaṃ parantratvāttatasya śāstra udāhṛtam || guṇaḥ svārtho viśeṣaṇaṃ pravṛttinimittmiti ceko'rthaḥ | sa dharmaguṇākriyākṛtiḍajātisarvarūpādibhedādanantaḥ | tatsambandhe yadyapi tannimittā vṛttiranantaprakāraiva kakalpayate tathaāpi tasyāḥ ṣaḍeva vikalpā bhavanti | mukhyāviṣayaḥ, amukhyāviṣayaḥ, bhedaviṣayaḥ, abhedaviṣayaḥ, aviseṣaṇaviṣaya iti | tatra dvayorapi mukhyāviśeṣyārthayordharmādinimittamekasyetaraviśeṣaṇatvaṃ bhavati sa mukhyāviṣayaḥ | śa dharmanimittaḥ samāse yathā--- yo hi dīgdhasitākṣasya vilāsavalitabhruvaḥ ṣa| kāntamukhasyāvaśagastasmai nṛpaśave namaḥ || sa evāsamāso yathā-- gaurgauḥ kāmadughāsamyakprayuktā smaryate budhaiḥ | duṣprayuktā punargaut saiva saṃsati ||

"In first unions with experienced women, men's minds usually waver; what is wonderful about that?" / Popular consensus (pravāda) is a false renown in non-things as if they were real things. As in: / "The forms of cities of Gandharvas, rainbows, mirages, and darkness— / such are the deeds of the wicked, unreal, hard to grasp, unattainable, and foul." / Or as in: / "To be beheld like an intermingling of the luster of gems, / a piece of Indra's bow rises up ahead from the top of an anthill, / through which your dark body will attain extraordinary splendor, / like that of Viṣṇu in a cowherd's dress with a shimmering peacock feather." / The secondary capacity (gauṇī) is twofold: based on a quality (guṇanimittā), and based on metaphorical transfer (upacāranimittā). Among them, that secondary capacity in which there is the use of two expressions in syntactic agreement or syntactic disagreement, and the relation of the one is mediated by an inferred or expressed quality due to the impossibility otherwise of the relation of qualifier and qualified—that secondary capacity, having an object mediated by a quality, is based on a quality. And on this point: / "Whatever distinguishing mark of a connected entity is perceived as dependent upon another, / that is exemplified in the treatise as possessing quality, because of its dependency." / 'Quality' (guṇa), 'inherent nature' (svārtha), 'qualifier' (viśeṣaṇa), and 'occasion of application' (pravṛttinimitta) are equivalent terms. That is infinite, through the distinctions of characteristic attribute (dharma), quality (guṇa), action (kriyā), shape (ākṛti), genus (jāti), universal form, and so on. Even though the function caused by that relation is conceived as infinite in mode, nevertheless it has only six varieties: / having a primary object, having a non-primary object, having difference as its object, having non-difference as its object, having a non-qualifier as its object, and having a qualifier as its object. Among these, when an attribute or the like of two primary entities that are both substantives becomes the qualifier of the other, that has a primary object. When based on an attribute in a compound, as in: / "He who is subject to that lovely face with elongated white eyes and playfully arched brows— / reverence to that beast of a man!" / The same not in a compound, as in: / "A word (gauḥ), properly used, is recalled by the wise as a wish-yielding cow (gauḥ); / but when badly used, that very cow indicates beastliness."