The Gaṅgā of Rasa 156

156

nidrānāśaś ca tatpūrtisvapnāntabalavacchabdasparśādibhir jāyata iti ta evātra vibhāvāḥ/ akṣimardanagātramardanādayo 'nubhāvāḥ/
tatra
saṃkṣepeṇodāharaṇam--
"nitarāṃ hitayādya nidrayā me bata yāme carame niveditāyāḥ/
sudṛśo vacanaṃ śṛṇomi yāvan mayi tāvat pracukopa vārivāhaḥ//"
atra garjitaśravaṇaṃ vibhāvaḥ/ priyāvacanaśravaṇollāsanāśo 'nubhāvas tūnneyaḥ/ kecid avidyādhvaṃsajanyam apy amum āmananti/ teṣāṃ mate--
"naṣṭo mohaḥ smṛtir labdhā tvatprasādān mayācyuta/
sthito 'smi gatasaṃdehaḥ kariṣye vacanaṃ tava//"
iti gītāpadyam udāhāryam/ na tu vārivāhaviṣayāyā asūyāyā evātra vākyārthateti śaṅkyam/ vibodhapratītau hi satyāṃ tasminn anaucityāvagame saty anucitavibodhajanakatvena vārivāhe 'sūyāyā vilambena pratīteḥ, paramukhanirīkṣakatvāt/ syād api tasyā api prādhānyam, yadi vārivāhe niṣkaruṇatvādibodhakaṃ kiṃcid api syāt/ nāpi svapnasya, vārivāhanādena tannāśasyaiva pratipatteḥ/ astu vā svapnabhāvapraśamenāsūyayā ca sahāsya saṃkaraḥ/
idaṃ tu nodāhāryam--
"gāḍham āliṅgya sakalāṃ yāminīṃ saha tasthuṣīm/
nidrāṃ vihāya sa prātar āliliṅgātha cetanām//"
vibodhasya cetanāpadavācyatvāt/ yathā kaścit satyapratijño dvābhyāṃ nāyikābhyāṃ dvau kālāv upabhogārthaṃ dattvā yathocite kāla ekām upabhujya kālakantare pravṛtte tāṃ vihāyāparāṃ bhuṅkte, tathaivāyaṃ rātrau nidrāṃ prātaś cetanām iti samāsokter eveha prakāśanāt/

And the cessation of sleep is produced by its fulfillment, the end of a dream, loud sounds, touch, and so forth; hence those alone are the determinants here. Rubbing the eyes, stretching the limbs, and so on are the consequents.
There, an example in brief:
"While I was listening to the words of the fair-eyed woman presented to me in the last watch of the night by sleep, which was exceedingly kind today,
alas, the cloud suddenly grew enraged with me!"
Here, hearing thunder is the determinant. The destruction of the delight of hearing the beloved's words, however, is to be inferred as the consequent. Some recognize this [awakening] as produced even by the destruction of ignorance. In their view:
"My delusion is destroyed, and recollection has been regained through your grace, O Acyuta!
I stand free from doubt; I shall carry out your word!"
—this verse from the Gītā should be cited as an example. Nor should one suspect that indignation towards the cloud is the primary sentential meaning here; for only when awakening is apprehended, and when impropriety is understood in it, is indignation towards the cloud as the cause of improper awakening apprehended after a delay, because it is dependent on another. Even that could have preeminence if there were anything indicating cruelty or the like in the cloud. Nor is dream [the primary suggested meaning], because only its destruction by the thunder of the cloud is apprehended. Or let there be a combination of this [awakening] with the cessation of the dream-state and with indignation.
This, however, should not be cited as an example:
"Having tightly embraced sleep, which had stayed with him all night long,
he left it in the morning and then embraced consciousness."
Because awakening is explicitly expressed by the word 'consciousness' (cetanā). Just as a man of true promise, having allotted two periods of time for enjoyment to two heroines, enjoys one at the appropriate time and, when the other period arrives, leaves her and enjoys the second, in that very manner this man [embraced] sleep at night and consciousness in the morning; for here it is only condensed metaphor (samāsokti) that is manifested.