The Gaṅgā of Rasa 47.2

47.2

"na kapotakapotakaṃ tava spṛśatu śyena manāg api spṛhā/
idam adya mayā samarpitaṃ bhavate cārutaraṃ kalevaram//"
eṣā śiveḥ kapotaṃ śyenaṃ prati coktiḥ/ atra kapota ālambanam/ tadgataṃ vyākulībhavanam uddīpanam/ tasya kṛte svakalevarārpaṇam anubhāvaḥ/ na cātra śarīradānapratyayād dānavīradhvanitvāpattir iti vācyam/ śyenakapotayor bhakṣyabhakṣakabhāvāpannatvena śibiśarīrasyārthino 'bhāvāt tadapratipatteḥ/ śyena śarīranivedanasya kapotaśarīratrāṇopādhikatayā vinimayapadavācyatvāt/
tṛtīyo yathā--
"raṇe dīnān devān daśavadana vidrāvya vahati
prabhāvaprāgalbhyaṃ tvayi tu mama ko 'yaṃ parikaraḥ/
lalāṭodyajjvālākavalitajagajjālavibhavo
bhavo me kodaṇḍacyutaviśikhavegaṃ kalayatu//"
eṣā daśavadanaṃ prati bhagavato rāmasyoktiḥ/ iha bhava ālambanam/ raṇadarśanam uddīpanam/ daśavadanāvajñānubhāvaḥ/ garvaḥ saṃcārī/ vṛttir atra devānāṃ prastāve tadgatakātaryaprakāśanadvārā vīrarasānālambanatvāvagataye 'nuddhataiva/
daśavadanaprastāve tu devadarpadamanavīratvapratipādanāyoddhatāpi
tasyāvajñayā rāmagatotsāhānālambanatvena tadālambanasya rasasyāpratyayān na prakarṣavatī/ bhagavato bhavasya tu paramottamālambanavibhāvatvāt tatprastāve tadālambanasyaujasvino vīrarasasya niṣpatteḥ prakṛṣṭoddhatā/
caturtho yathā--
"sapadi vilayam etu rājyalakṣmīr upari patantv athavā kṛpāṇadhārāḥ/
apaharatutarāṃ śiraḥ kṛtānto mama tu matir na manāg apaiti dharmāt//"

'O hawk, let not even the slightest desire touch this little pigeon!
This day, a far more handsome body is surrendered to you by me.'
This is a speech of Śibi addressed to the pigeon and to the hawk. Here, the pigeon is the determinant. Its becoming bewildered is the excitant. The offering of his own body for its sake is the consequent. Nor should it be said that, on account of the apprehension of the gift of the body, this would entail the suggestion of generosity-heroism. For, since the hawk and the pigeon stand in the relation of prey and predator, and there is no petitioner for Śibi's body, there is no apprehension of that [generosity]; because the presentation of the body to the hawk, having the rescue of the pigeon's body as its limiting condition, is denoted by the word "exchange".
The third is as follows:
'Putting the miserable gods to flight in battle, O ten-faced one,
you display haughty power; but toward you, what preparation of mine [is needed]?
Let Bhava, whose glory encompasses the multitude of worlds devoured by the flame rising from his forehead,
perceive the speed of the arrow loosed from my bow!'
This is the speech of the Lord Rāma addressed to the ten-faced one [Rāvaṇa]. Here, Bhava [Śiva] is the determinant. The sight of battle is the excitant. Contempt for the ten-faced one is the consequent. Pride is the transitory emotional state. The poetic style here, in the mention of the gods, is entirely unhaughty in order to convey that they are not the determinant of the heroic sentiment, through revealing the cowardice residing in them.
In the mention of the ten-faced one, however, though haughty in order to convey his heroism in crushing the pride of the gods, it is not heightened because, on account of contempt for him, he is not the determinant of the energy residing in Rāma, and hence the aesthetic relish having him as determinant is not apprehended. But as the Lord Bhava is an exceedingly superior determinant, in His mention, on account of the realization of the vigorous heroic sentiment having Him as determinant, it is supremely haughty.
The fourth is as follows:
'Let the goddess of royalty instantly perish, or let the edges of swords fall upon me;
let Death carry away my head entirely—yet my mind swerves not in the least from righteousness.'