Kavyalankarasarasamgraha 5.77

5.77

indukāntamukhītyatra bhagavatī candravatsundaraṃ mukhaṃ yasyāḥ sā tathāvidhā /
tathā snigdhadīrghakṛṣṇakeśī /
muktā parityaktā aśrīraśobhā yayā sā tathāvidhā /
trailokyotkṛṣṭā ca /
tathā padmavat kamalavat rāgo lauhityaṃ yayostathāvidhau pādapallavau yasyāsatadrūpā /
yadā tvasau bhagavatī rūpakapratibhotpattinibandhanena śleṣeṇa trailokyodaravartimāṇikyasaṃbhārarūpatayā rūpyate tadā prakṛtor'thaścandrakāntendranīlamauktikaśobhāpadmarāgairavacchāditarūpatayā pratīyate, sākṣādevaṃvidharatnamayāvayavayogitvāt tribhuvanodarāntargataratnasamṛddhirūpeti /
atra ca muktāśrīrityatra svarabhedo vidyate /
bahuvrīhipakṣe"bahuvrīhau prakṛtyeti"pūrvapadaprakṛtisvaratvāt /
tatpuruṣe tu samāsāntodāttatvāt /
śiṣṭānāṃ tu śabdānāṃ svarabhedo nāsti /
prayatnagurutvāgurutve tu trijagadratnaśabdavyatirikteṣu tattadvarṇaviṣayatayā vidyete /
tena tatra śabdaśleṣatā /
trijagadratnaśabdasya tūbhayatrāpi kasyacidviśeṣasyāvidyamānatvādarthaśleṣatvam /
apārijātavārtāpītyatra bhagavatyajātaśatrutvādapagataśatrusamūhavārtā tadīyā ca śobhā sarvasya cittamāvarjayatītyato nandanā śrīryasyāstathāvidhā /
udakamadhyavartitayā ca yo 'sau apsu udake pratabimbita industadvatsundarī /
nityaṃ ca galallāvaṇyapravāhā /
yadā tvasau bhagavatī nandanaśrīśabdasya devodyānaśobhālakṣaṇārthāntarābhidhāyatvādrūpakapritibhotpattinibandhanena śleṣeṇaitadbhāvamāpadyate tadā tatsamāśrayatvena apārijātavārtāpītyādipadaparyālocanayā virodhapratibhāhetoraparasyāpi śleṣasyāvirbhāvo bhavati /
na khalu devodyānaśobhā avidyamānapārijātākhyavṛkṣaviśeṣavṛttāntā bhavati /
na cāsau bhūmau tiṣṭhati /
abindusundarītyatra tu bindubhiryasyāḥ saundaryaṃ nāsti tasyāḥ kathaṃ lāvaṇyabindavaḥ prasareyuriti virodhapratapattihetuḥ śleṣaḥ /
apārijātavārtāpītyatrāpyapagatā arijātavārteti bahuvrīhau prakṛtyeti pūrvapadaprakṛtisvaratvam /
tatpuruṣapakṣetvantodāttatvam /
abindusundarītyatra abinduvatsandarītyupamānatvā "tatpuruṣe tulyārtho"tyabinduśabdasya prakṛtisvaraḥ /
tasya ca saptamyantapūrvapadatvādanenaiva sūtreṇa prakṛtisvareṇādyudāttatvam /
abindusundarītyatra tvavyayatvānnañaḥ pūrvapadaprakṛtisvaratvena tadeva /
tenātra svarabhedasyābhāvaḥ /
prayatnabhedakṛtāttu cakāravaicitryācchabdaśleṣatā //

In the phrase "having a moon-lovely face," the goddess is of such a kind whose face is beautiful like the moon; / likewise, having glossy, long, black hair; / she by whom ugliness has been abandoned, that is, cast away; / and superior in the three worlds; / likewise, she whose foot-sprouts possess redness, that is, crimson, like a lotus. / When, however, this goddess is metaphorically identified—through a double meaning that serves as the foundation for the appearance of a metaphor—as having the nature of a mass of rubies existing inside the three worlds, then the subject under discussion is cognized as having its form covered by the moonstone, sapphire, the beauty of pearls, and rubies, because she possesses limbs directly made of such jewels, [thus] having the nature of an abundance of gems contained within the cavity of the three worlds. / And here, in muktāśrīḥ ("whose pearl-like beauty / by whom ugliness is abandoned"), there is a difference in accent: / for on the view of a Bahuvrīhi compound, there is the original accent of the prior member by the rule "In a Bahuvrīhi according to its original nature..."; / but in a Tatpuruṣa, the compound has an acute accent on the final syllable. / For the remaining words, however, there is no difference in accent. / But heaviness and non-heaviness of effort exist in words other than trijagadratnam with respect to their particular sounds. / Therefore, in those places there is verbal double meaning; / but for the word trijagadratnam, since no distinction exists between the two sides, there is semantic double meaning. / In the phrase apārijātavārtāpi ("though having no report of the Pārijāta tree"), the goddess, because she has no born enemies, is one from whom reports of the multitude of enemies are departed; and her beauty wins over everyone's heart, hence she has gladdening beauty; / and, by virtue of dwelling in the midst of water, she is beautiful like that moon which is reflected in the water; / and she has a stream of loveliness constantly flowing. / When, however, this goddess attains the condition [of the celestial garden]—through a double meaning serving as the foundation for the appearance of a metaphor, because the word nandanaśrī denotes another meaning characterized by the beauty of the divine garden—then, relying upon that, by contemplating the words apārijātavārtāpi and so forth, there occurs the manifestation of yet another double meaning that is the cause for the appearance of a contradiction. / For surely the beauty of the divine garden cannot be one devoid of news of the particular tree called Pārijāta; / nor does it abide on earth. / In abindusundarī ("not beautiful by drops / beautiful like the moon in water"), how could drops of loveliness spread forth from one who has no beauty by drops?—thus it is a double meaning that causes the apprehension of a contradiction. / In apārijātavārtāpi also, when it is analyzed as "from whom news of the born enemy has departed," there is the original accent of the prior member by "In a Bahuvrīhi according to its original nature..."; / but on the Tatpuruṣa view, there is an acute accent on the final syllable. / In abindusundarī, being a standard of comparison in the sense "beautiful like the moon in water," the word abindu has its original accent by "In a Tatpuruṣa compound having an equivalent sense..."; / and because it has a prior member ending in a locative case, by that very rule it has an acute accent on the first syllable due to the original accent. / In the negative sense of abindusundarī, however, because the negative particle nañ is an indeclinable, there is that very same [first acute] through the original accent of the prior member. / Hence there is no difference of accent here. / But due to the striking effect of the sounds caused by difference of effort, it is a verbal double meaning.