Rasarnavasudhakara 2.450.p5

2.450.p5

atra kecid ayoga-śabdasya pūrvānurāga-vācakatvaṃ viprayoga-śabdasya mānādi-vācakatvaṃ cābhipretya ayogo viprayogaś ceti sambhogād anyasya śṛṅgārasya vibhāgam āhuḥ | vipralambha-padasyāprayoge ca kāraṇaṃ bruvate-(saṅketa-sthānam āgamiṣyāmīti) uktvā saṅketam aprāptau tad-vyatikrame (tato) nāyikāntarānusaraṇe ca vipralambha-śabdasya (mukhyaḥ) prayogaḥ | vañcanārthatvāt tasya | (ayoga-viprayoga-viśeṣatvād vipralambhasya tādṛśa-viśeṣābhidhāyakasya vipralambha-śabdasya) tat-sāmānyābhidhāyitve tu vipralambha-śabdasya upacaritatvāpatter iti | tad ayuktam | caturvidhe' pi vipralambhe vañcana-rūpasyārthasya mukhyata eva siddheḥ | tathā ca śrī-bhojaḥ-

On this point, some say that the division of the erotic sentiment other than [love in] union consists of non-conjunction (ayoga) and disjunction (viprayoga), intending that the word ayoga denotes nascent love and the word viprayoga denotes wounded pride and the like. And they state the reason for not using the word vipralambha [as follows]: The primary usage of the word vipralambha occurs when, having said 'I will come to the rendezvous,' one fails to arrive at the rendezvous, transgressing it, and then pursues another heroine; for its meaning is deception. If the word vipralambha—which denotes such a particularity, since vipralambha is a specific form of non-conjunction and disjunction—were to denote the generic form of these two, the word vipralambha would incur metaphorical application. That is incorrect. For even in the fourfold vipralambha, the meaning in the form of deception is established in its primary sense alone. And so says the illustrious Bhoja: