Text 4.61

[This verse illustrates a vastu-dhvani (an implied idea) arisen by śabda-śakti,]

अध्वानं व्रज धूर्त मा वृणु पुरः पश्याम्बरान्ते दृशं निक्षिप्योरु-पयोधरोन्नतिम् इमां नष्टेन्दु-लेखा-श्रियम् |
नव्या कञ्चुलिकोज्ज्वला तनुर् इयं रागेण वल्गु-श्रिया यावन् न स्तिमिता सती कुटिल मे वैवर्ण्यम् आपद्यते ||

adhvānaṃ vraja dhūrta mā vṛṇu puraḥ paśyāmbarānte dṛśaṃ nikṣipyoru-payodharonnatim imāṃ naṣṭendu-lekhā-śriyam |
navyā kañculikojjvalā tanur iyaṃ rāgeṇa valgu-śriyā yāvan na stimitā satī kuṭila me vaivarṇyam āpadyate ||

adhvānam—the path (or in such a way that there is no sound); vraja—go; dhūrta—O rake (or vraja-dhūrta—O profligate of Vraja); mā—do not (or me: mā is a substitute of mām); vṛṇu—block (or cover, i.e. embrace); puraḥ—in front; paśya—look; ambara-ante—at the horizon (“at the end of the sky”) (or inside the garment); dṛśam—a glance; nikṣipya—after casting (or after casting away); uru-payodhara-unnatim—the increase of big clouds (or the elevation of large breasts); imām—this; naṣṭa-indu-lekhā-śriyam—because of which the splendor of the crescent moon is gone (or on which the splendor of Your nail marks is gone); navyā—new (or praiseworthy); kañculikā—a bodice; ujjvalā—effulgent (or kañculikā-ujjvalā—resplendent with a bodice); tanuḥ—thin (or body); iyam—this; rāgeṇa—with redness (or with love); valgu-śriyā—which is lovely and beautiful; yāvat—so that; na—not; stimitā satī—becoming moist (or becoming motionless); kuṭila—O crooked man; me—my; vaivarṇyam—a change of color; āpadyate—is obtained.

[Under the guise of harshness, a gopī speaks to Kṛṣṇa:]

Don’t block the path in front of me, You rake! Get out of here, so that my new thin bodice, resplendent with its lovely and beautiful redness, will not become moist, otherwise it will discolor. O cheat, look at the horizon, after casting a glance on the big high clouds due to which the splendor of the crescent moon is gone.

Alternatively: Silently embrace me, O profligate of Vraja, so that this praiseworthy body of mine, resplendent with a bodice and  with a lovely and beautiful passion, will not become motionless, otherwise the body will change color. O cheater, look in front, inside the garment, by casting a glance on these big raised breasts on which the splendor of the nail marks is gone. (Ujjvala-nīlamaṇi 7.10)

atra śabdād eva svābhiyoga-rūpaṃ vastu.

In this example, a vastu (idea), in the form of her advances, arises only from the words.

Commentary:

Paleness, a change in bodily color, is an effect of vipralambha (separation). Moreover, Rūpa Gosvāmī shows the verse under the heading: ākṣepeṇa śabdottho vyaṅgyaḥ, “an implied sense arisen from the words by means of revilement” (Ujjvala-nīlamaṇi 7.10). Therefore here the double meaning is not literal inasmuch as the second translation is incongruous if it is meant to be literally expressed with harsh speech. This is the factor called aucitī (congruity), which narrows down two possible literal meanings to one literal meaning (2.36). Therefore the second meaning is implied and is classed as a vastu-dhvani (implied idea).

The double meaning of the verse is said to arise from śabda-śakti only because śabda-śakti is predominant, not because there is no artha-śakti. For instance, in naṣṭendu-lekhā-śriyam (because of which the splendor of the crescent moon is gone) the double sense of that compound (on which the splendor of the nail marks is gone) would not be lost by replacing naṣṭa and śrī with synonyms, such as adṛṣṭa (unseen) and śobhā (splendor). Thus adṛṣṭa and śobhā are in the category of artha-śakti, and indu-lekhā (crescent moon; nail marks) is in the category of śabda-śakti.

In this verse, the following terms are in the category of śabda-śakti, because if synonyms were used the double meanings would be lost: (1) adhvānam (the path; without sound), (2) vraja dhūrta (go You rake; O rake of Vraja), (3) mā (do not; me), (4) vṛṇu (block; embrace), (5) ambarānte (on the horizon; inside the garment) (6) uru-payodharonnatim (the increase of big clouds; the elevation of big breasts), (7) naṣṭendu-lekhā-śriyam (because of which the splendor of the crescent moon is gone; on which the splendor of the nail marks is gone), (8) navyā (new; praiseworthy), (9) kañculikojjvalā (effulgent bodice; resplendent with a bodice), (10) tanu (thin; body), (11) rāgeṇa (with redness; with love), and (12) stimitā (moist; motionless).

The following words are in the category of artha-śakti: (1) uru (big), (2) naṣṭa (gone), (3) śriyam (splendor), (4) valgu-śriyā (lovely and beautiful), (5) vaivarṇya (a change of color), and (6) āpadyate (is obtained).

An additional vastu-dhvani is apparent. It arises from the double meaning in the compound naṣṭendu-lekhā-śriyam (on which the splendor of the nail marks is gone). Viśvanātha Cakravartī elucidates: pakṣe naṣṭā bahu-dina-sambhogābhāvāt luptendulekhā śrī-nakhāṅka-śobhā yasyāṃ tām, “On the side of the double meaning, the splendor of beautiful nail marks on her raised breasts is gone… because for many days she and Kṛṣṇa did not have intercourse” (Ānanda-candrikā 7.10). This vastu-dhvani arises from the ubhaya-śakti in that compound, because therein śabda-śakti and artha-śakti are equally suggestive (Commentaries 4.75 and 4.79).