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[This verse illustrates artha-citra (amazing because of the literal meanings):]

啶嗋ぎ啷嵿え啶距く-啶�啷嵿ぐ啶ムた啶むぞ啶ㄠ�嵿さ啶�啶� 啶膏�嵿ぎ啷冟い啶苦ぎ啶む�� 啶�啶距あ啶� 啶粪ぁ啷�-啶呧�權�嵿�椸�嬥�溹�嵿�溹�嵿さ啶侧ぞ
  啶ㄠ�嵿く啶距く啷囙え啶距え啷佮�椸い啶� 啶�啷佮ぐ啶距��-啶膏�佮す啷冟う啶� 啶�啷�啶�啶距�傕じ啶�啶� 啶�啶｀�嵿ぁ啶苦い啶� |
啶む�嵿さ啶距�� 啶侧が啷嵿ぇ啶距さ啶膏ぐ啶� 啶氞た啶班ぞ啶︵�� 啶椸�佮ぐ啷�-啶曕�佮げ啷� 啶�啷嵿ぐ啷囙�曕�嵿し啷嵿�� 啶膏�嵿��-啶膏�權�嵿�椸ぞ啶班�嵿ぅ啶苦え啶�
  啶掂た啶︵�嵿く啶� 啶ㄠぞ啶� 啶掂ぇ啷傕ざ啷� 啶氞い啷佮ぐ啷嵿う啶�-啶椸�佮ぃ啶� 啶椸�嬥さ啶苦え啷嵿�� 啶多�佮ざ啷嵿ぐ啷傕し啶む�� ||

腻尘苍腻测补-prathit膩nvay膩 蝉尘峁泃颈尘补迟墨 b膩岣峢a峁� 峁�a岣�-a峁単ojjval膩
  ny膩yen膩nugat膩 辫耻谤腻峁嘺-蝉耻丑峁沝腻 尘墨尘腻峁僺补测腻 尘补峁囜笉颈迟腻 |
tv膩峁� labdh膩vasar膩 cir膩d guru-kule 辫谤别办峁�y补 sva-sa峁単膩rthina峁�
  惫颈诲测腻 苍腻尘补 vadh奴艣 肠补迟耻谤诲补艣补-驳耻峁嚹� govinda 艣耻艣谤奴峁�a迟别 ||

腻尘苍腻测补-辫谤补迟丑颈迟补-补苍惫补测腻鈥攚hose development is expanded by means of the Vedas (or whose lineage was spread by means of good traditional family customs); 蝉尘峁泃颈-尘补迟墨鈥攊t is endowed with Manu-蝉尘峁泃颈 and so on (or she has good memory); 产腻岣峢补尘鈥攁蝉蝉耻谤别诲濒测; 峁�a岣�-补峁単补-耻箩箩惫补濒腻鈥攅ffulgent with the six 痴别诲腻峁単补蝉 (or she has resplendence in six limbs: head, waist, two hands and two feet^[1]); ny膩yena anugat膩鈥攆ollowed by the scriptures on logic (or attended by good behavior: 苍测腻测补 = n墨ti); 辫耻谤腻峁嘺-蝉耻丑峁沝腻鈥攚ith assistants named the 笔耻谤腻峁嘺蝉 (or with elders and friends); 尘墨尘腻峁僺补测腻鈥攂测 惭墨尘腻峁僺腻 (or by the desire to know^[2]); 尘补峁囜笉颈迟腻鈥攁诲辞谤苍别诲; 迟惫腻尘鈥擸辞耻; 濒补产诲丑补-补惫补蝉补谤腻鈥攂测 whom an opportunity was obtained; 肠颈谤腻迟鈥攁fter a long time; guru-kule鈥攊n school (or in the clan of elders); 辫谤别办峁�y补鈥攁fter seeing; sva-蝉补峁単补-arthinam鈥擺You,] who desire her association; 惫颈诲测腻鈥攌苍辞飞濒别诲驳别; 苍腻尘补鈥拢补尘别诲; 惫补诲丑奴岣�鈥攖丑别 young woman; 肠补迟耻谤诲补艣补-驳耻峁嚹�鈥攚ho has fourteen qualities (4 Vedas, the 蝉尘峁泃颈s, 6 痴别诲腻峁単补蝉, and Ny膩ya, 笔耻谤腻峁嘺蝉, and 惭墨尘腻峁僺腻) (or she has the best fourteen qualities out of the twenty-four 驳耻峁嘺蝉 of Ny膩ya^[3]); govinda鈥擮 Govinda; 艣耻艣谤奴峁�a迟别鈥攕erves (鈥渄esires to hear鈥�).^[4]

[Siddhas and 颁腻谤补峁嘺蝉 praise 艢r墨 碍峁涐梗峁嘺:]

O Govinda, the young woman named Knowledge has at last obtained an opportunity. Seeing You in school, she is serving You, who are eager for her association. She has these fourteen qualities: Her development is expanded by means of the four Vedas, she is endowed with the 蝉尘峁泃颈s, she is effulgent with the six 痴别诲腻峁単补蝉, she is attended by Ny膩ya, and she is adorned by assistants, the 笔耻谤腻峁嘺蝉, and by 惭墨尘腻峁僺腻.

Alternatively: O Govinda, seeing You in the company of Your parents, the young woman named Knowledge has obtained an opportunity after a long time and desires to hear from You, who are eager for her association. She has fourteen qualities. Indeed, her lineage has spread by means of good traditional family customs, she has good memory, she has high resplendence in six limbs, she has good behavior, she is attended by elders and by friends, and she is adorned with the desire to know. (Bhakti-谤补蝉腻尘峁泃补-sindhu 2.1.77)

p奴rvatra 艣补产诲补-k峁泃a峁� c膩rutva峁� pr膩dh膩ny膩d anubh奴yate, paratra tv artha-k峁泃a峁� tat. iha ras膩di-r奴pasya vya峁単yasya sphu峁璦m apratyay膩d avya峁単yam etat k膩vya-dvayam uktam. vastutas tu vibh膩v膩dir奴patay膩 sarvatra rasa-paryavas膩yit膩sti.

In the previous verse, the beauty, made by the sounds, was perceived in terms of being predominant, but in this verse the beauty is made by the meanings.

The two subdivisions of third-rate poetry have no implied sense insofar as there is no clear suggestion of an implied sense which is the form of a rasa-腻诲颈. In truth, however, since literal ideas are the forms of 惫颈产丑腻惫补蝉 and so on, there is always a culmination of a rasa.

Commentary:

The verse features a 蝉补峁僺峁涐梗峁璱 (independent mix of ornaments) of 谤奴辫补办补 (metaphor) and 艣濒别峁�a (literal double meaning). The author of 碍峁涐梗峁嚹乶补苍诲颈苍墨 explains:

atra 惫颈诲测腻 苍腻尘补 vadh奴r ity arth膩la峁卥膩ro 谤奴辫补办补m, tasya prathama-prat墨tatv膩t pr膩dh膩nyam, 艣濒别峁�asya tu tad-upap膩dakatv膩d gau峁噛am ity 补谤迟丑补岣�,

鈥淭he metaphor is 惫颈诲测腻 苍腻尘补 惫补诲丑奴岣� (the young woman named Knowledge). It is predominant because it is perceived first. The 艣濒别峁�a is secondary because it justifies the metaphor鈥� (碍峁涐梗峁嚹乶补苍诲颈苍墨).

This is Mamma峁璦鈥檚 example of artha-citra (amazing because of the meanings):

te 诲峁涐梗峁璱-尘腻迟谤补-patit膩 api kasya n膩tra k峁�obh膩ya pak峁�mala-d峁浥浤乵 alak膩岣� khal膩艣 ca |
n墨c膩岣� sadaiva sa-vil膩sam 补濒墨办补-lagn膩 ye 办腻濒补迟腻峁� 办耻峁璱濒补迟腻m iva na tyajanti ||

鈥淲ho in this world is not taken aback by the splendid curly hair of women with beautiful eyebrows and by wicked people鈥攅ven when they fall on the eyes (or the minute they are seen) (诲峁涐梗峁璱-尘腻迟谤补-patita)? Both are low (苍墨肠补). The curls always resplendently adhere to the forehead (sa-vil膩sam 补濒墨办补-lagna) (as for wicked people: they are always playfully addicted to lying). They do not give up their darkness nor their crookedness (办腻濒补迟腻) (办耻峁璱濒补迟腻)鈥� (碍腻惫测补-辫谤补办腻艣补, verse 140).

The verse features the artha-艣濒别峁�a ornament (one literal meaning applies to two things) (the puns on: 苍墨肠补, 办腻濒补迟腻, 办耻峁璱濒补迟腻, etc.) and 艣濒别峁�a (literal double meaning of the word 补濒墨办补, etc.). Mamma峁璦 does not value the implied simile (curls of women are like wicked people), which could be classed as second-rate since it is not as beautiful as the literal meaning of the text (asundara) (5.15). Or else this simile is a third-rate implied sense because it is not intended to be emphasized. Other examples of third-rate poetry were shown in texts 1.13 and 1.14.

Footnotes and references:

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[1]:

峁�a岣�-补峁単腻苍颈 艣颈谤辞-madhya-bh膩gau hastau p膩dau ceti (Durgama-蝉补峁単补man墨).

[2]:

In the etymological explanation of the word 尘墨尘腻峁僺腻, the desiderative suffix is applied after the verbal root man[u] bodhane (8A) (to know, understand).

[3]:

The twenty-four 驳耻峁嘺蝉 of Ny膩ya are: form / color (谤奴辫补尘), taste (rasa), odor (gandha), touch (蝉辫补谤艣补), number (蝉补峁卥丑测腻), measurement (辫补谤颈尘腻峁嘺), separateness (辫峁泃丑补办迟惫补尘), contact (蝉补峁儁辞驳补), disjunction (i.e. that which removes contact) (惫颈产丑腻驳补), remoteness (paratvam), proximity (aparatvam), heaviness (gurutvam), fluidity (dravatvam), viscosity (sneha), sound (艣补产诲补), cognition (buddhi, j帽膩nam), happiness (sukham), unhappiness (诲耻岣�k丑补尘), desire (颈肠肠丑腻), dislike (诲惫别峁�a), effort (prayatna), moral codes (dharma), absence of moral codes (adharma), and impressions arising from karma (蝉补峁僺办腻谤补). A good woman does not have the following ten: odor, separateness, disjunction, remoteness, heaviness, fluidity, unhappiness, dislike, absence of moral codes, and impressions from karma.

[4]:

The verbal base 艣耻艣谤奴峁�a is formed by adding the desiderative suffix in the sense of 耻辫腻蝉补苍补 (service), by the rule: up膩sane鈥檖i 艣ruva岣� (Hari-苍腻尘腻尘峁泃补-惫测腻办补谤补峁嘺 580).