क्वायं मलीमस: कायो दौर्गन्ध्याद्यात्मकोऽशुचि: ।
क्व गुणा: सौमनस्याद्या ह्यध्यासोऽविद्यया कृत: ॥
kvāyaṁ malīmasaḥ kāyo daurgandhyādy-ātmako’śuciḥ |
kva guṇāḥ saumanasyādyā hy adhyāso’vidyayā kṛtaḥ ||
(Śrīmad Bhāgavatam: 11.26.18)
[Purūravā reflects to himself:] “Where is that foul and impure body filled with bad odors and so forth? And where are the qualities of resembling a flower and so forth? The superimposition [of those qualities upon her] has been done because of ignorance.”
Commentary
nanu tad api saiva saurūpya-saurabhya-mādhuryādi-sva-guṇais tvadīya-saṁmoha-mūlam iti cen maivam | te’pi guṇā mad-aviveka-parikalpitā evety āha—kvāyam iti | vastu-vicārato malīmaso’timalina eva kāyaḥ kva? sumanasāṁ puṣpāṇām iva saurabhya-saukumāryādikaṁ saumanasyaṁ tad-ādyā guṇā vā kva? kintv ayam adhyāsas tasyām āropo mayā sva-mohenaiva kṛtaḥ |
(Sārārtha-darśinī-ṭīkā)
“‘Well, still she herself [i.e., Urvaśī] is the cause of your allurement because of her own qualities of voluptuousness, redolence, sweetness, and so forth.’ If this [is posited], [then to that Purūravā replies within his mind,] ‘Not so. Those qualities too are only fabricated by my indiscrimination (aviveka).’ Therefore, he speaks this verse (kvāyaṁ …). After proper examination (vicāra), where is that very foul (malīmasaḥ) body? And where are those qualities of resembling flowers (saumanasa) beginning with redolence, tenderness, and so on, and others in addition to that? [When these qualities are compared with the site where they are thought to exist, it is understood that they are not really there.] Rather, this superimposition (adhyāsa) [of those qualities] onto her has been done by me solely because of my own delusion (moha).”