praṇayaḥ—
prāptāyāṁ sambhramādīnāṁ yogyatāyām api sphuṭam |
tad-gandhenāpy asaṁspṛṣṭā ratiḥ praṇaya ucyate ||
yathā—
surais tripura-jin mukhair api vidhīyamāna-stuter
api prathayataḥ parām adhika-pārameṣṭhya-śriyam |
dadhat-pulakinaṁ harer adhi-śirodhi savyaṁ bhujaṁ
samaskuruta pāṁśumān śirasi candrakān arjunaḥ ||
The verse — decoded
L1definition
prāptāyāṁ sambhramādīnāṁ yogyatāyām api sphuṭam |
prāptāyāṁeven when there has arrived — set up the situation first, and only then say what the love does in it locative absolute; it waits for yogyatāyām to finish it — 'when the fitness has arrived'जब वह आ उपस्थित हो — यह 'योग्यता' के साथ जुड़कर ही पूरा होता है
sambhramādīnāṁfor sambhrama and the rest — the flustered deference, the hurrying-to-attend, that greatness pulls out of people genitive depending on yogyatāyām: fitness *for* awe and its familyसम्भ्रम आदि की, अर्थात् आदरयुक्त संकोच और उसके सजातीय भावों की
yogyatāyām apia fit occasion for exactly that — and api concedes it: yes, the occasion really is thereयोग्यता के — अर्थात् उन भावों के उठने का उचित अवसर होने पर भी
sphuṭamand openly so, unmistakably — nobody could say the occasion was doubtful adverbial; it strengthens prāptāyām, not the rati of the next lineस्पष्ट रूप से — यह 'प्राप्तायाम्' को दृढ़ करता है, अगली पंक्ति की रति को नहीं
sambhramādīnāṁ — for awe and the rest; yogyatāyām — a fit occasion; sphuṭam prāptāyām api — even when it has plainly arrived
prāptāyāṁ — जब आ उपस्थित हो; sambhramādīnāṁ — सम्भ्रम आदि की; yogyatāyām api — योग्यता के भी; sphuṭam — स्पष्ट रूप से
Set the stage. An occasion turns up that fully deserves awe — sambhrama, the flustered deference that greatness draws out of people. And it is plainly there, not a borderline case. The verse grants all of that with api. Now watch what happens to the love in that situation.
सम्भ्रम आदि भावों के उठने की योग्यता जब स्पष्ट रूप से आ उपस्थित हो, तब भी —
sambhrama is the awe-side reaction: hurried respect, standing back, doing things properly. The 'and the rest' (ādi) covers the same family — gaurava, deference, formality.
सम्भ्रम आदर की ओर का भाव है — हड़बड़ीभरा सम्मान, पीछे हटकर खड़ा होना, सब कुछ विधिपूर्वक करना। 'आदि' से उसी परिवार के भाव लिए जाते हैं — गौरव, संकोच, औपचारिकता।
L2definition
tad-gandhenāpy asaṁspṛṣṭā ratiḥ praṇaya ucyate ||
tad-gandhena apinot even by a whiff of that awe — api pushes it to the limit: not the thing, not even its smell instrumental of the agent of touching; gandha, 'scent', is the standard word for the faintest traceउसकी गन्ध के द्वारा भी — 'गन्ध' सबसे सूक्ष्म लेश के लिए प्रचलित शब्द है
asaṁspṛṣṭāwhich is left untouched, never so much as brushedजो छुई तक न गई हो, बिलकुल अस्पृष्ट
ratiḥthe rati — the settled love itselfवह रति
praṇayaḥ ucyateis what gets the name praṇaya ucyate, 'is called', marks this as the naming clause of the definition'प्रणय' कहलाती है — 'उच्यते' से यह लक्षण का नामकरण-वाक्य बनता है
ratiḥ — the settled love; tad-gandhena api asaṁspṛṣṭā — untouched even by a whiff of that awe; praṇayaḥ ucyate — is called praṇaya
tad-gandhena api — उसकी गन्ध से भी; asaṁspṛṣṭā — अछूती; ratiḥ — रति; praṇayaḥ ucyate — प्रणय कहलाती है
The love that stays untouched — not even brushed by the scent of that awe — is what is called praṇaya. The test is not that awe never applies. The test is that awe applies and still gets nowhere near the love.
जो रति सम्भ्रम आदि की गन्ध तक से नहीं छुई जाती, वह 'प्रणय' कहलाती है।
praṇaya is the rung above prema in the sakhya sequence: intimacy so settled that even a warranted occasion for deference cannot dent it.
सख्य की श्रेणी में प्रणय प्रेम से ऊपर का सोपान है — ऐसी जमी हुई घनिष्ठता कि आदर का उचित अवसर आने पर भी उसमें कोई खरोंच नहीं आती।
L3example
surais tripura-jin mukhair api vidhīyamāna-stuter
suraiḥby the gods — the ones who ought to command deference from anyone watching instrumental agent of the passive vidhīyamāna-देवताओं के द्वारा — कर्मवाच्य 'विधीयमान' का कर्ता
tripura-jin-mukhaiḥwith the conqueror of Tripura, Śiva, at their head bahuvrīhi agreeing with suraiḥ: 'those who have Tripura-jit as their front'जिनके आगे त्रिपुरजित् शिव हैं, ऐसे उन देवताओं के द्वारा
apieven though — this is the api that the definition asked for; the fit occasion has arrivedभी — अवसर की महत्ता को स्वीकार करते हुए भी
vidhīyamāna-stuteḥof him whose praise is right then being offered genitive bahuvrīhi; it hangs unfinished here and lands on hareḥ down in L5जिसकी स्तुति की जा रही है, उसके — यह यहाँ अधूरा लटका रहता है और नीचे पाँचवीं पंक्ति के 'हरेः' पर जा टिकता है
tripura-jin-mukhaiḥ suraiḥ — by the gods headed by the conqueror of Tripura; vidhīyamāna-stuteḥ api — of him even though his praise is being offered
suraiḥ — देवताओं के द्वारा; tripura-jin-mukhaiḥ — त्रिपुरजित् जिनके आगे हैं उनके द्वारा; api — भी; vidhīyamāna-stuteḥ — जिसकी स्तुति की जा रही है उसके
Now the illustration. The gods are singing his praises, and Śiva, who burnt Tripura, is leading them. If anything is a fit occasion for awe, this is it. Grammatically the phrase is left hanging: 'of him whose praise is being offered' — of whom? That word waits until the third line.
त्रिपुरजित् शिव जिनके आगे हैं, ऐसे देवताओं के द्वारा जिसकी स्तुति की जा रही थी —
An udāharaṇa of the praṇaya just defined in 3.3.108: 'love untouched even by a whiff of awe'. Watch the two concessive apis of these two lines set up an occasion for awe, and then watch Arjuna ignore it.
यह ऊपर 3.3.108 में कहे गए प्रणय का उदाहरण है — 'वह प्रेम जिसे सम्भ्रम की गन्ध तक नहीं छूती'। इन दो पंक्तियों के दोनों 'अपि' आदर का अवसर खड़ा करते हैं; फिर देखिए कि अर्जुन उस अवसर को कैसे अनदेखा कर देते हैं।
L4example
api prathayataḥ parām adhika-pārameṣṭhya-śriyam |
apiand even though — a second concession stacked on the firstऔर यह भी कि —
prathayataḥof him who is spreading it wide open for all to see genitive present participle, parallel to vidhīyamāna-stuteḥ and likewise waiting for hareḥजो फैला रहे थे, उसके — यह भी 'विधीयमान-स्तुतेः' के समान 'हरेः' की प्रतीक्षा में है
parāmthe highest there isसर्वोत्कृष्ट
adhika-pārameṣṭhya-śriyama splendour that goes past even the topmost post — past Brahmā's own pārameṣṭhya = the standing of Parameṣṭhin, Brahmā; adhika- makes it 'more than', so the splendour overshoots the highest office anyone can nameपरमेष्ठी ब्रह्मा के पद से भी बढ़कर ऐसी ऐश्वर्य-शोभा को — 'अधिक' के कारण यह वैभव सबसे ऊँचे कहे जाने वाले पद को भी लाँघ जाता है
parām adhika-pārameṣṭhya-śriyam — the supreme splendour that outstrips even Brahmā's standing; prathayataḥ api — of him even though he is displaying it
api — भी; prathayataḥ — फैलाते हुए उसके; parām — परम; adhika-pārameṣṭhya-śriyam — परमेष्ठी से भी अधिक ऐश्वर्य-शोभा को
Second concession. He is not hiding his greatness either — he is spreading it wide, a splendour that runs past even the highest post in creation. So: praised by the gods, and openly majestic. Two perfectly good reasons for anyone to keep a respectful distance.
और जो परमेष्ठी ब्रह्मा के पद से भी बढ़कर परम ऐश्वर्य-शोभा फैला रहे थे, उन्हीं के —
L5example
dadhat-pulakinaṁ harer adhi-śirodhi savyaṁ bhujaṁ
dadhat-laying it down — this is what Arjuna is doing while all that praising goes on nominative present participle going with arjunaḥ in L6; Viśvanātha supplies san after it, reading it as a plain circumstantial participleरखते हुए — यह छठी पंक्ति के 'अर्जुनः' के साथ जाता है; विश्वनाथ इसके बाद 'सन्' जोड़कर इसे साधारण प्रसंग-वाचक कृदन्त मानते हैं
pulakinaṁan arm with the hair standing up on it — his own body is thrilled, so this is love, not casualnessरोमांच से भरी हुई
hareḥHari's — and here at last is the word all those genitives of L3 and L4 were waiting for hareḥ is what vidhīyamāna-stuteḥ and prathayataḥ agree withहरि के — यही वह पद है जिससे 'विधीयमान-स्तुतेः' और 'प्रथयतः' मेल खाते हैं
adhi-śirodhiright up on his neck adhi- + śirodhi, 'neck'; Viśvanātha glosses it adhi-skandhe, 'on the shoulder'गरदन पर — 'अधि' के साथ 'शिरोधि' अर्थात् गरदन; विश्वनाथ इसका अर्थ 'अधिस्कन्धे' अर्थात् कन्धे पर करते हैं
savyaṁ bhujaṁhis left armअपनी बाईं भुजा को
hareḥ adhi-śirodhi — up on Hari's neck; pulakinaṁ savyaṁ bhujaṁ — his own left arm, hair standing on end; dadhat — laying [it there]
dadhat- — रखते हुए; pulakinaṁ — रोमांचित; hareḥ — हरि की; adhi-śirodhi — गरदन पर; savyaṁ bhujaṁ — बाईं भुजा को
And while that is going on, Arjuna slings his left arm up across Hari's neck. The arm is bristling — the hair on it is standing up. That detail matters: this is not indifference, it is love. Only now do we learn whose praise the gods were singing — Hari's, the very shoulder the arm is resting on.
उन्हीं हरि की गरदन पर अपनी रोमांचित बाईं भुजा रखते हुए —
L6example
samaskuruta pāṁśumān śirasi candrakān arjunaḥ ||
samaskurutahe tidied them, set them straight past tense of sam-s-kṛ; the homely sense — putting something back in order — is the whole pointठीक-ठाक कर दिया, सँवार दिया — 'सम्-स्-कृ' का यह घरेलू अर्थ, कि बिगड़ी हुई चीज को फिर से सुधार देना, यहाँ सारी बात का मर्म है
pāṁśumāndusty as he was, straight off the field nominative, so as printed it describes Arjuna; Viśvanātha instead reads the dust with the feathers — dhūli-yuktān, 'the dusty ones'धूल से भरा हुआ — जैसा छपा है उसके अनुसार यह अर्जुन का विशेषण है; विश्वनाथ इसके बदले धूल को पंखों के साथ जोड़कर 'धूलियुक्तान्' अर्थात् धूल-भरे चन्द्रकों को पढ़ते हैं
śirasion [Hari's] headसिर पर
candrakānthe moon-marks — the eyes on the peacock feathersमोरपंख के चन्द्रकों को
arjunaḥArjuna — the cowherd friend of that name nominative; he is the subject of samaskuruta and of dadhat- back in L5अर्जुन ने — वही 'समस्कुरुत' का और पीछे पाँचवीं पंक्ति के 'दधत्' का कर्ता है
pāṁśumān arjunaḥ — Arjuna, covered in dust; śirasi candrakān — the peacock-eyes on [Hari's] head; samaskuruta — set straight
samaskuruta — सँवार दिया; pāṁśumān — धूल-भरा; śirasi — सिर पर; candrakān — चन्द्रकों को; arjunaḥ — अर्जुन ने
Then, dusty as he is, he reaches up and straightens the peacock-eye feathers on Hari's head. The gods are praising, the splendour is on display, and the friend is fixing his hair. That is praṇaya: the occasion for awe is there in full, and the love never so much as smells it.
धूल से सने अर्जुन ने उनके सिर पर के चन्द्रकों को सँवारकर ठीक कर दिया।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
premādīnāṁ lakṣaṇaṁ pūrvavat, praṇayasya tu vakṣyate ||
premādīnāṁas for prema and the rest of the seriesप्रेम आदि भावों का
lakṣaṇaṁtheir defining markलक्षण
pūrvavatruns the same as before — take it from where it was already given -vat, 'as, like'; Jīva does not repeat a definition already settled earlierपहले जैसा ही — जीव गोस्वामी पहले तय हो चुके लक्षण को दोहराते नहीं
praṇayasya tubut praṇaya is the exception tu marks off the one item that is not being carried overपरन्तु प्रणय का — 'तु' उसी एक वस्तु को अलग कर देता है जो पहले से नहीं ली जा रही
vakṣyateand it is about to be stated future passive: the definition is coming, in the verse at handकहा जाएगा — भविष्यत् कर्मवाच्य; लक्षण आगे, इसी श्लोक में, आ रहा है
premādīnāṁ lakṣaṇaṁ — the definition of prema and the rest; pūrvavat — is as before; praṇayasya tu — but that of praṇaya; vakṣyate — will be stated
premādīnāṁ — प्रेम आदि का; lakṣaṇaṁ — लक्षण; pūrvavat — पहले के समान; praṇayasya tu — परन्तु प्रणय का; vakṣyate — कहा जाएगा
Jīva clears the ground before the verse. Prema and the others in this series are already defined; nothing new is needed there. Praṇaya is the one item still owing a definition, and that is what is now being given.
प्रेम आदि का लक्षण पहले जैसा ही समझना चाहिए; परन्तु प्रणय का लक्षण अब कहा जाएगा।
s2gloss
surais tripurajin-mukhyair iti asurāṇāṁ vadhās teṣv īdṛśī līlā jñeyā ||
surais tripurajin-mukhyaiḥ ition the words 'by the gods headed by the conqueror of Tripura' — the pratīka, the catch-phrase Jīva is commenting on; he cites it as mukhyaiḥ where the verse above reads mukhaiḥ'सुरैस्त्रिपुरजिन्मुख्यैः' यह जो पद है — यही वह प्रतीक है जिसे लेकर जीव गोस्वामी व्याख्या करते हैं
asurāṇāṁ vadhāḥwhat he has in mind are the killings of demons — that is the sort of occasion when gods come and praiseअसुरों के वध (यहाँ अभिप्रेत हैं)
teṣuand it is at those moments locative of occasion, picking up the vadhāḥउन अवसरों पर — अर्थात् उन्हीं वधों के प्रसंग में
īdṛśī līlāthat a līlā of this kind — a scene like the one in the verseऐसी लीला
jñeyāis to be understood as taking placeजाननी चाहिए
surais tripurajin-mukhyaiḥ iti — as for 'by the gods headed by the conqueror of Tripura'; asurāṇāṁ vadhāḥ — [the reference is to] the slayings of demons; teṣu — at those; īdṛśī līlā jñeyā — a pastime of this kind is to be understood
surais tripurajin-mukhyaiḥ iti — 'सुरैस्त्रिपुरजिन्मुख्यैः' यह पद; asurāṇāṁ vadhāḥ — असुरों के वध; teṣu — उनमें; īdṛśī līlā — ऐसी लीला; jñeyā — जाननी चाहिए
Jīva answers the practical question: when would gods be standing around praising Kṛṣṇa in Vraja? After demons are killed. Set the scene there, he says — that is when a līlā like this one happens.
'सुरैस्त्रिपुरजिन्मुख्यैः' — यहाँ असुरों के वध अभिप्रेत हैं; उन्हीं प्रसंगों में ऐसी लीला हुई, यह जानना चाहिए।
Jīva's catch-phrase reads tripurajin-mukhyaiḥ, 'with him as chief', where the verse as printed has tripura-jin-mukhaiḥ, 'with him at the front'. The sense is the same; the reading is not.
जीव गोस्वामी का प्रतीक 'त्रिपुरजिन्मुख्यैः' है, अर्थात् 'जिनमें वे मुख्य हैं'; जबकि श्लोक में जैसा छपा है वह 'त्रिपुरजिन्मुखैः' है, अर्थात् 'जिनके आगे वे हैं'। अर्थ एक ही है, पर पाठ एक नहीं।
Viśvanātha Cakravartī
s1gloss
mahādeva-pramukhaiḥ suraiḥ abhidhīyamānā stutir yasya tathā-vidhasya harer adhiśivo’dhiskandhe pulakayuktaṁ vāmaṁ bhujaṁ dadhat san dhūli-yuktān śirasi mayūra-candraikāṁ samaskuruta ||
mahādeva-pramukhaiḥ suraiḥby the gods with Mahādeva at their head — he names Śiva outright for the verse's 'conqueror of Tripura'महादेव जिनमें प्रमुख हैं, ऐसे देवताओं के द्वारा
abhidhīyamānā stutiḥ yasyahe whose praise is being spoken right then Viśvanātha unpacks the verse's compound vidhīyamāna-stuteḥ into a full relative clause, so the bahuvrīhi is visibleजिसकी स्तुति की जा रही है — विश्वनाथ श्लोक के समास 'विधीयमान-स्तुतेः' को पूरा सम्बन्ध-वाक्य बनाकर खोल देते हैं, जिससे बहुव्रीहि सामने आ जाए
tathā-vidhasya hareḥof Hari, who is like that — the relative clause is now tied back to Hari the correlative answering yasyaवैसे ही उन हरि के — यह 'यस्य' का उत्तर-पद है
adhiśivo’dhiskandheon his shoulder — this is Viśvanātha's plain word for the verse's adhi-śirodhi the printed text is disturbed here; what carries the sense is adhi-skandhe, 'up on the shoulder'यहाँ छपा हुआ रूप गड़बड़ है; अर्थ जिससे निकलता है वह 'अधिस्कन्धे' है, अर्थात् ऊपर कन्धे पर
pulaka-yuktaṁ vāmaṁ bhujaṁthe left arm, the one with the hair standing on it — vāmaṁ is his plain word for savyaṁ, pulaka-yuktaṁ for pulakinaṁरोमांच से युक्त बाईं भुजा को
dadhat sanwhile placing it there adding san makes dadhat an ordinary circumstantial participle: 'being one who places'रखता हुआ — 'सन्' जोड़ देने से 'दधत्' साधारण प्रसंग-वाचक कृदन्त बन जाता है, अर्थात् 'रखने वाला होता हुआ'
dhūli-yuktānthe dusty ones — and here he puts the dust on the feathers, not on Arjuna accusative plural agreeing with the peacock-marks; so he is reading the verse's pāṁśu- word with candrakānधूल से भरे हुए (चन्द्रकों) को — द्वितीया बहुवचन, अतः वे श्लोक के 'पांशु' वाले शब्द को 'चन्द्रकान्' के साथ पढ़ रहे हैं
śirasion [Hari's] headसिर पर
mayūra-candraikāṁthe moon-marks of the peacock feather as printed the form is disturbed; mayūra- is his added word, spelling out that the candrakas are a peacock'sमोर के चन्द्रकों को — छपा हुआ रूप यहाँ गड़बड़ है; 'मयूर' उनका अपना जोड़ा हुआ शब्द है, जो स्पष्ट कर देता है कि ये चन्द्रक मोर के हैं
samaskurutahe set straightसँवारकर ठीक कर दिया
mahādeva-pramukhaiḥ suraiḥ abhidhīyamānā stutiḥ yasya — he whose praise is being spoken by the gods headed by Mahādeva; tathā-vidhasya hareḥ adhi-skandhe — on the shoulder of Hari, who is like that; pulaka-yuktaṁ vāmaṁ bhujaṁ dadhat san — while placing his thrilled left arm [there]; śirasi dhūli-yuktān mayūra-candrakān — the dusty peacock-moons on [Hari's] head; samaskuruta — he set straight
mahādeva-pramukhaiḥ suraiḥ — महादेव आदि देवताओं के द्वारा; abhidhīyamānā stutiḥ yasya — जिसकी स्तुति की जा रही है; tathā-vidhasya hareḥ — वैसे उन हरि के; adhiśivo’dhiskandhe — कन्धे पर; pulaka-yuktaṁ vāmaṁ bhujaṁ — रोमांचित बाईं भुजा को; dadhat san — रखता हुआ; dhūli-yuktān — धूल-भरे; śirasi — सिर पर; mayūra-candraikāṁ — मोर के चन्द्रकों को; samaskuruta — सँवार दिया
Viśvanātha runs the whole verse as one sentence. He names Śiva as Mahādeva, opens the compound about the praising into a relative clause and hooks it onto Hari, glosses the neck as the shoulder, the left arm as the left arm with its hair on end, and adds san so that 'placing' reads as a simple 'while he was placing'. One reading of his is worth flagging: he takes the dust with the peacock feathers — dhūli-yuktān, 'the dusty ones' — not with Arjuna, though the verse as printed has the dust word in the nominative.
महादेव आदि देवता जिनकी स्तुति कर रहे थे, उन्हीं हरि के कन्धे पर रोमांच से भरी अपनी बाईं भुजा रखते हुए, उसने उनके सिर पर के धूल-भरे मोर-चन्द्रकों को सँवारकर ठीक कर दिया।