yathā vā—
kurujāṅgale harim avekṣya puraḥ
priya-saṅgamaṁ vraja-suhṛn-nikarāḥ |
bhuja-maṇḍalena maṇi-kuṇḍalinaḥ
pulakāñcitena pariṣaṣvajire ||
The verse — decoded
L1example
kurujāṅgale harim avekṣya puraḥ
kurujāṅgaleat Kurujāṅgala — that is where it happened locative of place; Jīva and Viśvanātha both take the name as Kurukṣetraकुरुजाङ्गल में — अर्थात् कुरुक्षेत्र में (यहाँ किस स्थान पर, यह बताने वाली सप्तमी)
harimHari — he is the one they catch sight of, and the one they embraceहरि (कृष्ण) को
avekṣyaonce they had caught sight of him gerund: the seeing comes first, the embrace in L4 follows from itदेखकर — पहले देखना होता है, फिर उसी से (L4 का) आलिंगन निकलता है
puraḥstanding right there in front of themसामने, आगे
kurujāṅgale — at Kurujāṅgala; puraḥ — right in front of them; harim — Hari; avekṣya — once they had caught sight of him
kurujāṅgale — कुरुक्षेत्र में; puraḥ — सामने; harim — हरि को; avekṣya — देखकर
At Kurujāṅgala they suddenly see Hari standing right in front of them. The seeing comes first. Everything in the rest of the verse follows from that moment.
कुरुक्षेत्र में अपने सामने हरि को देखकर —
Introduced by yathā vā, "or again" — a further illustration in the preyo-bhakti-rasa (sakhya) laharī. Jīva states what it illustrates: the satisfaction of the host of Vraja's friends, and that even in the manifest līlā they get it.
यह 'यथा वा' ('अथवा फिर') कहकर लाया गया है — प्रेयोभक्ति-रस (सख्य) की लहरी में एक और दृष्टान्त। जीव बताते हैं कि यह किसका दृष्टान्त है — व्रज के सखाओं के समूह का सन्तोष, और यह कि प्रकट लीला में भी उन्हें वह सन्तोष मिलता है।
L2example
priya-saṅgamaṁ vraja-suhṛn-nikarāḥ |
priya-saṅgamamhim whose meeting was the thing they wanted — the reunion they had been aching for bahuvrīhi describing harim; both Jīva and Viśvanātha unpack priya as abhilaṣita, "longed for"जिसका सङ्गम प्रिय अर्थात् अभिलषित (चाहा हुआ) है, ऐसे (हरि) को — यह बहुव्रीहि हरि का विशेषण है
vraja-suhṛn-nikarāḥthe whole crowd of Vraja's friends — they are the ones who actव्रज के सुहृदों (सखाओं) के समूह ने
vraja-suhṛn-nikarāḥ — the whole crowd of Vraja's friends; [harim] priya-saṅgamam — him, meeting with whom was what they longed for
priya-saṅgamam — जिसका मिलन अभिलषित है (ऐसे हरि को); vraja-suhṛn-nikarāḥ — व्रज के सखाओं के समूह ने
Meeting him was exactly what they had been longing for. And it is not one friend but crowds of them, the friends of Vraja.
व्रज के सखाओं के समूह ने, जिनका मिलन उन्हें अभिलषित था, ऐसे हरि को —
L3example
bhuja-maṇḍalena maṇi-kuṇḍalinaḥ
bhuja-maṇḍalenawith the ring their arms made around him — that is what they embraced him with instrumental of means; maṇḍala says the arms close in a circle, so many friends at onceभुजाओं के मण्डल (घेरे) से — 'मण्डल' कहने से भुजाएँ गोल घेरे में बँधती हैं, इसलिए एक साथ बहुत से सखा
maṇi-kuṇḍalinaḥwearing their jewelled earrings — they came dressed as cowherd boys, not as courtiers nominative plural agreeing with nikarāḥ, the friends; the ending would also allow a genitive singular read of Hari, but the friends' number matchesमणिमय कुण्डल धारण किए हुए (वे सखा) — यह बहुवचन (प्रथमा) सखाओं के समूह (निकर) का ही विशेषण है
maṇi-kuṇḍalinaḥ — [the friends,] wearing jewelled earrings; bhuja-maṇḍalena — with the circle of their arms
maṇi-kuṇḍalinaḥ — मणिमय कुण्डल पहने हुए (सखाओं ने); bhuja-maṇḍalena — भुजाओं के घेरे से
Their arms close around him in a ring. Jewelled earrings are swinging — these are the cowherd boys, come as they are.
मणिमय कुण्डल पहने हुए उन सखाओं ने अपनी भुजाओं के घेरे से —
L4example
pulakāñcitena pariṣaṣvajire ||
pulakāñcitenaand that ring of arms was bristling — the hair standing up all over it instrumental agreeing with bhuja-maṇḍalena; pulaka is the bodily sign of the feeling, so the sāttvika change is put on the very limbs doing the embracingरोमाञ्च से भरी हुई (उसी भुज-मण्डल) से — भाव का शारीरिक चिह्न रोमाञ्च उन्हीं आलिंगन करती भुजाओं पर रखा गया है
pariṣaṣvajirethey threw their arms around him on every side pari- "all around"; perfect middle plural — the subject is the friends, and the fruit of the act comes back to themचारों ओर से आलिंगन कर लिया — 'परि' अर्थात् चारों ओर; कर्तृ सखा हैं, और उस कर्म का फल उन्हीं को लौटता है
pulakāñcitena [bhuja-maṇḍalena] — with that circle of arms, bristling with standing hair; pariṣaṣvajire — they embraced him all around
pulakāñcitena — रोमाञ्च से भरी हुई (भुजाओं) से; pariṣaṣvajire — चारों ओर से आलिंगन कर लिया
They embrace him from every side. The arms doing the embracing are themselves standing on end with feeling. The verse ends on the embrace — that is the whole picture.
रोमाञ्च से भरी हुई भुजाओं से चारों ओर से आलिंगन कर लिया।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
prakaṭa-līlāyāṁ api śrī-vraja-suhṛn-nikarāṇāṁ tuṣṭim āha—kurujāṅgala iti, kurukṣetra ity arthaḥ |
prakaṭa-līlāyām apieven in the manifest līlā — even in the pastimes played out on this earth, not only in the unmanifest ones api is doing the work: the point is that this too happens thereप्रकट लीला में भी — 'भी' (अपि) यही जताता है कि यह सन्तोष वहाँ भी होता है
śrī-vraja-suhṛn-nikarāṇāmbelonging to the host of Vraja's friends — it is their satisfaction that is at issueश्री व्रज के सुहृदों (सखाओं) के समूह के
tuṣṭimthe satisfaction, their being made contentसन्तोष को
āhahe states — Rūpa Gosvāmī now says it, in this verse(ग्रन्थकार) कहते हैं
kurujāṅgala itithe verse beginning kurujāṅgale iti after the opening word is the standard way of naming the verse being commented on'कुरुजाङ्गल' इस (पद से आरम्भ होने वाले श्लोक को) — आरम्भिक शब्द के बाद 'इति' लगाकर विवेचित श्लोक का नामकरण करने की यही रीति है
kurukṣetra ity arthaḥthe meaning is Kurukṣetra — that is the place the name refers toकुरुक्षेत्र — ऐसा अर्थ है
prakaṭa-līlāyām api — even in the manifest līlā; śrī-vraja-suhṛn-nikarāṇām — of the host of Vraja's friends; tuṣṭim — the satisfaction; āha — he states; kurujāṅgala iti — in the verse beginning kurujāṅgale; kurukṣetra ity arthaḥ — Kurujāṅgala means Kurukṣetra
prakaṭa-līlāyām api — प्रकट लीला में भी; śrī-vraja-suhṛn-nikarāṇām — व्रज के सखाओं के समूह के; tuṣṭim — सन्तोष को; āha — कहते हैं; kurujāṅgala iti — 'कुरुजाङ्गल' इत्यादि श्लोक को; kurukṣetra ity arthaḥ — कुरुक्षेत्र ऐसा अर्थ
Jīva says why the verse is here. Even in the līlā played out on this earth, the crowd of Vraja's friends get their satisfaction — and that is what Rūpa is showing. Then one word: Kurujāṅgala is Kurukṣetra.
प्रकट लीला में भी व्रज के सखाओं के समूह के सन्तोष को (ग्रन्थकार) कहते हैं — 'कुरुजाङ्गल' इत्यादि। यहाँ कुरुजाङ्गल का अर्थ कुरुक्षेत्र है।
s2gloss
priyo’bhilaṣitaḥ saṅgamo yasya tam ||
priyaḥ"dear" here means the word of the verse being taken up, quoted in its nominative form before being resolved'प्रियः' — श्लोक का जो पद उठाया जा रहा है, उसे पहले प्रथमा रूप में उद्धृत करके
abhilaṣitaḥlonged for — what they had been wantingअभिलषित अर्थात् चाहा हुआ ('प्रिय' का अर्थ यही है)
saṅgamaḥ yasyahe, meeting with whom is that longed-for thing the bahuvrīhi is spelled out: yasya points back to Hari, not to the friendsजिसका सङ्गम — यह 'यस्य' सखाओं की नहीं, हरि की ओर संकेत करता है
tamhim — and so the compound stands in the accusative, as the object of the embracing tam supplies the case: priya-saṅgamam describes harimउस (हरि) को — 'तम्' विभक्ति दे देता है, अतः 'प्रिय-सङ्गमम्' हरि का ही विशेषण है
priyaḥ — dear, i.e.; abhilaṣitaḥ — longed for; saṅgamaḥ yasya — is the meeting with whom; tam — him [they embraced]
priyaḥ — प्रिय अर्थात्; abhilaṣitaḥ — अभिलषित (चाहा हुआ); saṅgamaḥ yasya — जिसका सङ्गम; tam — उस (हरि) को
Jīva unpacks the compound. Priya does not just mean pleasant; it means longed for. So the phrase describes Hari: him, meeting whom was what they had been longing for. The tam shows it goes with harim.
'प्रिय' का अर्थ अभिलषित (चाहा हुआ); जिसका सङ्गम अभिलषित है, उस (हरि) को — यही 'प्रिय-सङ्गमम्' का तात्पर्य है।
Viśvanātha Cakravartī
s1gloss
kurujāṅgala iti kurukṣetra ity arthaḥ |
kurujāṅgala itias for the verse beginning kurujāṅgale'कुरुजाङ्गल' — यह (पद)
kurukṣetra ity arthaḥthe meaning is Kurukṣetra — the name in the verse is the name of that fieldकुरुक्षेत्र — ऐसा अर्थ है
kurujāṅgala iti — in the verse beginning kurujāṅgale; kurukṣetra ity arthaḥ — the meaning is Kurukṣetra
kurujāṅgala iti — 'कुरुजाङ्गल' यह; kurukṣetra ity arthaḥ — कुरुक्षेत्र ऐसा अर्थ
Viśvanātha settles the place-name and nothing more: Kurujāṅgala means Kurukṣetra.
'कुरुजाङ्गल' का अर्थ कुरुक्षेत्र है।
s2gloss
priyo’bhilaṣitaḥ saṅgamo yasya tam ||
priyaḥ"dear" here means'प्रियः' — यह पद
abhilaṣitaḥlonged forअभिलषित अर्थात् चाहा हुआ
saṅgamaḥ yasyahe, meeting with whom is that longed-for thing bahuvrīhi resolved; yasya refers to Hariजिसका सङ्गम — यह बहुव्रीहि खोला गया; 'यस्य' हरि की ओर संकेत करता है
tamhim — so the phrase is accusative, describing Hari as the one embracedउस (हरि) को
priyaḥ — dear, i.e.; abhilaṣitaḥ — longed for; saṅgamaḥ yasya — is the meeting with whom; tam — him
priyaḥ — प्रिय; abhilaṣitaḥ — अभिलषित (चाहा हुआ); saṅgamaḥ yasya — जिसका सङ्गम; tam — उस (हरि) को
Viśvanātha resolves the compound the same way: priya means longed for, and the whole phrase describes Hari — him, meeting with whom they had longed for.
'प्रिय' का अर्थ अभिलषित; जिसका सङ्गम अभिलषित है, उस (हरि) को — यही 'प्रिय-सङ्गमम्' है।