tatra yuddha-vīraḥ—
paritoṣāya kṛṣṇasya dadhad utsāham āhave |
sakhā bandhu-viśeṣo vā yuddha-vīra ihocyate ||
pratiyoddhā mukundo vā tasmin vā prekṣake sthite |
tadīyecchā-vaśenātra bhaved anyaḥ suhṛd-varaḥ ||
The verse — decoded
L1definition
paritoṣāya kṛṣṇasya dadhad utsāham āhave |
paritoṣāya kṛṣṇasyain order to please Kṛṣṇa paritoṣāya is a dative of purpose; kṛṣṇasya (gen.) is the one to be pleasedकृष्ण के संतोष के लिए (जिन्हें प्रसन्न करना है वे कृष्ण हैं)
dadhad utsāhamwhile carrying an eager drive dadhat is the present participle 'bearing', agreeing with the sakhā of L2उत्साह को धारण करता हुआ
āhaveon the battlefieldयुद्ध में
kṛṣṇasya paritoṣāya — in order to please Kṛṣṇa; āhave — on the battlefield; utsāham dadhat — carrying an eager drive [to fight]
kṛṣṇasya — कृष्ण के; paritoṣāya — संतोष के लिए; āhave — युद्ध में; utsāham — उत्साह को; dadhad — धारण करता हुआ (सखा)
This first line sets the motive and the setting. A friend goes into battle carrying eager drive — and the whole point of that drive is to please Kṛṣṇa. The fighting is not for its own sake; it is done to satisfy him.
कृष्ण को प्रसन्न करने के लिए युद्ध में उत्साह धारण करता हुआ (सखा) —
This unit opens laharī 3, the vīra-bhakti-rasa (the rasa of heroism); the lead-in tatra yuddha-vīraḥ— announces that the first kind of hero being defined is the yuddha-vīra, the hero of battle.
यह प्रकरण तृतीय लहरी का आरम्भ है — वीर-भक्ति-रस (वीरता का रस) का। आरम्भिक 'तत्र युद्धवीरः' पद यह घोषित करता है कि जिस वीर का सबसे पहले लक्षण किया जा रहा है, वह युद्धवीर अर्थात् युद्ध का वीर है।
L2definition
sakhā bandhu-viśeṣo vā yuddha-vīra ihocyate ||
sakhāa friendसखा (मित्र)
bandhu-viśeṣo vāor else some particular kinsman vā offers a second candidate for the same roleअथवा कोई विशेष बन्धु
yuddha-vīraḥis the 'hero of battle'युद्धवीर
iha ucyateis here given this name iha = 'here, in this treatise'; ucyate (passive) 'is called'यहाँ (इस ग्रन्थ में) कहा जाता है
sakhā — a friend; bandhu-viśeṣaḥ vā — or some particular kinsman; iha — here; yuddha-vīraḥ ucyate — is called the hero of battle
sakhā — सखा; vā — अथवा; bandhu-viśeṣaḥ — कोई विशेष बन्धु; iha — इस ग्रन्थ में; yuddha-vīraḥ — युद्धवीर; ucyate — कहा जाता है
Now the definition proper. A friend, or else a particular relative, who fights with that Kṛṣṇa-pleasing drive is what this book names the yuddha-vīra, the hero of battle. So the āśraya (the seat of this rasa) is a friend or kinsman of Kṛṣṇa.
वह सखा, अथवा कोई विशेष बन्धु, यहाँ इस ग्रन्थ में युद्धवीर कहा जाता है।
L3definition
pratiyoddhā mukundo vā tasmin vā prekṣake sthite |
pratiyoddhā mukundo vāhis counter-fighter is Mukunda [Kṛṣṇa] himself pratiyoddhā = the one who fights back, the opponent; this is the first of two casesसामने युद्ध करने वाला (प्रतियोद्धा) स्वयं मुकुन्द हो — यह पहला पक्ष
tasmin vā prekṣake sthiteor else, when he [Kṛṣṇa] stands by as the onlooker locative absolute (tasmin … sthite) = 'when he is present'; prekṣake 'as spectator' — the second case, set against the firstअथवा जब वह (मुकुन्द) दर्शक रूप में उपस्थित हो — यह दूसरा पक्ष
mukundaḥ vā pratiyoddhā — the counter-fighter is Mukunda himself; tasmin vā prekṣake sthite — or else, when he stands by as the onlooker
pratiyoddhā — प्रतियोद्धा; mukundaḥ — मुकुन्द; vā — हो; vā — अथवा; tasmin — वह; prekṣake sthite — दर्शक रूप में उपस्थित होने पर
The line gives two settings for this heroism. In the first, the opponent the friend fights against is Kṛṣṇa (Mukunda) himself. In the second, Kṛṣṇa does not fight but stands by simply watching. The next line finishes the second case.
सामने युद्ध करने वाला स्वयं मुकुन्द हो; अथवा वही मुकुन्द दर्शक रूप में उपस्थित हो —
L4definition
tadīyecchā-vaśenātra bhaved anyaḥ suhṛd-varaḥ ||
tadīyecchā-vaśenadriven by his [Kṛṣṇa's] wish instrumental of cause; tadīya- 'his', i.e. the watching Kṛṣṇa'sउनकी (देखते हुए कृष्ण की) इच्छा के वश से
atrain this second caseयहाँ (इस दूसरे पक्ष में)
anyaḥ suhṛd-varaḥsome other fine friend anyaḥ = 'another', i.e. not Kṛṣṇa; suhṛd-varaḥ 'best of well-wishers'कोई अन्य (कृष्ण से भिन्न) श्रेष्ठ सुहृद्
bhavetsteps up [as the opponent] optative bhavet 'may be / becomes'; the predicate 'the opponent' is carried over from L3हो — (प्रतियोद्धा यह पद L3 से लाया गया)
atra — in this second case; tadīyecchā-vaśena — driven by his [Kṛṣṇa's] wish; anyaḥ suhṛd-varaḥ — some other fine friend; bhavet — becomes [the opponent]
tadīya-icchā-vaśena — उनकी इच्छा के वश से; atra — यहाँ; anyaḥ — कोई अन्य; suhṛd-varaḥ — श्रेष्ठ सुहृद्; bhavet — (प्रतियोद्धा) हो
Here is the second case. When Kṛṣṇa is only watching, then, just to fulfil his wish, some other dear friend steps into the ring as the opponent. So the fight is staged for Kṛṣṇa's pleasure even when he is not himself the one being fought.
तब उनकी इच्छा के वश से यहाँ कोई अन्य श्रेष्ठ सुहृद् प्रतियोद्धा हो।
Commentary — decoded
Viśvanātha Cakravartī
s1gloss
tasmin śrī-kṛṣṇe vā draṣṭari sati tadīyecchā-vaśād anya eva sakhā pratiyoddhā bhavet ||
tasmin śrī-kṛṣṇe vā draṣṭari satiwhen that one — namely Śrī Kṛṣṇa — is present as the one watching Viśvanātha unpacks the verse's tasmin … prekṣake sthite as a locative absolute, spelling out tasmin = Śrī Kṛṣṇa and prekṣake = draṣṭari (the seer)जब वह अर्थात् श्रीकृष्ण द्रष्टा रूप में उपस्थित हों (श्लोक का 'तस्मिन्… प्रेक्षके स्थिते' यही है — तस्मिन् = श्रीकृष्ण, प्रेक्षक = द्रष्टा)
tadīyecchā-vaśādby the force of his wish ablative here restates the verse's instrumental tadīyecchā-vaśena — same 'driven by his wish'उनकी इच्छा के वश से (श्लोक की तृतीया 'तदीयेच्छा-वशेन' को ही पंचमी से दोहराया)
anya eva sakhāit is precisely some other friend eva pins it down — not Kṛṣṇa, but another; anya sakhā glosses the verse's anyaḥ suhṛd-varaḥकृष्ण से भिन्न कोई अन्य ही सखा ('एव' से निश्चित — कृष्ण नहीं, बल्कि अन्य)
pratiyoddhā bhavetwho becomes the opponent supplies the predicate pratiyoddhā that the verse left to be carried over into L4प्रतियोद्धा हो (जो पद श्लोक में L4 तक ले जाने के लिए छोड़ा गया था, उसे यहाँ पूरा किया)
tasmin śrī-kṛṣṇe vā draṣṭari sati — when that one, Śrī Kṛṣṇa, is present as the watcher; tadīyecchā-vaśād — by the force of his wish; anya eva sakhā — precisely some other friend; pratiyoddhā bhavet — becomes the opponent
tasmin śrī-kṛṣṇe vā draṣṭari sati — जब वही श्रीकृष्ण द्रष्टा रूप में उपस्थित हों; tadīya-icchā-vaśād — उनकी इच्छा के वश से; anyaḥ eva sakhā — कोई अन्य ही सखा; pratiyoddhā — प्रतियोद्धा; bhavet — हो
Viśvanātha simply fills in the verse's second case. The 'that one' who stands watching, he says, is Śrī Kṛṣṇa. And what the friend 'becomes' (the word the verse left unstated in L4) is the opponent. So: with Kṛṣṇa looking on, by his wish it is another friend, not Kṛṣṇa, who steps up to fight.
जब वह अर्थात् श्रीकृष्ण द्रष्टा रूप में उपस्थित हों, तब उनकी इच्छा के वश से कृष्ण से भिन्न कोई अन्य ही सखा प्रतियोद्धा हो।