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IASTदेवनागरीবাংলা
Commentary
JīvaViśvanāthaViṣṇudāsa
UN 3.20
← 3.193.21 →
tathā hi rudraḥ (śṛṅgāra-tilake 2.30)—
vāmatā durlabhatvaṁ ca strīṇāṁ yā ca nivāraṇā |
tad eva pañca-bāṇasya manye paramam āyudham ||quoted · hi rudraḥ
The verse — decoded
L1other
vāmatā durlabhatvaṁ ca strīṇāṁ yā ca nivāraṇā |
vāmatātheir being contrary — the way they turn away, refuse, act crosswiseवामता — टेढ़ा, प्रतिकूल (विमुख) स्वभाव
durlabhatvaṁ caand their being hard to win ca — "and", linking the second itemऔर दुर्लभता — कठिनाई से वश में आना (ca = और, यह दूसरी वस्तु जोड़ता है)
strīṇāṁof women — these belong to the women genitive governing all three itemsस्त्रियों का — यह षष्ठी तीनों ही वस्तुओं पर लागू होती है
yā ca nivāraṇāand whatever holding-off there is — their warding a man away, their saying no yā — relative "which/whatever"; ca — "and", the third itemऔर जो निवारणा है — रोकना, मना करना (yā = जो; ca = और, यह तीसरी वस्तु)
strīṇāṁ — of women; vāmatā — being contrary; durlabhatvaṁ ca — and being hard to win; yā ca nivāraṇā — and whatever holding-off there is.
स्त्रियों की वामता (प्रतिकूलता), दुर्लभता, और जो निवारणा (मना करना) है —
Three things about women: that they are contrary and turn away; that they are hard to win; and that they hold a man off and refuse him. The line just lays these three out — the verdict comes in the next line.
स्त्रियों का टेढ़ा स्वभाव, उनका कठिनाई से वश में आना, और उनका मना करना (निवारण) —
The verse is quoted from the Śṛṅgāra-tilaka (2.30), attributed there to Rudra. It is adduced here for prakaraṇa 3 ("Hari's beloveds"): the very traits that seem to block love — the gopīs' contrariness, their being out of reach, the elders' prohibitions — are what feed it.
L2conclusion
tad eva pañca-bāṇasya manye paramam āyudham ||
tad evathat, and only that — those three together, taken as one thing tat — neuter singular summing up the three; eva — "only, precisely"वही — (तीनों को समेटने वाला नपुंसक एकवचन); eva = ही, ठीक वही
pañca-bāṇasyabelonging to the five-arrowed one — of Kāmadeva, the love-god genitive: "of / for" Cupidपंचबाण (कामदेव) का / के लिए
paramam āyudhamis the supreme weapon — his best and sharpest predicate of tadपरम आयुध — सर्वश्रेष्ठ शस्त्र (यह 'तद्' का विधेय है)
manyeso I reckon — the poet giving his own verdict 1st sg.; carries an implied iti ("…that, I think")मैं मानता हूँ — (इसके साथ 'इति' अध्याहृत है: 'ऐसा मैं मानता हूँ')
tad eva — that alone; pañca-bāṇasya — of the five-arrowed love-god; paramam āyudham — [is] the supreme weapon; [iti] manye — so I reckon.
वही (तीनों) कामदेव का परम आयुध है — ऐसा मैं मानता हूँ।
That alone — those three traits together — I reckon is the finest weapon in Cupid's arsenal. Not his flower-arrows: the real weapon that lands love is a woman's contrariness, her being out of reach, and her refusals. Kāmadeva is "five-arrowed" (pañca-bāṇa); the poet says his sharpest strike is actually this.
उन्हीं तीनों को मैं कामदेव का सबसे बड़ा हथियार मानता हूँ।
pañca-bāṇa — "five-arrowed", a stock name for Kāmadeva / Cupid, whose five flower-arrows each rouse a different pang of desire. The point is deliberately paradoxical: the obstacle IS the weapon.
Commentary — decoded
Jīva Gosvāmī
s1avataranika
pūrvābhiprāyeṇaiva bharata-vākyavat viṣṇugupta-vākyaṁ ca darśayati—tathā hi rudra ity-ādinā ||
pūrvābhiprāyeṇaivawith exactly the same intent as before — the same point he was already making instrumental of manner; eva — "exactly, none other"पूर्व (पहले वाले) अभिप्राय से ही — ठीक उसी आशय से, अन्य किसी से नहीं
bharata-vākyavatjust as [he had adduced] Bharata's statement earlier -vat — "like, in the manner of"भरत-वाक्य के समान (-वत् = की तरह, उसी ढंग से)
viṣṇugupta-vākyaṁ ca darśayatihe now also puts forward the statement of Viṣṇugupta ca — "also"; darśayati — "he shows", subject is Rūpaऔर विष्णुगुप्त (चाणक्य) का वाक्य भी (रूप गोस्वामी) दिखाते हैं (ca = भी; darśayati = दिखाते हैं, कर्ता रूप गोस्वामी)
tathā hi rudra ity-ādināby the passage that begins "tathā hi rudraḥ" instrumental: "by means of" that lead-in'तथा हि रुद्र...' इत्यादि के द्वारा
(Rūpa) pūrvābhiprāyeṇa eva — with the very same intent as before; bharata-vākyavat — just as with Bharata's statement; viṣṇugupta-vākyaṁ ca — Viṣṇugupta's statement too; tathā hi rudra ity-ādinā — by the words beginning "tathā hi rudraḥ"; darśayati — he displays.
पूर्व अभिप्राय से ही, भरत-वाक्य के समान, विष्णुगुप्त का वाक्य भी (रूप गोस्वामी) 'तथा हि रुद्र...' इत्यादि के द्वारा दिखाते हैं।
Jīva tells us why this verse is here. Rūpa's point hasn't changed — it's the same one he made a moment ago. Just as he backed it earlier with Bharata's statement, he now backs it with Viṣṇugupta's, quoting it with the words "tathā hi rudraḥ."
पहले वाले उसी आशय से, जैसे भरत का वाक्य आया, वैसे ही विष्णुगुप्त (चाणक्य) का वाक्य भी रूप गोस्वामी 'तथा हि रुद्र...' इत्यादि के द्वारा उद्धृत करते हैं।
Viṣṇugupta is Cāṇakya (Kauṭilya), the master of nīti. Note the wrinkle: the lead-in names Rudra (the verse comes from the Śṛṅgāra-tilaka), yet Jīva calls it Viṣṇugupta's statement — he traces the maxim's authority to Cāṇakya. Left as it stands; not reconciled here.
Viśvanātha Cakravartī
s1gloss
tad eveti |
tad evetithe words he is about to explain are "tad eva" ("that alone") pratīka — quoting the mūla word to mark what the comment is on; iti closes the citation'तद् एव' इति — मूल का 'तद् एव' पद उद्धृत करते हुए, जिस पर टीका है (इति उद्धरण को बंद करता है)
tad eva iti — [the phrase] "tad eva" [is what he now takes up].
'तद् एव' — इस पद पर (टीका आरम्भ होती है)।
Viśvanātha flags the phrase he's going to comment on: "tad eva," "that alone." He's about to ask a grammar question about it — why a single neuter "that" for three things.
विश्वनाथ मूल के 'तद् एव' पद को उठाते हैं। अब इसी पर टीका है।
A pratīka: the commentator repeats the verse's own words to anchor his note, the way a lecturer says "now, on the words 'that alone'…"
s2gloss
napuṁsakam anapuṁsakena ity-ādinā eka-śeṣa-niśedhaḥ śākhāyo laukikaś ca ||
napuṁsakam anapuṁsakena ity-ādināby the grammarians' maxim that begins "a neuter [joined] with a non-neuter…" instrumental: "on the strength of" that rule'नपुंसकम् अनपुंसकेन' इत्यादि (सूत्र) के बल पर
eka-śeṣa-niṣedhaḥthere is the blocking of eka-śeṣa (the "only-one-survives" rule) — the several words are not merged into a plural niṣedha — "prohibition, blocking"एकशेष का निषेध — यहाँ एकशेष-विधि की रोक (निषेध = रोकना)
śākhāyo laukikaś caand this holds both in the [grammatical] tradition and in ordinary speech laukikaḥ ca — "and worldly"; the first word is textually uncertain (see note)शाखा में तथा लौकिक (व्यवहार) में भी (laukikaḥ ca = और लौकिक); पहला शब्द पाठ में अनिश्चित है
napuṁsakam anapuṁsakena ity-ādinā — by the maxim beginning "a neuter with a non-neuter"; eka-śeṣa-niṣedhaḥ — [there is] the blocking of eka-śeṣa; [saḥ] śākhāyo laukikaś ca — and it holds in the tradition and in common usage alike.
'नपुंसकम् अनपुंसकेन' इत्यादि के बल पर एकशेष का निषेध — यह शाखा में तथा लौकिक व्यवहार में (दोनों में) है।
Now the grammar. The verse names three things — vāmatā (feminine), durlabhatvam (neuter), nivāraṇā (feminine) — and then sums them with one neuter singular word, "tat" ("that"). Is that allowed? Viśvanātha says yes, on the maxim beginning "napuṁsakam anapuṁsakena" — "a neuter with a non-neuter": when a neuter is grouped with words of other genders, the neuter form is what remains to stand for the whole set. So the group isn't merged into a plural; the single neuter "tat" carries all three. And this, he adds, is so both in the grammatical tradition and in everyday speech.
'नपुंसकम् अनपुंसकेन' इत्यादि सूत्र के बल पर यहाँ एकशेष की रोक है। यही कारण है कि भिन्न-लिंग की तीनों वस्तुओं का 'तद्' (नपुंसक एकवचन) से निर्देश हुआ। यह निषेध शाखा में और लौकिक व्यवहार में — दोनों में पाया जाता है।
eka-śeṣa ("single-remainder") is a Pāṇinian operation: when several like items are conjoined, one form is kept to stand for all (e.g., "pitarau" = mother and father). The maxim "napuṁsakam anapuṁsakena" governs the mixed-gender case, letting the neuter be the survivor — which is why the lone neuter "tat" can gather up two feminine nouns and one neuter. Textual note: the word before "laukikaś ca" reads "śākhāyo" in the source, which does not construe cleanly; it is very likely "śāstrīyaḥ" ("grammatical / of the tradition"), paired naturally with laukikaḥ ("worldly") — flagged, not silently corrected.
अन्तिम पद ('śākhāyo') मूल पाठ में अनिश्चित है; अतः उसका अर्थ संदिग्ध रखा गया है, निश्चयपूर्वक नहीं सुलझाया गया।
← 3.193.21 →