L1other
bhūyo bhūyaḥ kali-vilasitaiḥ sāparādhāpi rādhā
bhūyo bhūyaḥagain and again, over and overबार-बार
kali-vilasitaiḥthrough [my] quarrel-born sulks — the moods that naturally play out in a lovers' quarrel instrumental of means; kali = kalaha (quarrel), vilasita = the natural bhāvas that show themselves in itझगड़े (कलह) में स्वयं प्रकट होनेवाले भावों के द्वारा
sāparādhā apithough I am full of offense, in the wrong sa-aparādhā, 'having offense'; api = thoughअपराधवाली होकर भी
rādhāI, Rādhā [the speaker]राधा
rādhā — I, Rādhā; kali-vilasitaiḥ — through quarrel-born sulks; bhūyo bhūyaḥ — again and again; sāparādhā api — though at fault
बार-बार झगड़े में उठनेवाले भावों के कारण अपराधवाली होकर भी राधा —
Rādhā is speaking to her friends. 'Again and again, through the sulky moods that a lovers' quarrel naturally brings out, I keep landing in the wrong.' She admits she offends Kṛṣṇa over and over in these repeated tiffs. The sentence runs straight on into the next line.
राधा बार-बार झगड़ती है, और उन झगड़ों में अपने-आप उठ आनेवाले भावों से बार-बार अपराध कर बैठती है — फिर भी।
L2other
ślāghyenāhaṁ yad agharipuṇā bāḍham aṅgīkṛtāsmi |
yadin that, in the fact that — correlative, picked up by 'tatra' in L3कि जो (आगे 'तत्र' से जुड़नेवाला)
ślāghyenaby the praiseworthy one, one worthy of all praiseप्रशंसनीय (श्लाघ्य) — उस
agharipuṇāby the enemy of Agha — that is, by Kṛṣṇa instrumental agent of the passive 'aṅgīkṛtā asmi'; agha-ripu = the slayer of the demon Aghaअघारि (अघ नामक असुर के शत्रु कृष्ण) के द्वारा
ahamIमैं
bāḍhamfirmly, thoroughly, without failनिश्चय ही
aṅgīkṛtā asmihave been accepted, taken backस्वीकार की गई हूँ
yad — in that; aham — I; ślāghyena agharipuṇā — by the praiseworthy enemy of Agha (Kṛṣṇa); bāḍham — firmly; aṅgīkṛtā asmi — have been accepted
कि जो मैं उस प्रशंसनीय अघारि (कृष्ण) के द्वारा निश्चय ही स्वीकार की गई हूँ —
'...and yet the all-praiseworthy Kṛṣṇa, the slayer of Agha, has firmly taken me back all the same.' The 'yad' ('in that / the very fact that') opens a puzzle: given how badly and how often I behave, why does he keep accepting me? The next lines pose that as a question.
राधा कहती है — जो मैं उस श्लाघ्य कृष्ण के द्वारा निश्चय ही अपनाई गई हूँ,
L3other
tatra kṣāmodari kim aparaṁ kāraṇaṁ vaḥ sakhīnāṁ
tatraas to that, in this matter answers the 'yad' of L2उसमें (इस अपनाए जाने में — 'यत्' का उत्तर)
kṣāmodariO slender-waisted one — Rādhā turns and addresses a friend vocative; kṣāma-udarī = of a thin bellyहे कृशोदरी (पतली कमरवाली सखी)
kim aparaṁ kāraṇaṁwhat other cause could there beऔर कौन-सा दूसरा कारण
vaḥ sakhīnāṁbelonging to you, my friends genitive; vaḥ = yuṣmākamतुम सखियों का
kṣāmodari — O slender one; tatra — as to that; vaḥ sakhīnāṁ — of you my friends; kim aparaṁ kāraṇaṁ — what other cause [is there]
उसमें, हे कृशोदरी, तुम सखियों का और कौन-सा दूसरा कारण (है) —
'In this matter, O slender friend, what other cause could there possibly be' — she turns to her sakhīs. The reason Kṛṣṇa keeps forgiving her is about to be named, and it belongs to the friends themselves. The question finishes in the last line.
हे पतली कमरवाली सखी, इसमें तुम सखियों की — इसके सिवा और कौन-सा कारण होगा?
L4other
dattāmodāṁ praguṇa-karuṇā-mañjarīm antareṇa ||
praguṇa-karuṇā-mañjarīmthan the blossom-cluster (mañjarī) of [your] straightforward, sincere compassion praguṇa = upright, sincere (Amara: praguṇa = ṛju, 'straight'); also readable as 'of eminent quality'सीधी-सच्ची (निष्कपट — अथवा उत्तम गुणोंवाली) करुणारूपी मंजरी को
dattāmodāṁwhich gives off its fragrance, spreads its sweet scent dattā-āmodā, 'having given fragrance'; āmoda = fragrance / delightसुगन्ध (आमोद) फैलानेवाली
antareṇaapart from, without postposition governing the accusative; 'kim aparaṁ kāraṇaṁ ... antareṇa' = 'what cause other than...'के बिना (उसे छोड़कर)
[kim aparaṁ kāraṇaṁ] antareṇa — what cause other than; praguṇa-karuṇā-mañjarīm — the blossom of straightforward compassion; dattāmodāṁ — that gives off its fragrance
सुगन्ध देनेवाली, सीधी-सच्ची (अथवा उत्तम गुणोंवाली) करुणारूपी मंजरी को छोड़कर।
'...than the fragrant blossom of your open-hearted compassion?' Now read the whole verse as one sentence: the single reason Kṛṣṇa keeps taking Rādhā back, despite her endless quarrels, is the sweet, sincere mercy of her friends. That mercy is figured as a mañjarī — a blossom-cluster whose fragrance wins him over.
तुम्हारी करुणा ही वह मंजरी है जो सुगन्ध बिखेरती है — उसे छोड़कर और कोई कारण नहीं।
'प्रगुण' के दो अर्थ खुले रखे गए हैं — 'ऋजु, सीधा-सच्चा' (अमरकोश: प्रगुण = ऋजु) और 'उत्तम गुणवाला'; किसी एक को तय नहीं किया गया।
Viśvanātha Cakravartī
s1avataranika
atra kaṣṭenādi-rasaṁ vyajyāparituṣyann āha—yathā veti |
atrahere, at this pointयहाँ
kaṣṭenathrough [a scene of] distress instrumental; or: 'with effort, painstakingly'कष्ट से (बड़े परिश्रम के साथ)
ādi-rasaṁthe ādi-rasa — śṛṅgāra, the foremost of the rasasआदि-रस (मुख्य रस, अर्थात् शृंगार) को
vyajyahaving brought out, suggestedव्यंजित करके (ध्वनि से प्रकट करके)
aparituṣyanstill not fully satisfied [with one illustration]सन्तुष्ट न होते हुए
āhahe [Rūpa] saysकहते हैं
yathā vā itithe words 'yathā vā' ('or again, as in...')'यथा वा' इस (पद्य) को
atra — here; kaṣṭena ādi-rasaṁ vyajya — having brought out the ādi-rasa (śṛṅgāra) through [a scene of] distress; aparituṣyan — not yet satisfied; āha yathā vā iti — he says 'yathā vā'
यहाँ, कष्ट से आदि-रस को व्यंजित करके भी सन्तुष्ट न होते हुए, 'यथा वा' यह पद्य कहते हैं।
Viśvanātha sets up the verse. Here Rūpa Gosvāmī has drawn out the ādi-rasa — śṛṅgāra, the primary mood — through a painful scene. Not content with a single illustration, he offers another, opening it with 'yathā vā' ('or again, as in...').
यहाँ रूप गोस्वामी बड़े परिश्रम से शृंगार-रस को ध्वनि से प्रकट कर चुके, फिर भी सन्तोष न हुआ, इसलिए 'यथा वा' से आरम्भ होनेवाला यह पद्य कहते हैं।
ādi-rasa = śṛṅgāra-rasa, called 'ādi' (first/foremost) because it is treated as the root and chief of the rasas.
s2gloss
bhūyo bhūya iti kalahāntaritā-vacanam |
bhūyo bhūya itithe verse beginning 'bhūyo bhūyaḥ''भूयो भूयः' यह (पद)
kalahāntaritā-vacanamis the speech of a kalahāntaritā — a heroine kept apart from her lover by [her own] quarrelकलहान्तरिता (झगड़े से वियुक्त हुई नायिका) का वचन है
bhūyo bhūya iti — the verse 'bhūyo bhūyaḥ'; kalahāntaritā-vacanam — is a kalahāntaritā's speech
'भूयो भूयः' यह कलहान्तरिता नायिका का वचन है।
This verse, he says, is spoken by a kalahāntaritā — the heroine who, having driven her lover off in a quarrel, now sits separated from him and repents. That is Rādhā's situation here.
'भूयो भूयः' से आरम्भ होनेवाला यह पद्य उस नायिका का कथन है जो झगड़े के कारण प्रियतम से अलग पड़ गई है।
kalahāntaritā = one of the eight classic nāyikā (heroine) types: the woman parted from her beloved through a lovers' quarrel, now grieving her own harshness.
s3gloss
kalau kalaha eva vilasitāḥ svābhāvikā bhāvās taiḥ |
kalauin a quarrel — 'kali' here means kalaha, a quarrelकलि (=कलह, झगड़े) में
kalaha eva vilasitāḥthe very things that show themselves in quarreling eva stresses that these are the quarrel itself in actionझगड़ा ही जिनका रूप है — वे प्रकट होनेवाले (भाव) ही
svābhāvikā bhāvāḥ[namely her] natural, spontaneous moodsस्वाभाविक भाव
taiḥby those — this unpacks the verse's 'kali-vilasitaiḥ'उनके द्वारा
kalau — in quarreling; svābhāvikāḥ bhāvāḥ — the natural moods; kalaha eva vilasitāḥ — that display themselves precisely as the quarrel; taiḥ — by those
कलि (झगड़े) में झगड़ा ही जिनका रूप है — वे स्वाभाविक भाव, उनके द्वारा।
He unpacks 'kali-vilasitaiḥ.' 'Kali' means kalaha, a quarrel. The 'vilasita' are the spontaneous moods that display themselves in the course of a quarrel. So 'by kali-vilasita' means 'through the natural sulks and flare-ups that a lovers' quarrel brings out' — the 'eva' underlines that these just are the quarrel playing itself out.
'कलि-विलसित' का अर्थ — झगड़े में जो अपने-आप उठ आते हैं, वे स्वाभाविक भाव, जो झगड़ा ही बनकर प्रकट होते हैं; उन्हीं के द्वारा।
s4definition
rādhyati aparādhyatīti rādhā iti sva-nāma-niruktir api kṛtā |
rādhyati'she propitiates, she wins favor' — from the root rādh-आराधना करती है (राध् धातु से)
aparādhyati'she offends' — the same root with the prefix apa-अपराध करती है
iti rādhāso: 'Rādhā'इससे 'राधा' (नाम बनता है)
sva-nāma-niruktiḥ api kṛtāan etymology of her own name is also worked in api = also, in addition to the plain senseअपने नाम की निरुक्ति (व्युत्पत्ति) भी कर दी गई है
rādhyati aparādhyati iti rādhā — 'she propitiates / she offends' — thus 'Rādhā'; sva-nāma-niruktiḥ api kṛtā — an etymology of her own name is also made
'आराधना करती है, अपराध करती है, इससे राधा' — इस प्रकार अपने नाम की निरुक्ति भी कर दी गई है।
Viśvanātha catches a second thing the verse is doing: playing on Rādhā's own name. Both 'rādhyati' (she propitiates, she wins grace) and 'aparādhyati' (she offends) come from the single root rādh-. So the name 'Rādhā' itself holds both sides — the one who propitiates and, with apa-, the one who offends. The verse's 'sāparādhā... rādhā' ('Rādhā, though offending') is thus a play on her very name.
जो आराधना (राध्) करती है और जो अपराध (अपराध्) करती है — इससे 'राधा' नाम बनता है; इस तरह पद्य में उनके नाम की व्युत्पत्ति भी साथ-साथ कर दी गई है।
nirukti = a traditional etymology that explains a name by the verbal root(s) it is derived from.
s5reply
upasargasya dyotakatvāt taṁ vināpi dhātos tad-arthābhidhāna-śakteḥ |
upasargasya dyotakatvātbecause a verbal prefix only brings a sense to light, it does not supply one ablative of reason; dyotaka = merely illuminative / co-signifying, not independently denotingउपसर्ग के केवल द्योतक (सह-सूचक, स्वयं अर्थ न कहनेवाला) होने के कारण
taṁ vinā apiso even without that prefixउस (उपसर्ग) के बिना भी
dhātoḥthe root [rādh] itselfधातु की
tad-artha-abhidhāna-śakteḥhas the power to express that same meaning ablative of reason completing the justificationउस अर्थ को कहने की शक्ति होने के कारण
upasargasya dyotakatvāt — because the prefix is only illuminative; taṁ vinā api — even without it; dhātoḥ — the root's; tad-artha-abhidhāna-śakteḥ — power to denote that meaning [stands]
उपसर्ग के केवल द्योतक होने के कारण, उसके बिना भी धातु में उस अर्थ को कहने की शक्ति होने के कारण।
He heads off a grammatical worry. One might object: 'she offends' needs the prefix apa- (apa-rādh) — how can plain rādh carry the offense-sense? His answer: a prefix (upasarga) is only dyotaka — it merely lights up a meaning already latent in the root, it does not add one. So even without apa-, the root rādh on its own has the power to express 'offend.' That is why the name Rādhā alone can hold both meanings.
उपसर्ग स्वयं अर्थ नहीं कहता, केवल उसे उभारता (द्योतक) है; इसलिए 'अप-' उपसर्ग के बिना भी अकेली 'राध्' धातु ही 'अपराध' का अर्थ दे सकती है — तभी 'राधा' नाम में दोनों अर्थ बैठ जाते हैं।
dyotaka vs. vācaka — a long grammarians' debate over whether prefixes and particles independently denote meaning (vācaka) or merely help reveal a meaning the root already carries (dyotaka). Viśvanātha takes the dyotaka side here.
s6gloss
vo yuṣmākam eva prakṛṣṭāir guṇair yā yuṣmākaṁ karuṇa saiva dattāmodā saurabhavatī mañjarī |
vaḥ'vaḥ' means'वः' (=तुम्हारा)
yuṣmākam evaof you [friends] alone eva = alone, restricting the cause to the friendsतुम्हारा ही (केवल सखियों तक कारण सीमित करता हुआ)
prakṛṣṭaiḥ guṇaiḥby [its] eminent qualities — reading the verse's 'praguṇa' as 'of excellent guṇa'उत्कृष्ट गुणों के द्वारा
yā yuṣmākaṁ karuṇāthe compassion which is yoursजो तुम्हारी करुणा
sā evathat very compassionवही
dattāmodā saurabhavatī'dattāmodā' means perfumed, giving off fragranceसुगन्ध देनेवाली, सौरभयुक्त
mañjarīis the mañjarī, the blossom-clusterमंजरी (है)
vaḥ — 'vaḥ' means yuṣmākam eva — of you alone; prakṛṣṭaiḥ guṇaiḥ yā yuṣmākaṁ karuṇā — the compassion that is yours by its eminent qualities; sā eva — that very one; dattāmodā saurabhavatī mañjarī — is the fragrance-giving blossom
'वः' अर्थात् तुम्हारी ही — उत्कृष्ट गुणों से युक्त जो तुम्हारी करुणा, वही सुगन्ध देनेवाली, सौरभयुक्त मंजरी है।
Now he decodes the last line together with 'vaḥ.' 'vaḥ' means 'of you friends — and you alone.' 'praguṇa-karuṇā' is your compassion marked by its eminent qualities; that very compassion is the 'dattāmodā mañjarī' — the blossom that gives off fragrance (dattāmodā = perfumed). So the friends' mercy is figured as a sweet-smelling flower-cluster.
'वः' का अर्थ है तुम्हारा। तुम सखियों के उत्कृष्ट गुणों से भरी जो तुम्हारी करुणा है, वही वह मंजरी है जो सुगन्ध फैलाती है।
Source reads 'prakṛṣṭāir' and 'karuṇa'; read 'prakṛṣṭair' and 'karuṇā'.
s7conclusion
tāṁ vineti tām eva karṇāvataṁsīkṛtya tenāham aṅgīkṛtāsmīti yuṣmat-prema-vaśībhūtena yuṣman-nirupādhi-kṛpā-pātrīṁ māṁ śrutvā yuṣmabhyaṁ sukha-dānānurodhenety arthaḥ ||
tāṁ vinā iti'without her' — that is, without the blossom of your compassion'तां विना' (उसके बिना — यह पद)
tām eva karṇāvataṁsīkṛtya[Kṛṣṇa] having made that very blossom his ear-ornament extends the mañjarī metaphor — a flower worn on the earउसी (करुणा-मंजरी) को कान का आभूषण (कर्णावतंस) बनाकर
tena aham aṅgīkṛtā asmi iti'by him I have been accepted' — the verse's own words'उसके द्वारा मैं स्वीकार की गई हूँ' — इस प्रकार
yuṣmat-prema-vaśī-bhūtenaby [Kṛṣṇa,] who has fallen under the sway of [his] love for youतुम्हारे प्रेम के वश में हुए (उस कृष्ण) के द्वारा
yuṣmat-nirupādhi-kṛpā-pātrīṁ māṁme, the object of your unconditional mercy nirupādhi = without any ulterior conditionतुम्हारी निरुपाधि (बिना किसी शर्त की) कृपा की पात्री मुझको
śrutvāhaving heard [that I am such]सुनकर
yuṣmabhyaṁ sukha-dāna-anurodhenaout of regard for giving joy to you instrumental of motive; anurodha = deference, considerationतुम्हें सुख देने के अनुरोध (विचार) से
iti arthaḥthis is the meaningयही अर्थ है
tāṁ vinā iti — 'without her'; tām eva karṇāvataṁsīkṛtya — having made that very blossom his ear-ornament; tena aham aṅgīkṛtā asmi — 'by him I have been accepted'; yuṣmat-prema-vaśī-bhūtena — by him who is swayed by love for you; yuṣmat-nirupādhi-kṛpā-pātrīṁ māṁ śrutvā — having heard that I am the object of your unconditional mercy; yuṣmabhyaṁ sukha-dāna-anurodhena — out of regard for giving you joy; iti arthaḥ — this is the sense
'तां विना' — उसी करुणा-मंजरी को कर्ण-आभूषण बनाकर 'उसके द्वारा मैं स्वीकार की गई हूँ' — तुम्हारे प्रेम के वश हुए कृष्ण के द्वारा, मुझको तुम्हारी निरुपाधि कृपा की पात्री सुनकर, तुम्हें सुख देने के विचार से — यही अर्थ है।
Finally he spells out 'without her.' Kṛṣṇa took that very blossom — your compassion — and wore it on his ear; 'by him I have been accepted.' The full meaning: Kṛṣṇa is completely under the sway of his love for you, her friends. Hearing that Rādhā is the object of your selfless, no-strings mercy, and wanting to give you joy, he takes her back. So the real cause of the reconciliation is not Rādhā's own merit but the friends' compassion — exactly what the verse claims.
'तां विना' का भाव — उसी करुणा-मंजरी को कान का फूल बनाकर, 'उसी के कारण मैं अपनाई गई हूँ।' तुम्हारे प्रेम के वश में हुए कृष्ण ने, मुझको तुम्हारी बिना-शर्त कृपा की पात्री सुनकर, तुम्हें सुख देने के विचार से ही मुझे स्वीकार किया — यही तात्पर्य है।