L1other
ācāryā dhātu-citre pacana-viracanā-cāturī-cāru-cittā
ācāryā[she is] a teacher — the one who instructs, never the pupil nominative, one of the string of predicates describing rādhikā (subject in L4)वह आचार्या (गुरु-स्थानीया, सिखाने वाली) है
dhātu-citrewhen it comes to painting with mineral colors locative of sphere — 'in the matter of'; dhātu = the mineral pigments used to paintधातु (खनिज रंगों) से चित्र बनाने के विषय में
pacana-viracanā-cāturī-cāru-cittāher mind lovely and deft in the skill of preparing food bahuvrīhi: whose citta (mind) is cāru (lovely/refined) in the cāturī (skill) of pacana-viracanā (the composing of cooking)और जिसका चित्त पाक-रचना (पकवान बनाने) की कुशलता में मनोहर (निपुण) है
dhātu-citre — in painting; ācāryā — she is the teacher; pacana-viracanā-cāturī-cāru-cittā — her mind lovely and deft in the skill of preparing food.
धातु-रंगों से चित्रकारी के विषय में वह आचार्या है, और पकवान बनाने की कुशलता में उसका चित्त मनोहर है।
This verse runs as one long sentence praising Rādhā, one skill after another. When it comes to painting, she is the teacher — the one others learn from. In the art of cooking she is lovely-minded: her mind is refined and deft at getting a dish exactly right.
खनिज रंगों से चित्र बनाने में वह गुरु के समान है। पकवान रचने की कला में उसका मन बड़ा प्रवीण है।
The lead-in 'atha vidagdhā—' marks this as the illustration of the vidagdhā heroine — the clever, many-skilled one. The four lines are a single sentence whose subject and main verb ('this Rādhikā shines forth') arrive only in L4.
L2other
vāg-yuddhe mugdhayantī gurum api ca girāṁ paṇḍitā mālya-gumphe |
vāg-yuddhein a war of words — a debate locative of sphereवाद-विवाद (वाणी के युद्ध) में
mugdhayantīleaving [him] dumbstruck present participle, causative of mugdha 'bewildered/stupefied' — she reduces him to dumb bewildermentवह मुग्ध (स्तंभित) कर देती है
gurum api ca girāṁeven the very master of eloquence, no less girāṁ guru 'guru of speech' — conventionally Bṛhaspati; api ca = 'and even'वाणी के गुरु (बृहस्पति) को भी
paṇḍitā[and she is] expert nominative, another predicate of rādhikāऔर वह पण्डिता (निपुण) है
mālya-gumphein the stringing of garlands locative of sphereमाला गूँथने में
vāg-yuddhe — in a debate; girāṁ gurum api ca — even the master of eloquence; mugdhayantī — she leaves dumbstruck; mālya-gumphe — in garland-stringing; paṇḍitā — she is expert.
वाद-विवाद में वह वाणी के गुरु (बृहस्पति) को भी स्तंभित कर देती है, और माला गूँथने में पण्डिता है।
Put her in a war of words and she leaves even the lord of eloquence himself dumbstruck. And in the stringing of garlands she is a master.
बहस में वह बृहस्पति तक को निरुत्तर कर देती है। और माला गूँथने में भी वह पूरी पण्डिता है।
girāṁ guru ('master of speech') is conventionally Bṛhaspati, the gods' teacher. The commentators here read it differently — as Kṛṣṇa, or as Sarasvatī the goddess of speech (see the Jīva and Viśvanātha notes); the verse-word itself is left open.
L3other
pāṭhe śārī-śukānāṁ paṭur ajitam api dyūta-keliṣu jiṣṇur
pāṭhe śārī-śukānāṁat teaching the hen- and cock-parrots to recite pāṭha 'recitation/lesson'; śārī = the female parrot (myna), śuka = the male — genitive with pāṭha, the birds she trainsशारी और शुक (मैना-तोतों) को पाठ पढ़ाने में
paṭuḥ[she is] deft nominative predicateवह निपुण है
ajitam apieven the unconquerable one, no less ajita 'unconquered' = Kṛṣṇa; api 'even'; accusative object of jiṣṇuḥअजित (कृष्ण) को भी
dyūta-keliṣuin games of dice locative of sphereद्यूत-क्रीड़ा (जुआ खेलने) में
jiṣṇuḥ[she is] the winner nominative predicate — one whose nature is to conquerवह जीतने वाली है
śārī-śukānāṁ pāṭhe — at teaching the hen- and cock-parrots to recite; paṭuḥ — she is deft; dyūta-keliṣu — in games of dice; ajitam api — even the unconquerable one; jiṣṇuḥ — she defeats.
मैना-तोतों को पाठ पढ़ाने में वह निपुण है, और द्यूत-क्रीड़ा में अजित (कृष्ण) को भी जीत लेती है।
She is deft at teaching the parrots, hen and cock, to speak their lessons. And at dice she is the winner — she beats even Kṛṣṇa, the one no one can conquer.
मैना और तोते को बोली सिखाने में वह दक्ष है। जुए में तो वह अजित कृष्ण को भी हरा देती है।
ajita ('unconquered') is a name of Kṛṣṇa. The point of the line is the paradox: the one no one can defeat, she defeats — at play.
L4conclusion
vidyā-vidyoti-buddhiḥ sphurati rati-kalā-śālinī rādhikeyam ||
vidyā-vidyoti-buddhiḥher intellect ablaze with learning bahuvrīhi: whose buddhi (intellect) is vidyoti (shining, luminous) with vidyā (knowledge)जिसकी बुद्धि विद्या से देदीप्यमान है
sphuratishines forth — the one main verb the whole verse has been waiting for present, 3rd sg.; subject is rādhikā iyamवह सुशोभित होती है (प्रकट होती है)
rati-kalā-śālinīgraced with the arts of love rati-kalā = the arts of love; śālinī 'possessing, adorned with'रति-कला से सुशोभित
rādhikā iyamthis Rādhikā [here before us] iyam 'this one' — the subject named at lastयह राधिका
iyam rādhikā — this Rādhikā; vidyā-vidyoti-buddhiḥ — her intellect ablaze with learning; rati-kalā-śālinī — graced with the arts of love; sphurati — shines forth.
जिसकी बुद्धि विद्या से देदीप्यमान है और जो रति-कला से सुशोभित है, वह यह राधिका सुशोभित होती है।
And here the sentence lands: this is Rādhikā. Her intellect blazes with every branch of learning; she is graced with all the arts of love. So she shines forth — this Rādhikā, the clever one the verse set out to show us.
इस राधिका की बुद्धि विद्या से जगमगाती है। रति की कलाओं से सजी हुई यह राधा यहाँ प्रकाशित होती है।
Commentary — decoded
Jīva Gosvāmī
s1alternative
girāṁ guruṁ śrī-kṛṣṇaṁ vāg-devīṁ vā vāg-devīm apy avācaṁ racayitum adhikā iti tu pāṭhāntaram ||
girāṁ guruṁ'the master of speech' [the verse's phrase] the lemma Jīva is fixing the sense of'गिरां गुरु' (वाणी के गुरु) — जिस पद का अर्थ जीव यहाँ निश्चित कर रहे हैं
śrī-kṛṣṇaṁmeans Śrī Kṛṣṇaश्रीकृष्ण (यह एक अर्थ)
vāg-devīṁ vāor else the goddess of speech, Sarasvatī vā leaves the two referents open, unresolvedअथवा वाग्देवी (सरस्वती) — 'वा' दोनों अर्थों को खुला छोड़ता है
vāg-devīm api[on a different reading] even the goddess of speech accusative object of racayitumवाग्देवी (सरस्वती) को भी
avācaṁ racayitumto render speechless avāc 'without speech'; racayitum, infinitive of purpose 'to make'अवाक् (मौन, निर्वाक्) कर देने के लिए
adhikāshe is more than a match — capable enough [to do it]वह अधिक समर्थ है
iti tu pāṭhāntarambut this is [only] a variant reading tu distances it; pāṭhāntara = another textual reading of the line— ऐसा तो यह एक पाठान्तर (दूसरा पाठ) है
girāṁ guruṁ — 'the master of speech'; śrī-kṛṣṇaṁ vāg-devīṁ vā — means Śrī Kṛṣṇa, or Sarasvatī; vāg-devīm api avācaṁ racayitum adhikā — [in the variant] she is capable enough to strike even Sarasvatī speechless; iti tu pāṭhāntaram — but this is a variant reading.
'गिरां गुरु' का अर्थ श्रीकृष्ण अथवा वाग्देवी (सरस्वती) है; और वह वाग्देवी को भी मौन कर देने में अधिक समर्थ है — यह एक पाठान्तर है।
Jīva first fixes what 'the master of speech' points to: either Śrī Kṛṣṇa, or the goddess of speech, Sarasvatī — he leaves both open. Then he flags a different reading of the line, on which it says she is more than able to strike even Sarasvatī dumb. But he marks it off: this is only a variant reading, not the received text.
यहाँ 'वाणी के गुरु' का अर्थ श्रीकृष्ण भी हो सकता है और वाग्देवी सरस्वती भी — 'वा' दोनों को खुला रखता है। इस पाठ में वह सरस्वती तक को निर्वाक् कर देने में समर्थ कही गई है। यह मूल का एक पाठान्तर है।
Two things stacked in one line. The girāṁ-guru gloss (Kṛṣṇa or Sarasvatī, held open by vā) is left unresolved; the pāṭhāntara Jīva reports is presented, not adopted — 'tu pāṭhāntaram' keeps it at arm's length. Neither is decided here.
Viśvanātha Cakravartī
s1avataranika
ācāryeti |
ācāryā iti'ācāryā…' — he takes up the verse's opening word pratīka: ācārya + iti, sandhi → ācāryeti; names the line he will explain'आचार्या' — इस पद को (जिसकी वे व्याख्या करेंगे)
ācāryā iti — 'ācāryā…,' the word Viśvanātha now takes up.
'आचार्या' — इस पद से (व्याख्या आरम्भ होती है)।
Viśvanātha opens by quoting the verse's first word, 'ācāryā' — a teacher. That is his shorthand for: this is the word I am about to unpack.
अब 'आचार्या' इस पद को लेकर वे व्याख्या करते हैं।
s2avataranika
hyo dṛṣṭa-januṣo rādhāyāḥ samprati kīdṛśaṁ cāturyam abhūd iti pṛcchantīṁ gopīṁ prati kundalatā-vākyam |
hyo dṛṣṭa-januṣo rādhāyāḥof Rādhā, whose birth was watched only yesterday hyaḥ 'yesterday'; dṛṣṭa-januṣ 'whose birth was seen'; genitive going with cāturyamजिसका जन्म कल ही देखा गया था, उस राधा की
sampratiand nowअब
kīdṛśaṁ cāturyam abhūtwhat sort of cleverness has she come to have the gopī's question; abhūt 'has come to be'कैसी चतुरता आ गई है?
iti pṛcchantīṁ gopīṁ pratispoken to a gopī who asks just this prati 'directed toward'; pṛcchantīm, present participle 'asking'ऐसा पूछती हुई गोपी के प्रति
kundalatā-vākyam[the verse] is Kundalatā's reply nominal sentence: '[this is] the statement of Kundalatā'[यह] कुन्दलता का वचन है
hyaḥ dṛṣṭa-januṣaḥ rādhāyāḥ samprati kīdṛśaṁ cāturyam abhūt iti pṛcchantīṁ gopīṁ prati — to a gopī who asks, 'Rādhā, whose birth we watched only yesterday — what sort of cleverness has she now come by?'; kundalatā-vākyam — this is Kundalatā's statement.
'कल ही जिसका जन्म देखा था, उस राधा में अब कैसी चतुरता आ गई है?' — ऐसा पूछती हुई गोपी के प्रति यह कुन्दलता का वचन है।
Viśvanātha sets the scene. A gopī is asking: Rādhā — we watched her born only yesterday; how has she come by such skill already? This whole verse, he says, is Kundalatā's answer to that gopī.
एक गोपी पूछती है — कल ही तो इसका जन्म देखा था, अब इसमें इतनी चतुरता कहाँ से आ गई? उसी गोपी से कुन्दलता यह कहती है।
Kundalatā is one of the sakhīs; the verse is placed in her mouth as a reply, which is why it reads as a proud catalogue of Rādhā's arts.
s3gloss
ācāryā na tu kadācid api kasyāścic chiṣyā |
ācāryāshe is a teacher — one who instructs othersवह आचार्या (स्वयं सिखाने वाली) है
na tu kadācid apibut never, at any time at all tu marks the contrast; api intensifies 'ever'परन्तु कभी भी नहीं
kasyāścitof anyone genitive with śiṣyāकिसी की
śiṣyāa pupilशिष्या (नहीं)
ācāryā — she is a teacher; na tu kadācid api kasyāścit śiṣyā — but never, at any time, anyone's pupil.
वह आचार्या है, परन्तु कभी भी किसी की शिष्या नहीं।
Here is the force of calling her ācāryā: she teaches. She was never, at any point, anyone's student. She had no teacher of her own.
वह स्वयं आचार्या है। किसी की शिष्या वह कभी नहीं रही।
s4avataranika
cāru-citteti |
cāru-cittā iti'cāru-cittā…' — he takes up the next word pratīka: cāru-cittā + iti, sandhi → cāru-citteti'चारु-चित्ता' — इस पद को
cāru-cittā iti — 'cāru-cittā…,' the next word he takes up.
'चारु-चित्ता' — इस पद को (लेकर व्याख्या)।
Now he moves to the next word, 'cāru-cittā' — 'lovely-minded.'
अब 'चारु-चित्ता' इस पद की व्याख्या।
s5gloss
sva-cittena pākasya prakāra-viśeṣaṁ vicāryaiva tāṁ viracayatīti na kasyāścana sakāśāt sā vidyā śikṣitā |
sva-cittenaby her own mind alone instrumental of means — the only instructor she needsअपने ही चित्त (मन) से
pākasya prakāra-viśeṣaṁthe special method of the cooking pāka 'cooking'; prakāra-viśeṣa 'the particular way of doing it'पाक (पकवान) की विशेष विधि को
vicārya evahaving worked it out for herself absolutive; eva 'precisely by that alone'विचार करके ही
tāṁ viracayatishe prepares the dishउस (पकवान) को रचती है
itithat is to say— ऐसा होने से
na kasyāścana sakāśātnot from anyone at all sakāśāt 'from the presence of', ablative of sourceकिसी के भी पास से नहीं
sā vidyā śikṣitāwas that art learned śikṣitā, passive past participle 'was taught/learned'वह विद्या सीखी गई
sva-cittena pākasya prakāra-viśeṣaṁ vicārya eva tāṁ viracayati — by her own mind she devises the special method of cooking and prepares the dish; iti — meaning; sā vidyā na kasyāścana sakāśāt śikṣitā — that art was learned from no one.
अपने ही मन से पाक की विशेष विधि विचार करके ही वह उसे रचती है — इसलिए वह विद्या किसी के पास से नहीं सीखी गई।
'Lovely-minded' means this: she thinks out the special way of cooking in her own head, and then makes the dish. In other words, she learned that art from nobody — she worked it out herself.
पकवान बनाने की खास विधि वह अपने ही मन से सोच लेती है, और वैसे ही बना देती है। इसलिए यह विद्या उसने किसी से नहीं सीखी।
s6citation
veṇu-vādya urudhā nija-śikṣā itivat |
veṇu-vādyein flute-playing locative of sphereवेणु-वादन (बाँसुरी बजाने) के विषय में
urudhāin manifold waysअनेक प्रकार से
nija-śikṣāhis own self-instruction — self-taught nija 'one's own'; śikṣā 'training'अपनी ही शिक्षा (स्वयं का प्रशिक्षण)
itivatjust as in the line — -vat 'like'; marks the following as a scriptural parallel— इत्यादि वचन के समान
veṇu-vādye urudhā nija-śikṣā — 'in flute-playing his training was manifold and his own'; itivat — just as [scripture says].
'वेणु-वादन में अनेक प्रकार से अपनी ही शिक्षा' — इस वचन के समान।
He backs the point with a line about Kṛṣṇa: in his flute-playing, his training was manifold and entirely his own — self-taught. Rādhā's art, he means, is like that.
जैसे कहा गया है — बाँसुरी बजाने में भी उसका प्रशिक्षण अनेक प्रकार से स्वयं का ही था। यह वैसा ही दृष्टान्त है।
Why cited: Adduced to support that Rādhā's cooking-skill is self-taught, drawing the parallel to Kṛṣṇa's flute-playing, which the Bhāgavatam calls manifold and self-taught.
क्यों उद्धृत: यह दिखाने के लिए कि जैसे वेणु-वादन की शिक्षा स्वयंसिद्ध (किसी से न सीखी) थी, वैसे ही राधा की प्रत्येक कला स्वयं की है।
The tag is from Bhāgavata 10.35.14, part of the gopīs' words on how Kṛṣṇa's flute-music was self-originated.
s7conclusion
evaṁ sarvatra jñeyam |
evaṁin this same wayइसी प्रकार
sarvatrain every one of her skills 'everywhere' — i.e. each art the verse listsसर्वत्र (प्रत्येक कला में)
jñeyamit should be understood gerundive 'is to be understood'जान लेना चाहिए
evaṁ sarvatra jñeyam — in this way it should be understood in every case.
इसी प्रकार सर्वत्र (प्रत्येक कला में) जान लेना चाहिए।
And take it the same way right across the board: every other skill of hers, too, is self-taught, learned from no one.
इसी तरह हर कला के विषय में यही समझ लेना चाहिए।
s8gloss
girāṁ guruṁ śrī-kṛṣṇaṁ vāg-devīṁ vā vidyāsu gāna-vādanādiṣu nyāya-mīmāṁsādiṣu ca viśeṣeṇa dyotinī buddhir yasyāḥ sā ||
girāṁ guruṁ'the master of speech' [the verse's phrase] the lemma from L2 he is fixing'गिरां गुरु' (वाणी के गुरु) पद को
śrī-kṛṣṇaṁmeans Śrī Kṛṣṇaश्रीकृष्ण
vāg-devīṁ vāor else the goddess of speech, Sarasvatī vā leaves the two open, as Jīva also had itअथवा वाग्देवी (सरस्वती) — 'वा' से दोनों अर्थ खुले, जैसा जीव ने भी रखा
vidyāsu gāna-vādanādiṣuamong the arts — singing, instrumental music, and the like locative; -ādi 'and so on'गान-वादन आदि विद्याओं में
nyāya-mīmāṁsādiṣu caand among the śāstras — nyāya, mīmāṁsā, and the likeऔर न्याय-मीमांसा आदि (शास्त्रों) में
viśeṣeṇa dyotinī buddhir yasyāḥ sāshe whose intellect shines out with special brilliance [in them all] bahuvrīhi decoding vidyā-vidyoti-buddhiḥ: 'whose intellect (buddhi) is dyotinī (luminous)'जिसकी बुद्धि विशेष रूप से देदीप्यमान है, वह (राधा)
girāṁ guruṁ — 'the master of speech'; śrī-kṛṣṇaṁ vāg-devīṁ vā — means Śrī Kṛṣṇa, or Sarasvatī; vidyāsu gāna-vādanādiṣu nyāya-mīmāṁsādiṣu ca — among the arts (singing, instrumental music, and so on) and the śāstras (nyāya, mīmāṁsā, and so on); viśeṣeṇa dyotinī buddhir yasyāḥ sā — she whose intellect shines out with special brilliance is [that one].
'गिरां गुरु' अर्थात् श्रीकृष्ण अथवा वाग्देवी (सरस्वती); और गान-वादन आदि विद्याओं में तथा न्याय-मीमांसा आदि शास्त्रों में जिसकी बुद्धि विशेष रूप से देदीप्यमान है, वह (राधा)।
Two glosses in one breath. First, 'the master of speech' — that means Śrī Kṛṣṇa, or else Sarasvatī. Then he unpacks 'vidyā-vidyoti-buddhiḥ': she is the one whose intellect shines out with special brilliance across every field — the performing arts, like singing and instrumental music, and the śāstras, like nyāya and mīmāṁsā.
'वाणी के गुरु' का अर्थ श्रीकृष्ण अथवा सरस्वती — यहाँ भी दोनों अर्थ खुले हैं, जैसा जीव ने रखा। गान-वादन आदि कलाओं और न्याय-मीमांसा आदि शास्त्रों में उसकी बुद्धि विशेष रूप से चमकती है।
The girāṁ-guru gloss matches Jīva's (Kṛṣṇa or Sarasvatī), and the 'vā' keeps both options open — not resolved.