L1definition
vraja-narapati-sūnur dulrabhālokano’yaṁ
vraja-narapati-sūnuḥthe son of Vraja's king — Nanda's son, Kṛṣṇa nom.; subject of the whole first sentenceव्रज के राजा (नन्द) का पुत्र
durlabha-ālokanaḥwhose very sight is almost never to be had bahuvrīhi, nom., describing him; source spells it dulrabhaजिसका दर्शन पाना दुर्लभ है (ऐसा वह)
ayaṁthis very one, right here nom.; points to Kṛṣṇa present before herयह — (सामने खड़ा हुआ)
ayaṁ vraja-narapati-sūnuḥ — this son of Vraja's king; durlabha-ālokanaḥ — whose darśana is so rarely won; …
यह व्रजराज-पुत्र, जिसका दर्शन दुर्लभ है, (सामने प्रकट है)।
This verse is the model of the lajjā-śīlā — the heroine who is bashful by nature. Rādhā speaks it to herself. 'Here is the son of Nanda, the king of Vraja — Kṛṣṇa, the one whose sight almost no one ever gets…'
यह जो सामने है, वह व्रज के राजा का पुत्र है। इसका दर्शन पाना ही अत्यन्त दुर्लभ है।
The lead-in atha lajjā-śīlā ('now, the one bashful by nature') marks this as the illustration of the shy heroine. Source reads dulrabha for durlabha.
L2definition
sphurati rahasi tāmyaty eṣa tarṣāj jano’pi |
sphuratiis shining forth, suddenly appearing 3sg pres.; verb for ayaṁप्रकट हो रहा है (चमक उठा है)
rahasihere in this lonely, secret spot loc.एकान्त में
tāmyatigrows faint, is wasting away 3sg pres.; verb for eṣa janaḥव्याकुल हो रहा है (तड़प रहा है)
eṣa janaḥ apieven this person here — meaning I myself nom.; api = 'even'; Rādhā's veiled self-referenceयह जन भी — (अर्थात् मैं स्वयं भी)
tarṣātout of sheer longing, thirst abl. of causeअभिलाषा के कारण (तृष्णा से)
ayaṁ rahasi sphurati — he is appearing here in this secret place; eṣa janaḥ api tarṣāt tāmyati — and even this person [= I] is languishing out of longing.
वह एकान्त में प्रकट हो रहा है; और यह जन भी अभिलाषा के कारण व्याकुल हो रहा है।
'…and here, in this secret place, he is suddenly right before me. And this person — I mean myself — is wasting away with longing.'
वह एकान्त में सामने आ खड़ा हुआ है। और यह जन भी तृष्णा के कारण व्याकुल हो रहा है।
L3definition
virama janani lajje kiñcid udghāṭya vaktraṁ
viramastop! let up! impv. 2sgथम जा (रुक जा)
janani lajjeO mother Shame — O Lajjā voc.; bashfulness personified as a motherहे माता लज्जा!
kiñcidjust a little adv.थोड़ा-सा
udghāṭyaso that, drawing my veil aside gerundउघाड़कर (खोलकर)
vaktraṁmy face acc.; object of udghāṭyaमुख को
he janani lajje — O mother Shame; virama — desist!; vaktraṁ kiñcid udghāṭya — so that, uncovering my face a little; …
हे माता लज्जा! थम जा — (ताकि) मुख को थोड़ा-सा उघाड़कर...
'O mother Shame, let up! — just enough that I may draw my veil aside a little…'
हे लज्जा-माता! अब थम जा। मुख को ज़रा-सा उघाड़कर...
A variant reading gives this line as uparama sakhi ('desist, O friend') in place of virama janani lajje; Jīva flags it (c1.s2) and Viśvanātha builds his whole comment on it. Left unresolved.
L4definition
nimiṣam iha manāg apy akṣi-koṇaṁ kṣipāmi ||
nimiṣamfor a single blink of time acc. of durationएक क्षण के लिए
ihahere, now adv.यहाँ (इस समय)
manāk apieven the least bit api = 'even', minimizingतनिक भी
akṣi-koṇaṁthe corner of my eye — a sidelong glance acc.; object of kṣipāmiनेत्र के कोर को (आँख के कोने को)
kṣipāmiI may cast, throw 1sg pres.डालूँ (फेंकूँ)
iha nimiṣam manāk api — here, for just a blink, even slightly; akṣi-koṇaṁ kṣipāmi — I may cast the corner of my eye [toward him].
यहाँ एक क्षण के लिए, तनिक भी, नेत्र-कोर (उस पर) डालूँ।
'…that here, for just one blink, even a little, I might throw him a glance from the corner of my eye.' That is the bashful heroine: even her longing to look is fought out against her own modesty.
इसी क्षण एक पल के लिए, ज़रा-सा भी, आँख का कोर उस पर डाल लूँ।
Viśvanātha Cakravartī
s1avataranika
rādhā sva-gatam āha—vrajeti |
rādhāRādhā nom.; the speakerराधा
sva-gatamaside, to herself adv.; not addressed to anyone presentमन-ही-मन (स्वगत — किसी से कहे बिना)
āhaspeaks perf./pres. 3sgकहती हैं
vraja iti— the verse beginning 'vraja…' names the verse by its opening word"व्रज..." इस पद से (आरम्भ होने वाला श्लोक)
rādhā sva-gatam āha — Rādhā speaks, but to herself; vraja iti — [the verse] 'vraja-narapati…'
राधा मन-ही-मन कहती हैं — "व्रज..." (इत्यादि श्लोक)।
Viśvanātha sets the scene: this is Rādhā thinking aloud to herself, an aside — not speaking to anyone. He names the verse by its first word, 'vraja…'
राधा स्वगत, मन-ही-मन यह कहती हैं — "व्रज..." शब्द से आरम्भ होने वाला श्लोक।
s2gloss
tarṣād atyautkaṇṭhyāt |
tarṣāt'out of longing/thirst' [from the verse] the word being glossed"तर्षात्"
atyautkaṇṭhyātmeans out of overwhelming eagerness abl.; ati-autkaṇṭhya = extreme yearningअत्यन्त उत्कण्ठा के कारण
tarṣāt — 'from thirst/longing'; atyautkaṇṭhyāt — that is, from an overwhelming eagerness.
"तर्षात्" = अत्यन्त उत्कण्ठा के कारण।
He glosses 'tarṣāt': the 'longing' is atyautkaṇṭhya — not a mild wanting but a consuming, over-the-top yearning.
"तर्षात्" का अर्थ है — अत्यधिक उत्कण्ठा (व्याकुल अभिलाषा) के कारण।
s3gloss
eṣa mal-lakṣaṇo janaḥ |
eṣa janaḥ'this person' [in the verse] the phrase glossed"यह जन"
mat-lakṣaṇaḥmeans one whose defining mark is me — Rādhā herself bahuvrīhi; same reading as Jīvaजिसका लक्षण मैं हूँ — अर्थात् मैं ही
eṣa janaḥ — 'this person'; mat-lakṣaṇaḥ — one characterized as me, i.e. Rādhā herself.
"यह जन" = जिसका लक्षण मैं हूँ (मैं ही)।
Same clarification as Jīva's: 'this person' is Rādhā's veiled way of pointing to herself. 'Even this person languishes' = 'even I languish.'
"यह जन" अर्थात् जिसका लक्षण मैं हूँ — यह मैं स्वयं ही हूँ।
The gloss is word-for-word identical to Jīva's (c1.s1); both take eṣa janaḥ as Rādhā's self-reference.
s4gloss
sakhīti |
sakhi iti'sakhi' — the address 'O friend' picks up the word from the variant reading"सखि" (हे सखी) — यह पद
sakhi iti — [taking up the word] 'friend'.
"सखि" — यह पद (विचारणीय है)।
Now he takes up the word 'sakhi' — 'friend.' (He is reading with the variant 'uparama sakhi,' where the one addressed is called a friend.) What follows are two different ways to hear that one word.
"सखि" — यह पद (आगे इसकी व्याख्या)।
Viśvanātha reads the variant Jīva flagged (c1.s2), 'uparama sakhi.' The 'friend' being addressed is Lajjā — Shame personified.
s5gloss
viruddha-lakṣaṇayā he vairiṇīti tvaṁ me kiṁ prāṇān grahiṣyasīti dhvaniḥ |
viruddha-lakṣaṇayāby contrary indication — the word made to mean its opposite instr. of means; viruddha = 'opposed', lakṣaṇā = indirect indicationविरुद्ध लक्षणा के द्वारा (उलटे अर्थ में)
he vairiṇi itithe address really says 'O enemy!' voc. fem.; vairiṇī = 'enemy-woman'"हे वैरिणी!" — ऐसा
tvaṁ me kiṁ prāṇān grahiṣyasi iti'are you going to take my very life?' the words she is really flinging at Shame"क्या तू मेरे प्राण ले लेगी?" — ऐसा
dhvaniḥ— this is the suggested sense nom.; dhvani = resonance, the implied meaningयह ध्वनि (व्यंग्यार्थ) है
viruddha-lakṣaṇayā — by contrary indication; he vairiṇi iti — [the 'friend' really means] 'O enemy!'; tvaṁ me kiṁ prāṇān grahiṣyasi iti dhvaniḥ — the suggestion being, 'will you take my life-breaths?'
विरुद्ध लक्षणा से — "हे वैरिणी! क्या तू मेरे प्राण ले लेगी?" — ऐसी ध्वनि है।
First reading — ironic. Calling Shame 'friend' is like calling an enemy 'friend': by viruddha-lakṣaṇā the word flips to its opposite. So underneath it really means 'O enemy!' — and the suggestion (dhvani) is, 'Are you out to kill me?'
"सखि" शब्द विरुद्ध-लक्षणा से उलटा अर्थ देता है। मानो कह रही हो — "हे वैरिणी! क्या तू मेरे प्राण ही ले लेगी?" — यही व्यंग्य-ध्वनि है।
viruddha-lakṣaṇā is a technical term: a lakṣaṇā (indirect indication) that lands on the contrary of the literal word — as when 'friend' is used to mean 'enemy.' Shame, sweetly addressed, is really being accused.
s6alternative
yad vā he sakhi, tvāṁ sakhyena hitam upadiśāmi |
yad vāor else — a second way to hear it marks the suspended alternative readingअथवा (दूसरा पक्ष)
he sakhi'O friend' voc.; now taken at face valueहे सखी! — (अब सीधे अर्थ में)
sakhyenaas a friend, out of friendship instr. of mannerसखी-भाव से (मित्रता के नाते)
tvāṁ hitam upadiśāmiI am giving you advice for your own good tvāṁ acc. (to you); hitam = what is beneficial; upadiśāmi 1sgतुझे हित का उपदेश देती हूँ
yad vā — or else; he sakhi — O friend; sakhyena — as a friend; tvāṁ hitam upadiśāmi — I give you advice for your own good.
अथवा — "हे सखी! मैं तुझे सखी-भाव से हित का उपदेश देती हूँ।"
Or else — take 'friend' straight. Now Rādhā truly addresses Shame as a friend: 'O friend, as your friend, I'm giving you advice that's good for you.' This opens a second, tender reading — and it is not to be collapsed into the ironic one.
या फिर "सखि" को सीधे अर्थ में लें — "हे सखी! मैं तुझे मित्रता के नाते तेरे हित की बात बताती हूँ।"
s7gloss
kṣaṇam uparama |
kṣaṇamfor a moment acc. of durationएक क्षण के लिए
uparamalet up, desist impv. 2sg; the variant's verb, not the mūla's viramaथम जा (रुक जा — यह पाठान्तर की क्रिया)
kṣaṇam uparama — desist for just a moment.
एक क्षण के लिए थम जा।
The friendly advice begins: 'Just for a moment, let up.' (Note the variant's verb uparama, 'desist,' where the mūla has virama.)
एक क्षण के लिए रुक जा। (यह "उपरम" पाठान्तर की क्रिया है, मूल के "विरम" की नहीं।)
s8other
anyathā mayi prāṇāṁs tyaktavatyāṁ tvaṁ kva sthāsyasīti svayam eva vicārayeti |
anyathāotherwise, if you don't adv.नहीं तो (अन्यथा)
mayi prāṇān tyaktavatyāṁonce I have given up my life locative absolute (mayi … tyaktavatyām), 'when I…'; prāṇān acc.जब मैं प्राण त्याग दूँगी, तब (उस दशा में)
tvaṁ kva sthāsyasi itiwhere will you then live? — so [ask] kva = 'where'; sthāsyasi fut. 2sg 'will you stand/dwell'"तू कहाँ रहेगी?" — ऐसा
svayam eva vicāraya itijust think it over for yourself svayam = 'yourself'; vicāraya impv."स्वयं ही विचार कर" — ऐसा
anyathā — otherwise; mayi prāṇān tyaktavatyāṁ [satyām] — once I have given up my life; tvaṁ kva sthāsyasi — where will you dwell?; iti svayam eva vicāraya — so consider it for yourself.
नहीं तो — जब मैं प्राण त्याग दूँगी, तब "तू कहाँ रहेगी?" — इसका स्वयं ही विचार कर।
Here is the gentle threat: 'Otherwise, if I die of this longing, where will you live? You dwell in me — no me, no home for you. Think it over yourself.' Shame lives in Rādhā's body; if Rādhā dies, Shame is left homeless.
नहीं तो — जब मैं प्राण छोड़ दूँगी, तब तू कहाँ ठहरेगी? यह स्वयं ही सोच ले।
s9other
tatrāpi ekasyaivokṣṇaḥ kopād evoparama |
tatra apieven in that — even if you do relent adv.उस दशा में भी
ekasya eva akṣṇaḥover only a single eye gen.; source reads ukṣṇaḥ, but the sense needs akṣṇaḥ, 'of the eye'केवल एक ही नेत्र के (प्रति)
kopāt evaif only out of pique, even grudgingly abl. of cause; kopa = angerक्रोध के ही कारण
uparamalet up impv. 2sgथम जा (रुक जा)
tatra api — even there; ekasya eva akṣṇaḥ — over just one eye; kopāt eva uparama — relent, if only out of your own displeasure.
उस दशा में भी — केवल एक ही नेत्र पर क्रोध के कारण (ही) थम जा।
And she narrows the ask: 'Even so, I'm hardly asking much. Loosen your grip on just one eye. Even if you do it grudgingly, out of pique — fine, just let that one eye go.' All she wants is the sidelong glance of the verse (akṣi-koṇa), so she bargains Shame down to a single eye.
(यदि तू न मानें तो) उस दशा में भी केवल एक ही नेत्र पर क्रोध करके थम जा।
Source reads ukṣṇaḥ; the sense requires akṣṇaḥ, 'of the eye' (gen. of akṣan), tying back to akṣi-koṇaṁ in the verse. kopāt = 'out of anger' — even a grudging, resentful withdrawal will do.
s10other
anyatra mat-sarvāṅgeṣu rājyaṁ kuru |
anyatraas for everywhere else adv.अन्यत्र (बाकी जगह)
mat-sarva-aṅgeṣuover all my other limbs loc.; mat = 'my', sarva-aṅga = every limbमेरे सब अंगों पर
rājyaṁ kurukeep your reign, rule as you please rājya = kingship; kuru impv.राज्य कर (शासन कर)
anyatra — elsewhere; mat-sarvāṅgeṣu — over all my [other] limbs; rājyaṁ kuru — go on reigning.
अन्यत्र — मेरे सब अंगों पर राज्य कर।
'Over everything else — over all my other limbs — you can keep your kingdom. Rule as you like.' She concedes Shame's dominion over her whole body, that one eye alone excepted. Shame is imagined as a queen enthroned over Rādhā's limbs.
बाकी सब जगह — मेरे समस्त अंगों पर तू राज्य किए रह।
s11other
tatrāpi nimiṣam api manāg apīti tavāpi haṭhaḥ sthāsyati |
tatra apiand even in that one eye adv.उसमें भी (उस एक नेत्र में भी)
nimiṣam api manāk api iti'only for a blink, only slightly' — quoting the verse lifts nimiṣam … manāk api straight from the mūla"एक क्षण भी, तनिक भी" — यह (पद)
tava api haṭhaḥyour stubborn hold too gen. tava; api = 'even', haṭha = insistence, obstinacyतेरा भी हठ
sthāsyatiwill still stand, still be honored fut. 3sgबना रहेगा (ठहरेगा)
tatra api — even in that one eye; nimiṣam api manāk api iti — [only] 'for a blink, even slightly' [as the verse says]; tava api haṭhaḥ sthāsyati — even so your insistence will still hold.
उसमें भी — "एक क्षण भी, तनिक भी" — इस विषय में तेरा भी हठ बना रहेगा।
'And even there, in that one eye, it's only for a blink and only a little — exactly as the verse says. So even your stubbornness gets its due: the glance is so brief, so slight, your grip is barely loosened.' She uses the verse's own 'nimiṣam… manāk api' to reassure Shame the concession costs almost nothing.
उस एक नेत्र में भी "एक क्षण भी, ज़रा भी न (डालूँ)" — इस बात पर तेरा भी हठ बना ही रहेगा।
s12conclusion
ahaṁ ca jīviṣyāmīty etad eva kurv iti bhāvaḥ |
ahaṁ ca jīviṣyāmi iti'and that way I too shall live' — ca = 'too', jīviṣyāmi fut. 1sg"और मैं भी जीवित रहूँगी" — ऐसा
etad eva kuruso do just this much eva = 'only'; kuru impv.यही कर
iti bhāvaḥ— such is the underlying import bhāva = the intended senseऐसा भाव (अभिप्राय) है
ahaṁ ca jīviṣyāmi — and [this way] I too will live; etad eva kuru — so do only this; iti bhāvaḥ — such is the import.
"और मैं भी जीवित रहूँगी — इसलिए यही कर" — ऐसा भाव है।
And the clincher: 'That way I live too — so just do this much.' Both sides come out ahead: Shame keeps her realm and her home (Rādhā's body), and Rādhā gets her one brief glance and survives. That, says Viśvanātha, is the real sense (bhāva) of the friendly reading.
"और तब मैं भी जीवित रह सकूँगी — बस यही कर" — यही (श्लोक का) अभिप्राय है।
s13gloss
udghāṭyeti |
udghāṭya iti'udghāṭya' [having uncovered] — [taking up this word] pratīka; sets up the grammar note that follows"उद्घाट्य" — यह पद
udghāṭya iti — [as for the word] 'udghāṭya'.
"उद्घाट्य" — यह पद (व्याकरण की दृष्टि से)।
Now he turns to the word udghāṭya ('having uncovered'), to justify its form on grammatical grounds.
"उद्घाट्य" पद पर (आगे व्याकरण-टिप्पणी)।
s14gloss
ghaṭa saṅghāte ity asya rūpaṁ tasya ghatāditvābhāvān mittvābhāvaḥ ||
ghaṭa saṅghāte iti asya rūpaṁit is a form of the root ghaṭ, listed as 'ghaṭa saṅghāte' (ghaṭ = to join, aggregate) dhātupāṭha entry; rūpa = the grammatical form"घट संघाते" — इस धातु का (यह) रूप
tasya ghaṭādi-tva-abhāvātbecause that root does not belong to the ghaṭādi class abl. of reason; source reads ghata for ghaṭaउसके "घटादि" गण में न होने के कारण
mit-tva-abhāvaḥit carries no mit-designation — so no shortening of the vowel nom.; mit = a root marked to trigger vowel-shorteningमित्-त्व का अभाव (है) — (मित् संज्ञा नहीं होती)
ghaṭa saṅghāte iti asya rūpaṁ [udghāṭya] — 'udghāṭya' is a form of the root ghaṭ (in the sense saṅghāta, 'joining'); tasya ghaṭāditva-abhāvāt — since that root is not in the ghaṭādi set; mittva-abhāvaḥ — it takes no mit marker.
"घट संघाते" — इस धातु का यह रूप है; उसके घटादिगण में न होने के कारण उसमें मित्-त्व का अभाव है।
A grammar footnote for the form udghāṭya. It comes from the root ghaṭ, given as 'ghaṭa saṅghāte' — ghaṭ, 'to join, aggregate.' One might expect it to be a 'mit' root, which would shorten the ā. But this ghaṭ is not in the ghaṭādi group, so it is not mit — no shortening applies, and the form keeps its long ā: ud-ghāṭ-ya, not ud-ghaṭ-ya. That is why the verse spells it udghāṭya.
"उद्घाट्य" का मूल धातु "घट (संघाते)" है। यह धातु घटादिगण में नहीं है, इसलिए इसमें मित् संज्ञा नहीं होती (और स्वर का ह्रस्व-आदेश नहीं होता)।
In Pāṇinian grammar a 'mit' root triggers hrasva (shortening) of its penultimate vowel under certain suffixes; the ghaṭādi gaṇa is the set of roots that carry this mark. Because this ghaṭ falls outside ghaṭādi, the shortening rule does not fire. Source reads ghata for ghaṭa (ghaṭādi).