L1other
niṣkrānte rati-kuñjataḥ parijane śayyām avāpayya māṁ
niṣkrānteonce [they] had gone out (frames a 'when...' clause, paired with parijane) locative absolute with parijaneजब निकल गए (…के निकल जाने पर)
rati-kuñjataḥout of the love-bower, the pleasure-grove they had been inरति-कुंज से (क्रीड़ा-निकुंज से)
parijanethe attendants — once these had left (the subject of that 'when...' clause)परिजन (सखीजन) — इनके निकल जाने पर
śayyāmonto the bedशय्या पर (शय्या को लक्ष्य कर)
avāpayyahaving laid me down (causative gerund: once he had brought me to it)पहुँचाकर (लिटाकर, प्राप्त कराकर)
māṁme — the one he laid downमुझे
rati-kuñjataḥ parijane niṣkrānte — once the attendants had gone out of the love-bower; māṁ śayyām avāpayya — having laid me down on the bed
rati-kuñjataḥ parijane niṣkrānte, [acyutaḥ] māṁ śayyām avāpayya — रति-कुंज से सखीजन के निकल जाने पर, (अच्युत ने) मुझे शय्या पर पहुँचाकर।
Once the attendants had left the love-bower, and he had laid me down on the bed...
जब सखीजन रति-कुंज से बाहर निकल गए, तब (अच्युत ने) मुझे शय्या पर लिटाकर।
The verse is spoken in the first person by the heroine; the commentary will name her as Candrāvalī and her listener as Bhadrā.
L2other
svairaṁ gauri riraṁsayā mayi dṛśaṁ dīrghāṁ kṣipaty acyute |
svairaṁfreely, just as he pleasedस्वच्छन्दता से (निर्बाध, बेरोक)
gauriO Gaurī — she turns and addresses her friend by nameहे गौरी (सम्बोधन)
riraṁsayābecause he wanted to make love (instrumental of motive: driven by his desire to enjoy)रमण की इच्छा से (क्योंकि वे रमना चाहते थे)
mayion me — where the glance fellमुझ पर
dṛśaṁ dīrghāṁa long, lingering glanceदीर्घ (लम्बी) दृष्टि
kṣipati acyutewhen Acyuta cast [it] (locative absolute: once Kṛṣṇa threw the glance) acyute kṣipati, locative absoluteजब अच्युत ने (दृष्टि) डाली (फेंकी) — तब
gauri — O Gaurī; acyute mayi svairaṁ riraṁsayā dṛśaṁ dīrghāṁ kṣipati — when Acyuta, out of his desire to enjoy me, freely cast a long glance on me
he gauri, acyute mayi svairaṁ dīrghāṁ dṛśaṁ riraṁsayā kṣipati [sati] — हे गौरी, अच्युत के मुझ पर रमण की इच्छा से स्वच्छन्द दीर्घ दृष्टि डालने पर।
O Gaurī — when Acyuta, wanting to enjoy me, freely fixed a long, lingering glance on me...
हे गौरी, जब अच्युत ने रमण की इच्छा से मुझ पर स्वच्छन्द दीर्घ दृष्टि डाली।
acyuta ('the never-falling one') is a name of Kṛṣṇa.
L3other
sadyaḥ-prodyad-uru-pramoda-laharī-vismāritātma-sthitir
sadyaḥall at once, in an instantतत्काल (तुरन्त ही)
prodyatsurging up, rising all of a suddenउमड़ती हुई (ऊपर उठती हुई)
uruvast, hugeमहान (अत्यधिक)
pramodajoy, delightआनन्द (हर्ष)
laharīa wave — a wave of that surging vast joyलहर
vismāritamade [me] forget, swept awayभुला दी गई (जिसने भुला दी)
ātma-sthitiḥmy very awareness that I existed — my sense of my own being (this whole compound describes 'I' in the next line) bahuvrīhi qualifying ahaṁ (L4)जिसकी आत्म-स्थिति (अपने होने का बोध) — ऐसी (मैं)
sadyaḥ-prodyat-uru-pramoda-laharī — a wave of vast joy surging up all at once; vismārita-ātma-sthitiḥ — [that wave] swept away my awareness that I even existed
sadyaḥ prodyat-uru-pramoda-laharyā vismāritā ātma-sthitiḥ yasyāḥ sā [ahaṁ] — तत्काल उमड़ती महान आनन्द की लहर से जिसकी आत्म-स्थिति भुला दी गई, ऐसी (मैं); यह बहुव्रीहि L4 के 'अहं' का विशेषण है।
A wave of huge joy surged up in an instant. It swept away my very sense that I existed.
तत्काल उमड़ती हुई महान आनन्द की लहर से जिसका अपने होने का बोध ही भुला दिया गया — ऐसी मैं।
L4other
nāhaṁ tatra vidāmbabhūva kim abhūt kṛtyaṁ kilātaḥ-param ||
na ahaṁ vidāmbabhūvaI simply did not come to know (na + the periphrastic perfect of vid, 'to know') vidām + babhūva, āmpratyaya perfectमैं नहीं जान पाई (मुझे ज्ञात न हुआ)
tatrathere, in that stateउस समय (वहाँ)
kim abhūt kṛtyaṁwhat deed took place, what was doneक्या कर्तव्य था (क्या करना था)
kilaindeed — so the story goes (particle of report)निश्चय ही (कहते हैं)
ataḥ-paramafter that, from that point onइसके आगे (इसके बाद)
ahaṁ tatra — I, in that state; ataḥ-param kṛtyaṁ kim abhūt — what deed took place afterward; na vidāmbabhūva kila — that I simply did not know
ahaṁ tatra ataḥ-param kiṁ kṛtyaṁ abhūt [iti] na vidāmbabhūva kila — मैं उस समय, इसके आगे क्या कर्तव्य था, यह निश्चय ही न जान पाई।
In that state I had no idea what happened next. What was done from then on, I simply never knew.
उस समय मैं निश्चय ही न जान पाई कि इसके आगे क्या करना था।
Viśvanātha Cakravartī
s1avataranika
prātaḥ pṛcchantīṁ bhadrāṁ prati candrāvaly āha—niṣkrānteti |
prātaḥin the morningप्रातःकाल
pṛcchantīṁwho is questioning [her] (present participle, the one being addressed)पूछती हुई (भद्रा) को
bhadrāṁ pratito Bhadrā — the friend she is answeringभद्रा के प्रति (भद्रा से)
candrāvalīCandrāvalī — the speaker, the 'I' of the verseचन्द्रावली
āhasays [the following]कहती है
niṣkrānta itinamely the verse beginning 'niṣkrānte''निष्क्रान्ते' इत्यादि (श्लोक से)
candrāvalī prātaḥ pṛcchantīṁ bhadrāṁ prati āha — Candrāvalī speaks to Bhadrā, who is questioning her in the morning; niṣkrānta iti — [the verse] 'niṣkrānte...'
prātaḥ pṛcchantīṁ bhadrāṁ prati candrāvalī 'niṣkrānte' iti āha — प्रातःकाल पूछती हुई भद्रा से चन्द्रावली 'निष्क्रान्ते' इत्यादि कहती है।
In the morning Bhadrā questions her, and Candrāvalī answers with this verse, 'niṣkrānte...'. So the 'I' is Candrāvalī and the 'Gaurī' she addresses is Bhadrā.
प्रातःकाल पूछती हुई भद्रा से चन्द्रावली 'निष्क्रान्ते' इत्यादि (श्लोक) कहती है।
s2gloss
pramoda-laharyāṁ vismāritā ātmanaḥ sthitir iti tadānīṁ mad-dehe ātmāsīd eveti samprati tad-upalambhānyathānupapatter jñāyate |
pramoda-laharyāṁin the wave of joy (the compound resolved as a locative: 'in...')आनन्द की लहर में
vismāritā ātmanaḥ sthitiḥher awareness of her own self was made forgottenआत्मा की स्थिति भुला दी गई
iti— that is what the compound is sayingऐसा (कहने से)
tadānīṁat that timeउस समय
mad-dehein my bodyमेरे देह में
ātmā āsīt evathe self was indeed present — it was truly thereआत्मा थी ही (अवश्य विद्यमान थी)
iti— this conclusionऐसा
sampratinowअब (इस समय)
tad-upalambha-anyathā-anupapatteḥbecause that self could not now be recollected otherwise (ablative of reason: since its present recollection would be impossible if it had been absent)उसकी (वर्तमान) उपलब्धि की अन्यथा अनुपपत्ति के कारण
jñāyateis knownजाना जाता है
pramoda-laharyāṁ ātmanaḥ sthitiḥ vismāritā iti — 'in the wave of joy her awareness of self was made forgotten' [means]; tadānīṁ mad-dehe ātmā āsīt eva iti — that at that time the self was indeed present in my body; tad-upalambha-anyathā-anupapatteḥ samprati jñāyate — this is now known, because otherwise its present recollection could not occur
'pramoda-laharyāṁ ātmanaḥ sthitiḥ vismāritā' iti — tadānīṁ mad-dehe ātmā āsīt eva iti samprati tad-upalambha-anyathā-anupapatteḥ jñāyate — 'आनन्द की लहर में आत्मा की स्थिति भुला दी गई' — इससे यह कि उस समय मेरे देह में आत्मा थी ही, अब जाना जाता है, क्योंकि उसकी वर्तमान उपलब्धि अन्यथा नहीं बनती।
The compound resolves as: 'in the wave of joy her awareness of herself was made forgotten.' But if it was forgotten, it must have been there to be forgotten. So the self really was present in my body at that time. We know this now, because otherwise I could not be recollecting it now — that recollection would be impossible if the self had simply been absent.
'आनन्द की लहर में आत्मा की स्थिति भुला दी गई' — इस कथन से यह जाना जाता है कि उस समय मेरे देह में आत्मा तो थी ही; क्योंकि उसकी वर्तमान उपलब्धि अन्यथा सम्भव नहीं होती।
The reasoning is anyathā-anupapatti — 'it could not be otherwise' — the logic of arthāpatti (presumption): a present fact (I now recall it) is only explicable if the self was present then.
s3gloss
kiṁ tu mayā tadānīṁ pramoda-lahary eva dṛṣṭā tv ātmā |
kiṁ tubut, to qualify thatपरन्तु
mayā tadānīṁby me, at that timeमैंने उस समय
pramoda-laharī evaonly the wave of joy — that aloneआनन्द की लहर ही
dṛṣṭāwas experienced, was what I noticedदेखी गई (मुझे दीखी)
tu ātmābut the self [I did not notice] (tu marks the contrast; the 'was not experienced' is understood) na dṛṣṭā supplied by ellipsisपरन्तु आत्मा (नहीं देखी गई — na dṛṣṭā अध्याहृत)
kiṁ tu tadānīṁ mayā pramoda-laharī eva dṛṣṭā — but at that time I experienced only the wave of joy; ātmā tu [na dṛṣṭā] — the self, however, [I did not experience]
kiṁ tu mayā tadānīṁ pramoda-laharī eva dṛṣṭā, tu ātmā [na dṛṣṭā] — परन्तु मैंने उस समय आनन्द की लहर ही देखी, आत्मा नहीं (देखी); 'न देखी' अध्याहार से आता है।
But — to be exact — at that moment I was aware only of the wave of joy. The self itself I did not notice at all. It was present, but not something I perceived.
परन्तु मैंने उस समय केवल आनन्द की लहर ही देखी, आत्मा नहीं देखी।
s4gloss
na hi laharyā grastaṁ gurutvavad vastu tadānīṁ labhyate, kiṁ tu tayā rahitaṁ kālāntare deśāntare ca bhāgya-vaśāl labhyata iti bhāvaḥ |
na hifor it is not the case thatक्योंकि नहीं (यह ठीक ही है कि नहीं)
laharyā grastaṁswallowed by a wave — dragged under by itलहर से ग्रस्त (लहर में निगली हुई)
gurutvavat vastua heavy object, a thing that has weightभारी (गुरुत्ववाली) वस्तु
tadānīṁ labhyateis recovered at that moment (while the wave still holds it)उस समय (लहर के भीतर) प्राप्त होती है
kiṁ tubut ratherपरन्तु
tayā rahitaṁonce free of it — once the wave has passedउससे (लहर से) रहित होने पर
kālāntare deśāntare caat some other time and in some other placeअन्य काल और अन्य देश में
bhāgya-vaśātby luck, through the force of fortuneभाग्यवश (सौभाग्य से)
labhyateis recovered, is found againप्राप्त होती है
iti bhāvaḥ— this is the sense of itऐसा भाव है (तात्पर्य)
gurutvavat vastu laharyā grastaṁ tadānīṁ na hi labhyate — for a heavy object swallowed by a wave is not recovered while [the wave holds it]; kiṁ tu tayā rahitaṁ kālāntare deśāntare ca bhāgya-vaśāt labhyate — but once free of it, at another time and place, it is recovered by luck; iti bhāvaḥ — this is the sense
na hi laharyā grastaṁ gurutvavat vastu tadānīṁ labhyate, kiṁ tu tayā rahitaṁ kālāntare deśāntare ca bhāgya-vaśāt labhyate iti bhāvaḥ — लहर से ग्रस्त भारी वस्तु उस समय प्राप्त नहीं होती, परन्तु उससे रहित होने पर अन्य काल-देश में भाग्यवश प्राप्त होती है — ऐसा तात्पर्य है।
Picture a heavy object dragged under by a wave. While the wave holds it down, you cannot get it back right then. Only later, once the wave has passed, somewhere else, by luck, do you find it again. Map it: the wave is the surge of joy; the heavy thing sunk in it is her awareness of her own self; failing to retrieve it then is her not perceiving herself in that moment; finding it later by fortune is her recollecting it now. The point of the analogy is that the self was only submerged, not destroyed — that is why it can be recovered afterward. It does not claim the self ever left; only that it was out of reach while the joy-wave held it.
क्योंकि लहर में निगली हुई कोई भारी वस्तु उसी समय (लहर के भीतर) नहीं मिलती; परन्तु लहर से मुक्त होने पर, अन्य काल और अन्य देश में, भाग्यवश मिल जाती है — यही तात्पर्य है।
s5conclusion
kṛtyaṁ na vidāmbabhūva na jñātavaty asmīti kaimutyam ānītam ||
kṛtyaṁ na vidāmbabhūva'I did not know the deed' (the verse's own words taken up)'कर्तव्य को न जान पाई'
na jñātavatī asmithat is, 'I am one who has not known it' (unpacking the perfect vidāmbabhūva as a plain 'I have not known')मैंने नहीं जाना (मैं न जानने वाली हूँ)
iti— by putting it this wayऐसा (इस रूप में)
kaimutyama 'how much more so' — an a-fortiori stepकिमुत-न्याय (और भी अधिक का — a fortiori — भाव)
ānītamis brought in, is introducedप्रस्तुत किया गया (लाया गया)
kṛtyaṁ na vidāmbabhūva — 'I did not know the deed'; na jñātavatī asmi iti — [that is,] 'I am one who has not known it'; kaimutyam ānītam — by this an a-fortiori point is brought in
'kṛtyaṁ na vidāmbabhūva' [ity anena] 'na jñātavatī asmi' iti kaimutyam ānītam — 'कर्तव्य को न जान पाई' इससे 'मैंने (आत्मा को भी) नहीं जाना' — यह किमुत-न्याय प्रस्तुत किया गया।
'I did not know the deed' — that is, 'I am someone who never came to know it.' Saying it this way brings in a 'how much more so': if she lost track even of her own self, then of course she had no idea what was done to her afterward. Not knowing the deed follows all the more.
'कर्तव्य को तक न जान पाई' — इस कथन से 'मैंने तो जाना ही नहीं' यह किमुत-न्याय (और भी अधिक का तर्क) प्रस्तुत किया गया है।
kaimutya (from kim uta, 'how much more') is the a-fortiori move: granting the smaller case (she forgot her very self) makes the larger case (she missed what was done next) certain.