s1avataranika
lalitā śrī-rādhām āha—timireti |
lalitāLalitā [is the speaker]ललिता
śrī-rādhāmto Śrī Rādhā accusative — the one addressedश्रीराधा से (जिनसे कहा जा रहा है)
āhashe saysकहती हैं
timiretithe verse beginning 'timira…' quoting the opening word to take up the verse'तिमिर…' इस (शब्द) से (श्लोक उठाते हुए)
lalitā — Lalitā; śrī-rādhām — to Śrī Rādhā; āha — speaks; timireti — the verse opening 'timira…'.
ललिता श्रीराधा से कहती हैं — 'तिमिर…' इत्यादि।
Viśvanātha sets it up: this is Lalitā speaking to Śrī Rādhā — the verse that opens with 'timira.'
ललिता श्रीराधा से कहती हैं — 'तिमिर…' (इस श्लोक से)।
s2gloss
tanu-dyutaya eva sūcayo vastra-sūkṣma-randhrān nirgacchantyo ghana-dhvantāni parama-mitrāyitāny api bhindate vidārayanty ato hetoḥ sva-vairiṇi tava vairtvam eveti vyāja-stutyā sarvato'pi saundaryātiśaya uktaḥ ||
tanu-dyutaya eva sūcayaḥthe rays of her body are themselves the 'needles' eva unpacks the metaphor tanu-dyuti-sūcayaḥ — the lustre-rays ARE needlesशरीर की कान्ति ही सूइयाँ हैं
vastra-sūkṣma-randhrān nirgacchantyaḥcoming out through the fine holes in her cloth randhrān (accusative pl.) = the pores/gaps passed through; nirgacchantyaḥ = emergingवस्त्र के सूक्ष्म छिद्रों से निकलती हुई
ghana-dhvāntānithe dense darkness accusative pl., the object piercedघने अंधकार को
parama-mitrāyitāny apieven though that darkness had been acting as her greatest friend mitrāyita = behaving like a friend; api = 'even though'यद्यपि वह (अंधकार) परम मित्र के समान व्यवहार करता है, तो भी
bhindate vidārayantithey pierce it — that is, they tear it open vidārayanti glosses the verse's bhindate'भेद देती हैं' अर्थात् चीर डालती हैं
ato hetoḥand it is for just this reason [that she is called sva-vairiṇi]इस कारण से
sva-vairiṇi tava vairtvam eveti'sva-vairiṇi' means: this is your own enmity toward yourself glossing the address; vairtva (= vairitva) = enmity; iti closes the gloss'हे अपनी शत्रु' — अर्थात् (यह कान्ति) तेरी शत्रुता ही है, इस प्रकार
vyāja-stutyāby way of vyāja-stuti — praise dressed up as blameव्याज-स्तुति (निन्दा के बहाने की गई स्तुति) के द्वारा
sarvato'pifrom every side alike api = 'too, in every respect'सब प्रकार से भी
saundaryātiśayaḥthe surpassing excess of her beautyसौन्दर्य की अतिशयता
uktaḥis what is really being statedकही गई है
tanu-dyutayaḥ eva sūcayaḥ — the body's rays are themselves the needles; vastra-sūkṣma-randhrān nirgacchantyaḥ — emerging through the fine holes of the cloth; parama-mitrāyitāni api ghana-dhvāntāni — the dense darkness, though it had been her closest friend; bhindate vidārayanti — they pierce, i.e. tear it open; ato hetoḥ sva-vairiṇi — for this reason [the address] 'sva-vairiṇi'; tava vairtvam eva iti — means 'this is your own enmity to yourself'; vyāja-stutyā — by disguised praise; sarvataḥ api saundaryātiśayaḥ uktaḥ — the surpassing excess of her beauty on every side is expressed.
शरीर की कान्ति ही सूइयाँ हैं, जो वस्त्र के सूक्ष्म छिद्रों से निकलकर घने अंधकार को — यद्यपि वह परम मित्र के समान है, तो भी — भेद देती हैं, अर्थात् चीर डालती हैं; इस कारण 'हे अपनी शत्रु' (कहा गया), अर्थात् (यह कान्ति) तेरी शत्रुता ही है — इस प्रकार व्याज-स्तुति से सब प्रकार से सौन्दर्य की अतिशयता कही गई है।
Now Viśvanātha decodes it. Read 'tanu-dyuti-sūcayaḥ' as a metaphor: the rays of her body are the needles. They come stabbing out through the tiny gaps in her cloth. The thick darkness had been her best friend, screening her — and yet these rays tear it wide open. That is exactly why Lalitā calls her 'sva-vairiṇi': as if to say, 'this is your own enmity against yourself.' And by this vyāja-stuti — scolding on the surface, praise underneath — what is really being declared is the boundless excess of her beauty, radiant on every side.
शरीर की कान्ति रूपी सूइयाँ वस्त्र के सूक्ष्म छिद्रों से निकलकर घने अंधकार को चीर डालती हैं, जबकि वह अंधकार तो (अभिसार में) परम मित्र के समान है। इसी कारण 'हे अपनी शत्रु' कहा गया — अर्थात् यह कान्ति तेरी शत्रु ही है। इस व्याज-स्तुति से हर प्रकार से (राधा के) सौन्दर्य की अतिशयता कही गई है।
vyāja-stuti is the rhetorical figure of 'covert praise': the words voice a complaint or reproach, but their true burden is praise. Here the 'complaint' that her glow betrays her is in fact a celebration of how luminous she is.