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IASTदेवनागरीবাংলা
Commentary
JīvaViśvanāthaViṣṇudāsa
UN 5.78
← 5.76-775.79-80 →
yathā—
rati-krīḍā-kuñjaṁ kusuma-śayanīyojjvala-ruciṁ
vapuḥ sālaṅkāraṁ nijam api vilokya smita-mukhī |
muhur dhyāyaṁ dhyāyaṁ kim api hariṇā saṅgama-vidhiṁ
samṛddhyantī rādhā madana-mada-mādyan matir abhūt ||
The verse — decoded
L1other
rati-krīḍā-kuñjaṁ kusuma-śayanīyojjvala-ruciṁ
rati-krīḍā-kuñjaṁthe bower set for love-play — what she is looking at accusative; object of vilokya in L2रति-क्रीड़ा के कुंज को (जिसे देखकर)
kusuma-śayanīyojjvala-ruciṁits glow made bright by the couch of flowers accusative bahuvrīhi qualifying kuñjaṁ: whose radiance (ruci) is brilliant (ujjvala) from the flower-bed (kusuma-śayanīya)जिस कुंज की छटा कुसुम की शय्या से उज्ज्वल है
rati-krīḍā-kuñjaṁ — the bower set for love-play; kusuma-śayanīyojjvala-ruciṁ — whose glow is made bright by the couch of flowers.
रति-क्रीड़ा के उस कुंज को — जिसकी उज्ज्वल शोभा फूलों की शय्या से है — (देखकर)।
The bower prepared for love-play, glowing bright with its couch of flowers.
रति-क्रीड़ा का वह कुंज, जिसकी शोभा फूलों की शय्या से उज्ज्वल हो रही थी, (उसे देखकर)।
The verse is offered under lead-in yathā— as an illustration of this heroine's mood; it describes rather than argues.
L2other
vapuḥ sālaṅkāraṁ nijam api vilokya smita-mukhī |
vapuḥher body — the second thing she looks at accusative; second object of vilokya(अपने) शरीर को
sālaṅkāraṁdecked out in all its ornaments accusative, qualifying vapuḥ; sa- = 'with'अलंकारों सहित
nijam apiand her own body too — not just the bower api marks the addition to the bower of L1अपने (शरीर) को भी
vilokyaafter taking both of these in gerund tying together the objects of L1 and L2देखकर
smita-mukhīher face breaks into a smile nominative, describing Rādhāमुस्कान भरे मुख वाली (राधा)
vapuḥ — her body; sālaṅkāraṁ — decked in all its ornaments; nijam api — even her own too; vilokya — after taking both in; smita-mukhī — she becomes smiling-faced.
और अलंकारों सहित अपने शरीर को भी देखकर, मुस्कान भरे मुख वाली (राधा)।
And seeing her own body too, decked in all its ornaments, she breaks into a smile.
और अलंकारों से सजे अपने शरीर को भी देखकर राधा का मुख मुस्कान से भर उठा।
L3other
muhur dhyāyaṁ dhyāyaṁ kim api hariṇā saṅgama-vidhiṁ
muhuragain and again adverbबार-बार
dhyāyaṁ dhyāyaṁdwelling on it, dwelling on it — the doubling means without a break āmreḍita (repeated gerund) marking continuous actionनिरंतर ध्यान करती हुई
kim apisome union she cannot even put into words qualifies saṅgama-vidhiṁ: 'a certain indescribable'किसी अनिर्वचनीय
hariṇāwith Hari — the one she would join instrumental of accompaniment, going with saṅgamaहरि के साथ
saṅgama-vidhiṁthe manner of coming together with him accusative; object of dhyāyaṁसंगम की विधि का
muhur — again and again; dhyāyaṁ dhyāyaṁ — dwelling on it without a break; kim api saṅgama-vidhiṁ — some indescribable manner of union; hariṇā — with Hari.
बार-बार हरि के साथ किसी अनिर्वचनीय संगम की विधि का निरंतर ध्यान करती हुई।
Over and over, without a break, she dwells on some indescribable way of coming together with Hari.
वह बार-बार हरि के साथ किसी अवर्णनीय मिलन की रीति का ध्यान करती रही।
L4other
samṛddhyantī rādhā madana-mada-mādyan matir abhūt ||
samṛddhyantīswelling to fullness nominative present participle, describing Rādhā(भाव में) समृद्ध होती हुई
rādhāRādhā — the subject of the whole verse nominativeराधा
madana-mada-mādyan-matirher mind reeling, drunk on the intoxication of love nominative bahuvrīhi qualifying Rādhā: whose mind (mati) is drunk (mādyat) with the intoxication (mada) of love (madana)जिसका मन मदन के मद से उन्मत्त हो रहा है
abhūtso she became aorist, main verbहो गई
rādhā — Rādhā; samṛddhyantī — swelling to fullness; madana-mada-mādyan-matir — whose mind reels, drunk on the intoxication of love; abhūt — so she became.
जिसका मन मदन के मद से उन्मत्त हो रहा है, ऐसी राधा (भाव में) समृद्ध होती चली गई।
Rādhā, swelling to fullness, became one whose mind reeled, drunk on the intoxication of love.
राधा का मन मदन के मद से उन्मत्त होकर उत्तरोत्तर बढ़ता ही गया।
Commentary — decoded
Jīva Gosvāmī
s1other
na vyākhyātam |
na vyākhyātamhe offers no comment on the verse na 'not' + past participle vyākhyātam '[was] explained'व्याख्या नहीं की गई
na — not; vyākhyātam — [this verse] was commented upon.
(इस पर) व्याख्या नहीं की गई।
Jīva gives no comment here.
(इस श्लोक पर जीव गोस्वामी ने) कोई व्याख्या नहीं की।
An editorial note recording that Jīva Gosvāmī left this verse unglossed; it is not a gloss of the verse itself.
Viśvanātha Cakravartī
s1avataranika
śrī-rādhāṁ dūrād vilokayantī śrī-rūpa-mañjarī sva-sakhīm āha—rati-krīḍeti |
śrī-rādhāṁŚrī Rādhā — the one being watched accusative; object of vilokayantīश्री राधा को
dūrādfrom a distance ablativeदूर से
vilokayantīas she watches her nominative present participle qualifying Rūpa-mañjarīदेखती हुई
śrī-rūpa-mañjarīŚrī Rūpa-mañjarī — the speaker of the verse nominative, subjectश्री रूप मंजरी
sva-sakhīmto her own companion accusative; addressee of āhaअपनी सखी से
āhashe says perfectकहती हैं
rati-krīḍetithe verse beginning 'rati-krīḍā' pratīka: rati-krīḍā + iti, naming the verse being introduced"रति-क्रीड़ा" इत्यादि (यह श्लोक)
śrī-rūpa-mañjarī — Śrī Rūpa-mañjarī; śrī-rādhāṁ — Śrī Rādhā; dūrād vilokayantī — watching her from a distance; sva-sakhīm — to her own companion; āha — says; rati-krīḍeti — the verse beginning 'rati-krīḍā.'
श्री राधा को दूर से देखती हुई श्री रूप मंजरी अपनी सखी से — "रति-क्रीड़ा" इत्यादि (श्लोक) — कहती हैं।
Viśvanātha sets the scene: watching Śrī Rādhā from a distance, Śrī Rūpa-mañjarī speaks to her companion — and the verse beginning 'rati-krīḍā' is what she says.
श्री राधा को दूर से देखकर श्री रूप मंजरी अपनी सखी से यह ("रति-क्रीड़ा…") श्लोक कहती हैं।
This fixes the speaker: for Viśvanātha the verse is Rūpa-mañjarī's speech to a sakhī, observing Rādhā from afar — not Rādhā's own words.
s2gloss
smita-mukhīti tvam adya sva-kāntaṁ pramodayituṁ yogyatāṁ dhāsyasīti sva-vapuḥ-pratyukti-vyañjakaṁ smitam ||
smita-mukhītitaking up the verse's word 'smiling-faced' pratīka: smita-mukhī + iti, the mūla word now being glossed"स्मित-मुखी" (यह पद) — अर्थात
tvamyou [the smile as good as says] nominative; opens the message the smile carriesतू
adyatoday adverbआज
sva-kāntaṁyour own beloved accusative; object of pramodayituṁअपने प्रियतम को
pramodayituṁin order to gladden him infinitive of purposeप्रसन्न करने के लिए
yogyatāṁthe fitness [for that] accusative; object of dhāsyasiयोग्यता को
dhāsyasītiyou will attain — so runs the message dhāsyasi (future 2nd sg. of dhā, 'will bear/attain') + iti closing the smile's speechधारण करेगी — इस प्रकार
sva-vapuḥ-pratyukti-vyañjakaṁthe smile that voices her reply to her own body accusative bahuvrīhi qualifying smitam: expressing (vyañjaka) the reply (pratyukti) to her own body (sva-vapuḥ)अपने शरीर को दिए उत्तर को व्यक्त करने वाली
smitamis [that kind of] smile the thing being defined; predicateमुस्कान (स्मित)
smita-mukhīti — the word 'smiling-faced'; smitam — is a smile; sva-vapuḥ-pratyukti-vyañjakaṁ — that voices her reply to her own body, namely: tvam adya — you today; sva-kāntaṁ pramodayituṁ — in order to gladden your beloved; yogyatāṁ dhāsyasīti — will attain the fitness.
"स्मित-मुखी" — "तू आज अपने प्रियतम को प्रसन्न करने की योग्यता धारण करेगी" — इस प्रकार अपने शरीर को दिए उत्तर को व्यक्त करने वाली मुस्कान।
Now the word 'smiling-faced.' Her adorned body has, as it were, told her something, and the smile is her reply to it. The smile as good as says: 'Today you will attain the fitness to gladden your beloved.'
"स्मित-मुखी" अर्थात वह मुस्कान जो, मानो अपने शरीर को उत्तर देती हुई कहती है — "तू आज अपने प्रियतम को प्रसन्न करने की योग्यता पा लेगी।"
sva-vapuḥ-pratyukti: seeing her own body decked and lovely, Rādhā takes it as a kind of statement that she is ready; the smile is her answer back to her own body, and its unspoken content is the sentence Viśvanātha supplies.
← 5.76-775.79-80 →