L1other
nāyakena sakhi vañcitā vayam |
nāyakenaby the hero — by Kṛṣṇa instr. of agentनायक के द्वारा
sakhiO friend (she calls out to Viśākhā) vocativeहे सखी
vañcitāhave been cheated, let down fem. — the woman speaking(हम स्त्रियाँ) छली गई हैं
vayamwe — Rādhā speaking of herself in the pluralहम
sakhi — O friend; nāyakena — by the hero; vayam — we; vañcitā — have been cheated.
हे सखी, हम नायक के द्वारा छली गई हैं।
O friend, the hero has cheated us. Rādhā, who waited at the tryst, tells Viśākhā that Kṛṣṇa never came.
हे सखी! नायक ने हमें ठग लिया।
śleṣa: with the word just before it in the verse the compound reads indirā-nāyakena, "by the lord of Lakṣmī" — the pun Viśvanātha turns on at s3, where she insinuates he has taken up with some other fortunate woman.
L2other
kurmahe kim iha śādhi sādaraṁ
kurmahe kimwhat are we to do? 1st pl. ātmanepadaहम क्या करें
ihahere, now — in this plightयहाँ (अब)
śādhiinstruct me, tell me what to do imperative, √śāsआदेश दो
sādaramcaringly, in earnest adverbआदरपूर्वक
iha — now; kim kurmahe — what are we to do?; sādaram — caringly; śādhi — advise me.
अब हम यहाँ क्या करें? आदरपूर्वक (हमें) आदेश दो।
What do we do now? Tell me — and tell me in earnest. She turns to her friend for counsel.
अब हम क्या करें? आदरपूर्वक हमें बताओ।
L3other
drāg iti klamam agān mṛgekṣaṇā ||
drākat once, then and thereशीघ्र ही
itiso saying — this closes her wordsऐसा (कहकर)
klamam agātsank into exhaustion, fainted away aor. √gam + klama (weariness)थकान (ग्लानि) को प्राप्त हुई
mṛgekṣaṇāthe doe-eyed girl — Rādhāवह मृगनयनी
iti — so saying; mṛgekṣaṇā — the doe-eyed girl; drāk — at once; klamam agāt — collapsed in exhaustion.
'ऐसा' (कहकर) वह मृगनयनी शीघ्र ही ग्लानि को प्राप्त हुई।
With these words the doe-eyed girl collapsed on the spot, worn out.
ऐसा कहकर वह मृगनयनी तुरन्त ग्लानि (मूर्च्छा) को प्राप्त हो गई।
This lament illustrates the vipralabdhā — the heroine whose lover broke the tryst — the nāyikā-type this verse is adduced for in the prakaraṇa.
Viśvanātha Cakravartī
s1avataranika
śrī-rādhā viśākhām āha—vindatīti |
śrī-rādhāŚrī Rādhāश्रीराधा
viśākhāmto Viśākhā (her friend) acc., the one addressedविशाखा से (जिसे सम्बोधित करती हैं)
āhaspeaks, saysकहती हैं
vindatītithe verse beginning 'vindati…' pratīka'विन्दति' इत्यादि (पद्य से)
śrī-rādhā — Śrī Rādhā; viśākhām — to Viśākhā; āha — speaks; vindati iti — the verse 'vindati…'.
श्रीराधा विशाखा से 'विन्दति' इत्यादि (पद्य) कहती हैं।
Viśvanātha sets the scene: Śrī Rādhā is speaking to her friend Viśākhā. He names the verse by its opening word, 'vindati…'.
श्रीराधा विशाखा से 'विन्दति' इत्यादि श्लोक कहती हैं।
s2gloss
tenāvadhi-samayo vyatīta iti bhāvaḥ |
tenaby that — by the moon's having climbed the sky instr., pointing back to 'induḥ divaṁ vindati'उससे (अर्थात् 'चन्द्रमा के आकाश को पाने' से)
avadhi-samayaḥthe appointed hour, the deadline set for the trystनियत अवधि का समय
vyatītaḥhas passed, is gone byबीत गया
iti bhāvaḥthat is the importयह भाव है
tena — by that; avadhi-samayaḥ — the appointed tryst-hour; vyatītaḥ — has passed; iti bhāvaḥ — such is the sense.
उससे नियत अवधि का समय बीत गया — यह भाव है।
'The moon has reached the sky' is Viśvanātha's cue that the hour they had set has already slipped past. He did not come in time.
उस (चन्द्रोदय) से नियत अवधि का समय बीत चुका — ऐसा भाव है।
The line glossed here ('induḥ divaṁ vindati sma', the moon rose high) stands just before this atom in the verse; Viśvanātha reads the risen moon as the marker that the tryst-time is over.
s3gloss
indirā-nāyakeneti kācil lakṣmīs tenādya prāptā tataḥ kim asmābhis tasyeti bhāvaḥ |
indirā-nāyakena itias for the phrase 'by the lord of Lakṣmī' pratīka of the śleṣa compound'इन्दिरा-नायक' (यह श्लिष्ट पद)
kācit lakṣmīḥsome Lakṣmī — some radiant, fortune-blessed womanकोई लक्ष्मी
tena adya prāptāhas today been won by him tena = the heroउस (नायक) के द्वारा आज प्राप्त कर ली गई
tataḥ kim asmābhiḥ tasyaso what are we to him now?तो उसका हमसे क्या प्रयोजन
iti bhāvaḥthat is the senseयह भाव है
indirā-nāyakena iti — the words 'by the lord of Lakṣmī'; kācit lakṣmīḥ — some Lakṣmī-like woman; tena adya prāptā — has today been won by him; tataḥ — so; asmābhiḥ tasya kim — what are we to him?; iti bhāvaḥ — such is the import.
'इन्दिरा-नायक' — कोई लक्ष्मी उस (नायक) ने आज प्राप्त कर ली, तो उसका हमसे क्या प्रयोजन? — यह भाव है।
Here Viśvanātha opens the pun. 'Indirā-nāyaka' means, on its face, 'the lord of Lakṣmī' — a title of glory. Rādhā twists it in jealousy: he has found himself some new Lakṣmī, some other fortunate woman, this very day; so what am I to him anymore? That is why she says she has been cheated.
'इन्दिरा-नायक' (अर्थात् लक्ष्मीपति) — किसी लक्ष्मी को उसने आज पा लिया; तब उसका हमसे क्या काम? — ऐसा भाव है।
śleṣa: indirā = Lakṣmī, indirā-nāyaka = her lord (Kṛṣṇa/Viṣṇu). The grand epithet becomes, in the deceived heroine's mouth, the charge that he has taken a rival.
श्लेष — मूल के 'नायकेन' को 'इन्दिरा-नायकेन' (इन्दिरा अर्थात् लक्ष्मी का नायक) के रूप में भी पढ़ा गया है; यही दूसरा (ईर्ष्या-भरा) अर्थ है।
s4gloss
sādaraṁ yathā syāt tathā śādhi |
sādaram yathā syāt tathāin such a way that there is ādara — real care, earnest regardजिस प्रकार आदरपूर्वक हो, उसी प्रकार
śādhiinstruct me imperativeआदेश दो
sādaram yathā syāt tathā — so that it be done with care; śādhi — advise me.
जिस प्रकार सादर हो, उसी प्रकार आदेश दो।
Viśvanātha parses 'sādaram' as an adverb: advise me in such a way that there is genuine care in it. Counsel me earnestly.
जिस प्रकार आदरपूर्वक हो, उसी प्रकार (मुझे) आदेश दो।
s5gloss
yatra śikṣaṇe mamādaro nottiṣṭhati tad brūhīti bhāvaḥ |
yatra śikṣaṇein whatever course of advice loc., correlative with tatजिस शिक्षण में
mama ādaraḥ na uttiṣṭhatimy own interest no longer stirs at allमेरा आदर उत्पन्न नहीं होता
tat brūhitell me thatवह (मुझे) बताओ
iti bhāvaḥthat is the senseयह भाव है
yatra śikṣaṇe — the advice regarding which; mama ādaraḥ — my own interest; na uttiṣṭhati — does not stir; tat brūhi — tell me that; iti bhāvaḥ — such is the import.
जिस शिक्षण में मेरा आदर उत्पन्न न हो, वह बताओ — यह भाव है।
The deeper feeling: the very thing my heart no longer rouses any interest in — you name it for me. Her own will to act has gone dead, so she hands the decision to Viśākhā.
जिस उपदेश में मेरी रुचि (आदर) उत्पन्न न हो, वही बताओ — ऐसा भाव है।
s6conclusion
tenātaḥ-paraṁ prāṇa-dhāraṇe mamānādara eveti maraṇam eva jñāpaya, na tu jīvanam iti bhāvaḥ ||
tenaso, on that accountइसलिए
ataḥ-paramfrom now onअब से आगे
prāṇa-dhāraṇe mama anādaraḥ evaI have only indifference toward keeping myself alive eva = onlyप्राणों को धारण करने में मेरा अनादर ही है
itiand soऐसा (होने से)
maraṇam eva jñāpayapoint me to death alone eva = aloneमृत्यु का ही उपदेश दो
na tu jīvanamnot to life tu = butपरन्तु जीवन का नहीं
iti bhāvaḥthat is the senseयह भाव है
tena — so; ataḥ-param — henceforth; prāṇa-dhāraṇe — toward holding onto life; mama anādaraḥ eva — I have only disregard; iti — therefore; maraṇam eva jñāpaya — teach me death alone; na tu jīvanam — not life; iti bhāvaḥ — such is the import.
इसलिए अब से आगे प्राण-धारण में मेरा अनादर ही है — ऐसा (होने से) मृत्यु का ही उपदेश दो, परन्तु जीवन का नहीं — यह भाव है।
So the plea is really a death-wish. From here on I have no care left for staying alive; so teach me how to die, not how to live. Viśvanātha reads her 'advise me' as: show me the way to death.
इसलिए अब आगे जीवित रहने में मेरी अरुचि (अनादर) ही है; अतः मुझे मरने का ही उपदेश दो, जीने का नहीं — ऐसा भाव है।