L1definition
ullaṅghya samayaṁ yasyāḥ preyān anyopabhogavān |
yasyāḥshe whose — genitive fem. of the relative yad; sets up the definition, answered by 'sā' in L2जिसका — वह नायिका जिसका (आगे 'सा' से उत्तर मिलेगा)
preyān[whose] beloved nom. — the lover, the grammatical subject of the whole sentenceप्रियतम (नायक) — वाक्य का कर्ता
samayaṁthe time they had agreed on accusative — what he oversteps; samaya = appointment, fixed timeसंकेत-समय को — मिलने के निश्चित समय को
ullaṅghyahaving broken past it gerund of ud-√laṅgh — 'having overstepped'लाँघकर — उसका उल्लंघन करके
anyopabhogavānhaving enjoyed another woman bahuvrīhi describing preyān: anya (another) + upabhoga (enjoyment) + -vatअन्य स्त्री के साथ उपभोग करनेवाला — जो किसी दूसरी के साथ रमण कर चुका
yasyāḥ preyān — she whose lover; samayaṁ ullaṅghya — having broken the time they had fixed; anya-upabhoga-vān — [and] having enjoyed another woman.
जिस नायिका का प्रियतम मिलने के निश्चित समय को लाँघकर, किसी अन्य स्त्री के साथ उपभोग करके...
Now Rūpa defines the khaṇḍitā. Take the woman whose lover breaks the appointment they had made, and spends that time enjoying another woman —
जिस नायिका का प्रियतम तय समय को लाँघ देता है और किसी दूसरी स्त्री के साथ रमण कर आता है।
L2definition
bhoga-lakṣmāṅkitaḥ prātar āgacchet khaṇḍitā hi sā |
bhoga-lakṣmāṅkitaḥmarked with the tell-tale signs of that enjoyment bahuvrīhi, nom., still describing preyān: bhoga-lakṣman (marks of enjoyment) + aṅkita (stamped, marked)उपभोग के चिह्नों से अंकित — रति के लक्षणों से चिह्नित होकर
prātarin the morning adverb — the crucial time of his arrivalप्रातःकाल — सवेरे (उसके लौटने का निर्णायक समय)
āgacchetcomes back to her optative of ā-√gamआ जाए — लौट आए
sāshe nom. — answers the 'yasyāḥ' of L1वह (नायिका) — 'यस्याः' का उत्तर
hiis preciselyनिश्चय ही
khaṇḍitāthe khaṇḍitā — the wronged, cheated heroineखण्डिता (कहलाती है)
bhoga-lakṣma-aṅkitaḥ [preyān] — [her lover] still stamped with the marks of enjoyment; prātar āgacchet — comes back in the morning; sā hi khaṇḍitā — she, precisely, is the khaṇḍitā.
(जिसका प्रियतम) रति-चिह्नों से अंकित होकर प्रातःकाल लौटे, वह नायिका निश्चय ही खण्डिता है।
and who then comes back to her in the morning still stamped with the marks of it — she, precisely, is the khaṇḍitā.
जब वह नायक भोग के चिह्नों से चिह्नित होकर सवेरे लौटता है, तब वही नायिका खण्डिता कहलाती है।
khaṇḍitā is literally 'the broken one' (from √khaṇḍ, to break). She is the heroine broken or wounded by learning her lover spent the night with a rival.
L3definition
eṣā tu roṣa-niḥśvāsa-tūṣṇīṁ-bhāvādi-bhāg bhavet ||
eṣāthis heroineयह (खण्डिता नायिका)
tuand, for her partऔर / परन्तु
roṣa-niḥśvāsa-tūṣṇīṁ-bhāvādi-bhāgcomes to share in anger, heavy sighing, sullen silence, and the like roṣa (anger) + niḥśvāsa (sighing out) + tūṣṇīṁ-bhāva (staying silent) + ādi (and so on) + bhāj (partaker of)क्रोध, गहरी निःश्वास, मौन आदि भावों की भागी — इनसे युक्त
bhavetbecomes optative of √bhūहो जाती है
eṣā tu — and she, for her part; roṣa-niḥśvāsa-tūṣṇīṁ-bhāva-ādi-bhāj bhavet — comes to share in anger, heavy sighing, sullen silence, and the rest.
और यह खण्डिता क्रोध, निःश्वास, मौन आदि भावों की भागी होती है।
And she, for her part, is given over to anger, heavy sighing, a wounded silence, and the like.
यह खण्डिता नायिका क्रोध, गहरी साँसें और मौन आदि भावों को धारण करती है।
Viśvanātha Cakravartī
s1gloss
samayam ullaṅghya pūrva-saṅketitāgamana-kālaṁ vyatītya yasyāḥ preyān prātar āgacchet sā khaṇḍitā |
samayam ullaṅghya'having broken the appointed time' — Viśvanātha lifts the verse's own words to gloss them'समयम् उल्लङ्घ्य' — श्लोक के इन्हीं शब्दों को उठाकर
pūrva-saṅketitāgamana-kālaṁ vyatītyameans: letting the arrival-time they had earlier fixed slip by unpacks the gerund: pūrva-saṅketita (earlier arranged) + āgamana-kāla (time of coming); vyatītya = having let passपहले से संकेतित आगमन के समय को बिताकर — यही 'उल्लङ्घ्य' का अर्थ
yasyāḥ preyānshe whose loverजिसका प्रियतम
prātar āgacchetthen comes in the morningप्रातःकाल आ जाए
sā khaṇḍitāshe is the khaṇḍitāवह खण्डिता है
samayam ullaṅghya — 'having broken the appointed time,' that is; pūrva-saṅketita-āgamana-kālaṁ vyatītya — letting the earlier-arranged arrival-time slip past; yasyāḥ preyān prātar āgacchet — she whose lover then comes in the morning; sā khaṇḍitā — she is the khaṇḍitā.
'समयम् उल्लङ्घ्य' अर्थात् पूर्व-संकेतित आगमन-काल को बिताकर — जिसका प्रियतम प्रातःकाल आए, वह खण्डिता है।
Viśvanātha restates the verse and unpacks 'ullaṅghya samayam': it means the lover let slip the time they had earlier fixed for his coming. The woman whose lover then turns up in the morning — she is the khaṇḍitā.
विश्वनाथ कहते हैं — 'समय को लाँघकर' का अर्थ है पहले से तय किए हुए आने के समय को बीत जाने देकर; जिसका नायक ऐसे प्रातःकाल लौटता है, वह खण्डिता है।
s2gloss
atra rātreḥ prathama-prahara-madhya evāgamiṣyāmīty uktvā kadācid ardha-rātra-madhye’py āgamane khaṇḍitā mābhūd iti prātar iti padam |
atrahere [in this verse]यहाँ — इस श्लोक में
rātreḥ prathama-prahara-madhya evāgamiṣyāmīty uktvāsuppose he had said, 'I'll come right in the middle of the night's first watch' rātri (night) + prathama-prahara (the first three-hour watch) + madhya (middle) + eva (right); āgamiṣyāmi iti uktvā = 'having said, I will come''रात्रि के प्रथम प्रहर के मध्य में ही आ जाऊँगा' — ऐसा कहकर
kadācid ardha-rātra-madhye’py āgamaneif he then comes even at midnight instead locative absolute: āgamane = 'when he comes'; ardha-rātra-madhya = the dead of night, midnight; api = evenकभी आधी रात में भी आ जाने पर
khaṇḍitā mābhūd itiso that she is not counted a khaṇḍitā [by that late-but-still-night arrival] mā bhūt = 'let her not become'; iti marks the purpose'वह खण्डिता न हो जाए' — इस प्रयोजन से
prātar iti padamthat is why the verse has the word 'prātar' (morning)'प्रातः' यह पद (रखा गया)
atra — here; rātreḥ prathama-prahara-madhya eva āgamiṣyāmi iti uktvā — 'I will come right in the middle of the night's first watch,' he had said; kadācid ardha-rātra-madhye api āgamane — if he then comes even at midnight; khaṇḍitā mā bhūt iti — lest she be counted a khaṇḍitā; prātar iti padam — hence the word 'prātar.'
यहाँ 'रात्रि के प्रथम प्रहर के मध्य में ही आऊँगा' ऐसा कहकर, कभी आधी रात में भी आ जाने पर वह खण्डिता न हो जाए — इसलिए 'प्रातः' पद रखा गया।
Why does the verse specify 'in the morning'? Suppose the lover had promised, 'I'll come right in the middle of the night's first watch.' If he then shows up at midnight — late, but still within the night — she should not be counted a khaṇḍitā. To rule that case out, Rūpa puts in the word 'prātar,' morning: only a morning arrival makes her one.
यदि नायक ने कहा हो कि 'मैं रात के पहले पहर के बीचोंबीच ही आ जाऊँगा', और कभी आधी रात को आ जाए, तो कहीं वह खण्डिता न मान ली जाए — इसीलिए श्लोक में 'प्रातः' शब्द रखा गया है।
s3gloss
tathā nāyakasya luptopabhoga-cihnatve dṛṣṭe sā mābhūd iti bhoga-lakṣmāṅkita iti padam |
tathālikewise [the next word does its own excluding]उसी प्रकार
nāyakasya luptopabhoga-cihnatve dṛṣṭeif the lover is seen to have wiped away the signs of his enjoyment locative absolute, dṛṣṭe = 'when seen'; lupta (erased, hidden) + upabhoga-cihna (marks of enjoyment) + -tvaनायक के उपभोग-चिह्न मिटे हुए देखे जाने पर
sā mābhūd itiso that she does not become one [a khaṇḍitā] mā bhūt = 'let her not become'; iti marks the purpose'वह (खण्डिता) न हो जाए' — इस प्रयोजन से
bhoga-lakṣmāṅkita iti padamthat is why the verse has the word 'bhoga-lakṣmāṅkitaḥ' (bearing the marks of enjoyment)'भोग-लक्ष्माङ्कित' यह पद (रखा गया)
tathā — likewise; nāyakasya lupta-upabhoga-cihnatve dṛṣṭe — if the lover is found to have erased the marks of his enjoyment; sā mā bhūt iti — lest she become a khaṇḍitā; bhoga-lakṣma-aṅkita iti padam — hence the word 'bhoga-lakṣmāṅkitaḥ.'
उसी प्रकार नायक के उपभोग-चिह्न मिटे हुए देखे जाने पर वह खण्डिता न हो जाए — इसलिए 'भोग-लक्ष्माङ्कित' पद रखा गया।
The same reasoning covers the next word. Suppose the lover had rubbed out every trace of his night with the other woman, so no mark showed. Then she should not be a khaṇḍitā either. To exclude that, the verse says he comes 'bhoga-lakṣmāṅkitaḥ' — still bearing the visible marks of that enjoyment.
इसी तरह, यदि नायक के भोग-चिह्न मिटा दिए गए दिखें, तो वह खण्डिता न मानी जाए — इसीलिए 'भोग के चिह्नों से अंकित' यह पद जोड़ा गया।
s4gloss
bhoga-lakṣmaṇām api sva-parihāsārthakatvena kṛtrimatve jñāte khaṇḍitā na bhaved ity anyopabhogavān iti padam |
bhoga-lakṣmaṇām apieven the enjoyment-marks themselves genitive pl.; api = 'even'भोग के चिह्नों के भी
sva-parihāsārthakatvenasince they might be there only for a joke of his own instrumental of reason: sva (his own) + parihāsa (teasing) + arthakatva (having the purpose of)अपने परिहास (हँसी-ठिठोली) के प्रयोजन से होने के कारण
kṛtrimatve jñāteif she realizes they are faked locative absolute, jñāte = 'when known'; kṛtrima = artificial, counterfeitकृत्रिम (बनावटी) जान लिए जाने पर
khaṇḍitā na bhaved itishe would not become a khaṇḍitā iti marks the purpose'वह खण्डिता न हो' — इस प्रयोजन से
anyopabhogavān iti padamthat is why the verse has the word 'anyopabhogavān' (one who has really enjoyed another)'अन्योपभोगवान्' यह पद (रखा गया)
bhoga-lakṣmaṇām api — even the enjoyment-marks; sva-parihāsa-arthakatvena kṛtrimatve jñāte — if they are known to be faked, put on just to tease her; khaṇḍitā na bhavet iti — she would not be a khaṇḍitā; anya-upabhoga-vān iti padam — hence the word 'anyopabhogavān.'
भोग-चिह्न भी अपने परिहास के लिए किए गए, ऐसे कृत्रिम जान लिए जाने पर वह खण्डिता न हो — इसलिए 'अन्योपभोगवान्' पद रखा गया।
One more case to close off. Even the marks could be fake — smeared on by the lover just to tease her. If she realizes the marks are counterfeit, she is no khaṇḍitā. So the verse adds 'anyopabhogavān': he must have genuinely enjoyed another woman, not merely appear to have.
यदि वे भोग-चिह्न भी केवल अपनी हँसी-ठिठोली के लिए बनाए हुए, बनावटी जान लिए जाएँ, तो वह खण्डिता न हो — इसीलिए 'अन्य के साथ उपभोग करनेवाला' यह पद रखा गया।
s5conclusion
nāyikayā svakāntasyānya-sambhogo yadi sambhāvyate tadaiva nānyathety arthaḥ ||
nāyikayāby the heroine herself instrumental — she is the one who must credit itनायिका के द्वारा — इसे उसे ही मानना है
svakāntasyānya-sambhogoher own lover's union with another woman sva-kānta (her own beloved, gen.) + anya-sambhoga (enjoyment with another), the thing supposedअपने प्रियतम का अन्य स्त्री के साथ सम्भोग
yadi sambhāvyateif it is credited as having really happenedयदि सम्भावित माना जाए
tadaivaonly then [is she a khaṇḍitā] tadā + eva = 'then alone'तभी (वह खण्डिता है)
nānyathānot otherwiseअन्यथा नहीं
ity arthaḥsuch is the senseऐसा अर्थ है
nāyikayā sva-kāntasya anya-sambhogaḥ — her lover's union with another woman, [as held] by the heroine; yadi sambhāvyate — if she credits it as real; tadā eva — only then; na anyathā — not otherwise; iti arthaḥ — such is the sense.
नायिका के द्वारा यदि अपने प्रियतम का अन्य स्त्री के साथ सम्भोग सम्भावित माना जाए, तभी वह खण्डिता है, अन्यथा नहीं — ऐसा अर्थ है।
The upshot: only when the heroine herself is convinced that her lover truly did unite with another woman is she a khaṇḍitā — and not otherwise. All three words Rūpa chose work together to secure exactly that condition.
जब नायिका स्वयं यह मान ले कि उसके प्रियतम ने किसी दूसरी स्त्री के साथ रमण किया है, तभी वह खण्डिता कहलाती है, अन्यथा नहीं — यही तात्पर्य है।