yathā— / vilāsī svacchandaṁ vasati mathurāyāṁ madhu-ripu-
rvasantaḥ santāpaṁ prathayati samantād anupadam |
durāśeyaṁ vairiṇy ahaha mad-abhīṣṭodyama-vidhau
vidhatte pratyūhaṁ kim iha bhavitā hanta śaraṇam ||
The verse — decoded
L1other
rvasantaḥ santāpaṁ prathayati samantād anupadam |
vasantaḥspring — the season itself is the subject that spreads the pain the opening r finishes madhu-ripuḥ ('Kṛṣṇa') carried over from the prior pāda; here vasantaḥ = the spring seasonवसन्त (ऋतु) — यही कर्ता है
santāpaṁa burning torment — what spring keeps spreadingसंताप (दाह) को
prathayatispreads it wide, makes it reach everywhereफैला देता है
samantāton every side, all aroundसब ओर, चारों ओर
anupadamat every step, moment after moment, with no breakपग-पग पर, निरन्तर
vasantaḥ — spring; samantāt — on every side; anupadam — at every step; santāpaṁ — a burning torment; prathayati — spreads it wide.
वसन्त सब ओर, पग-पग पर संताप फैला देता है।
Spring spreads a burning torment on every side, at every step.
वसन्त-ऋतु चारों ओर, हर पग पर दाह फैला रही है।
In the full verse this follows the first line: Kṛṣṇa the pleasure-lover (vilāsī, madhu-ripuḥ) dwells freely in Mathurā — and meanwhile spring torments the one left behind.
श्लोक के आरम्भ का 'र्' पिछले पाद के 'मधुरिपुः' (कृष्ण) की सन्धि का शेष है; यहाँ 'वसन्तः' का अर्थ वसन्त-ऋतु है।
L2other
durāśeyaṁ vairiṇy ahaha mad-abhīṣṭodyama-vidhau
durāśā iyaṁthis wretched, vain hope [of mine] source sandhi durāśeyaṁ = durāśā + iyaṁयह दुराशा (मिथ्या, दुष्ट आशा)
vairiṇīis my enemy — it works against me(मानो) शत्रु बनी हुई है
ahahaah, alas! — a cry of griefअहह! (खेद-सूचक)
mad-abhīṣṭodyama-vidhauright when I strive to reach what I long for — in the very act of pressing toward my heart's desireमेरे अभीष्ट (की प्राप्ति) के उद्यम में
iyaṁ durāśā — this vain hope; ahaha — alas; vairiṇī — is my enemy; mad-abhīṣṭodyama-vidhau — in my very effort to reach my heart's desire.
अहह! यह दुराशा — मेरे अभीष्ट के उद्यम में — शत्रु बनी हुई है।
This vain hope — alas! — turns enemy, just when I strive for what I long for.
अहह! यह मिथ्या आशा मेरे अभीष्ट के प्रयत्न में शत्रु बन गई है।
Viśvanātha unpacks the picture (see s2–s3): since Kṛṣṇa will not leave Mathurā, her one remaining 'cherished desire' (abhīṣṭa) is death — and so the nagging hope that he might yet return becomes the enemy that thwarts even that.
L3other
vidhatte pratyūhaṁ kim iha bhavitā hanta śaraṇam ||
vidhattekeeps setting up, places [in my way]कर देती है, डाल देती है
pratyūhaṁan obstacle — it blocks meविघ्न (बाधा) को
kimwhat?क्या
ihahere, in this plightयहाँ, इस दशा में
bhavitāwill there beहोगी (भविष्य)
hantaalas!हाय! (खेद-सूचक)
śaraṇamany refuge, any recourse leftशरण, आश्रय
[iyaṁ durāśā] vidhatte pratyūhaṁ — it throws up an obstacle; hanta — alas; iha — here; kim śaraṇam — what refuge; bhavitā — will there be?
(वह दुराशा) विघ्न डाल देती है; हाय! यहाँ क्या शरण होगी?
It throws an obstacle in my way. What refuge, alas, is left to me now?
यह दुराशा विघ्न डाल देती है। हाय! अब यहाँ क्या शरण होगी?
Commentary — decoded
Jīva Gosvāmī
s1other
na vyākhyātam |
na vyākhyātam[Jīva] gives no comment here — the verse is left unexplainedव्याख्या नहीं की गई
na vyākhyātam — it was not explained.
(जीव गोस्वामी ने इसकी) व्याख्या नहीं की।
Jīva Gosvāmī offers no commentary on this verse.
जीव गोस्वामी ने इस श्लोक की व्याख्या नहीं की।
An editorial line simply recording that Jīva Gosvāmī's commentary passes over this verse.
Viśvanātha Cakravartī
s1avataranika
śrī-rādhā lalitām āha—vilāsīti |
śrī-rādhāŚrī Rādhā — the one who speaksश्री राधा (कर्ता)
lalitāmto Lalitā — her friend, the one addressedललिता से (को)
āhasays [this]कहती हैं
vilāsītithe verse that opens with the word vilāsī pratīka: vilāsī iti — the catchword naming the verse'विलासी' इति — अर्थात् यह श्लोक (पद-सूचक)
śrī-rādhā — Śrī Rādhā; lalitām — to Lalitā; āha — speaks; vilāsīti — the verse beginning 'vilāsī'.
श्री राधा ललिता से 'विलासी…' (इस श्लोक द्वारा) कहती हैं।
Śrī Rādhā speaks this to her friend Lalitā — the verse that opens with vilāsī.
श्री राधा ललिता से कहती हैं — यह 'विलासी…' वाला श्लोक।
vilāsī, 'the pleasure-lover', is the epithet the whole reasoning turns on: a man whose enjoyments are always at hand will not leave them (see s2).
s2gloss
tatra vilāsasya sadā prāptatve katham atrāgamiṣyatīti bhāvaḥ |
tatrathere — in Mathurā, where he now livesवहाँ, उस स्थान पर
vilāsasya sadā prāptatvesince his pleasures are always on hand [there]विलास के सदा उपलब्ध रहने पर
katham atra āgamiṣyatiwhy would he ever come back here [to Vraja]?वह यहाँ कैसे आएगा
iti bhāvaḥ— this is the feeling underneath her wordsऐसा (राधा का) भाव है
tatra — there in Mathurā; vilāsasya sadā prāptatve — since pleasure is always available; katham atra āgamiṣyati — why would he come here?; iti bhāvaḥ — such is her inner sense.
'वहाँ विलास सदा उपलब्ध रहते हुए, वह यहाँ कैसे आएगा' — ऐसा भाव है।
In Mathurā he always has his enjoyments at hand. So why would he ever come back here? That is the feeling behind her words.
जब वहाँ विलास सदा उपलब्ध है, तो वह (विलासी) यहाँ कैसे आएगा — यही भाव है।
s3gloss
ato’bhīṣṭaṁ me maraṇāt |
ataḥso — it follows from thisइसलिए, अतः
abhīṣṭaṁ methe one thing I now long forमेरा अभीष्ट (इष्ट वस्तु)
maraṇāt[can come] only through deathमरण से (ही सिद्ध होगा)
ataḥ — therefore; abhīṣṭaṁ me — what I long for; maraṇāt — [is to be had] from death.
इसलिए मेरा अभीष्ट (केवल) मरण से (सिद्ध होगा)।
So the one thing I now want can come only through death.
अतः मेरा इष्ट मरण से ही (प्राप्त होगा)।
This fixes the verse's abhīṣṭa ('cherished desire', L2): since Kṛṣṇa will not return, the only 'desire' she can still pursue is her own death — which is why (L2–L3) the vain hope of his return turns into the enemy that blocks even that.
s4gloss
pratyūhaṁ vighnam ||
pratyūhaṁthe word pratyūha [in the verse]'प्रत्यूह' (यह पद)
vighnammeans an obstacle, a hindranceअर्थात् विघ्न (बाधा)
pratyūhaṁ — pratyūha; vighnam — means an obstacle.
'प्रत्यूह' का अर्थ है विघ्न।
'pratyūha' here simply means an obstacle.
'प्रत्यूह' अर्थात् विघ्न (बाधा)।