atha cākṣuṣāḥ—
netra-smitārdha-mudratve netrānta-bhrama-kūṇane |
sācīkṣā vāma-dṛk-prekṣā kaṭākṣādyāś ca cākṣuṣāḥ ||
vibhramaṁ ratipateḥ sthagayantīṁ
keśavasya purataḥ kapaṭena |
tvām avetya caṭule sakhi jātyā
gūḍham atra hasatas tava netre ||
The verse — decoded
L1definition
netra-smitārdha-mudratve netrānta-bhrama-kūṇane |
netra-smitārdha-mudratveeye-smiling and the half-closing of the eyes — the first two signals nom. dual dvandva: netra-smita + ardha-mudratāआँख की मुस्कान का आधा-सा मुँदना (दो में एक)
netrānta-bhrama-kūṇaneletting the eye-corner rove, and narrowing it — the next two nom. dual dvandva: netrānta-bhrama + (netrānta-)kūṇanaऔर आँख के कोने का घूमना तथा सिकुड़ना
netra-smitārdha-mudratve — eye-smiling and half-closing of the eyes; netrānta-bhrama-kūṇane — roving of the eye-corner and squinting of it.
netra-smitārdha-mudratve — आँख की मुस्कान का आधा मुँदना; netrānta-bhrama-kūṇane — आँख के कोने का घुमाव और सिकुड़ना।
The verse opens the list of eye-signals. First, netra-smita — a smile made with the eyes; and ardha-mudratā — half-shutting the lids. Then netrānta-bhrama — letting the corner of the eye rove; and kūṇana — narrowing or squinting it.
दो नेत्र-संकेत — आँख की अधखुली मुस्कान, और आँख के कोने का घूमना-सिकुड़ना।
Verse 43 is the lakṣaṇa (definition), enumerating the cākṣuṣa — the 'ocular', eye-based signals.
श्लोक 43 लक्षण है — जिसमें चाक्षुष अर्थात् नेत्र-आधारित संकेतों की गणना की जाती है।
L2definition
sācīkṣā vāma-dṛk-prekṣā kaṭākṣādyāś ca cākṣuṣāḥ ||
sācīkṣāa sidelong glance sācī 'oblique' + īkṣā 'a look'तिरछी चितवन
vāma-dṛk-prekṣālooking out of the left eye — a glance from the side vāma 'left' + dṛś 'eye' + prekṣā 'looking'बाईं आँख से देखना
kaṭākṣādyāḥdarted side-glances (kaṭākṣa) and the rest kaṭākṣa-ādi, nom. pl. — 'and so on'कटाक्ष आदि (और इसी तरह के)
caandऔर
cākṣuṣāḥ[these] are the ocular ones — the eye-based signals predicate nom. pl.; cākṣuṣa 'belonging to the eye (cakṣus)'(ये सब) चाक्षुष अर्थात् नेत्र-संबंधी संकेत हैं
sācīkṣā — a sidelong glance; vāma-dṛk-prekṣā — looking with the left eye; kaṭākṣādyāḥ ca — darted side-glances and the rest; cākṣuṣāḥ — [these] are the ocular ones.
sācīkṣā — तिरछी चितवन; vāma-dṛk-prekṣā — बाईं आँख की चितवन; kaṭākṣādyāḥ — कटाक्ष आदि; ca — और; cākṣuṣāḥ — ये नेत्र-संबंधी संकेत हैं।
Next, sācīkṣā — an oblique, sidelong look; vāma-dṛk-prekṣā — glancing out of the left eye; and kaṭākṣa and the rest — the quick side-glances. All of these, the verse concludes, are the cākṣuṣa signals: the ones made with the eyes.
तिरछी चितवन, बाईं आँख से देखना, कटाक्ष आदि — ये सब चाक्षुष (नेत्र-संबंधी) संकेत हैं।
L3example
vibhramaṁ ratipateḥ sthagayantīṁ
vibhramamthe love-flutter — the coquettish stir of feeling acc. sg., object of 'concealing'विभ्रम (विलास) को
ratipateḥbelonging to Ratipati (Cupid, the lord of Rati) gen. sg. — whose flutter it isरतिपति अर्थात् कामदेव का (जो विभ्रम है)
sthagayantīm(you) who are hiding it away acc. sg. fem. pres. part., agreeing with tvām in L5(उसे) छिपाती हुई (तुझको)
ratipateḥ vibhramam — Cupid's love-flutter; sthagayantīm — (you) who are concealing [it].
vibhramam — विभ्रम को; ratipateḥ — रतिपति कामदेव का; sthagayantīm — (उसे) छिपाती हुई (तुझको)।
Now the illustration. The speaker addresses her friend: 'You who are hiding away the vibhrama — the love-flutter that belongs to Cupid...' The nāyikā is trying to cover up the stir of love that has risen in her.
कामदेव के विभ्रम को छिपाती हुई (तुझको)…
Verse 44 is the udāharaṇa (illustration) of the cākṣuṣa eye-signals just defined: the eyes betray the very love the nāyikā tries to hide. A friend addresses her companion (sakhi, L5).
श्लोक 44 उदाहरण है — अभी बताए चाक्षुष संकेतों का: नायिका जिस प्रेम को छिपाना चाहती है, आँखें उसी को प्रकट कर देती हैं। यहाँ एक सखी अपनी सहेली से कह रही है।
L4example
keśavasya purataḥ kapaṭena |
keśavasya purataḥright in front of Keśava (Kṛṣṇa) purataḥ governs the gen. — 'before'केशव के सामने
kapaṭenaby a trick, with pretense instr. of means — how she hides itकपट से (छल के द्वारा)
keśavasya purataḥ — before Keśava; kapaṭena — by a trick.
keśavasya purataḥ — केशव के सामने; kapaṭena — कपट से।
...concealing it right in front of Keśava, and doing so by a trick — putting on a pretense so Kṛṣṇa will not see the love stirring in her.
केशव के सामने कपट से (छिपाती हुई)…
L5example
tvām avetya caṭule sakhi jātyā
tvāmyou acc. — object of 'having recognized'तुझको
avetyahaving recognized, having seen through gerund of ava-√i 'to understand'पहचानकर (जान लेकर)
caṭuleO restless one! voc. sg. fem., to the friendहे चंचल (सखी)
sakhiO friend!हे सखी
jātyāby their very nature, from birth instr. — the eyes' inborn character; anticipates netre in L6(आँखों के) जन्मजात स्वभाव के कारण
caṭule sakhi — O restless friend; tvām avetya — having seen through you; jātyā — by their very nature.
tvām — तुझको; avetya — पहचानकर; caṭule — हे चंचल; sakhi — हे सखी; jātyā — स्वभाव से।
'O restless friend! — having seen right through you, and just by their very nature...' The speaker now turns to the eyes: it is the eyes that have recognized what their owner is up to, and they act from their own inborn, fickle character.
हे चंचल सखी! तुझको पहचानकर, अपने जन्मजात स्वभाव के कारण…
L6example
gūḍham atra hasatas tava netre ||
gūḍhamsecretly, under their breath adverbial acc. — how they laughछिपे-छिपे (गुप्त रूप से)
atrahere, at this very momentयहाँ (इस विषय में)
hasataḥthe two of them are laughing 3rd pers. dual pres. of √has — verb for the dual 'eyes'हँस रही हैं (दोनों)
tava netreyour two eyes nom. dual — the subjectतेरी दोनों आँखें
tava netre — your two eyes; atra — here; gūḍham — secretly; hasataḥ — the two of them laugh.
gūḍham — गुप्त रूप से; atra — यहाँ; hasataḥ — हँस रही हैं; tava netre — तेरी दोनों आँखें।
'...here your two eyes are secretly laughing.' That is the sting of the tease: the nāyikā hides her love behind a pretense, but her own eyes — restless by nature — see through her and give a quiet laugh, giving her away to Kṛṣṇa. The eyes themselves are the tell-tale cākṣuṣa signal.
तेरी दोनों आँखें यहाँ छिपे-छिपे हँस रही हैं।
Commentary — decoded
Jīva Gosvāmī
s1gloss
sthagayantīm āvṛṇvatīm ||
sthagayantīmthe verse's word 'concealing' the lemma being glossed'स्थगयन्तीम्' — यही पद समझाया जा रहा है
āvṛṇvatīm= covering it over, screening it from sight Jīva's synonym, from ā-√vṛ 'to cover'ढकती हुई (आवृत करती हुई)
sthagayantīm — 'concealing' = āvṛṇvatīm — covering [it] over.
sthagayantīm — 'स्थगयन्तीम्' का अर्थ; āvṛṇvatīm — ढकती हुई।
Jīva gives a single word. He glosses the verse's sthagayantīm ('concealing') as āvṛṇvatīm — 'covering it over, screening it from view.'
जीव कहते हैं — 'स्थगयन्तीम्' अर्थात् ढकती हुई, आवृत करती हुई।
Viśvanātha Cakravartī
s1gloss
kūnanaṁ saṅkocaḥ |
kūnanamthe verse's kūṇana the lemma being glossed'कूणन' — यही पद समझाया जा रहा है
saṅkocaḥ= a contracting, a narrowing [of the eye] Viśvanātha's glossसंकोच (सिकुड़ना)
kūnanam — kūṇana = saṅkocaḥ — a contracting.
kūnanam — 'कूणन'; saṅkocaḥ — संकोच।
Viśvanātha likewise glosses a word: kūṇana, the eye-squint in the list, is saṅkoca — a contracting, a narrowing of the eye.
विश्वनाथ कहते हैं — 'कूणन' अर्थात् संकोच, सिकुड़ना।
s2conclusion
netra-smitādīnām eṣām anubhāvatayevodbhūtānāṁ mat-kānta etān āsvādyāsvādya mayy anurajyatv iti bhāvanāyāṁ svābhiyogatvaṁ na tu sarvathaiva kṛtrimatvaṁ rāsāvaham iti vivecanīyam ||
netra-smitādīnām eṣāmof these signals — the eye-smile and the rest gen. pl.इन नेत्र-स्मित आदि (संकेतों) का
anubhāvatayeva udbhūtānāmwhich have arisen as if they were anubhāvas (spontaneous outward shows of feeling) anubhāvatayā (instr.) + iva 'as if' — they only look involuntaryमानो अनुभाव रूप से (अपने-आप) उठे हुए इनका — केवल ऐसे प्रतीत होते हैं
mat-kānta etān āsvādyāsvādya mayy anurajyatu itithe inner wish, 'let my beloved savor these again and again and grow enamored of me' quoted thought; āsvādya-āsvādya doubled = 'over and over'; anurajyatu 3sg imperative 'let him grow attached'"मेरा प्रियतम इन्हें बार-बार आस्वादन करके मुझमें अनुरक्त हो जाए" — ऐसा
bhāvanāyāmwhen this is the intention behind them loc. — 'in the case of such an attitude'ऐसी भावना होने पर
svābhiyogatvamthere is svābhiyoga — making one's own advance, recommending oneself nom.; sva-abhiyoga-tvaस्वाभियोग है, अर्थात् (नायिका का) अपना उद्यम है
na tu sarvathaiva kṛtrimatvambut it is NOT that a thoroughgoing artificiality na tu 'but not'; sarvathā eva 'in absolutely every way'परन्तु सर्वथा कृत्रिमता नहीं
rāsāvaham[is what] carries rasa rasa-āvaha; the predicate being denied(जो सर्वथा कृत्रिमता) रस-आवह हो — इसका निषेध
iti vivecanīyamthis is what must be carefully discerned vivecanīya — the remark is offered as a viveka, a discriminationऐसा विवेक (विचार) करना चाहिए
eṣām netra-smitādīnām — of these signals, the eye-smile and the rest; anubhāvatayā iva udbhūtānām — arisen as if they were spontaneous anubhāvas; 'mat-kāntaḥ etān āsvādya-āsvādya mayi anurajyatu' iti bhāvanāyām — in the thought 'let my beloved savor these over and over and grow enamored of me'; svābhiyogatvam — there is self-solicitation; na tu sarvathā eva kṛtrimatvam rāsāvaham — but not that thoroughgoing artificiality is what brings rasa; iti vivecanīyam — thus it must be discerned.
netra-smitādīnām eṣām — इन नेत्र-स्मित आदि का; anubhāvatayeva udbhūtānām — मानो अनुभाव रूप से उठे हुए (इनका); mat-kānta etān āsvādyāsvādya mayy anurajyatu iti — "मेरा प्रियतम इन्हें बार-बार आस्वादित कर मुझमें अनुरक्त हो" — इस; bhāvanāyām — भावना के होने पर; svābhiyogatvam — स्वाभियोग है; na tu sarvathaiva kṛtrimatvam — परन्तु सर्वथा कृत्रिमता नहीं; rāsāvaham — (जो) रस-आवह हो; iti vivecanīyam — ऐसा विवेक करना चाहिए।
Viśvanātha adds a careful distinction. These eye-signals arise looking like anubhāvas — spontaneous, involuntary shows of feeling. But a thought runs beneath them: 'let my beloved taste these again and again and fall for me.' To that extent there is svābhiyoga — the nāyikā is quietly recommending herself, making her own advance. Yet — and this is the point to weigh — it is not that being utterly contrived is what makes the thing rasika. A touch of self-aware intention is fine and still carries rasa; sheer fakery does not. That difference, he says, must be kept clear.
विश्वनाथ यहाँ विवेक करते हैं — ये नेत्र-स्मित आदि संकेत मानो अनुभाव रूप में अपने-आप उठे हों, ऐसे प्रतीत होते हैं। पर जब नायिका के मन में यह भाव हो कि "मेरा प्रियतम इन्हें बार-बार आस्वादन करके मुझमें अनुरक्त हो जाए," तब इनमें स्वाभियोग — उसका अपना उद्यम — रहता है। फिर भी यह सर्वथा कृत्रिमता नहीं, वह सर्वथा कृत्रिमता जो रस-आवह नहीं होती। ऐसा विचार करना चाहिए।