L1example
priya-sakhi viditaṁ te karma yat prerayantī
priya-sakhiO dear friend vocative; addressed to the group-leader (yūtheśvarī) per Viśvanāthaहे प्रिय सखी!
viditaṁ te karmaI know full well what you did te = your (gen.); karma is what is 'known'तेरा वह काम (मुझे) विदित है
yatnamely, that — opens the clause that spells the deed outजो (काम) —
prerayantīyou, egging [him] on fem. pres. part. of pra-√īr, agreeing with tvam in L2(कृष्ण को) प्रेरित करती हुई (तू)
priya-sakhi — O dear friend; te karma viditam — I know what you did; yat prerayantī — namely, that you, prompting [Kṛṣṇa]…
priya-sakhi — हे प्रिय सखी; te karma — तेरा वह काम; viditam — विदित है; yat prerayantī — जिसमें (कृष्ण को) प्रेरित करती हुई (तूने किया)
O dear friend, I know exactly what you did. You were the one who egged him on—
हे प्रिय सखी! तेरा वह काम मुझे विदित है — वह काम, जिसमें (कृष्ण को) प्रेरित करती हुई तू (आगे यों करती है)।
An udāharaṇa of the sāṅketika (signalled) go-between — the first of the two in-person (samakṣa) kinds defined at 8.56: 'with sidelong glances and the like she prompts Kṛṣṇa, then disowns her own part (dṛgantādyaiḥ kṛṣṇaṁ prerya sva-nihnutiḥ).' The whole verse is spoken in the voice of a gopī who covers up her own tryst by pinning it on her group-leader.
यह साङ्केतिक (इशारे से काम साधने वाली) दूती का उदाहरण है — ८.५६ में बताए गए दो समक्ष (सामने रहकर काम करने वाले) भेदों में पहला: 'तिरछी चितवन आदि से कृष्ण को प्रेरित करके फिर अपने भाग को झुठला देना' (दृगन्त आदि से कृष्ण को प्रेरित कर स्व-निह्नुति)। पूरा श्लोक उस गोपी के मुँह से है जो अपने गुप्त मिलन को छिपाने के लिए उसका दोष अपनी यूथेश्वरी पर मढ़ती है।
L2example
tvam aghadamanam akṣṇā kṣiptram antarhitāsi |
tvamyou [were the one who]तूने
aghadamanamAghadamana — Kṛṣṇa, tamer of the demon Agha acc., object of prerayantī in L1अघदमन (कृष्ण) को
akṣṇāwith a single flick of your eye instrumental of means — the glance is the signalआँख (के इशारे) के द्वारा
kṣiptramin a flash adverb, = kṣipramझट से
antarhitā asiyou slipped clean out of sight(और स्वयं) छिप गई
tvam — you; akṣṇā aghadamanam prerayantī — prompting Kṛṣṇa with a glance; kṣiptram antarhitā asi — vanished in a flash.
tvam — तूने; akṣṇā — आँख के इशारे से; aghadamanam — अघदमन (कृष्ण) को (प्रेरित किया); kṣiptram — झट से; antarhitā asi — (स्वयं) छिप गई
With one flick of your eye you set Kṛṣṇa going—and then in a flash you were gone.
तूने आँख के इशारे से अघदमन (कृष्ण) को (प्रेरित किया), और झट से स्वयं छिप गई।
L3example
ahaha na hi latāḥ syus tatra cet kaṇṭakinyo
ahahaah, alas! interjection of (feigned) distressहाय हाय!
na hi … syuḥhad they truly not been hi caps the counterfactual; syuḥ is the optative 'were'यदि न होतीं तो —
latāḥthe creepersलताएँ
tatrathere, in that spotवहाँ
cetif —यदि
kaṇṭakinyaḥthorny fem. nom. pl., what the creepers 'were'काँटेदार
cet — if; tatra latāḥ kaṇṭakinyaḥ na hi syuḥ — the creepers there had truly not been thorny; ahaha — alas!
ahaha — हाय हाय!; cet — यदि; tatra — वहाँ; latāḥ — लताएँ; kaṇṭakinyaḥ — काँटेदार; na hi syuḥ — न होतीं
Ah! If the creepers over there had not been so thorny—
हाय हाय! यदि वहाँ लताएँ काँटेदार न होतीं —
L4example
mama gatir abhaviṣyat tat-karāt kā na vedmi ||
mama gatiḥwhat would have become of me mama = of me (gen.); gatiḥ = plight, fateमेरी दशा
kāwhat [fate] interrogative predicate of gatiḥकैसी (होती)
abhaviṣyatwould there have been conditional (kriyātipatti) — completes the 'if' of L3, a thing that did NOT happenहो जाती (जो न हुई)
tat-karātat his hands / from his grasp ablative — 'from his hand'उसके हाथ से
na vedmiI cannot even sayनहीं जानती
tat-karāt — from his hand; mama kā gatiḥ abhaviṣyat — what would my plight have been; na vedmi — I cannot say.
tat-karāt — उसके हाथ से; mama gatiḥ — मेरी दशा; kā — कैसी; abhaviṣyat — हो जाती; na vedmi — नहीं जानती
—I cannot even tell you what would have become of me at his hands. The thorns, she says, are all that saved her.
तो उसके हाथ से मेरी क्या दशा होती — मैं नहीं जानती।
Commentary — decoded
Jīva Gosvāmī
s1gloss
ahaha nahīti tasyā vākyaṁ gopanam eva na tu yathārthaḥ |
ahaha na hi itithe line 'ahaha na hi… — alas, had they not been thorny' pratīka quoting mūla L3'अहह नहि' — यह
tasyāḥ vākyamthis speech of hers gen., = her statementउस (गोपी) का वचन
gopanam evais nothing but a cover-up eva = 'nothing but'; gopana = concealmentकेवल छिपाव ही है
na tu yathārthaḥnot what really happened tu = 'but'; yathārtha = the fact as it truly isपरन्तु यथार्थ (सच्ची बात) नहीं
ahaha na hi iti tasyāḥ vākyam — her line 'alas, had they not been thorny'; gopanam eva — is mere cover-up; na tu yathārthaḥ — not the real fact.
ahaha na hi iti — 'अहह नहि' यह; tasyāḥ vākyam — उस गोपी का वचन; gopanam eva — केवल छिपाव ही है; na tu yathārthaḥ — न कि यथार्थ
That line—'Alas, if only the creepers hadn't been thorny'—is pure cover-story, so Jīva reads it. It is not what actually happened.
'अहह, नहीं...' — यह उस गोपी का वचन केवल छिपाव (लीपापोती) ही है, यथार्थ बात नहीं।
s2conclusion
tena tasyā rahasyam eva prakaṭībhūtam itijñāpitam ||
tenaby that very cover-up instrumental of cause — 'thereby'इसी से
tasyāḥ rahasyam evaher own secret, of all things eva points at the irony; rahasya = the hidden trystउसका गुप्त (मिलन) ही
prakaṭībhūtamhas come right out into the openप्रकट हो गया
iti jñāpitam— this is the point the poet lets us catch jñāpita = 'is made known / signalled'यह जना दिया गया
tena — by that; tasyāḥ rahasyam eva — her very secret; prakaṭībhūtam — has become exposed; iti jñāpitam — so it is signalled.
tena — इसी से; tasyāḥ rahasyam eva — उसका रहस्य (गुप्त मिलन) ही; prakaṭībhūtam — प्रकट हो गया; iti jñāpitam — यह सूचित कर दिया गया
And by that very cover-up her secret is exposed. The one thing she tries to hide is the thing she gives away. That, Jīva notes, is exactly what the poet means us to see.
इसी से उसका छिपा हुआ रहस्य ही प्रकट हो गया — यही (इस वचन ने) जना दिया।
Viśvanātha Cakravartī
s1avataranika
kācit śrī-kṛṣṇa-kartṛkaṁ sva-sambhogaṁ svasminn apalapantī sva-yūtheśvarīm upālambhamānā prāha—priyeti |
kācitsome one gopī nom., the speaker of the verseकोई (गोपी)
śrī-kṛṣṇa-kartṛkaṁ sva-sambhogaṁher own union, the one Kṛṣṇa brought about acc., object of apalapantī; kartṛka = 'done by' Kṛṣṇaश्रीकृष्ण द्वारा किए गए अपने मिलन को
svasmin apalapantīdenying it ever happened to her loc. svasmin = 'about herself'; apalapantī = disowningअपने विषय में (उसे) झुठलाती हुई
sva-yūtheśvarīm upālambhamānāand rounding on her own group-mistress (yūtheśvarī) with reproach acc. object; upālambhamānā = chidingअपनी यूथेश्वरी को उलाहना देती हुई
prāha—priya itispeaks the verse that opens 'priya[-sakhi]''प्रिय...' इत्यादि कहती है
kācit — some gopī; śrī-kṛṣṇa-kartṛkaṁ sva-sambhogaṁ svasmin apalapantī — disowning as hers the union Kṛṣṇa gave her; sva-yūtheśvarīm upālambhamānā — while reproaching her own group-leader; prāha priya iti — speaks 'priya…'.
kācit — कोई गोपी; śrī-kṛṣṇa-kartṛkaṁ sva-sambhogam — श्रीकृष्ण द्वारा किए अपने मिलन को; svasmin apalapantī — अपने विषय में झुठलाती हुई; sva-yūtheśvarīm upālambhamānā — अपनी यूथेश्वरी को उलाहना देती हुई; prāha priya iti — 'प्रिय...' कहकर कहती है
Here is the setting, from Viśvanātha. One gopī has had a tryst with Kṛṣṇa. To hide it, she disowns it as her own and pins the whole affair on her group-leader (yūtheśvarī), scolding her — and it is in that reproach that she speaks the verse 'priya-sakhi…'.
कोई गोपी, श्रीकृष्ण के साथ हुए अपने मिलन को अपने विषय में झुठलाती हुई और अपनी यूथेश्वरी को उलाहना देती हुई, 'प्रिय सखी...' — यह श्लोक कहती है।
s2gloss
tataś ca hanta hanta tad-bhayād atisambhrameṇāpasarantyās tava vaksāsi kīdṛśaṁ kaṇṭakaiḥ kṣataṁ kṛtaṁ mat-samīpam etyāñcalam udghāṭya darśaya |
tataś caand then she runs on —और तब
hanta hantaoh dear, oh dear! interjection of (feigned) concernहाय हाय!
tad-bhayātin your terror of him ablative of cause — fear of Kṛṣṇaउसके (कृष्ण के) भय के कारण
atisambhrameṇa apasarantyāḥ tavaas you bolted away in a wild flurry instr. sambhrama = panic; apasarantyāḥ agrees with tava (gen.)अत्यन्त घबराहट से भागती हुई तेरी
vakṣasion your breast locativeछाती पर
kaṇṭakaiḥ kīdṛśaṁ kṣataṁ kṛtamwhat a gash the thorns must have torn kaṇṭakaiḥ = 'by the thorns' (instr.); kṣata = woundकाँटों ने कैसा घाव कर दिया
mat-samīpam etyacome right up to meमेरे पास आकर
añcalam udghāṭyalift the edge of your cloth (añcala)आँचल हटाकर
darśayaand show meदिखा
tataś ca hanta hanta — and then, oh dear; tad-bhayāt atisambhrameṇa apasarantyāḥ tava vakṣasi — on your breast, as you fled him in a panic; kaṇṭakaiḥ kīdṛśaṁ kṣataṁ kṛtam — what a gash the thorns made; mat-samīpam etya añcalam udghāṭya darśaya — come to me, lift your veil, and show it.
tataś ca — और तब; hanta hanta — हाय हाय!; tad-bhayāt — उसके भय से; atisambhrameṇa apasarantyāḥ tava — घबराहट में भागती हुई तेरी; vakṣasi — छाती पर; kaṇṭakaiḥ kīdṛśaṁ kṣataṁ kṛtam — काँटों ने कैसा घाव किया; mat-samīpam etya — मेरे पास आकर; añcalam udghāṭya — आँचल हटाकर; darśaya — दिखा
She keeps up the act: 'Oh dear, oh dear! You fled him in such a panic—what a scratch the thorns must have torn on your breast! Come here, lift your veil, and show me.' She is recasting her own thorn-scratches as the leader's, and even demands 'proof' to sell the story.
और तब — हाय हाय! — उसके भय से अत्यन्त घबराकर भागती हुई तेरी छाती पर काँटों ने कैसा घाव कर दिया! मेरे पास आकर आँचल हटाकर दिखा।
s3gloss
mayānabhijñayā kaṣṭaṁ prāpitāsi kiṁ kartavyaṁ tvayya tīva lobhatas tasyaiva prārthanayā tathā kṛtaṁ tvaṁ tu sva-puṇyenaiva rakṣitābhūḥ |
mayā anabhijñayāit was I, none the wiser, who — instr.; anabhijñā = not knowing betterमुझ अनजान के द्वारा
kaṣṭaṁ prāpitā asilanded you in this trouble prāpitā = 'were made to reach', a caused passiveतू कष्ट में पहुँचा दी गई
kiṁ kartavyambut what was I to do? kartavya = 'to be done'क्या किया जाता
tvayi atīva lobhataḥhe lusted so wildly for you loc. tvayi = 'for you'; abl. lobhataḥ = 'out of greed'तेरे प्रति अत्यन्त लोभ के कारण
tasya eva prārthanayāand at his own pleading eva; instr. prārthanā = requestउसी (कृष्ण) की प्रार्थना से
tathā kṛtamso I did just thatवैसा (मैंने) किया
tvaṁ tuyou, though — tu = 'but', turning to her escapeपरन्तु तू
sva-puṇyena eva rakṣitā abhūḥwere saved by your own good merit alone instr. of means; eva = 'alone'अपने ही पुण्य से रक्षित हो गई
mayā anabhijñayā kaṣṭaṁ prāpitā asi — by me, unaware, you were brought to grief; kiṁ kartavyam — what could I do; tvayi atīva lobhataḥ tasya eva prārthanayā tathā kṛtam — out of his fierce greed for you, at his own pleading, I acted so; tvaṁ tu sva-puṇyena eva rakṣitā abhūḥ — but you were spared by your own merit alone.
mayā anabhijñayā — मुझ अनजान से; kaṣṭaṁ prāpitā asi — तू कष्ट में डाली गई; kiṁ kartavyam — क्या किया जाता; tvayi atīva lobhataḥ — तेरे प्रति अत्यन्त लोभ से; tasya eva prārthanayā — उसी की प्रार्थना से; tathā kṛtam — वैसा किया; tvaṁ tu — परन्तु तू; sva-puṇyena eva rakṣitā abhūḥ — अपने ही पुण्य से बच गई
Then she lays it on thick: 'It was I who—without meaning to—got you into this. What could I do? He was mad with desire for you and kept begging me, so I set it up. But you—your own good merit is what saved you.' Every word of the confession is fiction, shifting her own tryst onto the leader.
मुझ अनजान के कारण तू कष्ट में पड़ गई। क्या किया जाता? तेरे प्रति अत्यन्त लोभ के कारण उसी (कृष्ण) की प्रार्थना से मैंने वैसा किया। परन्तु तू तो अपने ही पुण्य से बच गई।
s4conclusion
mā krudhya naiva punaḥ kariṣyāmīti yūthapāyāḥ pratyuktir jñeyā ||
mā krudhya'don't be cross with me' prohibitiveक्रोध मत कर
na eva punaḥ kariṣyāmi'I'll never do it again' na eva = 'never'; future tenseफिर कभी ऐसा नहीं करूँगी
iti— these words— ऐसा
yūthapāyāḥ pratyuktiḥas her answer given to the group-leader (yūthapā) gen. marks the one addressed — the yūtheśvarī of s1यूथेश्वरी को दिया गया प्रत्युत्तर
jñeyāare to be understoodसमझना चाहिए
mā krudhya — do not be angry; na eva punaḥ kariṣyāmi — I will never do it again; iti yūthapāyāḥ pratyuktiḥ jñeyā — such is to be taken as the answer she gives the group-leader.
mā krudhya — क्रोध मत कर; na eva punaḥ kariṣyāmi — फिर कभी नहीं करूँगी; iti — ऐसा; yūthapāyāḥ pratyuktiḥ — यूथेश्वरी को दिया गया प्रत्युत्तर; jñeyā — समझना चाहिए
And finally, per Viśvanātha: 'Don't be angry—I'll never do it again.' Take this as her closing answer to the group-leader. The whole speech, apology and all, is one long deflection of her own secret onto the leader.
'क्रोध मत करो, फिर कभी ऐसा नहीं करूँगी' — ऐसा (यह वाक्य) उस यूथेश्वरी को दिया गया प्रत्युत्तर समझना चाहिए।