—idam adhika-prakharā-dūtyam / kṛṣṇasya paścāt sakhyaṁ, yathā—
mat-kaṇṭhād iha mauktikāni vicinu tvaṁ vīrudārodhataḥ
srastāny eṣa kilāsti mālya-racanā-vyāsakta-citto hariḥ |
diṣṭyā kṣemam upasthitaṁ sumukhi naḥ sānau yad asya cyuto
hastād veṇur iti prayāmi kapaṭān nihnotum enaṁ girau ||
The verse — decoded
L1example
mat-kaṇṭhād iha mauktikāni vicinu tvaṁ vīrudārodhataḥ
mat-kaṇṭhātfrom my neck — where the pearls slipped from ablative of source (the fallen pearls)मेरे गले से (गिरे हुए)
ihahere, right at this spotयहाँ
mauktikānithe pearls — what she is to pick upमोतियों को
vicinugather them up! (a command to the friend)बीन लो
tvamyou [do the gathering]तुम
vīrudārodhataḥout of the creeper-thicket, where they have fallen ablative -taḥ; vīrudh 'creeper' + ārodha 'enclosure, thicket'लताओं के झुरमुट से
tvam — you; iha — here; vīrudārodhataḥ — out of the creeper-thicket; mat-kaṇṭhāt — from my neck; mauktikāni — the pearls; vicinu — gather them up.
mat-kaṇṭhāt — मेरे गले से (गिरे हुए); iha — यहाँ; mauktikāni — मोतियों को; vicinu — बीन लो; tvam — तुम; vīrudārodhataḥ — लताओं के झुरमुट से
Rādhā to her friend: here, you gather up the pearls that spilled from my neck, out of the creeper-thicket where they fell.
मेरे गले से यहाँ जो मोती गिरे हैं, उन्हें तुम इन लताओं के झुरमुट में से बीन लो।
An udāharaṇa (illustrative verse) in Rādhā's voice, illustrating the go-between work (dūtya) of the adhika-prakharā — the 'exceedingly bold and clever' sakhī — and her loyalty to the nāyikā shown behind Kṛṣṇa's back (kṛṣṇasya paścāt sakhyam), as set up in the lead-in to 8.61.
राधा के मुख से कहा गया एक उदाहरण-श्लोक, जो अधिक-प्रखरा सखी (अत्यन्त निपुण एवं साहसी सखी) के दूती-कर्म को तथा कृष्ण की पीठ पीछे नायिका के प्रति उसकी निष्ठा को दर्शाता है — जैसा 8.61 की भूमिका में सँजोया गया है।
L2example
srastāny eṣa kilāsti mālya-racanā-vyāsakta-citto hariḥ |
srastānithat have slipped down — describing the pearls of the line before acc. pl., agrees with mauktikāni in L1(जो) गिर पड़े हैं (वे मोती)
eṣaḥthis one — right hereयह
kilayou see / as we know (drawing her attention)निश्चय ही
astiis [standing here]है
mālya-racanā-vyāsakta-cittaḥhis mind fastened on weaving a garland bahuvrīhi describing Hari — 'the one whose mind is absorbed in garland-making'जिसका मन माला गूँथने में लगा है (ऐसा)
hariḥHari (Kṛṣṇa)हरि
eṣaḥ hariḥ — this Hari; kila asti — is indeed here; mālya-racanā-vyāsakta-cittaḥ — his mind fastened on weaving a garland; srastāni — [the pearls] that slipped down.
srastāni — (जो) गिर पड़े हैं; eṣaḥ — यह; kila — निश्चय ही; asti — है; mālya-racanā-vyāsakta-cittaḥ — जिसका मन माला गूँथने में लगा है; hariḥ — हरि
The pearls have slipped down here; and this Hari, you see, is standing right here — but his mind is fastened on weaving a garland. (So he won't notice you.)
वे मोती तो (यहीं) गिरे पड़े हैं; और यह हरि तो निश्चय ही माला गूँथने में मन लगाए बैठे हैं।
L3example
diṣṭyā kṣemam upasthitaṁ sumukhi naḥ sānau yad asya cyuto
diṣṭyāby good luck instrumental of attendant fortuneसौभाग्य से
kṣemama lucky turn / a safe chanceकल्याण
upasthitamhas come our wayआ उपस्थित हुआ
sumukhiO fair-faced one (addressing Citrā) vocativeहे सुमुखि
naḥfor us gen./dat. of the ones favouredहम पर / हमारे लिए
sānauon the slope [of the hill] locative of place(पर्वत के) शिखर पर
yatin that / because — the reason for the lucky turn yad = yasmāt; Jīva supplies the answering 'therefore' (tasmāt)क्योंकि (यस्मात्)
asyahis (Kṛṣṇa's) genitiveइस (हरि) के
cyutaḥhas slipped — completed by veṇuḥ in L4 nom., agrees with veṇuḥगिर पड़ी (वंशी)
sumukhi — O fair-faced one; diṣṭyā — by good luck; naḥ — for us; sānau — on the slope; kṣemam — a lucky turn; upasthitam — has come our way; yat — because; asya — his; cyutaḥ — has slipped [the flute, next line].
sumukhi — हे सुमुखि; diṣṭyā — सौभाग्य से; naḥ — हम पर; sānau — (पर्वत-)शिखर पर; kṣemam — कल्याण; upasthitam — आ उपस्थित हुआ; yat — क्योंकि (यस्मात्); asya — इस (हरि) के; cyutaḥ — (वंशी) गिर पड़ी
By good luck, fair-faced one, a lucky chance has come our way here on the slope — because his flute has slipped from his hand (next line).
हे सुमुखि! सौभाग्य से इस पर्वत-शिखर पर हम पर कल्याण आ पड़ा है, क्योंकि इस (हरि) के (हाथ से वंशी) गिर पड़ी है।
L4example
hastād veṇur iti prayāmi kapaṭān nihnotum enaṁ girau ||
hastātfrom his hand ablative of sourceहाथ से
veṇuḥthe flute — subject of cyutaḥ aboveवंशी
iti'[the flute is gone!]' — the thought she voices as her pretextऐसा (कहकर, यह बहाना बनाकर)
prayāmiI am setting offमैं जाती हूँ
kapaṭāton a pretext / as a ruse ablative of means — the excuse for leavingछल से (जाने का बहाना बनाकर)
nihnotumin order to hide it away infinitive of purposeछिपाने के लिए
enamit — this fluteइसे (वंशी को)
girauup on the hill locative of placeपर्वत पर
hastāt veṇuḥ [cyutaḥ] — the flute has slipped from his hand; iti — [with] this [word]; prayāmi — I set off; kapaṭāt — on a pretext; enam — it; girau — up on the hill; nihnotum — in order to hide away.
hastāt — हाथ से; veṇuḥ — वंशी; iti — ऐसा (बहाना बनाकर); prayāmi — मैं जाती हूँ; enam — इसे (वंशी को); kapaṭāt — छल से; nihnotum — छिपाने के लिए; girau — पर्वत पर
'The flute has fallen from his hand!' — with that as my excuse I am slipping off to hide it away up on the hill. (So you must stay and gather the pearls yourself, alone with him.)
'इसके हाथ से वंशी (गिर गई है)' — ऐसा (बहाना करके) मैं इस वंशी को पर्वत पर छिपाने के लिए छल से जाती हूँ।
Commentary — decoded
Jīva Gosvāmī
s1gloss
hastād veṇuś cyuta iti |
hastātfrom [his] handहाथ से
veṇuḥthe fluteवंशी
cyutaḥhas slippedगिर पड़ी
iti— this is how the scattered words join upइस प्रकार (यह अन्वय)
hastāt — from the hand; veṇuḥ — the flute; cyutaḥ — has slipped; iti — [so read together].
hastāt — हाथ से; veṇuḥ — वंशी; cyutaḥ — गिर पड़ी; iti — इस प्रकार
Jīva sets the scattered words in order. Take cyutaḥ from L3 together with hastād veṇuḥ from L4: 'the flute has slipped from his hand.' That is what the yad-clause is saying.
'हाथ से वंशी गिर पड़ी' — इस प्रकार (जोड़कर पढ़ना चाहिए; तीसरे चरण का 'cyutaḥ' चौथे चरण के 'veṇuḥ' के साथ अन्वित होता है)।
s2gloss
etat kṣemam upasthitaṁ tasmāt prayāmīty ādi |
etat kṣemam upasthitamthis lucky turn has come our wayयह कल्याण आ उपस्थित हुआ
tasmāttherefore — the 'so' answering the verse's yat ('because') supplied to complete the yad…tasmāt correlationइसलिए
prayāmiI set offमैं जाती हूँ
iti ādiand so on [read the rest the same way]इत्यादि
etat kṣemam upasthitam — this lucky turn has come; tasmāt — therefore; prayāmi — I set off; iti ādi — and so on.
etat kṣemam upasthitam — यह कल्याण आ उपस्थित हुआ; tasmāt — इसलिए; prayāmi — मैं जाती हूँ; iti ādi — इत्यादि
Jīva completes the logic the verse left implicit. The yat means 'because': because this lucky chance has come — therefore 'I set off…'. He supplies the answering 'therefore' (tasmāt) and marks the rest with 'and so on'.
'यह कल्याण आ उपस्थित हुआ, इसलिए मैं जाती हूँ' — इत्यादि (अन्वय है; 'यत्' के उत्तर में 'tasmāt' को जोड़कर पूरा किया गया है)।
s3alternative
upāgatam iti vā pāṭhaḥ ||
upāgatam'has arrived' (upāgatam) — a second reading for upasthitam'उपागतम्' (आ पहुँचा)
iti vā pāṭhaḥor this is the reading [some texts carry] vā marks a variant reading, not a preferenceअथवा ऐसा भी पाठ है
upāgatam iti — 'upāgatam'; vā pāṭhaḥ — or [this is] the reading.
upāgatam — 'उपागतम्' (आ पहुँचा); iti vā pāṭhaḥ — अथवा ऐसा भी पाठ है
Jīva records a variant. In place of upasthitam ('has come to hand'), some texts read upāgatam ('has come up, arrived'). He notes it without choosing between them.
अथवा ('उपस्थितम्' के स्थान पर) 'उपागतम्' — ऐसा भी पाठ है।
Viśvanātha Cakravartī
s1avataranika
śrī-rādhā citrām āha—mad iti |
śrī-rādhāŚrī Rādhā — the speakerश्रीराधा
citrāmto Citrā — the friend she addresses accusative, the one spoken toचित्रा (सखी) से
āhaspeaksकहती हैं
mad itithe verse opening 'mat-…' (mat-kaṇṭhāt) pratīka — the catch-word naming the verse'मत्' इत्यादि (आरम्भ के पद से श्लोक का सूचन)
śrī-rādhā — Śrī Rādhā; citrām — to Citrā; āha — speaks; mad iti — the 'mat-…' verse.
śrī-rādhā — श्रीराधा; citrām — चित्रा (सखी) से; āha — कहती हैं; mad iti — 'मत्' इत्यादि
Viśvanātha names the scene. Śrī Rādhā is speaking to her friend Citrā; the verse begins 'mat-kaṇṭhāt…'. So the whole speech is Rādhā addressing Citrā.
श्रीराधा (अपनी सखी) चित्रा से कहती हैं — 'मत्' इत्यादि (श्लोक)।
s2objection
nanv ahaṁ śrī-kṛṣṇād bibhemīty ata āha—mālyeti |
nanubut [Citrā objects] —(यदि कहो कि)
ahamIमैं
śrī-kṛṣṇātof Śrī-Kṛṣṇa — the one she fears ablative governed by bibhemi ('fear' takes the ablative of what is feared)श्रीकृष्ण से
bibhemiam afraidडरती हूँ
iti ataḥ āha— so, to this, [Rādhā] saysयह (आशंका) कर, इसलिए (राधा) कहती हैं
mālya itithe words 'mālya-racanā…' (his mind on garland-making) pratīka pointing to the reply-phrase in L2'माल्य' इत्यादि (दूसरे चरण का उत्तर-वाक्य)
nanu — but; aham — I; śrī-kṛṣṇāt — of Śrī-Kṛṣṇa; bibhemi — am afraid; iti ataḥ — so to this; āha — [Rādhā] says; mālya iti — 'mālya-racanā…'.
nanu — (यदि कहो कि) aham — मैं; śrī-kṛṣṇāt — श्रीकृष्ण से; bibhemi — डरती हूँ; iti ataḥ āha — यह (आशंका) कर इसलिए कहती हैं; mālya iti — 'माल्य' इत्यादि
Viśvanātha voices Citrā's worry: 'But I'm afraid to go near Kṛṣṇa.' To answer it, Rādhā points to the words 'mālya-racanā-vyāsakta-cittaḥ' — his mind is busy weaving a garland. (Note that the fear-verb bibhemi takes the ablative śrī-kṛṣṇāt, 'afraid of Kṛṣṇa'.)
'(यदि चित्रा कहे —) मैं तो श्रीकृष्ण से डरती हूँ' — इस (आशंका) पर (राधा) 'माल्य...' (यह वचन) कहती हैं।
s3gloss
tena śrī-kṛṣṇasyāsamakṣatvaṁ jñāpitam |
tenaby that phrase [about the garland] instrumental — the means of the indicationउस (कथन) के द्वारा
śrī-kṛṣṇasyaof Śrī-Kṛṣṇa genitiveश्रीकृष्ण का
asamakṣatvamthat he is not watching — literally 'not-before-the-eyes-ness' a-samakṣa: samakṣa 'in view, facing' negatedसामने (दृष्टि के आगे) न होना
jñāpitamis made known / is signalledजता दिया गया
tena — by that phrase; śrī-kṛṣṇasya — Kṛṣṇa's; asamakṣatvam — not-watching; jñāpitam — is made known.
tena — उस (कथन) के द्वारा; śrī-kṛṣṇasya — श्रीकृष्ण का; asamakṣatvam — सामने न होना; jñāpitam — जता दिया गया
Viśvanātha draws the point out. Those words signal that Kṛṣṇa is not watching — absorbed in the garland, he is effectively out of view. So Citrā has nothing to fear.
इससे यह जता दिया गया कि श्रीकृष्ण (इस समय) सामने नहीं हैं (माला गूँथने में लगे हैं, अतः देख न सकेंगे)।
s4objection
nanu tvam api kiṁ na vicinoṣīty ata āha—diṣṭyeti ||
nanubut [Citrā objects again] —(यदि कहो कि)
tvam apiyou as well [could do it] api = 'too', turning the task back on Rādhāतुम भी
kim na vicinoṣiwhy don't you gather them?क्यों नहीं बीन लेतीं
iti ataḥ āha— so, to this, [Rādhā] saysयह (सोचकर) इसलिए (राधा) कहती हैं
diṣṭyā itithe words 'diṣṭyā…' (by good luck…) pratīka pointing to the reply in L3'दिष्ट्या' इत्यादि (तीसरे चरण का उत्तर)
nanu — but; tvam api — you as well; kim na vicinoṣi — why don't you gather them?; iti ataḥ — so to this; āha — [Rādhā] says; diṣṭyā iti — 'diṣṭyā…'.
nanu — (यदि कहो कि) tvam api — तुम भी; kim na vicinoṣi — क्यों नहीं बीन लेतीं; iti ataḥ āha — यह (सोचकर) इसलिए कहती हैं; diṣṭyā iti — 'दिष्ट्या' इत्यादि
Viśvanātha raises Citrā's next objection: 'Then why don't you gather the pearls yourself?' To answer it, Rādhā points to 'diṣṭyā…' — she has to slip off on a pretext to hide Kṛṣṇa's fallen flute, so Citrā must be the one to stay and gather.
'(चित्रा कहे —) तुम भी (मेरे साथ) क्यों नहीं बीन लेतीं?' — इस पर (राधा) 'दिष्ट्या...' (यह वचन) कहती हैं।