L1example
avaruddha-sudhāṁśu-vaibhavaṁ
avaruddha-sudhāṁśu-vaibhavaṁthe one who has blocked out the moon's splendor — a cloud covering the moon; and (in the inner reading) Kṛṣṇa whose face outshines it bahuvrīhi in the accusative, describing taṁ kṛṣṇa-ghanam of L3; sudhāṁśu "the nectar-rayed one" = the moonजिसने अमृत-किरण वाले (चन्द्रमा) के वैभव को रोक/ढक लिया है — बहुव्रीहि, कर्म-कारक में, जो L3 के उस कृष्ण-मेघ का वर्णन करता है
avaruddha-sudhāṁśu-vaibhavaṁ — [describing that cloud] whose act is to blot out the moon's glory.
avaruddha-sudhāṁśu-vaibhavaṁ — जिसने अमृत-किरण वाले (अर्थात् चन्द्रमा) का वैभव रोक/ढक लिया है, ऐसे उस (कृष्ण-मेघ) को
The verse opens by describing the thing that has been brought: something that has blotted out the moon's splendor. On the surface it is a rain-cloud hiding the moon; underneath it is Kṛṣṇa, whose face outshines the moon. Both meanings ride on the one compound (śleṣa).
वह मेघ, जिसने चन्द्रमा की सारी शोभा ढक दी है।
An udāharaṇa of kṛṣṇasya abhisāraṇam — the sakhī's escorting of Kṛṣṇa to the waiting heroine — announced in the lead-in "kṛṣṇasyābhisāraṇaṁ, yathā—". The whole verse runs on a double sense: Lalitā-as-monsoon has brought Kṛṣṇa-as-dark-cloud.
यह कृष्ण के अभिसारण का उदाहरण है — सखी नायक कृष्ण को प्रतीक्षारत नायिका के पास ले आती है, जैसा "कृष्णस्याभिसारणं, यथा—" इस भूमिका में घोषित है। पूरा श्लोक द्वि-अर्थ पर चलता है: ललिता रूपी वर्षा-ऋतु कृष्ण रूपी श्याम मेघ को ले आई है।
L2example
vinudantaṁ sakhi sarvato-mukham |
vinudantaṁpouring it forth — in the cloud reading, raining; in the Kṛṣṇa reading, driving his face about present participle in the accusative, still describing the same one (taṁ)जो (उसी को, कर्म-कारक) बरसा/दूर हटा रहा है — वर्तमान कृदन्त, उसी (मेघ) का वर्णन करता हुआ
sakhiO sakhī — the speaker addresses her friendहे सखी!
sarvato-mukhamthe water (literally "facing every way"); in the Kṛṣṇa reading, his face turned in all directionsसर्वतोमुख को — सब ओर मुख वाले को (यही आगे जल का पर्याय भी बनता है)
sakhi — O friend; [taṁ] vinudantaṁ sarvato-mukham — [that one] pouring out water on every side.
vinudantaṁ — बरसाता/हटाता हुआ; sakhi — हे सखी; sarvato-mukham — सर्वतोमुख को
O sakhī — that same one is pouring water out in all directions. Surface reading: the cloud raining everywhere. Inner reading: Kṛṣṇa casting his glance every which way. The one word sarvato-mukha carries both "water" and "face turned all around."
हे सखी! वह चारों ओर (जल) बरसा रहा है।
L3example
iha kṛṣṇa-ghanaṁ pragṛhya taṁ
ihahere — right here, nowयहाँ / इस समय
kṛṣṇa-ghanaṁthe dark Kṛṣṇa-cloud — kṛṣṇa means both "dark" and "Kṛṣṇa," ghana is "cloud" the śleṣa the whole verse pivots on: a dark rain-cloud, and Kṛṣṇa himselfकृष्ण-मेघ को — श्लेष: श्याम मेघ भी, और स्वयं कृष्ण भी
pragṛhyahaving taken firm hold of him gerund; its subject (Lalitā) comes in L4भली भाँति पकड़/ग्रहण करके — गेरुण्ड (जिसका कर्ता ललिता L4 में आती है)
taṁthat very one — the one just described in L1–L2उसको
iha — here; taṁ kṛṣṇa-ghanaṁ pragṛhya — having seized that dark Kṛṣṇa-cloud.
iha — यहाँ; kṛṣṇa-ghanaṁ — कृष्ण रूपी श्याम मेघ को; pragṛhya — भली भाँति पकड़ कर; taṁ — उसको
Here, having taken firm hold of that dark cloud — that Kṛṣṇa — . The pivot of the whole verse sits in kṛṣṇa-ghana: "dark cloud" on the surface, "Kṛṣṇa" underneath. Just as the monsoon seizes and carries the cloud, Lalitā (named next) has seized and brought Kṛṣṇa.
यहाँ उस कृष्ण-मेघ को भली भाँति पकड़ कर—
L4example
lalitā-prāvṛḍ iyaṁ samāgatā ||
lalitā-prāvṛḍthis Lalitā who is [like] the rainy season — Lalitā the sakhī, and prāvṛṭ the monsoon that brings the cloud the second half of the śleṣa, matching kṛṣṇa-ghana: the season that carries the cloudललिता रूपी वर्षा-ऋतु — श्लेष का दूसरा भाग, कृष्ण-मेघ से मेल खाता हुआ: वह ऋतु जो मेघ को धारण/वहन करती है
iyaṁthis one, right hereयह
samāgatāhas arrived, has come(उसे लेकर) आ पहुँची है
iyaṁ lalitā-prāvṛṭ — this Lalitā-monsoon; samāgatā — has arrived.
lalitā-prāvṛḍ — ललिता रूपी वर्षा-ऋतु; iyaṁ — यह; samāgatā — आ गई है
This Lalitā — who is [like] the rainy season — has arrived. Put the two śleṣas together: as the monsoon comes bearing the dark cloud, so Lalitā has come bearing Kṛṣṇa to you. That is the sakhī's whole message — your beloved is here, escorted in.
यह ललिता रूपी वर्षा-ऋतु उसे लेकर आ पहुँची है।
prāvṛṭ = the rainy season / monsoon. The season-and-cloud picture (prāvṛṭ carries the ghana) mirrors the tryst-picture (Lalitā carries Kṛṣṇa) point for point.
प्रावृट् अर्थात् वर्षा-ऋतु। ऋतु-और-मेघ का चित्र (प्रावृट् मेघ को वहन करती है) अभिसार-चित्र (ললिता कृष्ण को ले आती है) से बिंदु-प्रति-बिंदु मेल खाता है।
Viśvanātha Cakravartī
s1avataranika
vāsaka-sajjāṁ śrī-rādhāṁ rūpa-mañjarī prāha—aveti |
vāsaka-sajjāṁ śrī-rādhāṁto Śrī Rādhā, who is in the vāsaka-sajjā mood [decked out and waiting for her lover] accusative — the one spoken toवासकसज्जा श्रीराधा से — कर्म-कारक, जिससे कहा गया
rūpa-mañjarīRūpa-mañjarī [is the speaker]रूपमञ्जरी (ने)
prāhaspeaks / says [the verse]कहा
aveti[the verse] beginning "ava…" (avaruddha) pratīka — quoting the verse by its first syllables"अव…" इस प्रकार — प्रतीक, श्लोक को उसके आदि अक्षरों से उद्धृत करते हुए
rūpa-mañjarī — Rūpa-mañjarī; vāsaka-sajjāṁ śrī-rādhāṁ — to Śrī Rādhā who is dressed and waiting; prāha — says; ava iti — the verse "avaruddha…".
vāsaka-sajjāṁ śrī-rādhāṁ — वासकसज्जा श्रीराधा से; rūpa-mañjarī — रूपमञ्जरी ने; prāha — कहा; aveti — "अव…" ऐसा कहकर
Viśvanātha sets the scene: it is Rūpa-mañjarī who speaks this verse, and she speaks it to Śrī Rādhā, who is sitting adorned and waiting for Kṛṣṇa (the vāsaka-sajjā heroine). He tags the verse by its opening word, "ava…".
रूपमञ्जरी वासकसज्जा श्रीराधा से "अव…" कहकर (यह श्लोक) कहती है।
vāsaka-sajjā: a standard nāyikā type — the heroine who has decorated herself and her love-bower and sits ready, expecting her beloved to come. Naming her mood tells us why the news "he has been brought" lands as it does.
वासकसज्जा एक प्रसिद्ध नायिका-भेद है — जो श्रृंगार कर, अपनी सेज-कुञ्ज सजा कर, प्रियतम के आने की आशा में तैयार बैठी है। उसके भाव को नाम देने से समझ आता है कि "वह ले आया गया" यह समाचार क्यों वैसा प्रभाव डालता है।
s2alternative
pakṣe’varuddhaṁ tiraskṛtaṁ sudhāṁśoś candrasya vaibhavaṁ yena sva-mukha-kāntyety arthaḥ |
pakṣein the [Kṛṣṇa] reading — the śleṣa's second layer; the surface cloud-sense stays in force tooदूसरे पक्ष में — श्लेष की दूसरी परत; ऊपरी मेघ-अर्थ भी बना रहता है
avaruddhaṁ tiraskṛtaṁavaruddha [here] = eclipsed, put to shameअवरुद्ध अर्थात् तिरस्कृत / ढक दिया गया
sudhāṁśoś candrasya vaibhavaṁthe glory of sudhāṁśu, i.e. of the moon sudhāṁśu "nectar-rayed" glossed by its plain synonym candraसुधांशु अर्थात् चन्द्रमा का वैभव
yenaby whom — pointing back to Kṛṣṇa relative pronoun completing the bahuvrīhi: he by whom…जिसके द्वारा — सम्बन्धवाचक सर्वनाम, बहुव्रीहि को पूर्ण करता हुआ: जिसने…
sva-mukha-kāntyāby his own face's radiance instrumental of means — the how of the eclipsingअपने मुख की कान्ति से — करण-कारक, तिरस्कार किस प्रकार हुआ
ity arthaḥthat is the senseऐसा अर्थ है
pakṣe — in the Kṛṣṇa reading; yena [kṛṣṇena] sva-mukha-kāntyā — by whom, through his own face's radiance; sudhāṁśoś candrasya vaibhavaṁ — the moon's glory; avaruddhaṁ tiraskṛtam — is blocked, i.e. put to shame; ity arthaḥ — that is the meaning.
pakṣe — दूसरे पक्ष में; avaruddhaṁ tiraskṛtaṁ — अवरुद्ध अर्थात् तिरस्कृत; sudhāṁśoś candrasya vaibhavaṁ — चन्द्रमा का वैभव; yena — जिसने; sva-mukha-kāntyā — अपने मुख की कान्ति से; ity arthaḥ — ऐसा अर्थ है
Now Viśvanātha turns the compound to its Kṛṣṇa sense. avaruddha here means "put to shame," and sudhāṁśu is just the moon. So avaruddha-sudhāṁśu-vaibhava = "he by whose own face-luster the moon's glory is eclipsed." The very words that draw a cloud covering the moon draw Kṛṣṇa's face outshining it — that is the śleṣa.
दूसरे पक्ष में — अवरुद्ध अर्थात् जिसने अपने मुख की कान्ति से चन्द्रमा के वैभव को तिरस्कृत/ढक दिया है; ऐसा अर्थ है।
s3gloss
sarvatomukhaṁ jalaṁ nudantaṁ varṣantam |
sarvatomukhaṁ jalaṁsarvato-mukha [here] = waterसर्वतोमुख अर्थात् जल को
nudantaṁ varṣantam[so] nudantam = raining [it] downनुदन्तम् अर्थात् बरसाता हुआ
sarvatomukhaṁ jalaṁ — sarvato-mukha means water; nudantaṁ varṣantam — nudantam means raining it down.
sarvatomukhaṁ jalaṁ — सर्वतोमुख अर्थात् जल को; nudantaṁ varṣantam — बरसाता हुआ
Back to the cloud reading of L2: sarvato-mukha is "water," and vinudantam is "raining it down." So the surface picture is the cloud pouring rain in every direction.
सर्वतोमुख अर्थात् जल को बरसाता हुआ (मेघ)।
s4citation
kabandham udakaṁ pāthaḥ puṣkaraṁ sarvatomukham ity amaraḥ |
kabandham udakaṁ pāthaḥ puṣkaraṁ sarvatomukhamkabandha, udaka, pāthas, puṣkara, sarvato-mukha [all name water]कबन्ध, उदक, पाथस्, पुष्कर, सर्वतोमुख — (ये जल के पर्याय हैं)
ity amaraḥso says the Amara-koṣaऐसा अमरकोष कहता है
kabandham udakaṁ pāthaḥ puṣkaraṁ sarvatomukham — [these five are synonyms for water]; ity amaraḥ — thus the Amara[-koṣa].
kabandham udakaṁ pāthaḥ puṣkaraṁ sarvatomukham — कबन्ध, उदक, पाथस्, पुष्कर, सर्वतोमुख (जल के नाम); ity amaraḥ — ऐसा अमरकोष में है
He backs the gloss with the dictionary. The Amara-koṣa lists kabandha, udaka, pāthas, puṣkara, and sarvato-mukha as words for water — so reading sarvato-mukha as "water" is licensed, not invented.
"कबन्ध, उदक, पाथस्, पुष्कर, सर्वतोमुख" — ये जल के नाम हैं, ऐसा अमरकोष में कहा गया है।
Why cited: Cited from the Amara-koṣa to prove that sarvato-mukha is a recognized synonym for "water," grounding the cloud reading of sarvato-mukham in L2.
क्यों उद्धृत: अमरकोष से यह इसलिए उद्धृत है कि सर्वतोमुख "जल" का मान्य पर्याय है — इससे L2 के सर्वतोमुखम् का मेघ-अर्थ प्रमाणित हो जाता है।
s5alternative
nāyikāntara-dṛṣṭi-pakṣe loka-śaṅkayā sarvasyāṁ diśi mukhaṁ kṣipantam |
nāyikāntara-dṛṣṭi-pakṣein the alternate reading — where he is wary of another's eyes locative marking the second (Kṛṣṇa) sense of sarvato-mukham vinudantamनायिकान्तर-दृष्टि वाले पक्ष में — सप्तमी, सर्वतोमुखं विनुदन्तम् का दूसरा (कृष्ण) अर्थ
loka-śaṅkayāout of fear of [being seen by] people instrumental of cause — why he keeps looking aboutलोक-शंका के कारण — हेतु में करण, क्यों वह चारों ओर देखता है
sarvasyāṁ diśiin every directionसब दिशाओं में
mukhaṁ kṣipantamcasting his face [about]मुख डालता/फेंकता हुआ (चारों ओर देखता हुआ)
nāyikāntara-dṛṣṭi-pakṣe — in the alternate reading [about being caught sight of]; loka-śaṅkayā — out of fear of people; sarvasyāṁ diśi mukhaṁ kṣipantam — casting his face in every direction.
nāyikāntara-dṛṣṭi-pakṣe — नायिकान्तर-दृष्टि वाले पक्ष में; loka-śaṅkayā — लोक-शंका के कारण; sarvasyāṁ diśi — सब दिशाओं में; mukhaṁ kṣipantam — मुख डालता हुआ
Here is the Kṛṣṇa side of "pouring in all directions." On his secret way to the tryst, afraid of being spotted, Kṛṣṇa throws his face this way and that, glancing in every direction. So sarvato-mukham vinudantam, which meant "raining water everywhere" for the cloud, means "casting his face everywhere" for Kṛṣṇa.
नायिकान्तर-दृष्टि वाले पक्ष में — लोक-शंका के कारण वह सब दिशाओं में मुख डालता (देखता) है।
The force of nāyikāntara-dṛṣṭi is compressed — roughly "the reading where others' sight [of the tryst] is at issue"; the operative reason Viśvanātha states plainly is loka-śaṅkā, fear of being seen.
नायिकान्तर-दृष्टि का भाव संक्षिप्त है — मोटे तौर पर "जहाँ (अभिसार को) दूसरों के देख लिए जाने का प्रश्न है" वह पक्ष; विश्वनाथ जो कारण स्पष्ट कहते हैं वह है लोक-शंका, अर्थात् देख लिए जाने का भय।
s6conclusion
tataś ca viraha-nidāgha-dūnāṁ śrī-rādhā-mālatīṁ praphullīkartum iti prayojanaṁ dhvanitam ||
tataś caand from this / therebyऔर इससे / अतः
viraha-nidāgha-dūnāṁscorched by the summer-heat of separation accusative, describing the mālatī; viraha "separation," nidāgha "summer heat," dūna "withered"विरह रूपी ग्रीष्म-ताप से मुरझाई हुई — कर्म-कारक, मालती का वर्णन; विरह "वियोग", निदाघ "ग्रीष्म-ताप", दून "मुरझाई"
śrī-rādhā-mālatīṁthe Śrī-Rādhā-jasmine — Rādhā [pictured as] a mālatī flowerश्रीराधा रूपी मालती को
praphullīkartumin order to make [it] bloom infinitive of purpose — the point of bringing the cloudखिलाने के लिए — प्रयोजन-अर्थक तुमुन्, मेघ को लाने का प्रयोजन
iti prayojanaṁthis [is] the purposeऐसा प्रयोजन
dhvanitamis suggested [by dhvani, not said outright]ध्वनित / व्यंजित होता है
tataś ca — and thereby; viraha-nidāgha-dūnāṁ śrī-rādhā-mālatīṁ — the Rādhā-jasmine withered by the summer-heat of separation; praphullīkartum — in order to make it bloom; iti prayojanaṁ dhvanitam — this purpose is suggested.
tataś ca — और इससे; viraha-nidāgha-dūnāṁ — विरह रूपी ग्रीष्म-ताप से मुरझाई; śrī-rādhā-mālatīṁ — श्रीराधा रूपी मालती को; praphullīkartum — खिलाने के लिए; iti prayojanaṁ — ऐसा प्रयोजन; dhvanitam — ध्वनित होता है
Viśvanātha closes with the suggested point. A monsoon cloud makes the jasmine, shrivelled by the summer heat, blossom again. In the same way, bringing Kṛṣṇa is meant to make Rādhā — the mālatī scorched by the summer-heat of separation — bloom once more. The verse never says this outright; it is carried by dhvani (poetic suggestion).
और इससे यह प्रयोजन ध्वनित होता है — विरह रूपी ग्रीष्म-ताप से मुरझाई श्रीराधा रूपी मालती को (मेघ के जल से) पुनः खिलाने के लिए।
mālatī is a jasmine; nidāgha is the hot dry season. The whole conceit is one more śleṣa: rain reviving a withered flower = Kṛṣṇa's arrival reviving Rādhā worn down by viraha.
मालती एक चमेली का फूल है; निदाघ ग्रीष्म का तपता हुआ मौसम। यह पूरी कल्पना एक और श्लेष है: वर्षा का मुरझाए फूल को पुनर्जीवित करना = कृष्ण के आगमन का विरह से क्षीण राधा को पुनर्जीवित करना।