Commentary — decoded
Jīva Gosvāmī
s1gloss
he gopyaḥ ! veṇur ayaṁ kiṁ kuśalaṁ puṇyam ācarat |
he gopyaḥO gopīsहे गोपियो!
veṇuḥ ayaṁthis fluteयह वंशी
kiṁ kuśalaṁ puṇyamwhat auspicious deed — that is, what merit (kuśalaṁ = puṇyam)कौन-सा शुभ पुण्य
ācaratdid it performकिया
he gopyaḥ — O gopīs; ayaṁ veṇuḥ — this flute; kiṁ kuśalaṁ puṇyam — what auspicious deed, what merit; ācarat — did it perform.
he gopyaḥ — हे गोपियो; veṇuḥ ayaṁ — यह वंशी; kiṁ kuśalaṁ puṇyam — कौन-सा शुभ पुण्य; ācarat — किया
O gopīs, what pious merit did this flute perform? Jīva glosses kuśalaṁ as puṇyam — accumulated merit.
हे गोपियो! इस वंशी ने कौन-सा शुभ पुण्य किया?
s2gloss
yady asmāt gopikānāṁ svam api dhana-rūpam api dāmodarādhara-sudhāṁ bhuṅkte |
yadi asmātbecause from this [merit] — reading the yat as 'since' yat = yasmāt, giving the groundक्योंकि इस कारण से ('यत्' = 'यस्मात्')
gopikānāṁ svam api dhana-rūpam apiwhat is the gopīs' very own, indeed their very wealth (api … api, stacking the claim)जो गोपियों का अपना धन-रूप है, उसे भी
dāmodara-adhara-sudhāṁthe nectar of Dāmodara's lipsदामोदर के अधर की सुधा को
bhuṅkteit drinksभोगती है
yadi asmāt — since from this merit; gopikānāṁ svam api dhana-rūpam api dāmodara-adhara-sudhāṁ — the nectar of Dāmodara's lips, which is the gopīs' own, their very wealth; bhuṅkte — it drinks.
yadi asmāt — क्योंकि इस कारण; gopikānāṁ svam api dhana-rūpam api — जो गोपियों का अपना धन-रूप है उसे भी; dāmodara-adhara-sudhāṁ — दामोदर के अधर की सुधा को; bhuṅkte — भोगती है
The merit must be why it now drinks the nectar of Dāmodara's lips — nectar that is the gopīs' own possession, their very treasure. Jīva unfolds the genitive gopikānām as 'their own, their wealth.'
क्योंकि यह उस दामोदर-अधर-सुधा को भोगती है, जो वस्तुतः गोपियों का अपना धन है।
s3gloss
strī-jātiś ced atanurāgeṇa parāsāṁ patyur adhara-sudhāṁ bhuṅkte nāma, so’yaṁ veṇuḥ puruṣa-jātīyas tatrāpi kathaṁ tāṁ bhuṅkte iti tu veṇu-śabdābhiprāyeṇa tatropahāsaḥ |
strī-jātiḥ cedif [the flute] were of the female sexयदि (कोई) स्त्री-जाति की हो तो
atanurāgeṇaout of no-slight — that is, abundant — love a-tanu = not-slight = greatप्रगाढ़ अनुराग के कारण (अतनु = तुच्छ नहीं, अर्थात् गहरा)
parāsāṁ patyuḥthe lord of the other women [Kṛṣṇa, beloved of the gopīs]पराई स्त्रियों के पति के
adhara-sudhāṁ bhuṅkte nāmawould drink his lip-nectar — granted, that would pass (nāma, conceding)अधर-सुधा को भोग भी ले — यह तो मान लिया
saḥ ayaṁ veṇuḥ puruṣa-jātīyaḥbut this flute is of the male sex veṇu is a masculine noun — the hinge of the jokeकिन्तु यह वंशी तो पुरुष-जाति की है ('वेणु' पुल्लिंग शब्द — यहीं हास्य की गाँठ है)
tatra apieven soफिर भी
kathaṁ tāṁ bhuṅktehow does it drink it [the nectar]उस (सुधा) को कैसे भोगती है
iti tu veṇu-śabda-abhiprāyeṇa tatra upahāsaḥso, by the intent of the very word 'veṇu' [its masculine gender], there is the mockery hereइस प्रकार 'वेणु' शब्द के पुल्लिंग अभिप्राय से यहाँ उपहास (व्यंग्य) है
strī-jātiḥ ced — if it were female; atanurāgeṇa — out of intense love; parāsāṁ patyuḥ adhara-sudhāṁ bhuṅkte nāma — it might drink the lip-nectar of the others' lord, granted; saḥ ayaṁ veṇuḥ puruṣa-jātīyaḥ — but this flute is male; tatra api kathaṁ tāṁ bhuṅkte — even so, how does it drink it?; iti tu veṇu-śabda-abhiprāyeṇa tatra upahāsaḥ — that, by the sense of the word 'veṇu,' is the mockery.
strī-jātiḥ ced — यदि स्त्री-जाति की हो; atanurāgeṇa — प्रगाढ़ अनुराग से; parāsāṁ patyuḥ — पराई स्त्रियों के पति के; adhara-sudhāṁ bhuṅkte nāma — अधर-सुधा भोग ले तो भी सम्भव; saḥ ayaṁ veṇuḥ puruṣa-jātīyaḥ — यह वंशी तो पुरुष-जाति की; tatra api — फिर भी; kathaṁ tāṁ bhuṅkte — उसे कैसे भोगती है; iti tu veṇu-śabda-abhiprāyeṇa tatra upahāsaḥ — इस 'वेणु'-पुल्लिंग अभिप्राय से यहाँ उपहास
Here Jīva foregrounds a grammatical joke. If the flute were female, then out of deep love a woman naturally drinks her lover's lips — fine, no scandal. But 'veṇu' is a masculine noun: the flute is a male. So how does a male drink the lips of the gopīs' male lord? The mockery turns entirely on the masculine gender of the word 'veṇu.'
यदि कोई स्त्री-जाति की हो, तो प्रगाढ़ अनुराग-वश पराई स्त्रियों के पति के अधर की सुधा भोग भी ले — यह तो मान लिया; किन्तु यह वंशी तो पुरुष-जाति की ('वेणु' पुल्लिंग) है, फिर वह उस सुधा को कैसे भोगती है? — 'वेणु' शब्द के पुल्लिंग अभिप्राय से यहीं उपहास है।
s4gloss
tatra ca svayam ātmanaiva bhuṅkte kasyāścid api gopikāyās tal-leśa-prāpty-abhāvāt tatrāpi āścaryam iti bhāvaḥ |
tatra caand on top of thatऔर उस भोग में
svayam ātmanā eva bhuṅkteit drinks by its very own self, alone (svayam = ātmanā eva)स्वयं अपने-आप ही (अकेली) भोगती है
kasyāḥcit api gopikāyāḥof any gopī whatsoeverकिसी भी गोपी को
tal-leśa-prāpti-abhāvātbecause not a trace of it reaches her — she gets not even a drop ablative of cause; leśa = a particleउसका लेश-मात्र भी न मिलने के कारण
tatra api āścaryamin that too is a wonderइसमें भी आश्चर्य है
iti bhāvaḥsuch is the senseयह अभिप्राय है
tatra ca — moreover; svayam ātmanā eva bhuṅkte — it drinks all by its own self; kasyāḥcit api gopikāyāḥ tal-leśa-prāpti-abhāvāt — since not one gopī gets even a trace of it; tatra api āścaryam — in that too a wonder; iti bhāvaḥ — is the sense.
tatra ca — और उस भोग में; svayam ātmanā eva bhuṅkte — स्वयं अपने-आप ही भोगती है; kasyāḥcit api gopikāyāḥ — किसी भी गोपी को; tal-leśa-prāpti-abhāvāt — लेश-मात्र भी न मिलने से; tatra api āścaryam — इसमें भी आश्चर्य; iti bhāvaḥ — यह अभिप्राय
And it drinks entirely by itself — not one gopī gets even a drop. That too is astonishing, is the underlying feeling. Jīva reads svayam as ātmanā eva, 'by its own self, alone.'
और उस भोग में भी यह स्वयं अकेली ही भोगती है; किसी भी गोपी को उसका लेश-मात्र भी नहीं मिलता — इसमें भी आश्चर्य है — यह अभिप्राय है।
s5gloss
aho āstāṁ tad api |
ahoah! (throwing up the hands)अहो!
āstāṁ tad apilet even that pass, set that aside tooवह भी रहने दो (जाने दो)
aho — ah!; tad api āstām — let even that go.
aho — अहो; āstāṁ tad api — वह भी रहने दो
Ah — but let even that pass! [There is worse to come.]
अहो! वह भी जाने दो।
s6gloss
yasyāvaśiṣṭo bhukta-tyakto yo rasaḥ taṁ parama-pavitrā hradinyo’pi bhuñjate samāsvādya phullā bhavanti |
yasya avaśiṣṭaḥwhose leftover — of which flute the remnantजिसका बचा हुआ
bhukta-tyaktaḥ yaḥ rasaḥthe rasa it drank and then discarded (glossing avaśiṣṭa = drunk-and-cast-off)भोगकर छोड़ा हुआ जो रस
taṁthat [leftover rasa]उसको
parama-pavitrāḥ hradinyaḥ apieven the supremely pure rivers — of all beings, theyपरम पवित्र नदियाँ भी
bhuñjatedrink [it]भोगती हैं
samāsvādya phullāḥ bhavantiand having fully tasted it, blossom [into flower]भली-भाँति आस्वादन कर प्रफुल्ल (विकसित) हो जाती हैं
yasya avaśiṣṭaḥ bhukta-tyaktaḥ yaḥ rasaḥ — the rasa the flute drank and left over; taṁ parama-pavitrāḥ hradinyaḥ api bhuñjate — even the supremely pure rivers drink; samāsvādya phullāḥ bhavanti — tasting it, they blossom.
yasya avaśiṣṭaḥ — जिसका बचा हुआ; bhukta-tyaktaḥ yaḥ rasaḥ — भोगकर छोड़ा जो रस; taṁ — उसे; parama-pavitrāḥ hradinyaḥ api — परम पवित्र नदियाँ भी; bhuñjate — भोगती हैं; samāsvādya phullāḥ bhavanti — आस्वादन कर प्रफुल्ल हो जाती हैं
The leftover rasa — what the flute drank and cast off — even the supremely pure rivers drink; and having tasted it, they burst into bloom. Jīva glosses avaśiṣṭa as bhukta-tyakta, 'drunk and left behind.'
जिसका भोगकर छोड़ा हुआ रस बचता है, उसे परम पवित्र नदियाँ भी भोगती हैं और भली-भाँति आस्वादन कर प्रफुल्ल हो जाती हैं।
s7gloss
aho tad api āstām |
ahoah!अहो!
tad api āstāmlet even that pass tooवह भी रहने दो
aho — ah!; tad api āstām — let even that go.
aho — अहो; tad api āstām — वह भी रहने दो
Ah — let even that pass too! [Still more follows.]
अहो! वह भी जाने दो।
s8gloss
tasya veṇos tādṛśa-mahima-darśanāt tad-gātra-prāyās taravo’py aṅkurādi-miṣeṇa hṛṣyat-tvaco romaharṣa-yuktā madhu-miṣeṇāśru mumucur muñcantīty arthaḥ |
tasya veṇoḥ tādṛśa-mahima-darśanātbecause they behold such greatness of that flute ablative of causeउस वंशी की ऐसी महिमा देखने के कारण
tad-gātra-prāyāḥ taravaḥ apithe trees too — practically his own body/kin [bamboo being a tree]जो प्रायः उसी (कृष्ण) के अंग-समान हैं, वे वृक्ष भी
aṅkura-ādi-miṣeṇaunder the guise of new sprouts and the like miṣa = a cover, pretextअंकुर (कोंपल) आदि के बहाने (मिष = बहाना)
hṛṣyat-tvacaḥtheir bark bristlingजिनकी त्वचा पुलकित हो रही है
romaharṣa-yuktāḥfilled with horripilation (glossing hṛṣyat-tvac)रोमांच से युक्त होकर
madhu-miṣeṇaunder the guise of flowing sapमधु (रस) के बहाने
aśru mumucuḥ muñcanti iti arthaḥshed tears — 'mumucuḥ' means 'they shed' past mumucuḥ glossed by present muñcantiआँसू बहाए — अर्थात् बहाते हैं (भूत 'मुमुचुः' का वर्तमान 'मुञ्चन्ति' से अर्थ)
tasya veṇoḥ tādṛśa-mahima-darśanāt — from seeing such greatness of the flute; tad-gātra-prāyāḥ taravaḥ api — the trees, nearly his own kin; aṅkura-ādi-miṣeṇa hṛṣyat-tvacaḥ romaharṣa-yuktāḥ — bristling in bark, under the guise of sprouts, filled with horripilation; madhu-miṣeṇa aśru mumucuḥ — under the guise of sap, shed tears; muñcanti iti arthaḥ — 'mumucuḥ' means 'they shed.'
tasya veṇoḥ tādṛśa-mahima-darśanāt — उस वंशी की ऐसी महिमा देखने से; tad-gātra-prāyāḥ taravaḥ api — प्रायः उसी के अंग-समान वृक्ष भी; aṅkura-ādi-miṣeṇa — अंकुर आदि के बहाने; hṛṣyat-tvacaḥ — पुलकित-त्वचा वाले; romaharṣa-yuktāḥ — रोमांच-युक्त; madhu-miṣeṇa — मधु के बहाने; aśru mumucuḥ muñcanti iti arthaḥ — आँसू बहाए, अर्थात् बहाते हैं
Seeing such greatness in the flute, the trees — practically the flute's own kin, since bamboo is a tree — bristled in their bark under the cover of fresh sprouts, and shed tears under the cover of dripping sap. Jīva reads the past mumucuḥ as the present muñcanti, 'they shed.' Note the miṣa device: sprouts stand for goosebumps, sap for tears.
उस वंशी की ऐसी महिमा देखकर, प्रायः उसी (कृष्ण) के अंग-समान वृक्ष भी अंकुर आदि के बहाने रोमांचित त्वचा वाले होकर, मधु के बहाने आँसू बहाने लगे — अर्थात् बहाते हैं (भूतकालिक 'मुमुचुः' का वर्तमान 'मुञ्चन्ति' से अर्थ)।
s9gloss
tad etaṁ tasyānyāyam api na gaṇayantīti bhāvaḥ |
tadso, thereforeइसलिए
etaṁ tasya anyāyam apieven this injustice of the flute's [drinking what is the gopīs']उसके इस अन्याय को भी
na gaṇayantithey [rivers and trees] do not count, do not hold against itकुछ नहीं गिनतीं (कुछ नहीं समझतीं)
iti bhāvaḥsuch is the underlying senseयह अभिप्राय है
tad — so; etaṁ tasya anyāyam api — even this wrong of the flute's; na gaṇayanti — they do not reckon; iti bhāvaḥ — is the sense.
tad — इसलिए; etaṁ tasya anyāyam api — उसके इस अन्याय को भी; na gaṇayanti — नहीं गिनतीं; iti bhāvaḥ — यह अभिप्राय
So the rivers and trees do not even count the flute's wrongdoing against it — they celebrate it instead. That is the underlying feeling [sharpening the gopī's jealousy: all of Vraja takes the rival's side].
इसलिए वे उसके इस अन्याय को भी कुछ नहीं गिनतीं — यह अभिप्राय है।
s10gloss
tatra ca yathā āryāḥ kecid ātma-gotraja-mahima-darśanena tat-tad-bhāvān dadhati |
tatra caand hereऔर उस उपमा में
yathā āryāḥ kecitjust as certain noble persons [the āryas of the verse]जैसे कुछ आर्यजन (श्रेष्ठ पुरुष)
ātma-gotra-ja-mahima-darśanenaby seeing the greatness of one born in their own lineage instrumental of causeअपने ही गोत्र में उत्पन्न (स्वजन) की महिमा देखने से
tat-tat-bhāvān dadhatitake on those very states [of joy — tears, thrill]उन-उन भावों (रोमांच-अश्रु आदि) को धारण करते हैं
yathā āryāḥ kecit — just as some noble elders; ātma-gotra-ja-mahima-darśanena — on seeing the glory of one born in their family; tat-tat-bhāvān dadhati — assume those states.
tatra ca — और उस उपमा में; yathā āryāḥ kecit — जैसे कुछ आर्यजन; ātma-gotra-ja-mahima-darśanena — अपने कुलज की महिमा देखने से; tat-tat-bhāvān dadhati — वे-वे भाव धारण करते हैं
Here is the analogy behind the verse's 'like noble elders': just as certain noble persons, on seeing the glory of someone born in their own family line, take on such states — weeping, thrilling with pride.
और उस उपमा में — जैसे कुछ आर्यजन अपने ही कुल में उत्पन्न (स्वजन) की महिमा देखकर वे-वे भाव (रोमांच-अश्रु आदि) धारण करते हैं।
s11gloss
tatheti teṣām anāryatvaṁ vyañjitam ||
tathā itiby the word 'tathā' — 'in that same way' [i.e. only 'like' noble elders]'तथा' (वैसे ही) कहने से
teṣām anāryatvaṁtheir [the trees' and rivers'] not-being-truly-nobleउनका अनार्यत्व (अश्रेष्ठता)
vyañjitamis suggested, hinted dhvani — suggestion, not statementव्यंजित (ध्वनित) किया गया — कहा नहीं, केवल सुझाया
tathā iti — by the word 'tathā/yathā'; teṣām anāryatvaṁ — their non-nobility; vyañjitam — is suggested.
tathā iti — 'तथा' कहने से; teṣām anāryatvaṁ — उनका अनार्यत्व; vyañjitam — व्यंजित किया गया
By saying they behaved only 'like' noble elders (yathā/tathā), the verse quietly suggests that these trees and rivers are not themselves truly noble — the comparison itself marks the gap. This is dhvani, suggestion rather than statement.
'तथा' (वैसे ही) कहने से उनका अनार्यत्व व्यंजित (ध्वनित) किया गया है — कहा नहीं, केवल सुझाया।
s13other
(90)
(90)a bare cross-reference number carried in the source text, not part of the running commentaryकेवल एक संख्या-चिह्न (९०); इसका कोई टीका-अर्थ नहीं
(90) — an editorial number, not a decodable sentence.
(90) — केवल एक संख्या-चिह्न
This is a stray reference number '(90)' left in the source, not a piece of Jīva's prose. Nothing to construe.
प्राप्त पाठ में यह केवल एक संख्या-चिह्न '(९०)' है; इसमें कोई टीका-विषय नहीं।
The parenthetical '(90)' is a bare numeric marker in the transmitted text; it carries no commentarial content.
'(९०)' प्राप्त पाठ में केवल एक अंक-सूचक चिह्न है; यह किसी टीका-सामग्री को नहीं दर्शाता।
Viśvanātha Cakravartī
s1avataranika
asūyāyāḥ sva-svāmi-jana-viṣayatvenaiva prasiddhatvāt |
asūyāyāḥof asūyā — jealous indignation genitive, the emotion under discussionअसूया (ईर्ष्या-रोष) का, जिस भाव की यहाँ चर्चा है
sva-svāmi-jana-viṣayatvena evaprecisely because its object is one's own master-person instrumental giving the ground; eva = preciselyअपने स्वामी (प्रियतम) को ही विषय बनाने के रूप में
prasiddhatvātbecause it is well-established, well-known ablative of reasonप्रसिद्ध होने के कारण
asūyāyāḥ — of asūyā; sva-svāmi-jana-viṣayatvena eva prasiddhatvāt — because it is well-known as having precisely one's own master as its object.
asūyāyāḥ — असूया का; sva-svāmi-jana-viṣayatvena eva — अपने स्वामी को ही विषय बनाने से; prasiddhatvāt — प्रसिद्ध होने के कारण
Viśvanātha notes that asūyā is standardly known as directed at one's own master-person [so the earlier example turned on that]. This sets up why he now reaches for a fresh illustration.
असूया का विषय अपना स्वामी (प्रियतम) ही होना — यह सर्वविदित होने के कारण।
s2avataranika
atra tu kāmina iti padena tasyāḥ śrī-kṛṣṇa-viṣayatvenaiva spaṣṭatvād aparituṣyann āha yathā veti |
atra tubut here [in the present case] tu marks the contrast with the prior exampleकिन्तु यहाँ ('तु' पूर्व उदाहरण से भेद दिखाता है)
kāminaḥ iti padenaby the word 'kāminaḥ' ('of the lover') [in the definition]'कामिनः' इस पद से
tasyāḥ śrī-kṛṣṇa-viṣayatvena evathat this asūyā has precisely Śrī Kṛṣṇa as its objectउस (असूया) का विषय श्रीकृष्ण ही होने से
spaṣṭatvātbecause that is explicit, plain ablative of reasonस्पष्ट होने के कारण
aparituṣyannot being fully satisfied [with the earlier illustration]पूर्ण रूप से सन्तुष्ट न होते हुए
āha yathā vā itihe says 'yathā vā …' — introducing the fresh example'यथा वा' कहकर (दूसरा उदाहरण) कहते हैं
atra tu — but here; kāminaḥ iti padena tasyāḥ śrī-kṛṣṇa-viṣayatvena eva spaṣṭatvāt — because the word 'kāminaḥ' makes it explicit that this asūyā's object is Śrī Kṛṣṇa; aparituṣyan — unsatisfied; āha yathā vā iti — he says 'yathā vā.'
atra tu — किन्तु यहाँ; kāminaḥ iti padena — 'कामिनः' पद से; tasyāḥ śrī-kṛṣṇa-viṣayatvena eva — उसका विषय श्रीकृष्ण ही होने से; spaṣṭatvāt — स्पष्ट होने से; aparituṣyan — पूर्ण सन्तुष्ट न होते हुए; āha yathā vā iti — 'यथा वा' कहकर कहते हैं
But here, the word 'kāminaḥ' (of the lover) in the definition makes it plain that this asūyā's object is Śrī Kṛṣṇa himself. Not fully satisfied with the earlier illustration, Rūpa gives another, opening with 'yathā vā …' — and this quoted verse follows.
किन्तु यहाँ 'कामिनः' पद से वह असूया श्रीकृष्ण को ही विषय बनाती है — यह स्पष्ट होने से, पूर्ण सन्तुष्ट न होकर 'यथा वा' कहकर (दूसरा उदाहरण) कहते हैं।
s3avataranika
pūrvāhne gāś cārayataḥ śrī-kṛṣṇasya veṇum ākarṇya gopyaḥ parasparam āhuḥ |
pūrvāhnein the forenoonपूर्वाह्न (दिन के पहले पहर) में
gāḥ cārayataḥ śrī-kṛṣṇasyaof Śrī Kṛṣṇa, as he was grazing the cows genitive absolute-like: while he herdsजब गायों को चरा रहे थे, ऐसे श्रीकृष्ण की
veṇum ākarṇyahaving heard his fluteवंशी को सुनकर
gopyaḥ parasparam āhuḥthe gopīs said to one anotherगोपियाँ आपस में कहती हैं
pūrvāhne — in the forenoon; gāḥ cārayataḥ śrī-kṛṣṇasya veṇum ākarṇya — hearing the flute of Śrī Kṛṣṇa as he grazed the cows; gopyaḥ parasparam āhuḥ — the gopīs said to one another.
pūrvāhne — पूर्वाह्न में; gāḥ cārayataḥ śrī-kṛṣṇasya — गायें चराते हुए श्रीकृष्ण की; veṇum ākarṇya — वंशी सुनकर; gopyaḥ parasparam āhuḥ — गोपियाँ आपस में कहती हैं
Viśvanātha sets the scene: in the forenoon, hearing the flute of Kṛṣṇa as he took the cows to graze, the gopīs spoke among themselves —
पूर्वाह्न में गायों को चराते हुए श्रीकृष्ण की वंशी सुनकर गोपियाँ आपस में कहती हैं।
s4gloss
he gopyaḥ ! veṇuḥ kiṁ svit kuśalaṁ puṇyam ācarat |
he gopyaḥO gopīsहे गोपियो!
veṇuḥthe fluteयह वंशी
kiṁ svit kuśalaṁ puṇyamwhat ever pious deed (kiṁ svit = 'what possibly'; kuśalaṁ = puṇyam)आखिर कौन-सा शुभ पुण्य
ācaratdid it performकिया
he gopyaḥ — O gopīs; veṇuḥ — the flute; kiṁ svit kuśalaṁ puṇyam ācarat — whatever pious deed did it perform.
he gopyaḥ — हे गोपियो; veṇuḥ — वंशी; kiṁ svit kuśalaṁ puṇyam — आखिर कौन-सा शुभ पुण्य; ācarat — किया
O gopīs, whatever pious deed could this flute have done? Viśvanātha reads the verse's 'kiṁ … sma' as 'kiṁ svit,' 'what possibly,' and glosses kuśalaṁ as puṇyam.
हे गोपियो! इस वंशी ने आखिर कौन-सा शुभ पुण्य किया?
s5alternative
yad vā, kiṁ maṅgalam ācarat, api tu na kim api |
yad vāor else [a second reading]अथवा (दूसरा पाठ)
kiṁ maṅgalam ācaratwhat auspicious thing did it do (now kuśalaṁ = maṅgalam)कौन-सा मंगल (शुभ कर्म) किया
api tu na kim apibut in fact — nothing at all the question turned rhetorical: kim = nothingकिन्तु (वस्तुतः) कुछ भी नहीं — प्रश्न आक्षेप-रूप हो गया (किम् = कुछ नहीं)
yad vā — or else; kiṁ maṅgalam ācarat — what good deed did it do; api tu na kim api — but really nothing at all.
yad vā — अथवा; kiṁ maṅgalam ācarat — कौन-सा मंगल किया; api tu na kim api — किन्तु कुछ भी नहीं
Or else, on a second reading: 'What good deed did it do?' — meaning nothing whatever. On this reading the question is rhetorical: the flute did nothing to deserve this; its fortune is wholly unearned. (A suspended alternative — left standing beside the first.)
अथवा — इसने कौन-सा मंगल किया? — किन्तु (वस्तुतः) कुछ भी नहीं; प्रश्न आक्षेप-रूप हो गया।
s6gloss
sthāvara-jātitvenaiva lakṣyata iti bhāvaḥ |
sthāvara-jāti-tvena evaprecisely as belonging to the immovable, insentient class [a mere bamboo] instrumental; eva = preciselyस्थावर (जड़) जाति का ही होने से
lakṣyateit is marked out, seen to beप्रतीत होता है (दिखाई देता है)
iti bhāvaḥsuch is the senseयह अभिप्राय है
sthāvara-jāti-tvena eva lakṣyate — it is recognized as belonging precisely to the insentient class; iti bhāvaḥ — is the sense.
sthāvara-jāti-tvena eva — स्थावर जाति का ही होने से; lakṣyate — प्रतीत होता है; iti bhāvaḥ — यह अभिप्राय
For the flute is plainly just a thing of the insentient, immovable class — a stick of bamboo. That is the sense [so of course it did no puṇya; its luck is sheer, undeserved].
यह तो स्थावर (जड़) जाति का ही जान पड़ता है — यह अभिप्राय है।
s7gloss
tad api dāmodarasyādhara-sudhāṁ bhuṅkte iti kathaṁ vayaṁ soḍhuṁ prabhavāma iti bhāvaḥ |
tad apieven that [insentient thing]फिर भी
dāmodarasya adhara-sudhāṁ bhuṅktedrinks the nectar of Dāmodara's lipsदामोदर के अधर की सुधा को भोगती है
iti kathaṁ vayaṁ soḍhuṁ prabhavāmahow can we possibly bear itइसे हम कैसे सह सकती हैं
iti bhāvaḥsuch is the feelingयह अभिप्राय है
tad api dāmodarasya adhara-sudhāṁ bhuṅkte — even that drinks Dāmodara's lip-nectar; iti kathaṁ vayaṁ soḍhuṁ prabhavāma — how can we bear it; iti bhāvaḥ — is the feeling.
tad api — फिर भी; dāmodarasya adhara-sudhāṁ bhuṅkte — दामोदर के अधर की सुधा भोगती है; iti kathaṁ vayaṁ soḍhuṁ prabhavāma — इसे हम कैसे सहें; iti bhāvaḥ — यह अभिप्राय
Even that mere stick drinks the nectar of Dāmodara's lips — how are we to bear it? That is the jealous feeling.
फिर भी यह दामोदर के अधर की सुधा भोगती है — इसे हम कैसे सह सकती हैं — यह अभिप्राय है।
s8gloss
tatra hetuḥ—gopikānām iti |
tatra hetuḥthe reason for that [why we cannot bear it]उस (असह्यता) का हेतु
gopikānām itiis stated by the word 'gopikānām' ('of the gopīs') pratīka — citing the verse's word'गोपिकानाम्' इस पद से (श्लोक का प्रतीक)
tatra hetuḥ — the reason for that; gopikānām iti — is the word 'gopikānām.'
tatra hetuḥ — उसका हेतु; gopikānām iti — 'गोपिकानाम्' इस पद से
The reason we cannot bear it is given by the verse's word 'gopikānām' — 'belonging to the gopīs.'
इस असह्यता का हेतु — 'गोपिकानाम्' इस पद से (कहा गया है)।
s9gloss
adhara-sudhāyāṁ hi gopikānām asmākam eva svatvaṁ śrī-kṛṣṇasya gopatvāt puruṣatvāc ca |
adhara-sudhāyāṁ hifor over the lip-nectar locative; hi = for, giving the groundअधर-सुधा में क्योंकि
gopikānām asmākam eva svatvaṁthe ownership belongs to us gopīs alone (eva)गोपियों — अर्थात् हमारा ही स्वामित्व (अधिकार) है
śrī-kṛṣṇasya gopatvāt puruṣatvāt cabecause Śrī Kṛṣṇa is a cowherd and a male two ablatives of reasonश्रीकृष्ण के गोप होने से और पुरुष होने से
adhara-sudhāyāṁ hi — for over the lip-nectar; gopikānām asmākam eva svatvaṁ — ownership is ours, the gopīs', alone; śrī-kṛṣṇasya gopatvāt puruṣatvāt ca — because Kṛṣṇa is a cowherd and a male.
adhara-sudhāyāṁ hi — अधर-सुधा में क्योंकि; gopikānām asmākam eva svatvaṁ — गोपियों हमारा ही स्वामित्व; śrī-kṛṣṇasya gopatvāt puruṣatvāt ca — श्रीकृष्ण के गोप और पुरुष होने से
For the lip-nectar is ours, the gopīs', alone — because Kṛṣṇa is a cowherd [of our own community] and a man [belonging to women].
क्योंकि अधर-सुधा में गोपियों — अर्थात् हमारा ही स्वामित्व है; श्रीकृष्ण के गोप और पुरुष होने से।
s10gloss
asmākaṁ gopītvāt strītvāc ceti nyāya-prāpteḥ |
asmākaṁ gopītvāt strītvāt cabecause we are cowherd-women and are women two ablatives, matching his gopatva + puruṣatvaऔर हमारे गोपी होने से तथा स्त्री होने से
iti nyāya-prāpteḥsince by this logic [the claim] follows of right ablative: it is established by the ruleइस न्याय से (अधिकार) सिद्ध होने के कारण
asmākaṁ gopītvāt strītvāt ca — because we are gopīs and women; iti nyāya-prāpteḥ — since it follows by that logic.
asmākaṁ gopītvāt strītvāt ca — हमारे गोपी और स्त्री होने से; iti nyāya-prāpteḥ — इस न्याय से सिद्ध होने के कारण
And because we are cowherd-women and women, it is ours by rights — his being a cowherd and a man matches our being cowherd-women and women. The ownership follows as a matter of logic.
और हमारे गोपी तथा स्त्री होने से — इस न्याय से (हमारा अधिकार) सिद्ध होता है।
s11gloss
nityaṁ rātrāv asmābhiḥ saṁbhujyamānatvāc ca |
nityaṁ rātrauevery nightप्रतिदिन रात में
asmābhiḥ saṁbhujyamānatvāt caand because it is being enjoyed by us [in the rāsa] ablative of reason; passive participleहमारे द्वारा ही भोगी जाती रहने के कारण भी
nityaṁ rātrau asmābhiḥ saṁbhujyamānatvāt ca — and because every night it is enjoyed by us.
nityaṁ rātrau — प्रतिदिन रात में; asmābhiḥ saṁbhujyamānatvāt ca — हमारे द्वारा भोगी जाती रहने से भी
And a third ground: every night that lip-nectar is enjoyed by us [in the rāsa dance]. So it is ours on every count.
और प्रतिदिन रात में हमारे द्वारा ही उसका भोग होता रहने के कारण भी।
s12gloss
veṇus tu vijātīyas tatrāpi śrī-kṛṣṇa-ramitatvam ātmano matvā śrī-kṛṣṇa-preyasītvābhimānaṁ dhatte |
veṇuḥ tubut the flute tu marks the outrageous contrastकिन्तु यह वंशी
vijātīyaḥis of an alien class — neither gopī nor womanविजातीय (भिन्न जाति की — पुरुष/जड़) है
tatra apiand yet even soफिर भी
śrī-kṛṣṇa-ramitatvam ātmanaḥ matvāfancying that it is made love to by Śrī Kṛṣṇaअपने को श्रीकृष्ण द्वारा रमाया गया मानकर
śrī-kṛṣṇa-preyasītva-abhimānaṁ dhatteputs on the conceit of being Śrī Kṛṣṇa's sweetheartश्रीकृष्ण की प्रेयसी होने का अभिमान धारण करती है
veṇuḥ tu vijātīyaḥ — but the flute is of an alien class; tatra api śrī-kṛṣṇa-ramitatvam ātmanaḥ matvā — yet, fancying itself enjoyed by Kṛṣṇa; śrī-kṛṣṇa-preyasītva-abhimānaṁ dhatte — it assumes the conceit of being his beloved.
veṇuḥ tu — किन्तु वंशी; vijātīyaḥ — विजातीय; tatra api — फिर भी; śrī-kṛṣṇa-ramitatvam ātmanaḥ matvā — अपने को कृष्ण द्वारा रमाया मानकर; śrī-kṛṣṇa-preyasītva-abhimānaṁ dhatte — कृष्ण की प्रेयसी होने का अभिमान धरती है
But the flute belongs to an altogether alien class — neither a gopī nor even a woman. And still it imagines that Kṛṣṇa makes love to it, and puts on airs as though it were his sweetheart.
किन्तु यह वंशी तो विजातीय है; फिर भी अपने को श्रीकृष्ण द्वारा रमाया गया मानकर उनकी प्रेयसी होने का अभिमान धारण करती है।
s13gloss
tatrāpi dhārṣṭyena punaḥ pauruṣam āviṣkṛtya sambhuṅkte |
tatra apiand on top of thatउसमें भी
dhārṣṭyenawith sheer brazenness instrumental of mannerढिठाई (धृष्टता) से
punaḥ pauruṣam āviṣkṛtyaagain flaunting its maleness [dropping the beloved's female role]फिर अपना पुरुषत्व प्रकट कर
sambhuṅkteit takes full enjoyment [of him](सुधा को) भोगती है
tatra api dhārṣṭyena punaḥ pauruṣam āviṣkṛtya sambhuṅkte — and even then, brazenly flaunting its maleness again, it fully enjoys him.
tatra api — उसमें भी; dhārṣṭyena — धृष्टता से; punaḥ pauruṣam āviṣkṛtya — फिर पुरुषत्व प्रकट कर; sambhuṅkte — भोगती है
And on top of that, with sheer effrontery it flaunts its maleness once more and takes its full enjoyment of him — presuming even to the lover's aggressive part.
उसमें भी धृष्टता से, फिर अपना पुरुषत्व प्रकट कर (सुधा को) भोगती है।
s14gloss
tatrāpi parakīyaṁ dhanam |
tatra apiand even thenउसमें भी
parakīyaṁ dhanam[what it enjoys is] property belonging to others — ours para-kīya = another'sपराया (दूसरे का) धन है
tatra api parakīyaṁ dhanam — and even then, it is others' property.
tatra api — उसमें भी; parakīyaṁ dhanam — पराया धन है
And what it enjoys is others' property — ours!
और वह भी पराया धन है।
s15gloss
tatrāpi na cauryeṇa, kintu dhana-svāminīr asmān phutkāreṇa jñāpayitvaiva |
tatra api na cauryeṇaand even then, not by theft — not on the slyउसमें भी चोरी से नहीं
kintubut ratherअपितु
dhana-svāminīḥ asmānus, the owners of that wealth accusative, object of 'announcing to'धन की स्वामिनी हम को
phutkāreṇa jñāpayitvā evaonly after openly announcing it to us with its blaring instrumental; phutkāra = the flute's loud tootingफूँक (वंशी की तेज़ ध्वनि) से जता-जताकर ही
tatra api na cauryeṇa — and even then, not by stealth; kintu dhana-svāminīḥ asmān phutkāreṇa jñāpayitvā eva — but only after announcing it to us, the owners, with its blaring.
tatra api na cauryeṇa — उसमें भी चोरी से नहीं; kintu — अपितु; dhana-svāminīḥ asmān — धन की स्वामिनी हमें; phutkāreṇa jñāpayitvā eva — फूँक से जताकर ही
And not even by stealth! Rather, it broadcasts the deed to us — the rightful owners — with its loud tooting, and only then goes ahead. It flaunts the theft in our faces.
उसमें भी चोरी से नहीं, अपितु धन की स्वामिनी हम को फूँक (वंशी-ध्वनि) से जताकर ही (भोगती है)।
s16alternative
kiṁ vā, nāyaṁ phutkāraḥ, kintu sva-sambhogotthaṁ bhaṇitam eva |
kiṁ vāor else [a second reading of the flute's sound]अथवा
na ayaṁ phutkāraḥthis is no [mere] blaringयह फूँक है ही नहीं
kintu sva-sambhoga-uttham bhaṇitam evabut rather a cry rising precisely from its own love-makingअपितु अपने सम्भोग से उठा हुआ (आनन्द-भरा) बोल ही है
kiṁ vā — or else; na ayaṁ phutkāraḥ — this is not a tooting; kintu sva-sambhoga-uttham bhaṇitam eva — but an utterance born of its own love-enjoyment.
kiṁ vā — अथवा; na ayaṁ phutkāraḥ — यह फूँक नहीं; kintu sva-sambhoga-uttham bhaṇitam eva — अपितु सम्भोग से उठा बोल ही
Or else: this sound is no mere tooting — it is the very moan that rises out of the flute's own love-making. (A second, suspended reading of the flute's music, left standing beside the first.)
अथवा — यह फूँक है ही नहीं, अपितु अपने सम्भोग से उठा हुआ आनन्द-भरा बोल ही है।
s17gloss
tac cāsmān śrāvayitvaiva |
tat caand that [cry of pleasure] tooऔर वह भी
asmān śrāvayitvā evaonly after making us hear it causative; eva = pointedly, to our facesहमें सुना-सुनाकर ही (हमारे सामने ही)
tat ca asmān śrāvayitvā eva — and that, only after making us hear it.
tat ca — और वह भी; asmān śrāvayitvā eva — हमें सुना-सुनाकर ही
And that lover's moan, too — it lets out only after making us, the owners, hear it. The insult is deliberate.
और वह भी हमें सुना-सुनाकर ही (हमारे सामने ही)।
s18gloss
tatrāpi na viśiṣṭo nāvaśiṣṭo rasaḥ kiñcin-mātro’pi yatra tad yathā syāt tathā bhuṅkte |
tatra apiand even thenउसमें भी
na viśiṣṭaḥ na avaśiṣṭaḥ rasaḥno rasa set apart, none left over [reading avaśiṣṭa as a-avaśiṣṭa, 'not remaining']न कोई विशिष्ट रस, न बचा हुआ (शेष) रस
kiñcit-mātraḥ api yatrain which not even the least trace [remains]जिसमें किंचित् मात्र भी (शेष न रहे)
tat yathā syāt tathā bhuṅkteit drinks in such a way that this is so — so utterly that nothing is leftवह जैसे हो (कुछ भी शेष न बचे) वैसे भोगती है
tatra api na viśiṣṭaḥ na avaśiṣṭaḥ rasaḥ kiñcit-mātraḥ api yatra — such that no rasa at all remains, not the least trace; tat yathā syāt tathā bhuṅkte — it drinks so that it is thus.
tatra api — उसमें भी; na viśiṣṭaḥ na avaśiṣṭaḥ rasaḥ — न विशिष्ट न शेष रस; kiñcit-mātraḥ api yatra — जिसमें किंचित् भी; tat yathā syāt tathā bhuṅkte — वैसे भोगती है कि कुछ न बचे
And even then, it drinks so thoroughly that no rasa is left over at all — not even the least trace remains. Here Viśvanātha reads the verse's 'avaśiṣṭa' against Jīva: as 'a-avaśiṣṭa,' 'not remaining' — the flute leaves nothing behind. (The two commentators read this word in opposite directions; they are not to be harmonized.)
उसमें भी इस प्रकार भोगती है कि न कोई विशिष्ट रस बचे, न किंचित् शेष रस ही रहे।
s19citation
vaṣṭi bhāgurir al-lopam ity ādinā a-kāra-lopaḥ |
vaṣṭi bhāgurir al-lopam iti ādināby the maxim beginning 'Bhāguri wishes the elision of the a/al' [a grammatical dictum allowing an initial vowel to drop]'वष्टि भागुरिरल्लोपम्' इत्यादि (वचन) के अनुसार
a-kāra-lopaḥhence the elision of the initial aअकार का लोप (हो जाता है)
vaṣṭi bhāgurir al-lopam iti ādinā — by the rule 'Bhāguri desires al-elision'; a-kāra-lopaḥ — the a is dropped.
vaṣṭi bhāgurir al-lopam iti ādinā — 'वष्टि भागुरिरल्लोपम्' इत्यादि से; a-kāra-lopaḥ — अकार का लोप
Viśvanātha licenses his reading by the grammatical maxim 'vaṣṭi bhāgurir al-lopam' — Bhāguri permits the dropping of an initial vowel. So the negative 'a-' before 'avaśiṣṭa' is absorbed, and the written 'avaśiṣṭa' can be read as 'not remaining.'
'वष्टि भागुरिरल्लोपम्' इत्यादि (वचन) के अनुसार यहाँ अकार का लोप होता है।
Why cited: Cited to license the a-kāra-lopa by which 'a + avaśiṣṭa' collapses to the surface form 'avaśiṣṭa,' letting Viśvanātha read the verse's word as its negative — 'no rasa remaining.'
क्यों उद्धृत: यह वचन इसलिए उद्धृत है कि इससे 'अ + अवशिष्ट' में अकार-लोप की छूट मिलती है; तब ऊपरी 'अवशिष्ट' रूप वस्तुतः निषेधार्थक बन जाता है, जिससे विश्वनाथ श्लोक-पद को 'कोई रस शेष नहीं' — इस उलटे अर्थ में पढ़ पाते हैं।
s20gloss
dhana-svāminīnām asmākaṁ kṛte sva-bhuktāvaśiṣṭam api na kiñcid rakṣatīty aho dhārṣṭyam iti bhāvaḥ |
dhana-svāminīnām asmākaṁ kṛtefor us, the owners of the wealth kṛte = for the sake of; genitive of the ownersधन की स्वामिनी हम लोगों के लिए (कृते = के लिए)
sva-bhukta-avaśiṣṭam apieven the remnant of what it itself drankअपने भोग से बचा हुआ भी
na kiñcit rakṣatiit keeps nothing back at allकुछ भी नहीं छोड़ती (नहीं रखती)
iti aho dhārṣṭyamso — ah, the audacity!यह तो अहो, कैसी धृष्टता!
iti bhāvaḥsuch is the feelingयह अभिप्राय है
dhana-svāminīnām asmākaṁ kṛte — for us, the owners; sva-bhukta-avaśiṣṭam api na kiñcit rakṣati — it keeps back not even a drop of its own leavings; iti aho dhārṣṭyam iti bhāvaḥ — 'ah, the audacity,' is the feeling.
dhana-svāminīnām asmākaṁ kṛte — हम स्वामिनियों के लिए; sva-bhukta-avaśiṣṭam api — अपने भोग से बचा भी; na kiñcit rakṣati — कुछ नहीं छोड़ती; iti aho dhārṣṭyam — अहो कैसी धृष्टता; iti bhāvaḥ — यह अभिप्राय
It saves back not even a drop of its own leavings for us, the rightful owners — ah, what audacity! That is the jealous feeling. (This continues Viśvanātha's 'nothing left over' reading.)
धन की स्वामिनी हम लोगों के लिए यह अपने भोग से बचा हुआ भी कुछ नहीं छोड़ती — अहो, कैसी धृष्टता! — यह अभिप्राय है।
s21gloss
kiṁ ca, tad-deśa-vartinaḥ sarva eva janās tādṛśā evety āhuḥ—yat yato’dhara-sudhā-bhogāt taṁ vīkṣyety arthaḥ |
kiṁ camoreoverऔर भी
tad-deśa-vartinaḥ sarve eva janāḥall the beings dwelling in that region, every oneउस देश (प्रदेश) में रहने वाले सब लोग
tādṛśāḥ evaare exactly of that same [complicit] sortवैसे ही (उसी प्रकार के) हैं
iti āhuḥso they [the gopīs] sayयह (गोपियाँ) कहती हैं
yat yataḥ adhara-sudhā-bhogātthe verse's 'yat' means 'because' — because of [the flute's] drinking the lip-nectar glossing the relative yad as yataḥ, 'from which cause''यत्' अर्थात् 'यतः' (जिस कारण) — अधर-सुधा के भोग से
taṁ vīkṣya iti arthaḥ'having seen him/it' is the meaningउस (कृष्ण) को देखकर — यह अर्थ है
kiṁ ca — moreover; tad-deśa-vartinaḥ sarve eva janāḥ tādṛśāḥ eva iti āhuḥ — all beings of that region are just the same, they say; yat yataḥ adhara-sudhā-bhogāt taṁ vīkṣya iti arthaḥ — the 'yat' means 'because of the lip-nectar-drinking,' or 'on seeing him.'
kiṁ ca — और भी; tad-deśa-vartinaḥ sarve eva janāḥ — उस देश के सब लोग; tādṛśāḥ eva — वैसे ही; iti āhuḥ — यह कहती हैं; yat yataḥ adhara-sudhā-bhogāt — 'यत्' अर्थात् 'यतः', अधर-सुधा के भोग से; taṁ vīkṣya iti arthaḥ — उसे देखकर, यह अर्थ
Moreover, they say, every being that lives in that land is just as complicit. Viśvanātha glosses the verse's 'yad' as 'yataḥ' — 'because of' the flute's drinking the lip-nectar — or as 'having seen him.' This launches the rivers and trees.
और भी — उस प्रदेश के सब लोग वैसे ही हैं — यह (गोपियाँ) कहती हैं; 'यत्' अर्थात् 'यतः' (जिस कारण) अधर-सुधा के भोग से, उस (कृष्ण) को देखकर — यह अर्थ है।
s22gloss
hradinyo nadyo hṛṣyat-tvaca utphulla-kamalādi-miṣeṇa pulakavatyo babhūvuḥ |
hradinyaḥ nadyaḥthe 'hradinīs' — that is, the rivers (glossing the word)'ह्रदिनी' अर्थात् नदियाँ
hṛṣyat-tvacaḥtheir surface bristlingजिनकी त्वचा पुलकित हो रही है
utphulla-kamala-ādi-miṣeṇaunder the guise of blooming lotuses and the like miṣa = a cover, pretextखिले हुए कमल आदि के बहाने (मिष = बहाना)
pulakavatyaḥ babhūvuḥbecame covered with horripilationपुलकित (रोमांचित) हो गईं
hradinyaḥ nadyaḥ — the rivers; hṛṣyat-tvacaḥ — surface bristling; utphulla-kamala-ādi-miṣeṇa pulakavatyaḥ babhūvuḥ — under the guise of blooming lotuses, became studded with goosebumps.
hradinyaḥ nadyaḥ — 'ह्रदिनी' अर्थात् नदियाँ; hṛṣyat-tvacaḥ — पुलकित-त्वचा वाली; utphulla-kamala-ādi-miṣeṇa — खिले कमल आदि के बहाने; pulakavatyaḥ babhūvuḥ — पुलकित हो गईं
The 'hradinīs' — meaning rivers — with their surface thrilling, broke out in goosebumps under the guise of blooming lotuses and the like. The lotuses are their horripilation.
'ह्रदिनी' अर्थात् नदियाँ, रोमांचित त्वचा वाली — खिले कमल आदि के बहाने पुलकित हो गईं।
s23gloss
taravo makaranda-miṣeṇāśru mumucuḥ |
taravaḥthe treesवृक्ष
makaranda-miṣeṇaunder the guise of dripping flower-nectar miṣa = pretext; makaranda = flower-honeyमकरन्द (पुष्प-मधु) के बहाने (मिष = बहाना)
aśru mumucuḥshed tearsआँसू बहाए
taravaḥ makaranda-miṣeṇa aśru mumucuḥ — the trees shed tears under the guise of flower-nectar.
taravaḥ — वृक्ष; makaranda-miṣeṇa — मकरन्द के बहाने; aśru mumucuḥ — आँसू बहाए
The trees shed tears under the guise of dripping flower-nectar. The nectar is their weeping.
वृक्षों ने मकरन्द (पुष्प-मधु) के बहाने आँसू बहाए।
s24gloss
yathāryā sādhavo’śru-pulakādimanto bhagavad-guṇānuvādād bhavanti tathaiva te veṇor bhaṇitādibhiḥ |
yathā āryāḥ sādhavaḥjust as the noble ones — that is, saintly people (āryāḥ = sādhavaḥ)जैसे आर्य (श्रेष्ठ) साधुजन
aśru-pulaka-ādimantaḥcome to have tears, horripilation, and the likeअश्रु-पुलक आदि से युक्त
bhagavad-guṇa-anuvādātfrom the recounting of the Lord's qualities ablative of causeभगवान् के गुणों के अनुवाद (कीर्तन) के कारण
bhavantibecome [so]हो जाते हैं
tathā eva teexactly so do they [the rivers and trees]वैसे ही वे (नदियाँ-वृक्ष)
veṇoḥ bhaṇita-ādibhiḥthrough the flute's utterances and the like instrumental of meansवंशी के बोल आदि के द्वारा (हुए)
yathā āryāḥ sādhavaḥ bhagavad-guṇa-anuvādāt aśru-pulaka-ādimantaḥ bhavanti — just as noble sādhus come to tears and thrill from hearing the Lord's glories recounted; tathā eva te veṇoḥ bhaṇita-ādibhiḥ — exactly so do these, through the flute's sounds.
yathā āryāḥ sādhavaḥ — जैसे आर्य साधुजन; aśru-pulaka-ādimantaḥ — अश्रु-पुलक आदि युक्त; bhagavad-guṇa-anuvādāt — भगवान् के गुण-कीर्तन से; bhavanti — हो जाते हैं; tathā eva te — वैसे ही वे; veṇoḥ bhaṇita-ādibhiḥ — वंशी के बोल आदि से
Here Viśvanātha spells out the analogy: just as noble sādhus come to tears and horripilation from hearing the Lord's glories recounted, exactly so these rivers and trees do — from the flute's sounds and the like. Sādhus are to the Lord's glories as rivers and trees are to the flute's song.
जैसे आर्य साधुजन भगवान् के गुणों के कीर्तन से अश्रु-पुलक आदि से युक्त हो जाते हैं, वैसे ही वे (नदियाँ-वृक्ष) वंशी के बोल आदि से (हो गए)।
s25gloss
hradinyo’sya sakhyaḥ |
hradinyaḥthe riversनदियाँ
asya sakhyaḥare its [the flute's] lady-friends asya refers to the flute, the topic; feminine sakhīइस (वंशी) की सखियाँ हैं
hradinyaḥ asya sakhyaḥ — the rivers are its lady-friends.
hradinyaḥ — नदियाँ; asya sakhyaḥ — इस वंशी की सखियाँ
The rivers, [the gopīs go on,] are the flute's girl-friends — its female accomplices in the affair.
नदियाँ इस (वंशी) की सखियाँ हैं।
s26gloss
taravo’sya sakhāyo dūtā eveti |
taravaḥthe treesवृक्ष
asya sakhāyaḥ dūtāḥ evaare its male friends — its very love-messengers dūta = go-between who carries a lover's messagesइस (वंशी) के सखा — दूत ही हैं (जो प्रेमी के सन्देश ले जाते हैं)
itiso [they say]ऐसा (आशय)
taravaḥ asya sakhāyaḥ dūtāḥ eva iti — the trees are its male friends, its very messengers.
taravaḥ — वृक्ष; asya sakhāyaḥ dūtāḥ eva — इसके सखा, दूत ही; iti — ऐसा आशय
And the trees are the flute's male friends — its very go-betweens, ferrying the love-messages.
वृक्ष इस (वंशी) के सखा — दूत ही हैं — ऐसा आशय।
s27conclusion
veṇu-hradinī-taravaḥ sarv evāsmākaṁ vairiṇa eveti bhāvaḥ ||
veṇu-hradinī-taravaḥthe flute, the rivers, and the treesवंशी, नदियाँ और वृक्ष
sarve evaevery one of themसब के सब
asmākaṁ vairiṇaḥ evaare precisely our enemies (eva, emphatic)हमारे शत्रु ही हैं
iti bhāvaḥsuch is the underlying feelingयह अभिप्राय है
veṇu-hradinī-taravaḥ sarve eva asmākaṁ vairiṇaḥ eva iti bhāvaḥ — flute, rivers, and trees — all of them are simply our enemies, is the feeling.
veṇu-hradinī-taravaḥ — वंशी, नदियाँ, वृक्ष; sarve eva — सब के सब; asmākaṁ vairiṇaḥ eva — हमारे शत्रु ही; iti bhāvaḥ — यह अभिप्राय
The flute, the rivers, the trees — every last one of them is our enemy. That is the underlying feeling. Viśvanātha closes the jealous complaint: the whole of Vraja's nature has taken the rival flute's side against the gopīs — a full portrait of asūyā.
वंशी, नदियाँ और वृक्ष — सब के सब हमारे शत्रु ही हैं — यह अभिप्राय है।