L1definition
sambandhaḥ kula-rūpādi-sāmagrī-gauravaṁ bhavet ||
sambandhaḥsambandha — the relational qualification [being defined] Jīva: here "sambandha" stands for the sambandha-hetu, the cause of the relationship — the excellences that make Kṛṣṇa a fit object of loveसम्बन्ध — (यहाँ) सम्बन्ध का हेतु, अर्थात् वे उत्कर्ष जिनके कारण कृष्ण प्रेम के योग्य विषय बनते हैं
kula-rūpādi-sāmagrī-gauravaṁis the eminent fullness of the whole complement of good lineage, beauty, and the rest ādi = "and the rest"; sāmagrī = the complete assemblage; gaurava = its abundance/superiorityकुल, रूप आदि समस्त गुण-सामग्री की प्रचुरता (श्रेष्ठता)
bhavetis — [this] it would be(वही) होती है
sambandhaḥ — sambandha [the relational qualification]; kula-rūpādi-sāmagrī-gauravaṁ bhavet — is the eminent fullness of the assemblage of lineage, beauty, and the rest.
sambandhaḥ — सम्बन्ध (यहाँ सम्बन्ध-हेतु, अर्थात् वे उत्कर्ष जिनसे कृष्ण प्रेम के योग्य विषय बनें); kula-rūpādi-sāmagrī-gauravaṁ — कुल-रूप आदि समस्त सामग्री की प्रचुरता; bhavet — (वही) होती है
sambandha — the quality that makes Kṛṣṇa a fit object of love — is the surpassing fullness of the whole set: good lineage (kula), beauty (rūpa), and the rest, all present together and in eminence. This is the lakṣaṇa (definition) line; the verse that follows will illustrate it in a gopī's mouth.
सम्बन्ध का अर्थ है कुल, रूप आदि समस्त गुण-सामग्री की प्रचुरता। यहाँ 'सम्बन्ध' शब्द सीधे बन्ध का नहीं, बल्कि बन्ध के हेतु का बोधक है — वे उत्कर्ष जिनके कारण कृष्ण रति के योग्य विषय बनते हैं।
The definition (lakṣaṇa) half of the pair (14.17). In this stretch of the sthāyi-bhāva chapter these excellences qualify Kṛṣṇa as the viṣayālambana — the object on whom rati rests. Jīva narrows "sambandha" here to the sambandha-hetu, the cause of the bond, not the bond itself.
यह जोड़ी का लक्षण-अर्ध है (14.17)। स्थायिभाव-प्रकरण के इस अंश में ये उत्कर्ष कृष्ण को विषयालम्बन बनाते हैं — वह विषय जिस पर रति टिकती है। जीव यहाँ 'सम्बन्ध' को सम्बन्ध-हेतु तक सीमित करते हैं, अर्थात् बन्ध का कारण, न कि बन्ध स्वयं।
L2example
vīryaṁ kandukitādri-rūpam akhila-kṣmā-maṇḍalī-maṇḍanaṁ
vīryaṁ[his] valorवीर्य (पराक्रम)
kandukitādri-rūpamof the form that turned the mountain into a ball — the valor by which Govardhana was made ball-like Viśvanātha reads it as a bahuvrīhi (yasmāt): "that valor from which the hill became a toy ball" — lifted as lightly as a child bounces a ballजिससे पर्वत गेंद-सा बन गया, ऐसे स्वरूपवाला (वह वीर्य) — जैसे बालक गेंद उछालता है वैसे सहज उठा लिया
akhila-kṣmā-maṇḍalī-maṇḍanaṁ[and his beauty,] the ornament of the entire circle of the earth maṇḍana = adornment; the phrase names his rūpa, the beauty that adorns the whole earthसमस्त पृथ्वी-मण्डल को अलंकृत करनेवाला (उसका) रूप
vīryaṁ kandukitādri-rūpam — his valor, of the form that made the mountain a ball; akhila-kṣmā-maṇḍalī-maṇḍanaṁ — [his beauty,] the ornament of the whole earth-circle...
vīryaṁ — वीर्य (पराक्रम); kandukitādri-rūpam — जिससे पर्वत गेंद-सा बन गया, ऐसे स्वरूपवाला (वह वीर्य); akhila-kṣmā-maṇḍalī-maṇḍanaṁ — समस्त पृथ्वी-मण्डल को अलंकृत करनेवाला (उसका) रूप
His valor — the valor that turned Govardhana into a plaything, a mere ball (so Viśvanātha unpacks kandukita). And his beauty — the ornament of the entire circle of the earth.
उसका वीर्य ऐसा है जिससे गोवर्धन पर्वत गेंद-सा बन गया — जैसे बालक गेंद उछालता है वैसे सहज उठा लिया गया। और उसका रूप समस्त पृथ्वी-मण्डल का आभूषण है।
The udāharaṇa (illustrative verse, 14.18) of the sambandha defined in 14.17. Both Jīva ("the speech of some vraja maiden") and Viśvanātha identify the speaker as a gopī: to test the depth of the enamored one's love, a friend flings this reply back at the sakhī who had preached that love for another man ill-befits a well-born wife. The verse lists Kṛṣṇa's irresistible excellences and ends by demanding: whose composure could survive them?
यह 14.17 में परिभाषित सम्बन्ध का उदाहरण-पद्य है (14.18)। जीव ('किसी व्रज-कन्या का वचन') और विश्वनाथ, दोनों वक्ता को गोपी मानते हैं: प्रेमविह्वल सखी के प्रेम की गहराई परखने के लिए एक सहेली उस सखी को यह उत्तर लौटा देती है, जिसने उपदेश दिया था कि कुलस्त्री को पर-पुरुष में प्रेम शोभा नहीं देता। यह पद्य कृष्ण के अप्रतिरोध्य उत्कर्ष गिनाता है और अन्त में पूछता है — इनके सामने किसका धैर्य टिक सकता है?
L3example
janmābhīra-purandarasya bhavane pāre-parārdhaṁ guṇāḥ |
janma[his] birthजन्म
ābhīra-purandarasya bhavanein the house of the lord of the cowherds ābhīra-purandara = "the Indra/chief of the cowherds" — a title; no included commentator names him, so the decode stays generic (the cowherd-chief)गोपराज (आभीर-पुरन्दर) के घर में
pāre-parārdhaṁbeyond [even] a parārdha — past all counting Viśvanātha: "beyond even a parārdha," impossible to numberपरार्ध से भी परे (अगणित)
guṇāḥ[his] qualitiesगुण
janma ābhīra-purandarasya bhavane — his birth in the house of the cowherd-chief; pāre-parārdhaṁ guṇāḥ — his qualities, beyond even a parārdha.
janma — जन्म; ābhīra-purandarasya bhavane — गोपराज के घर में; pāre-parārdhaṁ — परार्ध से भी परे (अगणित); guṇāḥ — गुण
His birth — in the house of the lord of the cowherds. His qualities — past counting, lying beyond even a parārdha; Viśvanātha says outright that they cannot be numbered.
उसका जन्म गोपराज के घर में हुआ। और उसके गुण परार्ध से भी परे हैं — इतने कि गिने ही नहीं जा सकते।
parārdha — a specific astronomically large number in Sanskrit reckoning (a "half-of-parā," reckoned at 10^17). "Beyond a parārdha" = beyond the largest count one has a name for.
परार्ध — संस्कृत गणना की एक विशिष्ट अत्यन्त बड़ी संख्या ('परा का आधा', जिसे 10^17 माना जाता है)। 'परार्ध से परे' का अर्थ है — जिस सबसे बड़ी संख्या का नाम है, उससे भी आगे।
L4example
līlā kvāpi jagac-camatkṛti-karīty etasya lokottarā
līlā[his] play, his pastimesलीला
kvāpiof some unnameable, indescribable kind kva api = "somewhere/somehow beyond words" — the play defies specificationकहीं भी (शब्दातीत) — जो कथन में न आ सके
jagac-camatkṛti-karīthat strikes the whole world with wonderजगत् को चमत्कृत कर देनेवाली
itisuch [being the list] iti closes the enumeration of excellences and turns to the summing-upइस प्रकार (गुणों की गणना समेटकर)
etasyaof this one [the flute-holder]इस (नायक) की
lokottarātranscendent, beyond anything in the world agrees with vṛttiḥ in L5लोकोत्तर (जो L5 की वृत्ति का विशेषण है)
līlā kvāpi jagac-camatkṛti-karī — his play, somehow beyond words, striking the whole world with wonder; iti etasya lokottarā [vṛttiḥ] — such is the world-transcending [conduct] of this one...
līlā — लीला; kvāpi — कहीं (शब्दातीत); jagac-camatkṛti-karī — जगत् को चमत्कृत कर देनेवाली; iti — इस प्रकार (गुण-गणना समेटकर); etasya — इस (नायक) की; lokottarā — लोकोत्तर
And his play (līlā) — indescribable, filling the whole world with wonder. Such, the gopī sums up, is the transcendent way (lokottarā vṛtti) of this one.
उसकी लीला कहीं शब्दों में नहीं समाती, और सारे जगत् को चमत्कृत कर देती है। इस प्रकार इस नायक की (वृत्ति) लोकोत्तर है।
L5example
vṛttir veṇu-dharasya durmukhi dhṛtiṁ kasyāḥ kṣaṇaṁ rakṣati ||
vṛttir[is the] conduct, the way of being Viśvanātha: vṛtti = caritra, his character; the nominative subject the whole list has been building towardवृत्ति (चरित्र) — वह कर्तृपद जिसकी ओर पूरी गणना बढ़ रही थी
veṇu-dharasyaof the flute-holder [Kṛṣṇa]वंशीधर (कृष्ण) की
durmukhiO foul-tongued one! vocative; Viśvanātha: aimed at the sakhī who blurts out whatever comes to her mouth with no sense behind itहे दुर्मुखि! (जो बिना विचारे बोल पड़ती है)
dhṛtiṁcomposure, self-possessionधैर्य को
kasyāḥof which woman?किसका
kṣaṇaṁfor [even] a momentक्षण भर भी
rakṣatidoes it preserve / leave intact?बचा सके / रक्षा करे
veṇu-dharasya vṛttiḥ — the conduct of the flute-holder; durmukhi — O foul-mouthed one; kasyāḥ dhṛtiṁ kṣaṇaṁ rakṣati — whose composure does it keep intact for even a moment?
vṛttir — वृत्ति (चरित्र); veṇu-dharasya — वंशीधर की; durmukhi — हे दुर्मुखि; dhṛtiṁ — धैर्य को; kasyāḥ — किसका; kṣaṇaṁ — क्षण भर; rakṣati — बचाए
Such is the way of the flute-holder. So tell me, O foul-tongued one — whose composure does it leave standing for even a single moment? It is a rhetorical question: no woman's. Given all this, how could any woman keep her heart steady? (Viśvanātha: vṛtti = his character; durmukhi = the friend who speaks whatever leaps to her lips.)
हे दुर्मुखि! वंशीधर की यह लोकोत्तर वृत्ति किसका धैर्य क्षण भर भी बचा सकती है?
Commentary — decoded
Jīva Gosvāmī
s1gloss
sambandha-śabdenātra sambandha-hetur lakṣyate |
sambandha-śabdenaby the word "sambandha" instrumental of means — the word is the vehicle'सम्बन्ध' शब्द के द्वारा
atrahere [in this verse]यहाँ
sambandha-hetuḥthe cause of the relationship [is what is meant]सम्बन्ध का हेतु
lakṣyateis indicated — pointed to, not stated directly lakṣaṇā: the word means one thing but points to a connected thingलक्षणा से लक्षित होता है
sambandha-śabdena atra — by the word "sambandha" here; sambandha-hetuḥ lakṣyate — the cause of the relationship is indicated.
sambandha-śabdena — 'सम्बन्ध' शब्द के द्वारा; atra — यहाँ; sambandha-hetuḥ — सम्बन्ध का हेतु; lakṣyate — लक्षणा से लक्षित होता है
Jīva pins down the word: by "sambandha" here the verse does not mean the bond itself but its cause (sambandha-hetu) — the excellences that qualify Kṛṣṇa to be loved. He flags it as lakṣaṇā: the word points beyond its plain sense to the connected thing.
'सम्बन्ध' शब्द से यहाँ सम्बन्ध का हेतु लक्षित होता है — शब्द अपने साक्षात् अर्थ को छोड़कर उससे जुड़े अर्थ की ओर संकेत करता है।
lakṣaṇā — "indication," the second power of a word (after the direct sense): it hands over a meaning connected to the literal one. Here "sambandha" (relation) points to the sambandha-hetu (its cause).
लक्षणा — शब्द की दूसरी शक्ति (अभिधा के पश्चात्): वह साक्षात् अर्थ से सम्बद्ध किसी अर्थ को सौंपती है। यहाँ 'सम्बन्ध' (नाता) अपने हेतु (सम्बन्ध-हेतु) की ओर संकेत करता है।
s2gloss
gauravam ādhikyam ||
gauravam"gaurava" [in the verse]गौरव
ādhikyammeans abundance, superiorityआधिक्य (प्रचुरता)
gauravam — "gaurava"; ādhikyam — means abundance, eminence.
gauravam — गौरव; ādhikyam — आधिक्य (प्रचुरता)
Jīva glosses one word: gaurava here = ādhikya, abundance or eminence. So the "gaurava" of the assemblage is its fullness carried to a surpassing degree.
यहाँ गौरव का अर्थ है आधिक्य, अर्थात् प्रचुरता।
s3avataranika
vīryam iti |
vīryam itithe verse beginning "vīryam..." iti marks the pratīka — the catch-word that names the next verse being taken up'वीर्यम्' इति — (अगले पद्य का) प्रतीक
vīryam iti — [now] the passage beginning "vīryam...".
vīryam iti — 'वीर्यम्' इति (आगे लिए जानेवाले पद्य का प्रतीक)
Jīva takes up the illustrative verse by its opening word, "vīryam..." — the standard way of saying "now for the verse that begins thus."
'वीर्यम्' — इस प्रतीक (कैच-शब्द) से अगला पद्य उठाया जाता है।
s4avataranika
kasyāścid vraja-kumāryā vacanam ||
kasyāścid vraja-kumāryāof some [unnamed] vraja maiden genitive of the speaker; kasyācid = "a certain one," left deliberately unnamedकिसी एक (अनाम) व्रज-कुमारी का
vacanam[these are] the words / the speechवचन
kasyāścid vraja-kumāryāḥ vacanam — the speech of some vraja maiden.
kasyāścid vraja-kumāryā — किसी एक व्रज-कुमारी का; vacanam — वचन
Jīva names the speaker: this verse is the utterance of some vraja maiden — a gopī, left unnamed.
यह किसी एक (जानबूझकर अनाम रखी गई) व्रज-कुमारी का वचन है।
s5other
(16)
(16)a source-edition verse number carried over in the text, not part of the commentary itself(पद्य-संख्या 16)
(16) — an editorial numbering marker.
(16) — पद्य-क्रमांक
A bare number from the printed edition's own verse-count (this pair is its verse 16), carried into the text stream. It is a structural marker, not something to decode.
(यह अंक मूल पाठ में पद्य-क्रम का सूचक है।)
Viśvanātha Cakravartī
s1gloss
kula-rūpa-śaurya-sauśīlyādīnāṁ sāmagrī samagratvaṁ tasyā gauravaṁ kulādīnāṁ sampūrṇatvādhikyam ity arthaḥ ||
kula-rūpa-śaurya-sauśīlyādīnāṁof lineage, beauty, valor, good character, and the restकुल, रूप, शौर्य, सौशील्य आदि (गुणों) की
sāmagrī samagratvaṁ"sāmagrī" [in the verse] means their being-complete, the full assemblageसामग्री अर्थात् समग्रता (पूर्णता)
tasyā gauravaṁthe "gaurava" of that [assemblage means]उसका गौरव
kulādīnāṁ sampūrṇatvādhikyamthe eminent completeness of lineage and the restकुल आदि की सम्पूर्णता की अधिकता
ity arthaḥ— that is the meaningऐसा अर्थ है
kula-rūpa-śaurya-sauśīlyādīnāṁ sāmagrī samagratvaṁ — the sāmagrī of lineage, beauty, valor, good character, etc. is their full assemblage; tasyā gauravaṁ kulādīnāṁ sampūrṇatvādhikyam ity arthaḥ — its gaurava is the eminent completeness of these.
kula-rūpa-śaurya-sauśīlyādīnāṁ — कुल, रूप, शौर्य, सौशील्य आदि (गुणों) की; sāmagrī samagratvaṁ — सामग्री अर्थात् समग्रता; tasyā gauravaṁ — उसका गौरव; kulādīnāṁ sampūrṇatvādhikyam — कुल आदि की सम्पूर्णता की अधिकता; ity arthaḥ — ऐसा अर्थ है
Viśvanātha reads the same two words Jīva did, but spells out the list: sāmagrī = the complete assemblage of lineage, beauty, valor, good character, and the rest; and gaurava = the eminent, surpassing completeness of all these. So the "sambandha" of 14.17 is Kṛṣṇa's possessing every such excellence, together and to a superlative degree.
कुल, रूप, शौर्य, सौशील्य आदि गुणों की सामग्री अर्थात् उनकी समग्रता — उसी का गौरव। तात्पर्य यह कि कुल आदि की सम्पूर्णता की अधिकता ही यहाँ अभिप्रेत है।
s2avataranika
kulāṅganāyās tava para-puruṣe ratir nociteti tat-prema-parīkṣārthaṁ vadantīṁ sakhīṁ prati kācid āha—vīryam iti |
kulāṅganāyās tava"for you, a well-born wife" genitive — the standing of the woman being admonishedतुझ कुलस्त्री का
para-puruṣe ratir nocitā"love for another man is not proper"पर-पुरुष में रति उचित नहीं
iti— saying thisऐसा (कहकर)
tat-prema-parīkṣārthaṁin order to test the strength of her love (prema) dative sense of purpose folded in: -arthaṁ = "for the sake of"उसके प्रेम की परीक्षा के लिए
vadantīṁ sakhīṁ pratitoward the friend who was saying [that]ऐसा कहती हुई सखी के प्रति
kācid āhaa certain [gopī] speaksकोई (सखी) कहती है
vīryam iti— the verse "vīryam..."'वीर्यम्' इति
kulāṅganāyāḥ tava para-puruṣe ratir na ucitā iti vadantīṁ sakhīṁ prati — toward the friend who says, "love for another man ill-befits you, a well-born wife"; tat-prema-parīkṣārthaṁ kācid āha vīryam iti — to test the depth of that love, a certain gopī speaks the verse "vīryam...".
kulāṅganāyās tava — तुझ कुलस्त्री का; para-puruṣe ratir nocitā — पर-पुरुष में रति उचित नहीं; iti — ऐसा (कहकर); tat-prema-parīkṣārthaṁ — उसके प्रेम की परीक्षा के लिए; vadantīṁ sakhīṁ prati — ऐसा कहती हुई सखी के प्रति; kācid āha — कोई (सखी) कहती है; vīryam iti — 'वीर्यम्' इति
Viśvanātha sets the scene. One friend scolds: "You are a well-born wife — love for another man does not befit you." To test how deep the enamored one's love (prema) really runs, another gopī turns on that scolding friend and flings back the verse "vīryam..." — the answer being: no woman alive could resist him.
'तुझ कुलस्त्री को पर-पुरुष में रति उचित नहीं' — ऐसा कहती हुई सखी के प्रति, उसके प्रेम की परीक्षा के लिए, कोई सखी 'वीर्यम्' इस पद्य से उत्तर देती है।
s3gloss
he durmukhīti |
he durmukhītithe address "O foul-tongued one" iti marks the pratīka being taken up'हे दुर्मुखि' इति — (यहाँ प्रतीक लिया जा रहा है)
he durmukhi iti — [the words] "O foul-tongued one."
he durmukhīti — 'हे दुर्मुखि' इति (प्रतीक)
Viśvanātha takes up the vocative "durmukhi" — "O evil-mouthed one" — the name the speaker throws at the friend who preached propriety.
'हे दुर्मुखि' — इस प्रतीक को अब उठाया जाता है।
s4gloss
yad eva mukhe āyāti, tad eva tvaṁ brūṣe |
yad eva mukhe āyātiwhatever just comes to your mouth eva = "just, whatever happens to" — no thought behind itजो कुछ भी मुँह में आता है
tad eva tvaṁ brūṣethat very thing, and only that, you blurt outवही तू बोल देती है
yad eva mukhe āyāti — whatever comes to your mouth; tad eva tvaṁ brūṣe — that alone you speak.
yad eva mukhe āyāti — जो कुछ भी मुँह में आता है; tad eva tvaṁ brūṣe — वही तू बोल देती है
He unpacks "durmukhi": whatever comes to your mouth is exactly what you say. She speaks on reflex, without weighing her words.
जो कुछ भी मुँह में आ जाता है, बिना सोचे वही तू बोल देती है।
s5gloss
buddhis tu tava nāsty eveti bhāvaḥ |
buddhis tubut sense, intelligence tu = "but" — sets the empty head against the busy mouthपरन्तु बुद्धि
tava nāsty evayou simply have none at all eva = "at all," driving the negation homeतुझमें है ही नहीं
iti bhāvaḥ— such is the underlying force of itयही भाव है
buddhiḥ tu tava nāsti eva — but sense you have none at all; iti bhāvaḥ — that is the import.
buddhis tu — परन्तु बुद्धि; tava nāsty eva — तुझमें है ही नहीं; iti bhāvaḥ — यही भाव है
And the sting behind the name: "but sense — that you have none at all." The mouth runs; the head is empty. So Viśvanātha reads the whole address as a rebuke of thoughtless speech.
परन्तु बुद्धि तो तुझमें है ही नहीं — यही भाव है।
s6gloss
vṛttiś caritraṁ |
vṛttiś"vṛtti" [in the verse]वृत्ति
caritraṁmeans [his] conduct, his characterचरित्र (अर्थात्)
vṛttiḥ — "vṛtti"; caritram — means conduct, character.
vṛttiś — वृत्ति; caritraṁ — चरित्र
One-word gloss: vṛtti here = caritra, his conduct — the whole way he carries himself, which the verse has been describing.
वृत्ति का अर्थ है चरित्र।
s7gloss
kandukitaḥ kanduka-sadṛśī-kṛto’drir yasmāt tad vīryaṁ parākramaḥ |
kandukitaḥ"kandukita" means kanduka-sadṛśī-kṛtaḥ — made ball-likeकन्दुकित अर्थात् गेंद-सा बना दिया गया
adrir yasmātthe mountain — from which [valor it was so made] yasmāt makes the compound a bahuvrīhi describing vīrya: "that valor from which the hill became a ball"जिससे पर्वत — (ऐसा वह, बहुव्रीहि)
tad vīryaṁ parākramaḥthat valor [means] prowessवह वीर्य अर्थात् पराक्रम
kandukitaḥ kanduka-sadṛśī-kṛtaḥ adriḥ yasmāt — the mountain made ball-like by which [valor]; tad vīryaṁ parākramaḥ — that valor is prowess.
kandukitaḥ — कन्दुकित अर्थात् गेंद-सा बना दिया गया; adrir yasmāt — जिससे पर्वत (ऐसा वह); tad vīryaṁ parākramaḥ — वह वीर्य अर्थात् पराक्रम
Viśvanātha parses "kandukita": the mountain (Govardhana) was made like a toy ball. The compound is a bahuvrīhi — "the valor from which the hill became a ball" — and vīrya here = parākrama, prowess. Kṛṣṇa hoisted the whole mountain as lightly as a child bounces a ball.
'कन्दुकित' अर्थात् गेंद-सा बना दिया गया — जिससे पर्वत गेंद-सा हो गया, वही उसका वीर्य अर्थात् पराक्रम है।
s8gloss
parārdhasyāpi pāre guṇā gaṇayitum aśakyā ity arthaḥ |
parārdhasyāpi pārebeyond even a parārdha api = "even" — past the largest named countपरार्ध से भी परे
guṇā gaṇayitum aśakyāthe qualities are impossible to countगुण गिनने में अशक्य (अगणनीय)
ity arthaḥ— that is the meaningऐसा अर्थ है
parārdhasya api pāre guṇāḥ gaṇayitum aśakyāḥ ity arthaḥ — beyond even a parārdha, the qualities cannot be counted; that is the meaning.
parārdhasyāpi pāre — परार्ध से भी परे; guṇā gaṇayitum aśakyā — गुण गिनने में अशक्य; ity arthaḥ — ऐसा अर्थ है
He explains "pāre-parārdhaṁ guṇāḥ": his good qualities lie beyond even a parārdha — the largest number one can name — so they simply cannot be counted.
उसके गुण परार्ध से भी परे हैं — गिने ही नहीं जा सकते; ऐसा अर्थ है।
s9gloss
veṇudharasyeti |
veṇudharasyetithe phrase "of the flute-holder" iti marks the pratīka taken up next'वेणुधरस्य' इति — (अगला प्रतीक लिया जा रहा है)
veṇu-dharasya iti — [the words] "of the flute-holder."
veṇudharasyeti — 'वेणुधरस्य' इति (अगला प्रतीक)
He turns to the phrase "veṇu-dhara" — the one who holds the flute — about to voice what that flute does to her resolve.
'वेणुधरस्य' — यह प्रतीक अब उठाया जाता है।
s10conclusion
yadyapi pūrvokteṣu vīrya-rūpādiṣu manaḥ-praṇidhānam akurvatyā mayā kathañcit dhṛtiḥ saṅgopyate, tad api veṇunaiva balād eva smāritāni tasya sādguṇyādīni me ratim utpādayantīti bhāvaḥ ||
yadyapi pūrvokteṣu vīrya-rūpādiṣueven though, upon the aforesaid valor, beauty, and the rest yadyapi = "even if" — sets up a concession answered by tad api belowयद्यपि पूर्वोक्त वीर्य, रूप आदि में
manaḥ-praṇidhānam akurvatyā mayābecause I refuse to fix my mind [on them] instrumental of the agent who withholds attention: "by me, not applying my mind"मन न लगाती हुई मुझ (के द्वारा)
kathañcit dhṛtiḥ saṅgopyatesomehow my composure is kept hidden and held kathañcit = "barely, by some means" — the effort is precariousकिसी प्रकार धैर्य छिपा लिया जाता है
tad apieven then, for all that answers yadyapi: "even though... still"तो भी
veṇunaiva balād evaby the flute alone, and by sheer force both eva emphatic: it is the flute, and nothing gentle — it compelsवंशी के द्वारा ही, बलपूर्वक ही
smāritāni tasya sādguṇyādīnihis excellences and the rest, forced back into memoryस्मरण कराए गए उसके सद्गुण आदि
me ratim utpādayantigenerate love (rati) in meमुझमें रति उत्पन्न कर देते हैं
iti bhāvaḥ— such is the underlying senseयही भाव है
yadyapi pūrvokteṣu vīrya-rūpādiṣu manaḥ-praṇidhānam akurvatyā mayā kathañcit dhṛtiḥ saṅgopyate — even if, by keeping my mind off his valor, beauty, and the rest, I somehow hide and hold my composure; tad api veṇunā eva balād eva smāritāni tasya sādguṇyādīni me ratim utpādayanti — even then the flute alone forcibly reminds me of his excellences, and they produce love in me; iti bhāvaḥ — such is the import.
yadyapi pūrvokteṣu vīrya-rūpādiṣu — यद्यपि पूर्वोक्त वीर्य, रूप आदि में; manaḥ-praṇidhānam akurvatyā mayā — मन न लगाती हुई मेरे द्वारा; kathañcit dhṛtiḥ saṅgopyate — किसी प्रकार धैर्य छिपा लिया जाता है; tad api — तो भी; veṇunaiva balād eva — वंशी के द्वारा ही, बलपूर्वक ही; smāritāni tasya sādguṇyādīni — स्मरण कराए गए उसके सद्गुण आदि; me ratim utpādayanti — मुझमें रति उत्पन्न कर देते हैं; iti bhāvaḥ — यही भाव है
Viśvanātha voices the gopī's inner reasoning as the point of the whole verse. "Even if I refuse to let my mind rest on his valor, his beauty, all of it, and so barely manage to hide and keep my composure — even then it is no use. The flute, all by itself, forces every one of his excellences back into my memory, and love (rati) rises in me regardless." The conclusion: there is no escaping him; the flute defeats every effort at restraint. That is why she can throw the question back — whose composure could this way of his leave standing?
यद्यपि पूर्वोक्त वीर्य, रूप आदि में मन न लगाकर मैं किसी प्रकार अपना धैर्य छिपा भी लूँ, तो भी वंशी बलपूर्वक ही उसके सद्गुण आदि स्मरण करा देती है, और वे मुझमें रति उत्पन्न कर देते हैं — यही भाव है।
s11other
(16)
(16)a source-edition verse number carried over in the text, not part of the commentary itself(पद्य-संख्या 16)
(16) — an editorial numbering marker.
(16) — पद्य-क्रमांक
The same printed-edition verse-number (16) closing the commentary block. A structural marker, not decodable content.
(यह अंक मूल पाठ में पद्य-क्रम का सूचक है।)