s1avataranika
viśākhā śrī-kṛṣṇam āha—dṛg-ambha iti |
viśākhāViśākhā [the sakhī, is the speaker]विशाखा
śrī-kṛṣṇam āhasays [this] to Śrī Kṛṣṇa āha 'speaks' takes the accusative of the one addressed.श्रीकृष्ण से (जिससे कहा जा रहा है, उस कर्म को लेकर) कहती है
dṛg-ambha iti— the verse tagged by its catch-phrase 'dṛg-ambhaḥ…' iti flags the pratīka, a catch-word standing in for the whole verse.'दृग्-अम्भः' इस प्रतीक (पूरे श्लोक के स्थान पर रखे आरम्भिक शब्द) से
viśākhā — Viśākhā; śrī-kṛṣṇam āha — speaks to Śrī Kṛṣṇa; dṛg-ambha iti — [the verse] beginning 'dṛg-ambhaḥ'.
viśākhā — विशाखा; śrī-kṛṣṇam āha — श्रीकृष्ण से कहती है; dṛg-ambha iti — 'दृग्-अम्भः' इत्यादि (यह श्लोक)।
Viśākhā is the speaker here, addressing Śrī Kṛṣṇa. Viśvanātha tags the verse by its phrase 'dṛg-ambhaḥ' (the eyes' water — the tears).
विशाखा श्रीकृष्ण से कहती है — 'दृग्-अम्भः' इत्यादि श्लोक।
s2definition
sneha-liṅgaṁ mano-dravasyānubhāvo nayana-dravaḥ sarvatra jñeyaḥ |
sneha-liṅgaṁas for the tell-tale sign that sneha is present sneha = the melting-love that is this prakaraṇa's sthāyi-bhāva; liṅga = its diagnostic mark.स्नेह (इस प्रकरण का स्थायी भाव, हृदय को द्रवित करनेवाला प्रेम) का लक्षण (पहचान-चिह्न)
mano-dravasyaof the melting of the mind [the inner mark itself]मन के द्रवित होने का
anubhāvaḥits outward, perceptible manifestationअनुभाव (बाहरी प्रकट रूप) है
nayana-dravaḥis the melting of the eyes — that is, tearsनेत्रों का द्रव (अर्थात् आँसू)
sarvatrain every such caseसर्वत्र (सब जगह)
jñeyaḥshould be understoodजानना चाहिए
sneha-liṅgaṁ — the sign of sneha is the mind's melting (mano-drava); mano-dravasya anubhāvaḥ — and the outward manifestation of that inner melting; nayana-dravaḥ — is the melting of the eyes, i.e. tears; sarvatra jñeyaḥ — understand this in every case.
sneha-liṅgaṁ — स्नेह का लक्षण; mano-dravasya — मन के द्रवित होने का; anubhāvaḥ — अनुभाव, अर्थात्; nayana-dravaḥ — नेत्रों का द्रव (आँसू); sarvatra — सर्वत्र; jñeyaḥ — जानना चाहिए।
Take the tell-tale sign of sneha to be the melting of the mind. And the visible evidence of that inner melting is the melting of the eyes — that is, tears. Understand this wherever sneha appears.
स्नेह का लक्षण — जो मन के द्रवित होने का अनुभाव है — नेत्रों का द्रव (आँसू) है; ऐसा सर्वत्र जानना चाहिए।
sneha is the melting-love that is the sthāyi-bhāva of this prakaraṇa. Viśvanātha fixes both its inner mark (the heart melting, mano-drava) and its visible proof (tears, nayana-drava) — which is exactly what the verse shows in 'her body bathed by the streaming water of her eyes.'
स्नेह वही द्रवीभूत प्रेम है जो इस प्रकरण का स्थायी भाव है। विश्वनाथ इसका आन्तरिक चिह्न (हृदय का द्रवित होना, मनो-द्रव) और उसका दृश्य प्रमाण (आँसू, नयन-द्रव) — दोनों निश्चित करते हैं — और यही श्लोक में 'नेत्रों से बहती जल-धारा से धुले शरीर' में दिखता है।
s3gloss
madana-mada eva madhulī madhu tayā mugdhā mūḍhā lupta-vivekā medhā-samṛddhir buddhi-vaibhavaṁ yasyāḥ sā ||
madana-mada evathe intoxication of Madana (the god of love) — precisely this and nothing else eva pins down the metaphor: the 'wine' is exactly Love's intoxication.मदन (काम) का मद ही ('एव' से निश्चित कि मधु यही है)
madhulī madhuis the madhūlī, i.e. the honey-wine, the mead [glossing the verse's word]मधूली अर्थात् मधु (मद्य)
tayāby that [honey-wine] instr. of means, feeding into mugdhā.उस (मधु) के द्वारा
mugdhā mūḍhā lupta-vivekāshe is mugdhā — that is, dazed, her power to discriminate wiped out a chain of synonyms deepening mugdha: mūḍhā 'stupefied' → lupta-vivekā 'judgment gone'.मुग्धा अर्थात् मूढ़ा, जिसका विवेक लुप्त हो गया है
medhā-samṛddhir buddhi-vaibhavaṁher medhā-samṛddhi — the full wealth, the very splendor, of her intelligenceमेधा-समृद्धि अर्थात् बुद्धि का वैभव
yasyāḥ sāshe of whom this holds — the bahuvrīhi unpacks as 'she whose…' yasyāḥ … sā resolves the compound into a full 'she whose intellect is thus bewildered' clause.जिसका (ऐसा हो गया है), वह
yasyāḥ medhā-samṛddhiḥ (= buddhi-vaibhavaṁ) madana-mada eva madhūlī (madhu), tayā mugdhā (= mūḍhā lupta-vivekā), sā — she whose splendor of intellect is bewildered by the mead that is Love's own intoxication.
madana-mada eva — मदन का मद ही; madhulī madhu — मधूली अर्थात् मधु; tayā — उससे; mugdhā mūḍhā lupta-vivekā — मुग्धा, मूढ़ा, विवेकहीन; medhā-samṛddhir buddhi-vaibhavaṁ — मेधा-समृद्धि अर्थात् बुद्धि का वैभव; yasyāḥ sā — जिसका, वह।
Now he breaks the compound apart. The 'madhūlī' is honey-wine, mead — and here that wine is nothing but the intoxication of Love. 'Mugdha' means stupefied: dazed, her judgment wiped out. 'Medhā-samṛddhi' is the full wealth of her intelligence. So the whole word says: she whose rich intelligence has been stupefied by the mead of Love's intoxication.
मदन का मद ही मधूली अर्थात् मधु है; उससे जो मुग्धा — मूढ़ा, विवेकहीन — हो गई है, इस प्रकार जिसकी बुद्धि का वैभव मोहित है, वह।
s4other
(77)
(77)a bare verse-number in Viśvanātha's text — his running count for this verse; nothing to construe(७७)
(77) — a verse-number marker.
(77) — (७७) श्लोक-संख्या।
This is only Viśvanātha's verse-number, 77. There is nothing here to decode.
(७७)