atha sakhyam—
viśrambhaḥ sādhvasonmuktaḥ sakhyaṁ sva-vaśatā-mayaḥ ||
sarabhasam adhikaṇṭham arpitābhyāṁ
danuja-ripor nija-bāhu-vallarībhyām |
niṭilam avanamayya tasya karṇe
sakhi kathitaṁ kim iva tvayā rahasyam ||
The verse — decoded
L1definition
viśrambhaḥ sādhvasonmuktaḥ sakhyaṁ sva-vaśatā-mayaḥ ||
viśrambhaḥa trusting, confident closeness — this is what friendship is nominative: the thing being definedविश्वास (जिसकी परिभाषा दी जा रही है)
sādhvasa-unmuktaḥfreed from awe — with none of the reverential fear that marks servitudeभय और संकोच से सर्वथा रहित
sakhyaṁ[is] sakhya, friendshipवही सख्य (मित्रता) है
sva-vaśatā-mayaḥand steeped in feeling him as one's own — treating Kṛṣṇa as an equal held under one's sway -maya = 'consisting of, full of'प्रिय को अपने वश में रखने के भाव से भरा हुआ
sakhyaṁ — friendship is; viśrambhaḥ — confident intimacy; sādhvasa-unmuktaḥ — free of awe; sva-vaśatā-mayaḥ — and full of the sense of him as one's own.
viśrambhaḥ — विश्वास; sādhvasa-unmuktaḥ — भय-संकोच से रहित; sakhyaṁ — सख्य; sva-vaśatā-mayaḥ — अपने वश में रखने से युक्त।
Now friendship, sakhya. It is a trusting, confident closeness — but with none of the awe that servitude carries. The friend feels Kṛṣṇa as one of her own, an equal she can hold under her sway. That confidence, free of fear and full of equality, is the abiding love called sakhya.
भय और संकोच से रहित वह विश्वास, जो प्रिय को अपने वश में रखने के भाव से भरा हो, वही सख्य कहलाता है।
The awe that is dropped (sādhvasa) is exactly what defines dāsya, the servant's love, which keeps its distance before the master. Sakhya removes that distance: not the servant bowing, but the friend flinging an arm around his neck as an equal.
जो भय-संकोच (साध्वस) यहाँ छोड़ा जा रहा है, वही तो दास्य को परिभाषित करता है — दास का प्रेम, जो स्वामी के सामने दूरी बनाए रखता है। सख्य उस दूरी को हटा देता है: दास का झुककर प्रणाम करना नहीं, बल्कि मित्र का समान भाव से गले में बाँह डाल देना।
L2example
sarabhasam adhikaṇṭham arpitābhyāṁ
sarabhasameagerly, in a rush of feeling adverb on the whole actionबड़े वेग से, आवेश-भरे उतावलेपन से (पूरे कार्य पर लगता हुआ)
adhikaṇṭhamright up around [his] neck adhi- + kaṇṭha, 'upon the neck'गले पर
arpitābhyāṁflung there — by the two [arms] she had placed instrumental dual, agreeing with bāhu-vallarībhyām in L3रखी हुई (डाली हुई) उन दोनों [भुजाओं] के द्वारा
arpitābhyāṁ — with the two arms she placed; sarabhasam — eagerly; adhikaṇṭham — up around his neck.
sarabhasam — बड़े वेग से; adhikaṇṭham — गले पर; arpitābhyāṁ — रखी हुई दोनों भुजाओं से।
Eagerly, in a rush of affection, she flung her two arms right up around his neck —
बड़े वेग से [कृष्ण के] गले पर डाली हुई अपनी दोनों [भुजाओं] के द्वारा —
The udāharaṇa (illustrative verse) for the sakhya just defined in 14.114. A girlfriend teases Rādhā for whispering into Kṛṣṇa's ear after pulling his head down — the very sva-vaśatā, holding him under her sway, that friendship is made of.
यह ठीक उसी सख्य का उदाहरण-श्लोक है जिसकी परिभाषा १४.११४ में दी गई। एक सखी राधा को छेड़ती है कि उन्होंने कृष्ण का सिर झुकाकर उनके कान में कुछ फुसफुसाया — वही स्व-वशता, प्रिय को अपने अधीन कर लेना, जिससे मित्रता बनी होती है।
L3example
danuja-ripor nija-bāhu-vallarībhyām |
danuja-ripoḥof Kṛṣṇa, the foe of the demons genitive: whose neck and forehead these areदानवों के शत्रु [कृष्ण] के (जिनके गला और मस्तक हैं)
nija-bāhu-vallarībhyāmwith her own creeper-slender arms instrumental dual: the arms doing the flinging in L2अपनी लता-सी दोनों भुजाओं से (जो L2 में डाली गई थीं)
nija-bāhu-vallarībhyām — with her own creeper-arms; danuja-ripoḥ — of Kṛṣṇa, the demons' enemy.
danuja-ripoḥ — दानव-शत्रु (कृष्ण) के; nija-bāhu-vallarībhyām — अपनी भुजा-रूपी लताओं से।
— her own creeper-slender arms, around the neck of Kṛṣṇa, the foe of the demons —
दानवों के शत्रु कृष्ण के [गले पर], अपनी लता-सी दोनों भुजाओं से —
L4example
niṭilam avanamayya tasya karṇe
niṭilamhis forehead[उनके] मस्तक को
avanamayyahaving bent [it] downझुकाकर, नीचे नमाकर
tasya karṇeinto his ear locative: where the secret was spokenउनके कान में (जहाँ रहस्य कहा गया)
niṭilam avanamayya — bending his forehead down; tasya karṇe — into his ear.
niṭilam — मस्तक; avanamayya — झुकाकर; tasya karṇe — उनके कान में।
she bent his forehead down, and to his ear —
[कृष्ण के] मस्तक को झुकाकर उनके कान में —
L5example
sakhi kathitaṁ kim iva tvayā rahasyam ||
sakhiO friend vocative: the girlfriend addressing Rādhāहे सखी! (राधा को सम्बोधन)
kim ivawhat on earth — what sort of [secret]? iva here is teasing, rhetorical: 'what could it possibly be?'भला ऐसा क्या (छेड़ते हुए — 'आख़िर वह हो ही क्या सकता है?')
tvayāby youतुम्हारे द्वारा
kathitaṁwas toldकहा गया
rahasyamthe secretकौन-सी गुप्त बात, रहस्य
sakhi — O friend; tvayā — by you; tasya karṇe — into his ear; kim iva rahasyam — what secret ever; kathitaṁ — was told?
sakhi — हे सखी; kim iva — भला क्या; tvayā — तुम्हारे द्वारा; kathitaṁ — कहा गया; rahasyam — रहस्य।
'O friend — what secret did you tell him?' So the girlfriend teases Rādhā. The playful question is the whole point: only someone who holds Kṛṣṇa completely under her sway could pull his head down and whisper — that is friendship's sva-vaśatā made visible.
हे सखी! तुमने भला ऐसा कौन-सा रहस्य [उनके कान में] कह दिया?
Commentary — decoded
Jīva Gosvāmī
s1gloss
nija-bāhu-vallarībhyām ity atra vallarī-śabdena latāpy ucyate |
nija-bāhu-vallarībhyām ity atrahere, in the phrase 'with her own arm-vallarīs' iti atra = 'in this passage''निज-बाहु-वल्लरीभ्याम्' इस पद में
vallarī-śabdenaby the word vallarī instrumental: 'by means of the word''वल्लरी' शब्द के द्वारा
latā api ucyatea creeping vine (latā) as well is what is meant api: vallarī denotes latā too, not only a flowering sprayलता भी कही जाती है (केवल फूलों की डाली ही नहीं)
atra — here; vallarī-śabdena — by the word vallarī; latā api — a creeper as well; ucyate — is meant.
nija-bāhu-vallarībhyām ity atra — इस पद में; vallarī-śabdena — 'वल्लरी' शब्द से; latā api ucyate — लता भी कही जाती है।
Jīva notes: in 'nija-bāhu-vallarībhyām', the word vallarī also means latā, an ordinary creeping vine. So 'creeper-arms' is a real, established sense of the word, not a stray metaphor.
'निज-बाहु-वल्लरीभ्याम्' इस पद में 'वल्लरी' शब्द से लता भी अभिप्रेत है।
s2citation
dīrghaṁ roditi nikṣipaty ata itaḥ kṣāmāṁ bhujā-vallarīm [sā.da. 3.126ad] iti sāhitya-darpaṇenodāharaṇāt ||
dīrghaṁ roditi'she weeps long'वह लम्बे स्वर में रोती है
nikṣipati ata itaḥ'tossing [it] this way and that'इधर-उधर फेंकती है
kṣāmāṁ bhujā-vallarīm'her wasted creeper-arm' bhujā-vallarī = 'arm-creeper' — the load-bearing wordदुर्बल भुजा-रूपी लता को (यही भारवाही शब्द है)
iti sāhitya-darpaṇena udāharaṇātbecause the Sāhitya-darpaṇa gives just this as its illustration ablative of reason: 'since it is exemplified there'इस प्रकार साहित्य-दर्पण द्वारा उदाहृत किए जाने के कारण
'dīrghaṁ roditi — she weeps long; ata itaḥ nikṣipati — tossing here and there; kṣāmāṁ bhujā-vallarīm — her thin creeper-arm' — iti — thus; sāhitya-darpaṇena udāharaṇāt — because the Sāhitya-darpaṇa uses it in this example.
dīrghaṁ roditi — लम्बे स्वर में रोती है; nikṣipati ata itaḥ — इधर-उधर फेंकती है; kṣāmāṁ bhujā-vallarīm — दुर्बल भुजा-लता को; iti sāhitya-darpaṇena udāharaṇāt — इस उदाहरण के कारण।
And he backs it from the poets' handbook. The Sāhitya-darpaṇa (3.126) itself writes bhujā-vallarī, 'creeper-arm' — 'she weeps long, tossing her thin creeper-arm this way and that.' So naming the arms vallarī is standard poetic usage, not Rūpa Gosvāmī's private coinage.
"वह लम्बे स्वर में रोती है और अपनी दुर्बल भुजा-रूपी लता को इधर-उधर फेंकती है" — इस प्रकार साहित्य-दर्पण (३.१२६) में इसका उदाहरण दिया गया है।
Why cited: Cited from the Sāhitya-darpaṇa (3.126) to prove that vallarī, 'creeper', is a settled poetic word for the arm — licensing bāhu-vallarī in the verse.
क्यों उद्धृत: साहित्य-दर्पण (३.१२६) से यह इसलिए उद्धृत है कि सिद्ध हो — 'वल्लरी' अर्थात् लता भुजा के लिए एक प्रतिष्ठित काव्य-शब्द है, जिससे श्लोक में 'बाहु-वल्लरी' का प्रयोग शास्त्र-सम्मत ठहरता है।
s3other
(103-104)
(103-104)an editorial back-pointer to verses 14.103-104(१०३-१०४) — श्लोक-संख्या का सन्दर्भ
(103-104) — a locator referring back to verses 103-104.
(103-104) — पद्य-संख्या (१०३-१०४) का सन्दर्भ।
A cross-reference pointer to the earlier verses 103-104 of the chapter; it carries no decode of its own.
(श्लोक १०३-१०४ का सन्दर्भ)।
Viśvanātha Cakravartī
s1gloss
viśākhā śrī-rādhāṁ praty āha—adhikaṇṭhaṁ śrī-kṛṣṇa-kaṇṭhasya pārśva-dvaye’rpitābhyāṁ nija-bāhu-latābhyāṁ niṭilaṁ tasya śiro’vagamya ||
viśākhā śrī-rādhāṁ prati āhaViśākhā says this to Śrī Rādhā — so the speaker is Viśākhā, teasing her friend Rādhāविशाखा श्री-राधा से कहती है —
adhikaṇṭhaṁ'right at the neck' — which he unpacks as: the compound being glossed'अधिकण्ठम्' (यही वह समास है जिसका अर्थ किया जा रहा है)
śrī-kṛṣṇa-kaṇṭhasya pārśva-dvaye arpitābhyāṁ[her arms] placed on both sides of Kṛṣṇa's neck locative: where the two arms are setश्री-कृष्ण के गले के दोनों ओर रखी हुई
nija-bāhu-latābhyāṁby her own creeper-arms — glossing the verse's vallarī as latā, creeperअपनी भुजा-रूपी लताओं से
niṭilaṁ tasya śiraḥniṭila, 'forehead', here stands for his whole headमस्तक, अर्थात् उनके सिर को
avanamayyahaving bent [it] down restating the mūla's niṭilam avanamayyaझुकाकर (मूल के 'निटिलम् अवनमय्य' को दोहराते हुए)
viśākhā āha — Viśākhā says to Rādhā; adhikaṇṭham — 'at the neck' = arpitābhyām, set on both sides of Kṛṣṇa's neck; nija-bāhu-latābhyām — by her own creeper-arms; niṭilaṁ tasya śiraḥ — the forehead, i.e. his head; avanamayya — bent down.
viśākhā śrī-rādhāṁ prati āha — विशाखा राधा से कहती है; adhikaṇṭhaṁ — 'अधिकण्ठम्'; śrī-kṛṣṇa-kaṇṭhasya pārśva-dvaye arpitābhyāṁ — कृष्ण के गले के दोनों ओर रखी हुई; nija-bāhu-latābhyāṁ — अपनी भुजा-लताओं से; niṭilaṁ tasya śiraḥ — मस्तक, उनका सिर; avanamayya — झुकाकर।
Viśvanātha names the scene: it is Viśākhā speaking to Rādhā. Then he unpacks the words — adhikaṇṭham means her arms are laid on both sides of Kṛṣṇa's neck; bāhu-vallarī he reads as bāhu-latā, 'creeper-arms'; and niṭila, 'forehead', he takes for his whole head, which she draws down.
विशाखा श्री-राधा से कहती है — 'अधिकण्ठम्' अर्थात् श्री-कृष्ण के गले के दोनों ओर रखी हुई अपनी भुजा-रूपी लताओं से, उनके मस्तक यानी सिर को झुकाकर।
s2other
(104)
(104)an editorial back-pointer to verse 14.104(१०४) — श्लोक-संख्या का सन्दर्भ
(104) — a locator referring back to verse 104.
(104) — पद्य-संख्या (१०४) का सन्दर्भ।
A cross-reference pointer to verse 104 of the chapter; it carries no decode of its own.
(श्लोक १०४ का सन्दर्भ)।