L1example
ātanvan kala-kaṇṭha-nādam atulaṁ stambha-śriyojjṛmbhito
ātanvanspreading it out — the wish-tree (or the lovers' joy) is the one doing thisफैलाता हुआ, विस्तार करता हुआ
kala-kaṇṭha-nādama sweet-throated cry — a melodious voice (so Jīva), or the note of the cuckoo (so Viśvanātha) accusative object of ātanvanमधुर कण्ठ-ध्वनि को (कर्म)
atulammatchless, beyond compareअतुलनीय, जिसकी तुलना न हो
stambha-śriyāby the splendor of stambha — the glory of paralysis (a sāttvika sign), or of the tree's trunk instrumental of means: 'made to swell by…'स्तम्भ की शोभा (सम्पत्ति) के द्वारा
ujjṛmbhitaḥmade to swell open, fully displayedउल्लसित हुआ, प्रकट हुआ
atulaṁ kala-kaṇṭha-nādam ātanvan — spreading a matchless sweet-throated cry; stambha-śriyā ujjṛmbhitaḥ — swelled open by the splendor of stambha.
ātanvan — फैलाता हुआ; kala-kaṇṭha-nādam — मधुर कण्ठ-नाद को; atulam — अतुलनीय; stambha-śriyā — स्तम्भ की शोभा से; ujjṛmbhitaḥ — उल्लसित हुआ।
It spreads a matchless sweet-throated cry and stands swelled open by the splendor of the stambha. Read one way, the lovers' joy voices a sweet cry and thrills with paralysis (stambha, a sāttvika sign); read the other way, the tree is loud with cuckoo-song and glorious in its trunk.
श्लेष से यहाँ दो अर्थ एक साथ चलते हैं। भाव-पक्ष में — अतुलनीय मधुर कण्ठ-ध्वनि (प्रेम-गुंजन) को फैलाता हुआ, स्तम्भ (सात्त्विक भाव) की सम्पत्ति से उल्लसित हुआ। वृक्ष-पक्ष में — अतुलनीय मधुर कोयल-नाद को फैलाता हुआ, तने की शोभा से लहलहाता हुआ।
The whole verse is an udāharaṇa of modana — the lead-in reads tatra modanaḥ, 'now, modana' — quoted from Lalita-mādhava 8.9. modana is an intensified stage of mahābhāva; every line below runs on two levels at once (śleṣa): the lovers' joy, and a wish-granting kalpa-druma (wish-tree).
यह पूरा पद्य मोदन का उदाहरण है — इससे पहले 'तत्र मोदनः' ('अब मोदन') पढ़ा जाता है — और यह ललित-माधव 8.9 से उद्धृत है। मोदन महाभाव की एक तीव्रतर अवस्था है। नीचे की हर पंक्ति एक साथ दो स्तरों पर चलती है (श्लेष): एक ओर दम्पति का आनन्द, दूसरी ओर इच्छा-पूरक कल्पवृक्ष।
L2example
bhūyiṣṭhocchalad-aṅkuraḥ phalitavān svedāmbu-muktā-phalaiḥ |
bhūyiṣṭhocchalad-aṅkuraḥbristling with very many up-springing sprouts — standing hairs of thrill (romāñca), or fresh kadamba shoots bahuvrīhi: 'the one in which sprouts spring up abundantly'जिसमें अत्यधिक अंकुर उठ रहे हैं (बहुव्रीहि)
phalitavānit has borne fruitफलित हुआ, फल से युक्त हुआ
svedāmbu-muktā-phalaiḥwith pearl-fruits that are the water of sweat — beads of perspiration (sveda) as its fruit instrumental: the fruit it bearsस्वेद-जल रूपी मोती-फलों के द्वारा
bhūyiṣṭhocchalad-aṅkuraḥ — bristling with abundant up-springing sprouts; svedāmbu-muktā-phalaiḥ phalitavān — it has fruited with pearls that are drops of sweat.
bhūyiṣṭhocchalad-aṅkuraḥ — जिसमें अत्यधिक अंकुर उठ रहे हैं; phalitavān — फलित हुआ; svedāmbu-muktā-phalaiḥ — स्वेद-जल रूपी मोती-फलों से।
It bristles with countless up-springing sprouts and has fruited with pearls. On the joy-side, the sprouts are the standing hairs of thrill (romāñca) and the pearl-fruits are beads of sweat (sveda) — both sāttvika signs. On the tree-side, they are fresh kadamba shoots and glistening pearl-like fruit.
भाव-पक्ष में — जिसमें रोमांच रूपी अंकुर अत्यधिक उठ रहे हैं, वह स्वेद-जल रूपी मोती-फलों से फलित हुआ। वृक्ष-पक्ष में — जिसमें बहुत से अंकुर फूट रहे हैं, वह मोती जैसे फलों से लद गया।
L3example
udyad-bāṣpa-maranda-bhāga-vicalo’py utkampavān vibhramai
udyad-bāṣpa-maranda-bhākholding the nectar that is welling tears — bāṣpa (tears) as the tree's flower-nectar in the source this is fused as 'bāṣpa-maranda-bhāga-vicalo'; the commentaries split it bhāk + avicalaḥ + apiउठते हुए अश्रु रूपी मकरन्द का भागी (स्रोत में यह 'बाष्प-मरन्द-भाग-विचलः' के रूप में जुड़ा है; टीकाएँ भाक् + अविचलः + अपि रूप में तोड़ती हैं)
avicalaḥ apithough unmoving, though fixed api concedes: 'even though it stays steady…'अचल (स्थिर) रहते हुए भी
utkampavānyet it trembles — utkampa, trembling, another sāttvika signकम्पित, काँपता हुआ
vibhramaiḥby love-plays (vibhrama), or by the flittings of birds instrumental of cause: 'set trembling by…'क्योंकि विभ्रमों (विलासों) से — कँपाया जाता है
udyad-bāṣpa-maranda-bhāk — holding the nectar of welling tears; avicalo 'pi utkampavān — though fixed, yet trembling; vibhramaiḥ — set trembling by love-plays / by birds' flitting.
udyad-bāṣpa-maranda-bhāk — उठते अश्रु रूपी मकरन्द का भागी; avicalaḥ api — अचल होते हुए भी; utkampavān — काँपता हुआ; vibhramaiḥ — विभ्रमों से।
It holds the nectar of rising tears (bāṣpa), and though it stands fixed it trembles. What sets it trembling is love-play (vibhrama) on the joy-side, and the flitting of birds through its branches on the tree-side. 'Fixed yet trembling' is utkampa, one more sāttvika sign.
उठते हुए अश्रु रूपी मकरन्द का भागी होकर, अचल (स्थिर) रहते हुए भी विभ्रमों (विलासों) से — अथवा वृक्ष-पक्ष में पक्षियों के भ्रमणों से — काँप उठता है।
L4example
rādhā-mādhavayor virājati cirād ullāsa-kalpa-drumaḥ ||
rādhā-mādhavayoḥof Rādhā and Mādhava — belonging to the two of them genitive: whose joy this isराधा और माधव का (जिनका यह उल्लास है)
virājatistands resplendent, shines forthशोभायमान हो रहा है
cirātat long last, after a long wait ablative of timeचिरकाल के बाद
ullāsa-kalpa-drumaḥthe wish-tree that is their joy — ullāsa (joy) itself standing as a kalpa-drumaउल्लास रूपी कल्पवृक्ष
rādhā-mādhavayoḥ ullāsa-kalpa-drumaḥ — the wish-tree that is the joy of Rādhā and Mādhava; cirāt virājati — shines forth at long last.
rādhā-mādhavayoḥ — राधा-माधव का; virājati — शोभित होता है; cirāt — चिरकाल के बाद; ullāsa-kalpa-drumaḥ — उल्लास रूपी कल्पवृक्ष।
At long last the wish-tree that is the joy of Rādhā and Mādhava stands resplendent. Here the frame is stated plainly: the joy (ullāsa) is the real subject, and the kalpa-druma, the wish-granting tree, is the image laid over it — every adjective above has described both at once.
राधा और माधव का उल्लास रूपी कल्पवृक्ष चिरकाल के बाद शोभायमान हो रहा है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
kala-rūpo yaḥ kaṇṭha-nādas tam |
kala-rūpaḥthe one whose nature is 'kala' — that is, sweet-soundingकल-रूप, मधुर स्वरूप वाला
yaḥ kaṇṭha-nādaḥthe throat-sound that is [thus sweet]जो कण्ठ-ध्वनि है
tamthat is what [ātanvan] spreads picks up the accusative kala-kaṇṭha-nādam of the verseउसको (पद्य के 'कल-कण्ठ-नादम्' कर्म को पकड़ता है)
kala-rūpaḥ yaḥ kaṇṭha-nādaḥ tam — that throat-sound which is sweet (kala) — [he spreads] it.
kala-rūpaḥ — मधुर स्वरूप वाला; yaḥ kaṇṭha-nādaḥ — जो कण्ठ-नाद; tam — उसको।
Jīva takes kala-kaṇṭha-nāda as 'the throat-sound that is kala', i.e. sweet: a melodious voice. That sweet voice is what the tree-of-joy is spreading.
'कल-कण्ठ-नादम्' का अर्थ है — जो मधुर स्वरूप वाली कण्ठ-ध्वनि है, उसको।
s2alternative
pakṣa kala-kaṇṭhaḥ kokilaḥ |
pakṣein the other (tree) readingदूसरे पक्ष में
kala-kaṇṭhaḥ kokilaḥkala-kaṇṭha ('sweet-throat') means the cuckooकल-कण्ठ अर्थात् कोयल
pakṣe kala-kaṇṭhaḥ kokilaḥ — in the tree-reading, 'sweet-throat' is the cuckoo.
pakṣe — दूसरे पक्ष में; kala-kaṇṭhaḥ kokilaḥ — कल-कण्ठ अर्थात् कोयल।
On the second layer, Jīva reads kala-kaṇṭha as a name of the cuckoo (kokila, literally 'sweet-throat'): so the tree spreads the cuckoo's song. Note that Viśvanātha will flip these two — for him the cuckoo is the first reading and the sweet voice the second.
दूसरे (वृक्ष-) पक्ष में 'कल-कण्ठ' का अर्थ कोयल है।
s3gloss
stambhaḥ sāttvika-viśeṣaḥ, pakṣe svābhāvika-stambhaḥ |
stambhaḥthe word stambhaस्तम्भ
sāttvika-viśeṣaḥis a particular sāttvika-bhāva — namely 'paralysis, stupefaction'एक विशेष सात्त्विक भाव
pakṣe svābhāvika-stambhaḥin the tree-reading, an ordinary literal pillar — the trunkदूसरे पक्ष में स्वाभाविक स्तम्भ (खम्भा, तना)
stambhaḥ sāttvika-viśeṣaḥ — stambha is a specific sāttvika sign; pakṣe svābhāvika-stambhaḥ — in the other reading, a literal pillar.
stambhaḥ — स्तम्भ; sāttvika-viśeṣaḥ — विशेष सात्त्विक भाव; pakṣe svābhāvika-stambhaḥ — दूसरे पक्ष में स्वाभाविक स्तम्भ।
Jīva glosses stambha twice. As a bhāva it is one of the sāttvika signs, 'paralysis'. In the tree-reading it is a plain pillar — the trunk. This is the śleṣa engine: one word, at once a sign of overwhelming love and a part of the tree.
'स्तम्भ' का एक अर्थ है विशेष सात्त्विक भाव; दूसरे पक्ष में इसका अर्थ स्वाभाविक स्तम्भ अर्थात् तना है।
stambha is one of the eight sāttvika-bhāvas — involuntary bodily signs of overwhelming emotion; here, becoming stunned or paralyzed.
स्तम्भ आठ सात्त्विक भावों में से एक है — प्रबल भावावेग के अनैच्छिक शारीरिक चिह्न; यहाँ स्तब्ध या जड़ हो जाना।
s4gloss
tat-sampattyā uccair jṛmbhitaḥ prakāśitaḥ |
tat-sampattyāby the rich abundance of that (stambha) — this is what 'stambha-śrī' means instrumental of means; unpacks the śriyā of the verseउसकी सम्पत्ति के द्वारा (पद्य के 'श्रिया' को खोलता है)
uccaiḥ jṛmbhitaḥgreatly swelled openऊँचे रूप से जृम्भित, अत्यधिक फैला हुआ
prakāśitaḥthat is, made fully manifest, put on displayप्रकाशित, प्रकट किया गया
tat-sampattyā uccaiḥ jṛmbhitaḥ prakāśitaḥ — by the abundance of that stambha it is greatly swelled open, that is, fully displayed.
tat-sampattyā — उसकी सम्पत्ति से; uccaiḥ jṛmbhitaḥ — ऊँचे रूप से जृम्भित; prakāśitaḥ — प्रकाशित।
Jīva unpacks ujjṛmbhitaḥ: 'stambha-śrī' means the rich abundance of the stambha, and by it the tree-of-joy is 'swelled wide open', i.e. fully on display.
उसकी सम्पत्ति के द्वारा ऊँचे रूप से जृम्भित, अर्थात् प्रकाशित हुआ।
s5alternative
śriyā jṛmbhitaḥ iti vā pāṭhaḥ |
śriyā jṛmbhitaḥ iti'swelled open by glory (śrī)' — reading it this way'श्रिया जृम्भितः' ऐसा
vā pāṭhaḥis also found as a variant reading of the text vā = 'or else'; a textual variant, left standingअथवा (यह एक) पाठ (पाठान्तर, ज्यों का त्यों छोड़ा गया)
'śriyā jṛmbhitaḥ' iti vā pāṭhaḥ — 'swelled open by glory' is an alternative reading.
śriyā jṛmbhitaḥ iti — 'श्रिया जृम्भितः' ऐसा; vā pāṭhaḥ — अथवा पाठ।
Jīva notes a variant wording: instead of stambha-śriyā ujjṛmbhitaḥ, some texts read śriyā jṛmbhitaḥ, 'swelled open by glory'. He records it without deciding between them.
अथवा 'श्रिया जृम्भितः' ऐसा भी पाठ है।
s6gloss
bhūyiṣṭhā uccalanta udbhavanto’ṅkurā ivāṅkurā romāñcā yatra saḥ |
bhūyiṣṭhāḥvery many, abundantअत्यधिक, बहुत से
uccalantaḥ udbhavantaḥrising up, springing forthउठते हुए, उद्भव करते हुए
aṅkurāḥ iva aṅkurāḥ'sprouts' that are only sprout-like — the word aṅkura used by resemblanceअंकुरों के समान अंकुर
romāñcāḥnamely the standing hairs of thrill (horripilation)रोमांच
yatra saḥhe/it in whom these [stand] — so the compound describes the tree-of-joy bahuvrīhi resolution of bhūyiṣṭhocchalad-aṅkuraḥजिसमें वह ('भूयिष्ठोच्छलद्-अङ्कुरः' का बहुव्रीहि-विवरण)
bhūyiṣṭhāḥ uccalantaḥ udbhavantaḥ aṅkurāḥ iva aṅkurāḥ romāñcāḥ yatra saḥ — the one in whom stand abundant up-springing 'sprouts', i.e. thrill-hairs like sprouts.
bhūyiṣṭhāḥ — बहुत से; uccalantaḥ udbhavantaḥ — उठते-उद्भवते हुए; aṅkurāḥ iva aṅkurāḥ — अंकुरों के समान अंकुर; romāñcāḥ — रोमांच; yatra saḥ — जिसमें वह।
Jīva resolves bhūyiṣṭhocchalad-aṅkuraḥ as a bahuvrīhi: the one who bears abundant, up-springing 'sprouts'. Here the 'sprouts' (aṅkura) are the standing hairs of horripilation (romāñca) — they only look like sprouts. Another sāttvika sign.
बहुत से, उठते-फूटते हुए अंकुरों के समान अंकुर अर्थात् रोमांच जिसमें हों, वह।
s7gloss
pakṣe aṅkurā kaḍambāḥ avicalaḥ sthiro’pi vibhramair vilāsaiḥ |
pakṣe aṅkurāḥ kaḍambāḥin the tree-reading, the 'sprouts' are kadamba shootsदूसरे पक्ष में अंकुर अर्थात् कदम्ब (कोंपलें)
avicalaḥ sthiraḥ api'avicala' means steady — though it is fixed Jīva now jumps ahead to the avicalaḥ of L3अविचल अर्थात् स्थिर होते हुए भी (जीव यहाँ L3 के 'अविचलः' पर आगे बढ़ जाते हैं)
vibhramaiḥ vilāsaiḥby vibhramas — that is, by love-plays instrumental: what makes it tremble; the joy-side reading of vibhramaविभ्रमों अर्थात् विलासों के द्वारा (विभ्रम का आनन्द-पक्ष का अर्थ)
pakṣe aṅkurāḥ kaḍambāḥ — in the tree-reading the sprouts are kadamba shoots; avicalaḥ sthiraḥ api — steady though fixed; vibhramaiḥ vilāsaiḥ — [trembling] by love-plays.
pakṣe aṅkurāḥ kaḍambāḥ — दूसरे पक्ष में अंकुर अर्थात् कदम्ब; avicalaḥ sthiraḥ api — स्थिर होते हुए भी; vibhramaiḥ vilāsaiḥ — विभ्रमों अर्थात् विलासों से।
Two moves here. First the tree-reading of aṅkura: kadamba shoots. Then Jīva jumps ahead to L3 — avicala means 'steady', and though the tree-of-joy stands fixed, the vibhramas that shake it are love-plays (vilāsa), which is the joy-side reading.
दूसरे पक्ष में 'अंकुर' का अर्थ कदम्ब (कोंपलें) है। अविचल अर्थात् स्थिर होते हुए भी विभ्रमों अर्थात् विलासों से।
s8alternative
pakṣe, pakṣiṇāṁ bhramaṇaiḥ ||
pakṣein the tree-readingदूसरे पक्ष में
pakṣiṇāṁ bhramaṇaiḥby the rovings, the flittings of birds instrumental; the tree-side reading of vibhramaiḥ — vibhrama punned on bhramaṇaपक्षियों के भ्रमणों के द्वारा (वृक्ष-पक्ष का अर्थ — विभ्रम पर भ्रमण का श्लेष)
pakṣe pakṣiṇāṁ bhramaṇaiḥ — in the tree-reading, by the flitting of birds.
pakṣe — दूसरे पक्ष में; pakṣiṇāṁ bhramaṇaiḥ — पक्षियों के भ्रमणों से।
On the tree-side, what shakes the fixed tree is the flitting-about (bhramaṇa) of birds. The pun rides on vibhrama ('love-play') echoing bhramaṇa ('roving').
दूसरे (वृक्ष-) पक्ष में 'विभ्रमैः' का अर्थ पक्षियों के भ्रमणों से है।
s9other
(159)
(159)the verse's running number in the printed text(159)
(159) — a printed verse-number.
(159) — सन्दर्भ-संख्या।
A running verse-number carried over from the printed edition, not part of the decode.
(सन्दर्भ-संख्या 159)
Viśvanātha Cakravartī
s1avataranika
navavṛndā śrī-rādhā-kṛṣṇayoś cirān milanaṁ varṇayati—ātanvann iti |
navavṛndāNavavṛndā (the sakhī speaking) is the one who…नववृन्दा (वक्ता)
śrī-rādhā-kṛṣṇayoḥ cirāt milanamthe long-awaited meeting of Śrī Rādhā and Kṛṣṇa cirāt (abl.): 'after long'श्रीराधा-कृष्ण के चिरकाल के बाद के मिलन का
varṇayatidescribesवर्णन करती है
ātanvan itiin the verse beginning ātanvan'आतन्वन्' इस पद्य से
navavṛndā ... ātanvan iti ... rādhā-kṛṣṇayoḥ cirāt milanaṁ varṇayati — Navavṛndā, in the verse 'ātanvan', describes the long-awaited meeting of Rādhā and Kṛṣṇa.
navavṛndā — नववृन्दा; śrī-rādhā-kṛṣṇayoḥ cirāt milanam — राधा-कृष्ण के चिर-मिलन का; varṇayati — वर्णन करती है; ātanvan iti — 'आतन्वन्' इत्यादि से।
Viśvanātha sets the scene: the speaker is the sakhī Navavṛndā, and in this verse she describes the meeting of Rādhā and Kṛṣṇa that has come after a long separation.
नववृन्दा श्रीराधा और कृष्ण के चिरकाल के बाद हुए मिलन का वर्णन 'आतन्वन्' इस पद्य से करती है।
s2gloss
ullāsa eva kalpa-drumas tayoḥ parasparasya parijanānāṁ ca vāñchita-pūraṇād virājati |
ullāsaḥ eva kalpa-drumaḥthe joy itself is the wish-tree eva marks the identification (rūpaka): joy = kalpa-drumaउल्लास ही कल्पवृक्ष है ('एव' रूपक की पहचान कराता है — आनन्द = कल्पवृक्ष)
tayoḥ parasparasyafor the two of them, toward each otherउन दोनों के परस्पर
parijanānāṁ caand of their attendantsऔर परिजनों के
vāñchita-pūraṇātbecause it fulfills [their] every wish — just as a wish-tree does ablative of reason: 'because…'क्योंकि इच्छित की पूर्ति करता है (इसलिए)
virājatiit stands resplendentशोभायमान होता है
ullāsaḥ eva kalpa-drumaḥ — the joy itself is the wish-tree; tayoḥ parasparasya parijanānāṁ ca vāñchita-pūraṇāt — because it fulfills the wishes of the two toward each other and of their attendants; virājati — it stands resplendent.
ullāsaḥ eva kalpa-drumaḥ — उल्लास ही कल्पवृक्ष; tayoḥ parasparasya — उन दोनों के परस्पर; parijanānāṁ ca — और परिजनों के; vāñchita-pūraṇāt — इच्छित की पूर्ति के कारण; virājati — शोभित होता है।
Viśvanātha states the metaphor: the joy is itself a kalpa-druma. And why call it that? Because, like a wish-granting tree, it fulfills every desire — the lovers' longing for each other and the wishes of all their attendants. So it stands resplendent.
उल्लास ही कल्पवृक्ष है, जो उन दोनों के परस्पर तथा परिजनों के इच्छित को पूरा करने के कारण शोभायमान होता है।
s3gloss
tatrollāsasya drumatvaṁ modana-bhāvotthatvaṁ ca viśeṣaṇaiḥ spaṣṭayati—kalakaṇṭhaḥ kokilaḥ, pakṣe kalo madhurāsphuṭo yaḥ kaṇṭha-nādaḥ svara-bhedaḥ |
tatra ullāsasya drumatvamthere, that the joy is a treeवहाँ उल्लास का वृक्षत्व
modana-bhāva-utthatvam caand that it springs from the modana-bhāva names the lakṣaṇa this verse illustrates — modanaऔर मोदन-भाव से उत्पन्न होना (जो लक्षण यह पद्य दिखाता है — मोदन)
viśeṣaṇaiḥ spaṣṭayatihe makes clear by the adjectivesविशेषणों के द्वारा स्पष्ट करते हैं
kalakaṇṭhaḥ kokilaḥkala-kaṇṭha means the cuckoo — Viśvanātha's first readingकलकण्ठ अर्थात् कोयल
pakṣe kalaḥ madhura-asphuṭaḥ yaḥ kaṇṭha-nādaḥ svara-bhedaḥin the other reading, kala = the sweet, indistinct throat-sound, a modulation of the voiceदूसरे पक्ष में कल अर्थात् मधुर-अस्फुट जो कण्ठ-नाद अर्थात् स्वर-भेद
tatra ullāsasya drumatvaṁ modana-bhāvotthatvaṁ ca viśeṣaṇaiḥ spaṣṭayati — there, by the adjectives, he makes clear both that the joy is a tree and that it arises from modana; kalakaṇṭhaḥ kokilaḥ, pakṣe kalaḥ ... svara-bhedaḥ.
tatra ullāsasya drumatvam — वहाँ उल्लास का वृक्षत्व; modana-bhāva-utthatvam ca — और मोदन-भाव से उत्पन्नत्व; viśeṣaṇaiḥ spaṣṭayati — विशेषणों से स्पष्ट करते हैं; kalakaṇṭhaḥ kokilaḥ — कलकण्ठ अर्थात् कोयल; pakṣe kalaḥ madhura-asphuṭaḥ yaḥ kaṇṭha-nādaḥ svara-bhedaḥ — दूसरे पक्ष में मधुर-अस्फुट कण्ठ-नाद अर्थात् स्वर-भेद।
Viśvanātha says the adjectives do two jobs: they show that the joy is a tree, and that it rises from the modana-bhāva — naming the very lakṣaṇa this verse illustrates. Then he glosses kala-kaṇṭha: first as the cuckoo, and in the second reading as kala, the sweet, indistinct throat-sound, a modulation of voice. Note he takes the cuckoo as primary — the reverse of Jīva.
वहाँ उल्लास का वृक्षत्व और उसका मोदन-भाव से उत्पन्न होना — इन दोनों को विशेषणों के द्वारा स्पष्ट करते हैं। 'कलकण्ठ' का अर्थ कोयल है; दूसरे पक्ष में 'कल' अर्थात् मधुर-अस्फुट जो कण्ठ-नाद अर्थात् स्वर-भेद है।
s4gloss
ā samyag eva vistārayann iti uddīpta-sauṣṭhavam |
ā samyak evathe prefix ā- means 'fully, thoroughly' glossing the ā- of ā-tanvan'आ' अर्थात् सम्यक् ही ('आ-तन्वन्' के आ- उपसर्ग का अर्थ)
vistārayan itiso ātanvan = 'spreading it out completely'विस्तार करता हुआ, ऐसा
uddīpta-sauṣṭhavamthis carries the excellence of the uddīpta (blazing) degree uddīpta = the 'blazing' intensity of a sāttvika signउद्दीप्त सौष्ठव (उद्दीप्त = सात्त्विक चिह्न की 'प्रज्वलित' तीव्रता)
ā samyak eva vistārayan iti — ā- means 'fully', so ātanvan is 'spreading out completely'; uddīpta-sauṣṭhavam — which shows the excellence of the blazing degree.
ā samyak eva — 'आ' अर्थात् सम्यक् ही; vistārayan iti — विस्तार करता हुआ; uddīpta-sauṣṭhavam — उद्दीप्त सौष्ठव।
Viśvanātha reads the ā- of ātanvan as 'thoroughly': the tree-of-joy spreads its cry out fully. That fullness marks the uddīpta or 'blazing' pitch — the sāttvika signs here are at a heightened intensity.
'आ-' का अर्थ है सम्यक् ही; अतः 'आतन्वन्' अर्थात् भली-भाँति विस्तार करता हुआ — यह उद्दीप्त सौष्ठव को दर्शाता है।
sāttvika signs are graded by intensity; uddīpta ('blazing') is one of the higher degrees. The ā- prefix, Viśvanātha says, signals that pitch.
सात्त्विक चिह्न अपनी तीव्रता के अनुसार श्रेणीबद्ध होते हैं; उद्दीप्त ('प्रज्वलित') उनमें से एक ऊँची श्रेणी है। विश्वनाथ कहते हैं कि 'आ-' उपसर्ग इसी तीव्रता का सूचक है।
s5gloss
evam atulādi-padair agre’pi |
evamin the same wayइसी प्रकार
atula-ādi-padaiḥby the words 'atula' (matchless) and the rest instrumental: the words that carry the same intensity'अतुल' आदि पदों के द्वारा (जो वही तीव्रता वहन करते हैं)
agre apifurther on as well api: 'in the following lines too', not only hereआगे भी (केवल यहीं नहीं, आगे की पंक्तियों में भी)
evam atula-ādi-padaiḥ agre api — likewise, by 'atula' and the other words, further on as well.
evam — इसी प्रकार; atula-ādi-padaiḥ — 'अतुल' आदि पदों से; agre api — आगे भी।
The same heightening, Viśvanātha adds, is carried by words like atula ('matchless') in the lines that follow — not only in this first word.
इसी प्रकार 'अतुल' आदि पदों के द्वारा आगे की पंक्तियों में भी (यही तीव्रता दिखाई जाती है)।
s6gloss
stambhaḥ sthūṇā tasyeti mūloparitana-pradeśa-varṇanam |
stambhaḥ sthūṇāstambha means a pillar — the trunkस्तम्भ अर्थात् खम्भा (तना)
tasya iti'its' — so stambha-śrī = the glory of that trunk the genitive force folded into the compound stambha-śrī'उसका' ऐसा (षष्ठी का बल 'स्तम्भ-श्री' समास में समाया हुआ)
mūla-uparitana-pradeśa-varṇanamthis describes the part of the tree above its rootsमूल के ऊपरी प्रदेश का वर्णन
stambhaḥ sthūṇā tasya iti — stambha is the pillar/trunk, 'its' glory; mūla-uparitana-pradeśa-varṇanam — a description of the region above the roots.
stambhaḥ sthūṇā — स्तम्भ अर्थात् तना; tasya iti — 'उसका' ऐसा; mūla-uparitana-pradeśa-varṇanam — मूल के ऊपरी प्रदेश का वर्णन।
Taking the tree-reading first, Viśvanātha glosses stambha as the pillar-like trunk, and 'stambha-śrī' as the glory of that trunk — describing the tree above its roots.
'स्तम्भ' अर्थात् तना; 'उसका' — यह मूल के ऊपरी प्रदेश का वर्णन है।
s7alternative
pakṣe, stambhaḥ sāttvikaḥ |
pakṣe stambhaḥ sāttvikaḥin the other reading, stambha is the sāttvika sign (paralysis)दूसरे पक्ष में स्तम्भ अर्थात् सात्त्विक (भाव)
pakṣe stambhaḥ sāttvikaḥ — in the other reading, stambha is the sāttvika sign.
pakṣe stambhaḥ sāttvikaḥ — दूसरे पक्ष में स्तम्भ अर्थात् सात्त्विक भाव।
Only in his second reading does Viśvanātha take stambha as the sāttvika-bhāva, paralysis. This is the mirror image of Jīva, for whom the sāttvika sign was the first reading and the trunk the second — the two commentators are left standing apart, not merged.
दूसरे पक्ष में 'स्तम्भ' का अर्थ सात्त्विक भाव है।
s8gloss
aṅkurāḥ kaḍambāḥ pulakāś ca |
aṅkurāḥ kaḍambāḥthe 'sprouts' are kadamba shoots (tree-reading)अंकुर अर्थात् कदम्ब (कोंपलें)
pulakāḥ caand the standing hairs of thrill (joy-reading) ca joins the second sense — pulaka = horripilationऔर पुलक ('च' दूसरे अर्थ को जोड़ता है — पुलक = रोमांच)
aṅkurāḥ kaḍambāḥ pulakāḥ ca — the sprouts are kadamba shoots, and [also] thrill-hairs.
aṅkurāḥ kaḍambāḥ — अंकुर अर्थात् कदम्ब; pulakāḥ ca — और पुलक।
aṅkura carries both senses at once: kadamba shoots on the tree, and pulaka — the standing hairs of horripilation — in the joy. The same sāttvika sign Jīva called romāñca.
'अंकुर' का अर्थ कदम्ब (कोंपलें) है, और (दूसरे पक्ष में) पुलक अर्थात् रोमांच भी।
s9gloss
avicalaḥ sthiro’pi vīnāṁ pakṣiṇāṁ bhramair bhramaṇaiḥ, pakṣe vilāsaiḥ ||
avicalaḥ sthiraḥ api'avicala' means steady — though it stays fixed api concedes: 'even though unmoving [it trembles]'अविचल अर्थात् स्थिर होते हुए भी (काँप उठता है)
vīnāṁ pakṣiṇāṁ bhramaiḥ bhramaṇaiḥby the flittings of birds (vi = bird) — their roving through the branches instrumental of cause; the tree-reading of vibhramaक्योंकि पक्षियों के भ्रम अर्थात् भ्रमणों से (वृक्ष-पक्ष का अर्थ)
pakṣe vilāsaiḥin the other reading, by love-playsदूसरे पक्ष में विलासों के द्वारा
avicalaḥ sthiraḥ api — steady though fixed; vīnāṁ pakṣiṇāṁ bhramaiḥ bhramaṇaiḥ — by the flitting of birds; pakṣe vilāsaiḥ — in the other reading, by love-plays.
avicalaḥ sthiraḥ api — स्थिर होते हुए भी; vīnāṁ pakṣiṇāṁ bhramaiḥ bhramaṇaiḥ — पक्षियों के भ्रम अर्थात् भ्रमणों से; pakṣe vilāsaiḥ — दूसरे पक्ष में विलासों से।
Though it stands unmoving, it trembles (the utkampa of L3). What shakes it, on the tree-side, is the flitting of birds (vi) roving through the branches; on the joy-side, love-plays (vilāsa). Viśvanātha gives the bird-reading first, the love-play second — again the reverse of a joy-first ordering.
अविचल अर्थात् स्थिर होते हुए भी — वृक्ष-पक्ष में पक्षियों के भ्रमणों से, और दूसरे (भाव-) पक्ष में विलासों से — काँप उठता है।
s10other
(159)
(159)the verse's running number in the printed text(159)
(159) — a printed verse-number.
(159) — सन्दर्भ-संख्या।
A running verse-number carried over from the printed edition, not part of the decode.
(सन्दर्भ-संख्या 159)