L1example
aurva-stomāt kaṭur api kathaṁ durbalenorasā me
aurva-stomātthan the mass of the Aurva fire — the submarine fire ablative of comparison; aurva = the vāḍava (submarine) fire, stoma = heap, mass (glossed puñja)और्व (वाडवाग्नि) के पुञ्ज से भी
kaṭuḥ apisharper, fiercer even kaṭu = pungent, sharp (glossed tīkṣṇa); api = evenजो तीक्ष्ण भी है
kathaṁhow [is it borne]कैसे
durbalena urasāby my feeble breast instrumental of agent with the passive sahyate in L2; uras = breast, the heart(मेरे) दुर्बल हृदय के द्वारा
memyमेरे
me durbalena urasā — by my feeble breast; aurva-stomāt api kaṭuḥ [tāpaḥ] — [a burning] fiercer even than the mass of the Aurva fire; kathaṁ [sahyate] — how is it endured?
aurva-stomāt — और्व (वाडवाग्नि) के पुञ्ज से भी; kaṭuḥ api — जो तीक्ष्ण भी है; kathaṁ — कैसे; durbalena urasā — (मेरे) दुर्बल हृदय के द्वारा; me — मेरे
Rādhā to her friend. 'How is it borne by my feeble breast — a burning fiercer even than the whole mass of the Aurva submarine fire?' The aurva is the vāḍava-agni, the fire that burns unquenched beneath the ocean; her separation-heat is said to out-scorch even that. The verb 'is endured' waits in the next line.
जो ताप और्व अर्थात् वाडवाग्नि के ढेर से भी अधिक तीक्ष्ण है, वह मेरे इस दुर्बल हृदय के द्वारा कैसे —
An udāharaṇa (illustrative verse) of the nature of the mohana-bhāva — introduced by the lead-in 'yathā vā' and, per Viśvanātha, answering the question 'what sort of fire is that mohana?' Spoken by Śrī Rādhā in the mood of a proṣita-bhartṛkā (her beloved gone to Mathurā) to her friend Viśākhā.
यह मोहन-भाव के स्वरूप का एक उदाहरण श्लोक है — 'यथा वा' इस भूमिका से प्रस्तुत, और विश्वनाथ के अनुसार इस प्रश्न का उत्तर देता है कि 'वह मोहन कैसी अग्नि है?' श्री राधा प्रोषित-भर्तृका के भाव में (प्रियतम के मथुरा चले जाने पर) अपनी सखी विशाखा से कह रही हैं।
L2example
tāpaḥ prauḍho hari-virahajaḥ sahyate tan na jāne |
tāpaḥthe burning heatताप (जलन)
prauḍhaḥfull-blown, at full strengthप्रचण्ड (प्रबल)
hari-virahajaḥborn of separation from Hari -ja = 'born of'; viraha = separationहरि के विरह से उत्पन्न
sahyateis endured passive; its agent is 'durbalena urasā' back in L1सहा जाता है
tat na jānethat — I do not knowयह मैं नहीं जानती
prauḍhaḥ hari-virahajaḥ tāpaḥ — the full-blown burning born of separation from Hari; kathaṁ sahyate — how is it endured; tat na jāne — that I do not know.
tāpaḥ — ताप; prauḍhaḥ — प्रचण्ड; hari-virahajaḥ — हरि के विरह से उत्पन्न; sahyate — सहा जाता है; tat na jāne — यह मैं नहीं जानती
She completes the question. 'This full-blown burning, born of separation from Hari — how my weak breast endures it, I simply do not know.' The heat is no ordinary heat; it is the fire of viraha, and that it can be survived at all baffles her.
हरि के विरह से उत्पन्न यह प्रचण्ड ताप (मेरे दुर्बल हृदय से) कैसे सहा जाता है — यह मैं नहीं जानती।
L3example
niṣkrāntā ced bhavati hṛdayād yasya dhūma-cchaṭāpi
niṣkrāntāgone out, escaped feminine, agreeing with dhūma-cchaṭāनिकली हुई
ced bhavatiif it were to happen ced = if; the conditional implies it normally does notयदि (कभी) हो जाए
hṛdayātfrom [my] heart ablative of sourceहृदय से
yasyaof which [burning] genitive, reaching back to the tāpa of L2जिस (ताप) की
dhūma-cchaṭā apieven a mere streak of smoke cchaṭā = a mass, streak; api = evenधूम की रेखा भी
yasya — of which burning; dhūma-cchaṭā api — even a streak of smoke; hṛdayāt niṣkrāntā ced bhavati — if it were to escape from the heart...
niṣkrāntā — निकली हुई; ced bhavati — यदि (कभी) हो जाए; hṛdayāt — हृदय से; yasya — जिस (ताप) की; dhūma-cchaṭā api — धूम की रेखा भी
'If even a wisp of that fire's smoke were to escape from my heart—' The 'if' is loaded: it implies the smoke is held in and does not normally get out. The dreadful consequence, the other half of the sentence, comes in the last line.
जिस ताप की धूम की एक रेखा भी यदि (कभी) हृदय से निकल आए —
L4example
brahmāṇḍānāṁ sakhi kulam api jvālayā jājvalīti ||
brahmāṇḍānāṁof the universes genitive with kulamब्रह्माण्डों का
sakhiO friend vocative, addressed to Viśākhāहे सखी
kulam apieven the whole host kula = multitude; api = evenसमूह भी
jvālayāwith flame instrumental of meansज्वाला से
jājvalītiwould blaze up fiercely intensive of √jval; Viśvanātha glosses it atitaptībhavati 'becomes intensely heated,' and under the alternative bhasmībhavati 'is burnt to ashes'अत्यन्त तप्त हो उठता है
sakhi — O friend; brahmāṇḍānāṁ kulam api — even the whole host of universes; jvālayā jājvalīti — would blaze up in flame.
brahmāṇḍānāṁ — ब्रह्माण्डों का; sakhi — हे सखी; kulam api — समूह भी; jvālayā — ज्वाला से; jājvalīti — अत्यन्त तप्त हो उठता है
'—then, O friend, the whole host of universes would blaze up in flame.' That is what her breast is holding in check. One escaped wisp of smoke and every world catches fire. The verb jājvalīti is the hinge the commentary will split two ways — 'blazes fiercely,' or 'is burnt to ashes.'
हे सखी, (तो) ब्रह्माण्डों का समूह भी उस ज्वाला से अत्यन्त तप्त हो उठता है।
Viśvanātha Cakravartī
s1avataranika
prema-niśvāsa-dhūme bhramatīty atra dhūma-padena mohanasya vahnitvam āropitam iti |
prema-niśvāsa-dhūme bhramati itithe previous verse's phrase 'he wanders in the smoke of the love-sigh' pratīka quoting the foregoing verse'प्रेम-निश्वास-धूम में भ्रमण करता है' इस (पूर्व वचन) में
atrathere, in that phraseयहाँ
dhūma-padenaby the word 'smoke' instrumental of means'धूम' शब्द के द्वारा
mohanasyaonto the mohana genitive; mohana = the bewildering summit of mahābhāvaमोहन का
vahnitvam āropitamfire-nature is superimposed āropita = figuratively imposed; naming the 'smoke' implies an underlying fireअग्नित्व आरोपित किया गया है
itiso [the poet has done]ऐसा
atra prema-niśvāsa-dhūme bhramati iti — in the phrase 'he wanders in the smoke of the love-sigh'; dhūma-padena — by the word 'smoke'; mohanasya vahnitvam āropitam — fire-nature is imposed on the mohana.
prema-niśvāsa-dhūme bhramati iti — 'प्रेम-निश्वास-धूम में भ्रमण करता है' इस (वचन) में; atra — यहाँ; dhūma-padena — 'धूम' शब्द के द्वारा; mohanasya — मोहन का; vahnitvam āropitam — अग्नित्व आरोपित किया गया है; iti — ऐसा
Viśvanātha links back to the previous verse. There the poet said Kṛṣṇa 'wanders in the smoke of the love-sigh.' By choosing the word 'smoke' he quietly imposes fire-nature on the mohana: where there is smoke there is fire, so mohana is being figured as a blaze. That sets up the present verse, which asks what kind of fire it is.
'प्रेम-निश्वास-धूम में भ्रमण करता है' — इस पूर्व-कथन में 'धूम' शब्द के द्वारा मोहन पर अग्नित्व का आरोप किया गया है।
mohana — the culminating, bewildering stage of mahābhāva; here Viśvanātha treats it as a hidden fire of which the love-sigh's smoke is the visible trace.
मोहन — महाभाव की चरम, मोहित कर देने वाली अवस्था; विश्वनाथ यहाँ इसे एक गुप्त अग्नि मानते हैं, जिसका प्रेम-निश्वास रूपी धूम ही दृश्य चिह्न है।
s2avataranika
sa mohanaḥ kīdṛśaḥ ? vahnir yad dhūma-leśenāpi sūrya-vahni-candrādy-ātmakam api jagat santaptam iti jijñāsāyām āha—yathā veti |
sa mohanaḥ kīdṛśaḥ'that mohana — of what sort is it?' the question the verse is brought to answerवह मोहन कैसा है?
vahniḥ[it is] a fire(वह) अग्नि (है)
yad dhūma-leśena apiby even a trace of whose smoke instrumental of means; leśa = a mere particle; api = evenजिसके धूम के लेश मात्र से भी
sūrya-vahni-candra-ādi-ātmakam api jagateven the whole world — made of sun, fire, moon and the rest -ātmaka = 'consisting of'; api = even these hot, fiery bodiesसूर्य, अग्नि, चन्द्र आदि रूप जगत् भी
santaptamis scorchedसन्तप्त हो जाता है
iti jijñāsāyāmwhen this wish-to-know arises locative absolute: 'the inquiry being present'ऐसी जिज्ञासा होने पर
āha—yathā vā itihe speaks the verse 'yathā vā' naming the verse by its lead-in'यथा वा' कहकर (श्लोक) कहते हैं
sa mohanaḥ kīdṛśaḥ — of what sort is that mohana?; vahniḥ yad dhūma-leśena api — a fire by even a trace of whose smoke; sūrya-vahni-candra-ādi-ātmakam api jagat santaptam — even the world made of sun, fire, moon and the rest is scorched; iti jijñāsāyām — when this inquiry arises; āha yathā vā iti — he says 'yathā vā.'
sa mohanaḥ kīdṛśaḥ — वह मोहन कैसा है; vahniḥ — (वह) अग्नि; yad dhūma-leśena api — जिसके धूम के लेश मात्र से भी; sūrya-vahni-candra-ādi-ātmakam api jagat — सूर्य, अग्नि, चन्द्र आदि रूप जगत् भी; santaptam — सन्तप्त हो जाता है; iti jijñāsāyām — ऐसी जिज्ञासा होने पर; āha—yathā vā iti — 'यथा वा' कहकर कहते हैं
He frames the question this verse answers: what kind of fire is that mohana? A fire so intense that even a wisp of its smoke scorches the entire world — sun, fire, moon and all; the very things we count as sources of heat are themselves burned by it. To settle that curiosity the poet gives this verse, 'yathā vā.'
वह मोहन कैसा है? (वह ऐसी) अग्नि (है) जिसके धूम के लेश मात्र से भी सूर्य, अग्नि, चन्द्र आदि रूप यह जगत् भी सन्तप्त हो जाता है — ऐसी जिज्ञासा होने पर 'यथा वा' कहकर (यह श्लोक) कहते हैं।
s3gloss
proṣita-bhartṛkā śrī-rādhā viśākhāṁ praty āha—aurvo vāḍavāgnis tasya stomāt puñjād api kaṭus tīkṣṇaḥ |
proṣita-bhartṛkā śrī-rādhāŚrī Rādhā, the heroine whose beloved has gone abroad proṣita-bhartṛkā = the nāyikā-type; here the Mathurā separationप्रोषित-भर्तृका श्री राधा
viśākhāṁ prati āhasays to Viśākhāविशाखा से कहती हैं
aurvaḥ vāḍava-agniḥ'aurva' is the vāḍava fire — the submarine fireऔर्व अर्थात् वाडवाग्नि
tasya stomāt puñjāt apithan its 'stoma,' that is, than its heaped mass stoma glossed puñja 'heap'; ablative of comparison; api = evenउसके स्तोम अर्थात् पुञ्ज (ढेर) से भी
kaṭuḥ tīkṣṇaḥ'kaṭu' means sharp, fierceकटु अर्थात् तीक्ष्ण
proṣita-bhartṛkā śrī-rādhā viśākhāṁ prati āha — Rādhā, her lover gone away, says to Viśākhā; aurvaḥ vāḍava-agniḥ — aurva is the submarine fire; tasya stomāt puñjāt api — than its heaped mass; kaṭuḥ tīkṣṇaḥ — kaṭu means fierce.
proṣita-bhartṛkā śrī-rādhā — प्रोषित-भर्तृका श्री राधा; viśākhāṁ prati āha — विशाखा से कहती हैं; aurvaḥ vāḍava-agniḥ — और्व अर्थात् वाडवाग्नि; tasya stomāt puñjāt api — उसके स्तोम अर्थात् पुञ्ज से भी; kaṭuḥ tīkṣṇaḥ — कटु अर्थात् तीक्ष्ण
Viśvanātha names the speaker and glosses the hard words. The speaker is Śrī Rādhā in the mood of a proṣita-bhartṛkā — a woman whose beloved has gone to a far country (here, Kṛṣṇa in Mathurā); she addresses her friend Viśākhā. 'Aurva' is the vāḍava-agni, the submarine fire; 'stoma' means its heaped mass; 'kaṭu' means sharp or fierce. So: fiercer even than the massed submarine fire.
प्रोषित-भर्तृका (प्रिय के मथुरा चले जाने से विरहिणी) श्री राधा विशाखा से कहती हैं — 'और्व' अर्थात् वाडवाग्नि; उसके 'स्तोम' अर्थात् पुञ्ज से भी 'कटु' अर्थात् तीक्ष्ण।
aurva / vāḍava-agni — in Purāṇic cosmology a fire born of the sage Aurva's wrath that burns unquenched beneath the ocean, drinking its waters; the stock image of an inextinguishable heat.
और्व / वाडवाग्नि — पुराणों में और्व मुनि के क्रोध से उत्पन्न वह अग्नि, जो समुद्र के जल को पीती हुई उसके नीचे कभी न बुझते हुए जलती रहती है; अबुझ ताप का प्रसिद्ध प्रतीक।
s4gloss
jājvalīti atitaptībhavati |
jājvalītithe verse-word 'jājvalīti''जाज्वलीति' का अर्थ
atitaptībhavatimeans 'becomes intensely heated'अत्यन्त तप्त हो जाता है
jājvalīti — atitaptībhavati — 'blazes' = becomes intensely heated.
jājvalīti — 'जाज्वलीति'; atitaptībhavati — अत्यन्त तप्त हो जाता है
He gives the plain sense of jājvalīti for the first reading: it becomes intensely heated, blazes up. (Later, under yad vā, he will trade this for a stronger sense, 'is burnt to ashes.')
'जाज्वलीति' अर्थात् अत्यन्त तप्त हो जाता है।
s5gloss
atra niṣkrāntā ced ity uktes tasya mohana-rūpa-vahner dhūmo rādhikā-vapuṣaḥ sadā na niṣkrāmyati |
atra niṣkrāntā ced iti ukteḥbecause here the verse says 'if it has gone out' ablative of reason: from the very wording 'niṣkrāntā ced'यहाँ 'निष्क्रान्ता चेत्' इस कथन के कारण
tasya mohana-rūpa-vahneḥof that fire whose form is the mohana genitive; mohana-rūpa = 'having mohana for its form'उस मोहन-रूप अग्नि का
dhūmaḥthe smokeधूम
rādhikā-vapuṣaḥfrom Rādhikā's body ablative of sourceराधिका के शरीर से
sadā na niṣkrāmatinever goes outसदा नहीं निकलता
atra niṣkrāntā ced iti ukteḥ — since the verse says 'if it goes out'; tasya mohana-rūpa-vahneḥ dhūmaḥ — the smoke of that mohana-fire; rādhikā-vapuṣaḥ sadā na niṣkrāmati — never leaves Rādhikā's body.
atra niṣkrāntā ced iti ukteḥ — यहाँ 'निष्क्रान्ता चेत्' इस कथन के कारण; tasya mohana-rūpa-vahneḥ — उस मोहन-रूप अग्नि का; dhūmaḥ — धूम; rādhikā-vapuṣaḥ — राधिका के शरीर से; sadā na niṣkrāmati — सदा नहीं निकलता
He reads the force of the 'if.' Because the verse says only 'if its smoke were to escape,' it implies that normally it does not: the smoke of that mohana-fire never leaves Rādhikā's body. The heat stays sealed inside her.
यहाँ 'निष्क्रान्ता चेत्' — इस कथन से (यह ज्ञात होता है कि) उस मोहन-रूप अग्नि का धूम राधिका के शरीर से सदा नहीं निकलता।
s6gloss
yadā codrekaṁ prāpnoti, tadā tu śrī-rādhikā-nāsābhyāṁ niṣkrāmaty eva, tadaiva brahmāṇḍa-kṣobhaḥ pūrva-śloke udāhṛtaḥ |
yadā ca udrekaṁ prāpnotiand when it reaches a surge udreka = an upsurge, overflowऔर जब (वह) उद्रेक को प्राप्त होता है
tadā tuthen, however tu marks the exception to the 'never'तब तो
śrī-rādhikā-nāsābhyāṁ niṣkrāmati evait does escape through Śrī Rādhikā's two nostrils eva = 'does indeed'; nāsābhyām = through the pair of nostrilsश्री राधिका के दोनों नथुनों से अवश्य निकलता है
tadā evaand just thenतभी
brahmāṇḍa-kṣobhaḥ pūrva-śloke udāhṛtaḥthe agitation of the universes was illustrated in the previous verseब्रह्माण्ड का क्षोभ पूर्व श्लोक में कहा गया है
yadā ca udrekaṁ prāpnoti — and when it surges; tadā tu śrī-rādhikā-nāsābhyāṁ niṣkrāmati eva — then it does escape through Rādhikā's nostrils; tadā eva brahmāṇḍa-kṣobhaḥ pūrva-śloke udāhṛtaḥ — and just then the universe-agitation was shown in the previous verse.
yadā ca udrekaṁ prāpnoti — और जब उद्रेक को प्राप्त होता है; tadā tu — तब तो; śrī-rādhikā-nāsābhyāṁ niṣkrāmati eva — श्री राधिका के दोनों नथुनों से अवश्य निकलता है; tadā eva — तभी; brahmāṇḍa-kṣobhaḥ pūrva-śloke udāhṛtaḥ — ब्रह्माण्ड का क्षोभ पूर्व श्लोक में कहा गया
But there is an exception. When the mohana surges to its peak, the smoke does break out — through Rādhā's two nostrils — and it was exactly that moment, the worlds thrown into turmoil, that the previous verse described. So the smoke is normally held in and escapes only at the very height of mohana.
और जब (वह धूम) उद्रेक को प्राप्त होता है, तब तो श्री राधिका के दोनों नथुनों से अवश्य निकलता है; और तभी वह ब्रह्माण्ड का क्षोभ (होता है) जो पूर्व श्लोक में कहा गया है।
s7conclusion
mohana-bhāvas tu śrī-rādhā-hṛdaye māthura-viraham abhivyāpyaiva tiṣṭhati |
mohana-bhāvaḥ tuthe mohana-bhāva itself, by contrast tu sets the abiding bhāva against its occasionally escaping smokeमोहन-भाव तो
śrī-rādhā-hṛdayein Śrī Rādhā's heart locativeश्री राधा के हृदय में
māthura-viraham abhivyāpya evapervading the whole Mathurā-separation abhivyāpya = 'having spread all through'; eva = completelyमाथुर विरह में पूर्णतया व्याप्त होकर ही
tiṣṭhatiabidesस्थित रहता है
mohana-bhāvaḥ tu — but the mohana-bhāva; śrī-rādhā-hṛdaye — in Rādhā's heart; māthura-viraham abhivyāpya eva tiṣṭhati — abides, pervading the whole Mathurā-separation.
mohana-bhāvaḥ tu — मोहन-भाव तो; śrī-rādhā-hṛdaye — श्री राधा के हृदय में; māthura-viraham abhivyāpya eva — माथुर विरह में पूर्णतया व्याप्त होकर ही; tiṣṭhati — स्थित रहता है
He rounds off the first reading. The smoke may come and go, but the mohana-bhāva itself stays put: it abides in Rādhā's heart throughout the entire Mathurā separation, saturating it from end to end. The fire is permanent; only its smoke sometimes escapes.
मोहन-भाव तो श्री राधा के हृदय में माथुर-विरह में पूर्णतया व्याप्त होकर ही स्थित रहता है।
s8alternative
yad vā, jājvalītīty asya bhasmībhavatīti mukhya evārthaḥ kāryaḥ |
yad vāor else — a second reading yad vā opens an alternative that is left standing, not chosen over the firstअथवा
jājvalīti iti asyaof this word 'jājvalīti''जाज्वलीति' का
bhasmībhavati iti mukhyaḥ eva arthaḥthe primary meaning alone — namely 'is burnt to ashes' mukhya = the primary, non-figurative sense; eva = precisely that one'भस्म हो जाता है' यही मुख्य (अलाक्षणिक) अर्थ
kāryaḥshould be taken gerundive: 'is to be adopted'ग्रहण करना चाहिए
yad vā — or else; jājvalīti iti asya — of the word jājvalīti; bhasmībhavati iti mukhyaḥ eva arthaḥ kāryaḥ — the primary sense alone, 'is reduced to ashes,' should be taken.
yad vā — अथवा; jājvalīti iti asya — 'जाज्वलीति' का; bhasmībhavati iti mukhyaḥ eva arthaḥ — 'भस्म हो जाता है' यही मुख्य अर्थ; kāryaḥ — ग्रहण करना चाहिए
Now Viśvanātha opens a second reading, which he leaves standing beside the first. Take jājvalīti not as 'blazes up' but in its strict primary sense, 'is burnt to ashes.' Read that way, an escaped wisp of smoke would not merely agitate the universes — it would reduce them all to ash. That raises the stakes and forces the next move.
अथवा, 'जाज्वलीति' का 'भस्म हो जाता है' — यही मुख्य (अलाक्षणिक) अर्थ ग्रहण करना चाहिए।
This is the interpretive pivot of the commentary: jājvalīti reads either as atitaptībhavati, 'blazes intensely' (the first interpretation), or as bhasmībhavati, 'is burnt to ashes' (this one). The two are not reconciled — both are kept standing.
यही इस टीका का व्याख्या-संधि-स्थल है: 'जाज्वलीति' को या तो 'अतितप्तीभवति' अर्थात् 'अत्यन्त प्रज्वलित होता है' (पहली व्याख्या), या 'भस्मीभवति' अर्थात् 'भस्म हो जाता है' (यह व्याख्या) पढ़ा जाता है। दोनों में मेल नहीं बैठाया जाता — दोनों अपने-अपने स्थान पर स्थिर रखे जाते हैं।
s9alternative
tataś cāsya dhūma-cchaṭā kadāpi na niṣkrāmaty eva yogamāyaiva tāṁ śrī-rādhā-vapur antar eva stambhayati, brahmāṇḍa-gaṇasya vaikuṇṭhasya ca rakṣārtham iti jñeyam |
tataḥ caand on that reading drawing the consequence of the ashes-senseऔर इस (अर्थ) के अनुसार
asya dhūma-cchaṭā kadā api na niṣkrāmati evaits mass of smoke never escapes at all eva hardens the absolute 'never'; kadā api = 'ever'इसकी धूम-रेखा कभी भी नहीं निकलती
yogamāyā evaYogamāyā herselfयोगमाया ही
tāṁit — the smoke-mass feminine accusative, = dhūma-cchaṭāउस (धूम-रेखा) को
śrī-rādhā-vapuḥ antaḥ eva stambhayatiholds fast within Śrī Rādhā's body stambhayati = arrests, freezes; antaḥ eva = 'right inside'श्री राधा के शरीर के भीतर ही रोक रखती है
brahmāṇḍa-gaṇasya vaikuṇṭhasya ca rakṣā-arthamin order to protect the host of universes, and Vaikuṇṭha too -artham = 'for the sake of'; ca = 'and'ब्रह्माण्ड-समूह तथा वैकुण्ठ की रक्षा के लिए
iti jñeyamthis is to be understoodऐसा जानना चाहिए
tataḥ ca — and so; asya dhūma-cchaṭā kadā api na niṣkrāmati eva — its smoke-mass never escapes at all; yogamāyā eva tāṁ śrī-rādhā-vapuḥ antaḥ eva stambhayati — Yogamāyā herself arrests it within Rādhā's body; brahmāṇḍa-gaṇasya vaikuṇṭhasya ca rakṣā-artham — to protect the universes and Vaikuṇṭha; iti jñeyam — thus understand.
tataḥ ca — और इससे; asya dhūma-cchaṭā kadā api na niṣkrāmati eva — इसकी धूम-रेखा कभी भी नहीं निकलती; yogamāyā eva — योगमाया ही; tāṁ — उस (धूम-रेखा) को; śrī-rādhā-vapuḥ antaḥ eva stambhayati — श्री राधा के शरीर के भीतर ही रोक रखती है; brahmāṇḍa-gaṇasya vaikuṇṭhasya ca rakṣā-artham — ब्रह्माण्ड-समूह तथा वैकुण्ठ की रक्षा के लिए; iti jñeyam — ऐसा जानना चाहिए
The consequence of the ashes-reading. If one escaped wisp would burn the worlds to ash, then the smoke must never get out at all — and it does not: Yogamāyā herself freezes it inside Rādhā's body, holding it in to protect the whole host of universes, and Vaikuṇṭha besides. On this reading the smoke is not occasionally released but permanently sealed by divine arrangement.
और इस (अर्थ) के अनुसार इसकी धूम-रेखा कभी भी नहीं निकलती; योगमाया ही उसे श्री राधा के शरीर के भीतर ही रोक रखती है — ब्रह्माण्ड-समूह तथा वैकुण्ठ की रक्षा के लिए — ऐसा जानना चाहिए।
s10reply
yat tu pūrva-śloke prema-niśvāsa-dhūma ity uktaṁ, tan mohanāntarvartinas tad-ekāṁśasya premṇa eva dhūmo rādhā-nāsābhyāṁ mohanodreke sati nirgata iti jñeyam ||
yat tu pūrva-śloke prema-niśvāsa-dhūmaḥ iti uktaṁbut as for the previous verse's saying 'the smoke of the love-sigh' yat tu... sets up a loose end to be reconciled within this second readingऔर जो पूर्व श्लोक में 'प्रेम-निश्वास-धूम' कहा गया
tatthat [smoke]वह
mohana-antarvartinaḥ tad-eka-aṁśasya premṇaḥ eva dhūmaḥis the smoke of prema alone — the one portion that dwells inside the mohana antarvartin = 'dwelling within'; eka-aṁśa = 'a single part'; eva = 'only'मोहन के भीतर रहने वाले उसके एक अंश रूप प्रेम का ही धूम
rādhā-nāsābhyāṁthrough Rādhā's two nostrilsराधा के दोनों नथुनों से
mohana-udreke satiwhen a surge of mohana occurred locative absolute: 'the surge being present'मोहन का उद्रेक होने पर
nirgataḥcame outनिकला
iti jñeyamthis is to be understoodऐसा जानना चाहिए
yat tu pūrva-śloke prema-niśvāsa-dhūmaḥ iti uktaṁ — but the previous verse's 'smoke of the love-sigh'; tat mohana-antarvartinaḥ tad-eka-aṁśasya premṇaḥ eva dhūmaḥ — that is the smoke of prema only, the one part within mohana; mohana-udreke sati rādhā-nāsābhyāṁ nirgataḥ — it came out through Rādhā's nostrils at a surge of mohana; iti jñeyam — thus understand.
yat tu pūrva-śloke prema-niśvāsa-dhūmaḥ iti uktaṁ — और जो पूर्व श्लोक में 'प्रेम-निश्वास-धूम' कहा गया; tat — वह; mohana-antarvartinaḥ tad-eka-aṁśasya premṇaḥ eva dhūmaḥ — मोहन के भीतर रहने वाले उसके एक अंश रूप प्रेम का ही धूम; rādhā-nāsābhyāṁ — राधा के दोनों नथुनों से; mohana-udreke sati — मोहन का उद्रेक होने पर; nirgataḥ — निकला; iti jñeyam — ऐसा जानना चाहिए
One loose end remains inside this second reading. If the mohana-smoke never escapes, what of the previous verse, which spoke of 'the smoke of the love-sigh' coming out? Viśvanātha answers: that was not the mohana-fire's smoke but the smoke of prema alone — prema being just one portion housed within mohana — and it slipped out through Rādhā's nostrils when the mohana surged. So the earlier verse and this sealed-in reading are reconciled, and both readings of jājvalīti stand.
और जो पूर्व श्लोक में 'प्रेम-निश्वास-धूम' कहा गया, वह — मोहन के भीतर रहने वाले उसके एक अंश रूप प्रेम का ही धूम — मोहन का उद्रेक होने पर राधा के दोनों नथुनों से निकला, ऐसा जानना चाहिए।
s11other
(171)
(171)a bare segment number, not part of the argument(१७१)
(171) — a structural numeral, not decoded.
(171) — (१७१)
A segment number carried in the commentary flow; it holds no doctrine and nothing to decode.
यह केवल एक क्रम-संख्या है।
A bare numeral emitted by the parser inside the commentary; structurally a marker, kept here only because it is a listed atom.
टीका के भीतर पार्सर द्वारा उत्पन्न एक निरा अंक; वस्तुतः यह एक चिह्न मात्र है, यहाँ केवल इसलिए रखा गया क्योंकि यह एक सूचीबद्ध अटम है।