L1definition
jaihmyaṁ tasyārtidatvaṁ ca nirvedād yatra kīrtitam |
jaihmyaṁhis crookedness — Kṛṣṇa's deviousness (the first thing she proclaims)कुटिलता (कृष्ण की टेढ़ी चाल)
tasyaof him, Kṛṣṇaउस (कृष्ण) की
ārtidatvaṁ caand that he is a giver of painऔर पीड़ा देने का स्वभाव
nirvedātout of disgust and despair ablative of cause — nirveda is the mood that drives this whole speechनिर्वेद (खिन्नता) के कारण
yatrain which speechजिस वचन में
kīrtitamis proclaimedवर्णित हो
yatra — in which speech; nirvedāt — out of despair; tasya jaihmyaṁ — his crookedness; ārtidatvaṁ ca — and his being a pain-giver; kīrtitam — is proclaimed
yatra — जिस वचन में; nirvedāt — निर्वेद (खिन्नता) के कारण; tasya — उस कृष्ण की; jaihmyaṁ — कुटिलता; ārtidatvaṁ ca — और पीड़ादायकता; kīrtitam — वर्णित हो
This begins the definition of ājalpa. It is a speech in which — driven by nirveda (disgust, world-weary despair) — she proclaims Kṛṣṇa's crookedness (jaihmya) and his knack for giving pain (ārtidatva).
जिस वचन में निर्वेद (खिन्नता) के कारण कृष्ण की कुटिलता और उसके पीड़ा देने के स्वभाव का वर्णन हो —
L2definition
bhaṅgyānya-sukhadatvaṁ ca sa ājalpa udīritaḥ ||
bhaṅgyāby a crooked, indirect turn of phrase instrumental of means — the hint is not said outrightसंकेत से (सीधे न कहकर)
anya-sukhadatvaṁ caand that happiness is now given by someone/something elseऔर किसी अन्य के सुखदायी होने का भाव
saḥthat [speech]वह
ājalpaḥis ājalpaआजल्प (नामक वचन)
udīritaḥis declared to beकहा गया है
yatra ... bhaṅgyā anya-sukhadatvaṁ ca [kīrtitam] — and in which, by an indirect turn, the giving of happiness by another is proclaimed; saḥ ājalpaḥ udīritaḥ — that speech is declared to be ājalpa
saḥ — वह; bhaṅgyā — संकेत के द्वारा; anya-sukhadatvaṁ ca — और किसी अन्य के सुखदायी होने का कथन (जिसमें हो); ājalpaḥ — आजल्प; udīritaḥ — कहा गया है
And where, by an indirect turn (bhaṅgyā), she hints that happiness now comes from someone or something other than Kṛṣṇa (anya-sukhada) — that speech is called ājalpa. So ājalpa braids three notes: his crookedness, his pain-giving, and a sidelong hint that joy lies elsewhere.
और जिसमें संकेत से यह भी कहा जाए कि अब कोई अन्य ही सुख देता है — वह वचन 'आजल्प' कहलाता है।
L3example
vayam ṛtam iva jihma-vyāhṛtaṁ śraddadhānāḥ
vayamwe [the gopīs, speaking to the bee]हम
jihma-vyāhṛtaṁhis crooked, twisting speech object of śraddadhānāḥ — what they believedटेढ़े (कपटपूर्ण) वचन को
ṛtam ivaas if it were the truth iva — 'as if'; ṛta = true, straightमानो सत्य हो, वैसे
śraddadhānāḥtrusting it, taking it on faithविश्वास करती हुईं
vayam — we; jihma-vyāhṛtaṁ — his crooked words; ṛtam iva — as if true; śraddadhānāḥ — believing them
vayam — हम; jihma-vyāhṛtaṁ — कुटिल वचन को; ṛtam iva — मानो सत्य हो, वैसे; śraddadhānāḥ — विश्वास करती हुईं
'We believed his crooked words as if they were true.' The gopīs are addressing the bee. jihma-vyāhṛta is Kṛṣṇa's twisted, deceiving talk — and they took it for ṛta, plain truth.
हम तुम्हारे कुटिल वचन को मानो सत्य ही हो, ऐसे विश्वास कर बैठीं।
An udāharaṇa (illustration) of the ājalpa just defined; the verse is Bhāgavata 10.47.18, one of the ten jalpas the gopīs speak to the bee-messenger in the Bhramara-gīta.
यह अभी परिभाषित आजल्प का उदाहरण (उदाहरण) है; यह श्लोक भागवत १०.४७.१८ है — भ्रमरगीत में गोपियाँ भ्रमर-दूत से जो दस जल्प कहती हैं, उनमें से एक।
L4example
kulika-rutam ivājñāḥ kṛṣṇa-vadhvo hariṇyaḥ |
kulika-rutam ivajust as [does trust] a fowler's song iva — opens the deer-and-hunter analogy; kulika = the hunter/fowlerजैसे व्याध (बहेलिये) की बोली को, वैसे
ajñāḥwe, the foolish, unknowing onesअनजान (भोली)
kṛṣṇa-vadhvaḥthe wives of Kṛṣṇa — and, by śleṣa, the doe-wives of the kṛṣṇa (black antelope) the verse's pun: 'Kṛṣṇa's wives' overlaps 'the black buck's mates'कृष्ण की वधुएँ (श्लेष से: काले हरिण की संगिनियाँ)
hariṇyaḥdoes, doe-womenहरिणियों (के समान)
kulika-rutam iva — as does trust a fowler's whistle; ajñāḥ — foolish; kṛṣṇa-vadhvaḥ hariṇyaḥ — we Kṛṣṇa's wives / doe-mates of the black buck
kṛṣṇa-vadhvaḥ — कृष्ण की वधुएँ (हम); ajñāḥ hariṇyaḥ — अनजान हरिणियों के समान; kulika-rutam iva — जैसे व्याध की बोली को (सच मान बैठती हैं)
'Foolish, like does trusting a hunter's whistle (kulika-ruta), we Kṛṣṇa-vadhvaḥ...' Here is the śleṣa, the verse's headline pun: kṛṣṇa-vadhvaḥ means at once 'the wives of Kṛṣṇa' (the gopīs themselves) and 'the doe-mates of the kṛṣṇa, the black antelope' (hariṇyaḥ). The gopīs name themselves does — as naive as deer lured in by a fowler's call.
जैसे भोली हरिणियाँ व्याध की बोली को सच मान बैठती हैं, वैसे ही हम — कृष्ण की वधुएँ — बैठीं। ('कृष्ण-वधू' का श्लेष से दूसरा अर्थ 'काले हरिण की संगिनियाँ' भी है।)
L5example
smara-ruja upamantrin bhaṇyatām anya-vārtā ||
smara-rujaḥthe fierce love-pangs [from the touch of his nails] — this is what they saw again and again tail of tan-nakha-sparśa-tīvra-smara-rujaḥ, object of dadṛśuḥ in the lead-inकाम-पीड़ा को (तीव्र मदन-व्यथा को)
upamantrinO counselor — O bee, our go-between vocative addressing the bee-messengerहे उपमन्त्रिन् (दूत)!
bhaṇyatāmlet it be spoken passive imperative — a requestकही जाए
anya-vārtāsome other topicकोई दूसरी बात
[dadṛśur asakṛt etat tan-nakha-sparśa-tīvra-]smara-rujaḥ — over and over we saw this, the fierce love-pangs from the touch of his nails; upamantrin — O bee-counselor; anya-vārtā bhaṇyatām — let some other topic be told
upamantrin — हे उपमन्त्रिन्; anya-vārtā — कोई दूसरी बात; bhaṇyatām — कही जाए; smara-rujaḥ — (उस) काम-पीड़ा को (हमने देख लिया)
'...over and over we saw only this: the fierce smara-ruk, love-torment, from the touch of his nails. O upamantrin (bee, our go-between), speak of something else.' The word smara-rujaḥ here finishes the long compound that began in the previous line — the wound they kept meeting.
हे उपमन्त्रिन्! (उस काम-व्यथा को हमने देख लिया —) अब कोई दूसरी बात कहो।
smara-rujaḥ completes the long compound begun in the lead-in, tan-nakha-sparśa-tīvra-smara-rujaḥ ('the fierce love-pangs from the touch of his nails'), the object of dadṛśuḥ ('they saw').
'smara-rujaḥ' उस लम्बे समास को पूरा करता है जो आरम्भ में 'tan-nakha-sparśa-tīvra-smara-rujaḥ' ('उसके नखों के स्पर्श से उठी तीव्र काम-पीड़ा') के रूप में शुरू हुआ था, और यही 'dadṛśuḥ' ('उन्होंने देखा') का कर्म है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
anya-sukhadatvaṁ anya-kartṛka-sukha-dānam ||
anya-sukhadatvaṁthe definition's phrase 'happiness given by another''अन्य-सुखदत्व' का अर्थ
anya-kartṛka-sukha-dānammeans: the giving of happiness whose doer is someone elseकिसी अन्य कर्ता के द्वारा सुख का दिया जाना
anya-sukhadatvaṁ — the phrase 'happiness given by another'; anya-kartṛka-sukha-dānam — means happiness bestowed with another as its agent
anya-sukhadatvaṁ — अन्य-सुखदत्व अर्थात्; anya-kartṛka-sukha-dānam — अन्य कर्ता के द्वारा सुख का दिया जाना
Jīva unpacks the definition's phrase anya-sukhadatva: happiness whose giver (kartṛ) is 'another' — not Kṛṣṇa, but some other source.
'अन्य-सुखदत्व' का अर्थ है — किसी और के द्वारा सुख दिया जाना।
s2gloss
(196) etat tasya tava kāpaṭyaṁ dadṛśuḥ |
etatthe word 'this' [in the verse]इस
tasya tava kāpaṭyaṁmeans: this deceit of his — of you, Kṛṣṇa Jīva slides from tasya (his) to tava (your) — the gopīs turn and address Kṛṣṇa himselfउसकी — अर्थात् तेरी — कपटता को (जीव 'तस्य' से 'तव' पर आ जाते हैं)
dadṛśuḥthey sawउन्होंने देख लिया
etat — the word 'this'; tasya tava kāpaṭyaṁ — [means] this deceit of his, of you; dadṛśuḥ — they saw [it]
etat — इस; tasya tava kāpaṭyaṁ — उसकी, अर्थात् तेरी कपटता को; dadṛśuḥ — उन्होंने देख लिया
Jīva glosses etat ('this') in the verse: it stands for 'this deceitfulness (kāpaṭya) of yours, Kṛṣṇa.' Note his slide from tasya (his) to tava (your) — though the gopīs speak to the bee, they turn and address Kṛṣṇa directly.
गोपियों ने कृष्ण की — अर्थात् 'तेरी' — इस कपटता को देख लिया। (यहाँ 'उसकी' से पलटकर वे साक्षात् कृष्ण को सम्बोधित करती हैं।)
s3gloss
dadṛśima ity arthaḥ |
dadṛśima'we saw' — first person'हमने देख लिया'
ity arthaḥ— that is the meaningऐसा अर्थ है
dadṛśima — [the form dadṛśuḥ actually means] 'we saw'; ity arthaḥ — such is the sense
dadṛśima — हमने देख लिया; ity arthaḥ — ऐसा अभिप्राय है
The verse form is dadṛśuḥ ('they saw,' third person), but Jīva reads it as dadṛśima ('we saw,' first person) — the gopīs are speaking of themselves. It is an old license of using the third person where the first is meant.
अर्थात् 'हमने देख लिया' — यही तात्पर्य है ('dadṛśuḥ' को 'dadṛśima' रूप में समझें)।
s4avataranika
kīdṛśyo yūyam ? tatrāha—tan-nakheti |
kīdṛśyo yūyam?'Of what sort are you women?' poses the question the next word answers'तुम कैसी हो?'
tatrāhato that he [Rūpa] saysइस पर कहते हैं
tan-nakhetithe words beginning 'tan-nakha...''तन्-नख…' इत्यादि पद से
kīdṛśyaḥ yūyam — what kind of women are you?; tatra āha — to answer, he says; tan-nakha iti — 'tan-nakha...'
kīdṛśyo yūyam? — तुम कैसी हो?; tatrāha — इस पर कहते हैं; tan-nakheti — 'तन्-नख…' इस पद से
Jīva sets up the next phrase: 'What sort of women are you?' To answer, the verse gives the compound tan-nakha-sparśa-tīvra-smara-rujaḥ — naming exactly what kind of women they became.
तुम कैसी हो? इसके उत्तर में 'तन्-नख…' इत्यादि कहते हैं।
s5gloss
tasyānyeṣāṁ aṅgānāṁ sparśa-smaraṇam asmākaṁ nāsty eva, kintu balād iva tan-nakhasya sparśena jātā smara-ruk yāsāṁ tādṛśya eva jātāḥ bāṇa-sparśa-rujo hariṇya iveti bhāvaḥ |
tasya anyeṣāṁ aṅgānāṁ sparśa-smaraṇamany memory of the touch of his other limbsउसके दूसरे अंगों के स्पर्श का स्मरण
asmākaṁ nāsty evawe simply do not have — none at all eva — not in the leastहमें है ही नहीं
kintubut ratherकिन्तु
balād ivaas if by force iva — it seized them against their willमानो बलपूर्वक (हमारी इच्छा के विरुद्ध)
tan-nakhasya sparśena jātā smara-rukthe love-pang produced by the touch of his nails instrumental of means — the nail-touch alone did itकेवल उसके नख के स्पर्श से उत्पन्न हुई काम-पीड़ा
yāsāṁin whom [that pang arose] genitive tying the pang to these womenजिन स्त्रियों को (हुई)
tādṛśya eva jātāḥwe became exactly such women eva — precisely those and no otherवे वैसी ही हो गईं
bāṇa-sparśa-rujo hariṇya ivalike does with the pain of an arrow's touch iva — the deer-analogyबाण के स्पर्श से घायल हरिणियों के समान
iti bhāvaḥ— such is the underlying senseऐसा अभिप्राय है
tasya anyeṣāṁ aṅgānāṁ sparśa-smaraṇam asmākaṁ nāsty eva — we hold no memory at all of the touch of his other limbs; kintu — but; tan-nakhasya sparśena balād iva jātā smara-ruk yāsāṁ — those in whom, as if by force, the touch of his nails alone bred the love-pang; tādṛśyaḥ eva jātāḥ — we became exactly such; bāṇa-sparśa-rujaḥ hariṇyaḥ iva — like does pained by an arrow's touch; iti bhāvaḥ
tasya anyeṣāṁ aṅgānāṁ sparśa-smaraṇam — उसके अन्य अंगों के स्पर्श का स्मरण; asmākaṁ nāsty eva — हमें तो है ही नहीं; kintu — किन्तु; tan-nakhasya sparśena jātā smara-ruk — उसके नख-स्पर्श से उत्पन्न काम-पीड़ा; balād iva — मानो बलपूर्वक; yāsāṁ — जिन्हें (हुई); tādṛśya eva jātāḥ — वे वैसी ही हो गईं; bāṇa-sparśa-rujo hariṇya iva — बाण से बिंधी हरिणियों की भाँति; iti bhāvaḥ — ऐसा भाव है
Jīva's point: 'We keep no memory of the touch of any other limb of his — only, as if forced on us, the love-pang (smara-ruk) his nails' touch alone stirred. We became just those women — like does struck with the pain of an arrow's touch.' The nail-scratch is the arrow; the love-torment is the wound.
उसके और अंगों के स्पर्श की तो हमें याद ही नहीं। पर मानो बलपूर्वक, केवल उसके नखों के स्पर्श से जो काम-पीड़ा उठी — जिन स्त्रियों को वह हुई, वे ठीक बाण से घायल हरिणियों जैसी हो गईं। यही भाव है।
s6gloss
upamantrin he vidūṣaka ! tatropamantriṇo rājan iti prayoga-darśanāt anyasya vārtā bhaṇyatām |
upamantrinthe word 'upamantrin''उपमन्त्रिन्' (यह सम्बोधन)
he vidūṣaka!means: O jester-companion!हे विदूषक!
tatra upamantriṇo 'rājan' iti prayoga-darśanātbecause one finds the usage in which the upamantrin says 'O king' ablative of ground — a usage-based proof that upamantrin = the king's jesterवहाँ उपमन्त्री का 'राजन्' कहकर सम्बोधन करना देखे जाने के कारण
anyasya vārtā bhaṇyatāmlet the topic of something else be spokenकिसी और की बात कही जाए
upamantrin — the address 'upamantrin'; he vidūṣaka — means 'O jester!'; tatra upamantriṇaḥ 'rājan' iti prayoga-darśanāt — since usage shows the upamantrin addressing [the king as] 'rājan'; anyasya vārtā bhaṇyatām — let another's topic be told
upamantrin — हे उपमन्त्रिन्; he vidūṣaka! — अर्थात् हे विदूषक!; tatra upamantriṇo 'rājan' iti prayoga-darśanāt — क्योंकि वहाँ उपमन्त्री का 'राजन्' कहकर सम्बोधन देखा जाता है; anyasya vārtā bhaṇyatām — किसी और की बात कहो
Jīva identifies upamantrin as the vidūṣaka — the king's jester-confidant. His ground: in usage it is the upamantrin who addresses [the king] as 'rājan.' So the bee is cast as Kṛṣṇa's jester-go-between, and the gopīs tell him: talk of something else.
'उपमन्त्रिन्' अर्थात् हे विदूषक! (नाटकों में) उपमन्त्री ही 'राजन्' कहकर सम्बोधन करता है — यह प्रयोग देखकर 'उपमन्त्रिन्' का अर्थ विदूषक लिया गया है। अब किसी और की बात कहो।
s7gloss
saiva sukhadā bhaved iti bhāvaḥ |
sā evathat [other topic] alone eva — that and nothing about Kṛṣṇaवही (बात)
sukhadā bhavetwould be the giver of happinessसुख देने वाली होगी
iti bhāvaḥ— such is the senseऐसा अभिप्राय है
sā eva — that other topic alone; sukhadā bhavet — would give happiness; iti bhāvaḥ — this is the import
sā eva — वही बात; sukhadā bhavet — सुख देने वाली होगी; iti bhāvaḥ — ऐसा अभिप्राय है
Jīva ties it back to the definition: only that 'other topic' (anya-vārtā) would now give happiness. This is the bhaṅgyā anya-sukhadatva of the lakṣaṇa — happiness reached, by indirection, through something other than Kṛṣṇa.
वही (कृष्ण से हटकर कोई और) बात हमें सुख देगी — यही भाव है।
s8conclusion
tatra ca lakṣaṇaṁ spaṣṭam eva ||
tatra caand here, in this verseऔर इस (उदाहरण) में
lakṣaṇaṁthe defining marks [of ājalpa](आजल्प का) लक्षण
spaṣṭam evaare plain indeed eva — no need to labor themस्पष्ट ही है
tatra ca — and in this verse; lakṣaṇaṁ — the definition's marks; spaṣṭam eva — are quite evident
tatra ca — और इस उदाहरण में; lakṣaṇaṁ — आजल्प का लक्षण; spaṣṭam eva — स्पष्ट ही है
Jīva closes: the marks of ājalpa are plainly visible in this verse — nothing further to spell out.
और इसमें आजल्प का लक्षण स्पष्ट ही है (इसे समझाने की आवश्यकता नहीं)।
s9other
(197)
(197)the running verse-number marking the next verse(श्लोक-संख्या १९७)
(197) — a structural verse-number marker
(197) — (श्लोक-संख्या १९७)
A structural verse-number; it marks the turn to the next verse (197). Not part of the sentence.
(१९७)
Viśvanātha Cakravartī
s1gloss
tasyārtidatvaṁ duḥkhadatvam |
tasya ārtidatvaṁthe definition's 'his giving of pain'उसका 'आर्तिदत्व'
duḥkhadatvammeans the giving of sufferingअर्थात् दुःख देना
tasya ārtidatvaṁ — his 'ārti-giving'; duḥkhadatvam — that is, his giving of suffering (duḥkha)
tasya ārtidatvaṁ — उसका आर्तिदत्व अर्थात्; duḥkhadatvam — दुःख देने का स्वभाव
Viśvanātha glosses the definition's ārtidatva: Kṛṣṇa's giving of ārti is his giving of duḥkha — plain suffering.
'उसका आर्तिदत्व' का अर्थ है — दुःख देना।
s2gloss
anyasya sukhadatvam ||
anyasyaof / by anotherकिसी अन्य का
sukhadatvamthe giving of happinessसुख देना
anyasya — belonging to another; sukhadatvam — the giving of happiness
anyasya — किसी अन्य का; sukhadatvam — सुख देना
And the definition's anya-sukhadatva: happiness given by 'another' (anya) — not by Kṛṣṇa.
और 'अन्य-सुखदत्व' का अर्थ है — किसी दूसरे का सुख देना।
s3objection
(196) nanv evaṁ cet parama-vijñābhir bhavatībhiḥ śrī-kṛṣṇe tasmin kathaṁ sakhyaṁ kṛtam ? tatrāha—vayaṁ tasya na pāraye’haṁ niravadya-saṁyujām [bhā.pu. 10.32.22] ity-ādikaṁ jihma-vyāhṛtam api ṛtam iva satyam iva śraddadhānā ajñā abhūma |
nanubut one may object opens a pūrvapakṣa(शंका:) भला
evaṁ cetif this is so — that he is crooked and pain-givingयदि ऐसा है तो
parama-vijñābhiḥ bhavatībhiḥyou, being supremely clever women instrumental — 'by you'; the sting is that they were no foolsपरम चतुर तुम लोगों के द्वारा
śrī-kṛṣṇe tasminwith that Śrī Kṛṣṇa locative of the one befriendedउन श्रीकृष्ण के साथ
kathaṁ sakhyaṁ kṛtam?how did you ever strike up love-friendship?मित्रता क्यों की गई?
tatrāhato that he answersइस पर (गोपियाँ) कहती हैं
vayaṁ ... jihma-vyāhṛtam apiwe ... even his crooked speech — such as 'na pāraye'haṁ niravadya-saṁyujām' [BhP 10.32.22] api — even though it was crooked'हम… न पारयेऽहम्…' [भा.पु. १०.३२.२२] इत्यादि कुटिल वचन को भी
ṛtam iva satyam iva śraddadhānāḥbelieving it as if true, as if realमानो सत्य ही हो, ऐसे विश्वास करती हुईं
ajñā abhūmawe became foolsमूढ़ बन गईं
nanu evaṁ cet — but if this is so; parama-vijñābhiḥ bhavatībhiḥ tasmin śrī-kṛṣṇe kathaṁ sakhyaṁ kṛtam — how did you clever women make friendship with that Kṛṣṇa?; tatrāha — he answers; vayaṁ jihma-vyāhṛtam api ṛtam iva śraddadhānāḥ ajñāḥ abhūma — we, believing even his crooked words as if true, became fools
nanu — भला (शंका); evaṁ cet — यदि ऐसा है; parama-vijñābhiḥ bhavatībhiḥ — परम चतुर तुमने; śrī-kṛṣṇe tasmin — उन श्रीकृष्ण के साथ; kathaṁ sakhyaṁ kṛtam? — मित्रता क्यों की?; tatrāha — इस पर कहती हैं; vayaṁ ... jihma-vyāhṛtam api — 'हम…' इत्यादि कुटिल वचन को भी; ṛtam iva satyam iva śraddadhānāḥ — मानो सत्य समझकर विश्वास करती हुईं; ajñā abhūma — मूढ़ बन गईं
Objection (nanu): 'If Kṛṣṇa is really so crooked and pain-giving, then how did you — supremely clever women — ever fall into love-friendship with him?' Answer: 'Because we believed even his twisted words — like his na pāraye'haṁ niravadya-saṁyujām (BhP 10.32.22, 'I cannot repay you...') — as if they were true, and so we turned into fools (ajñāḥ).' Viśvanātha supplies the very crooked speech, drawn from the Rāsa-līlā.
(शंका:) यदि ऐसा है, तो तुम जैसी परम चतुर स्त्रियों ने उन श्रीकृष्ण से मित्रता ही क्यों की? इस पर गोपियाँ कहती हैं — 'हम "न पारयेऽहम्…" [भा.पु. १०.३२.२२] इत्यादि कुटिल वचन को भी मानो सत्य ही हो, ऐसे विश्वास कर बैठीं, और यों मूढ़ बन गईं।'
s4gloss
kulikasya vyādhasya rutaṁ śabdaṁ śraddadhānā hariṇyaḥ kṛṣṇa-vadhvaḥ kṛṣṇasāra-striya iva |
kulikasya vyādhasyaof the kulika — that is, the hunter (vyādha)'कुलिक' अर्थात् व्याध (बहेलिये) का
rutaṁ śabdaṁthe ruta — that is, his [luring] sound'रुत' अर्थात् शब्द (बोली) को
śraddadhānāḥ hariṇyaḥthe does who trust itविश्वास करती हुई हरिणियाँ
kṛṣṇa-vadhvaḥ kṛṣṇasāra-striyaḥ ivalike the wives of the kṛṣṇasāra — the black antelope's does here Viśvanātha takes kṛṣṇa-vadhvaḥ in its second sense, 'does,' the far side of the pun'कृष्ण-वधू' अर्थात् कृष्णसार (काले हरिण) की संगिनियों के समान
kulikasya vyādhasya rutaṁ śabdaṁ śraddadhānāḥ hariṇyaḥ — does that trust the sound of the hunter; kṛṣṇa-vadhvaḥ kṛṣṇasāra-striyaḥ iva — like the mates of the black antelope
kulikasya vyādhasya — कुलिक अर्थात् व्याध का; rutaṁ śabdaṁ — रुत अर्थात् बोली को; śraddadhānāḥ hariṇyaḥ — विश्वास करती हुई हरिणियाँ; kṛṣṇa-vadhvaḥ kṛṣṇasāra-striyaḥ iva — कृष्णसार हरिण की संगिनियों के समान
Viśvanātha decodes the deer-simile word by word. kulika = the hunter (vyādha); ruta = his luring sound; hariṇyaḥ are the does that trust it. And kṛṣṇa-vadhvaḥ he reads here as kṛṣṇasāra-striyaḥ — 'the wives of the black antelope,' the does. This is the verse's pun: kṛṣṇa-vadhvaḥ is at once 'Kṛṣṇa's wives' (the gopīs) and 'the black buck's mates.'
जैसे भोली हरिणियाँ — कृष्णसार (काले हरिण) की संगिनियाँ — व्याध की बोली पर विश्वास कर बैठती हैं। (यहाँ विश्वनाथ 'कृष्ण-वधू' का दूसरा अर्थ 'हरिणी' लेते हैं, जो श्लेष का दूसरा पक्ष है।)
s5avataranika
tataḥ kim ata āha—etat-kulika-rutaṁ dadṛśuḥ |
tataḥ kim?'and then what [came of trusting it]?' raises the question'तो उससे क्या हुआ?'
ata āhaso, to that, he saysइसलिए कहती हैं
etat kulika-rutaṁ dadṛśuḥ'they saw this hunter's sound'इस व्याध की बोली को उन्होंने 'देखा'
tataḥ kim — [trusting the sound,] then what?; ataḥ āha — so he says; etat kulika-rutaṁ dadṛśuḥ — 'this hunter's-sound they saw'
tataḥ kim? — तो उससे क्या?; ata āha — इसलिए कहती हैं; etat kulika-rutaṁ dadṛśuḥ — इस व्याध-बोली को उन्होंने 'देखा'
Viśvanātha raises the next step: having trusted the sound, what came of it? The verse answers, 'they saw this hunter's-song (kulika-ruta).' But a sound cannot literally be seen — that snag is untangled next.
तो उससे क्या हुआ? इसलिए कहती हैं — 'इस व्याध की बोली को उन्होंने देखा।'
s6gloss
rutasya darśanāsambhavāt tat-phalaṁ śara-ghātaṁ dadṛśur ity arthaḥ |
rutasya darśana-asambhavātsince a sound cannot be 'seen' ablative of reason — forces the figurative readingबोली को 'देखना' असम्भव होने के कारण
tat-phalaṁ śara-ghātaṁits result — the arrow-blowउसके फल अर्थात् बाण के आघात को
dadṛśuḥthey saw — that is, they met withदेखा
ity arthaḥ— that is the meaningऐसा अर्थ है
rutasya darśana-asambhavāt — because a sound can't be seen; tat-phalaṁ śara-ghātaṁ dadṛśuḥ — they 'saw' its result, the arrow-strike; ity arthaḥ — such is the sense
rutasya darśana-asambhavāt — बोली को देखना असम्भव होने से; tat-phalaṁ śara-ghātaṁ — उसके फल बाण-आघात को; dadṛśuḥ — देखा; ity arthaḥ — ऐसा अर्थ है
Since a sound can't be seen, 'saw the song' must mean they met with its result: the arrow-strike (śara-ghāta). The does trusted the hunter's whistle and got the arrow.
बोली को तो 'देखा' नहीं जा सकता; इसलिए (लाक्षणिक अर्थ में) उसका फल — बाण का आघात — देखा, ऐसा अर्थ है।
s7gloss
tathaiva vayam api tan-nakha-sparśena tīvrāḥ smara-rujaḥ kandarpa-pīḍā dadṛśimety arthaḥ |
tathaiva vayam apiin exactly the same way, we too eva — the parallel is exactठीक वैसे ही हमने भी
tan-nakha-sparśenaby the touch of his nails instrumental of meansउसके नख के स्पर्श से
tīvrāḥ smara-rujaḥ kandarpa-pīḍāḥthe fierce love-pangs — Cupid's tormentतीव्र काम-पीड़ाओं को अर्थात् कन्दर्प की व्यथा को
dadṛśimawe saw — that is, we met withदेख लिया
ity arthaḥ— that is the senseऐसा अर्थ है
tathaiva vayam api — just so we too; tan-nakha-sparśena tīvrāḥ smara-rujaḥ kandarpa-pīḍāḥ dadṛśima — 'saw,' met with, the fierce love-pangs, Cupid's torment, from the touch of his nails; ity arthaḥ
tathaiva vayam api — ठीक वैसे ही हमने भी; tan-nakha-sparśena — उसके नख-स्पर्श से; tīvrāḥ smara-rujaḥ kandarpa-pīḍāḥ — तीव्र काम-पीड़ा अर्थात् कन्दर्प-व्यथा को; dadṛśima — देख लिया; ity arthaḥ — ऐसा अर्थ है
Just so with us: from the touch of his nails (tan-nakha-sparśa) we 'saw' — met with — the fierce smara-ruk, the torment of Cupid (kandarpa-pīḍā). The mapping is exact: does : hunter's song : arrow :: gopīs : Kṛṣṇa's crooked words : his nail-scratch. In both, the wound is the love-pang.
वैसे ही हमने भी उसके नखों के स्पर्श से उठी तीव्र काम-पीड़ा — कन्दर्प की व्यथा — को भोग (देख) लिया, ऐसा अर्थ है।
s8avataranika
asakṛd iti |
asakṛd itinow the word 'asakṛt' — not once, but again and again'असकृत्' (बार-बार) — इस पद से
asakṛt iti — [taking up the word] 'asakṛt,' repeatedly
asakṛd iti — 'असकृत्' अर्थात् बार-बार, इस पद से
Viśvanātha turns to the word asakṛt — 'not just once,' i.e., over and over.
'असकृत्' अर्थात् बार-बार — इस पद की व्याख्या करते हैं।
s9gloss
eka-vāra-tat-phala-darśane punar api viśvāsāt punar api tat-phala-darśanād akṣatvādhikyaṁ hariṇīnām asmākaṁ ca labdha-punaḥ-punar-madanottha-duḥkha-daśānāṁ, tasmād upamantrin ! he vidūṣaka ! anya-vārtā bhaṇyatām |
eka-vāra-tat-phala-darśanethough the result was seen once locative — 'even after seeing it a first time'एक बार उसका फल देख लेने पर भी
punar api viśvāsātbecause they trust yet againफिर भी विश्वास कर बैठने के कारण
punar api tat-phala-darśanātand so meet the result yet again ablative of consequenceऔर दुबारा उसका फल देखने से
akṣatvādhikyaṁ hariṇīnāmthe wounds only deepen for the doesहरिणियों के घाव (क्षत) की अधिकता होती है
asmākaṁ caand for us as wellऔर हमारी भी
labdha-punaḥ-punar-madanottha-duḥkha-daśānāṁwho reach, again and again, the state of suffering born of Cupid genitive describing 'us'जिन्हें बार-बार मदन से उठी दुःख-दशा प्राप्त हुई, ऐसी हम स्त्रियों की
tasmād upamantrin! he vidūṣaka!therefore, O upamantrin — O jester!इसलिए हे उपमन्त्रिन्, हे विदूषक!
anya-vārtā bhaṇyatāmlet some other topic be spokenकोई दूसरी बात कही जाए
eka-vāra-tat-phala-darśane [sati] punar api viśvāsāt punar api tat-phala-darśanāt — after seeing the result once, from trusting again and again meeting it again; hariṇīnām asmākaṁ ca akṣatvādhikyaṁ — the deepening of wounds for the does and for us; labdha-punaḥ-punar-madanottha-duḥkha-daśānāṁ — us, who reach over and over the Cupid-born suffering; tasmāt — therefore; upamantrin he vidūṣaka anya-vārtā bhaṇyatām — O jester, tell some other topic
eka-vāra-tat-phala-darśane — एक बार फल देख लेने पर भी; punar api viśvāsāt — फिर विश्वास करने से; punar api tat-phala-darśanāt — और दुबारा उसका फल देखने से; akṣatvādhikyaṁ hariṇīnām — हरिणियों के घाव की अधिकता; asmākaṁ ca — और हमारी भी; labdha-punaḥ-punar-madanottha-duḥkha-daśānāṁ — बार-बार मदन-जन्य दुःख-दशा पाई हुई हमारी; tasmād upamantrin! he vidūṣaka! — इसलिए हे विदूषक!; anya-vārtā bhaṇyatām — कोई और बात कहो
Here is why asakṛt (repeatedly): after meeting the result once, they trust again, and meet it again — so the does' wounds only pile up. The same for us, who reach the Cupid-born suffering over and over. Therefore, O upamantrin — O jester! — talk about something else.
एक बार उसका फल (बाण का घाव) देख लेने पर भी फिर विश्वास कर लेने से, और दुबारा वही फल भोगने से, हरिणियों का घाव और गहरा हो जाता है — और वैसे ही हमारा भी, जिन्हें बार-बार मदन से उठी दुःख-दशा मिलती रही। इसलिए हे विदूषक! अब कोई दूसरी बात कहो।
akṣatva-ādhikya is read as 'increase of woundedness' (from kṣata, wound), parallel to the gopīs' mounting madana-born suffering in the same sentence.
'अक्षत्व-आधिक्य' को यहाँ 'घायलपन का बढ़ना' (क्षत = घाव, से) समझा गया है, जो उसी वाक्य में गोपियों के बढ़ते मदन-जनित दुःख के समानान्तर है।
s10conclusion
tasya tad-vārtāyāś ca duḥkha-datvād anya-kathaiva sampraty asmākaṁ sukhadety arthaḥ |
tasya tad-vārtāyāḥ ca duḥkha-datvātbecause both he and talk of him give suffering ablative of causeउसके और उसकी चर्चा के दुःखदायी होने के कारण
anya-kathā evaonly some other subject eva — nothing touching Kṛṣṇaकोई अन्य ही बात
samprati asmākaṁfor us nowअब हमारे लिए
sukhadāis the giver of happinessसुख देने वाली है
ity arthaḥ— that is the senseऐसा अर्थ है
tasya tad-vārtāyāḥ ca duḥkha-datvāt — since both he and talk of him give pain; anya-kathā eva samprati asmākaṁ sukhadā — only some other subject is now, for us, a giver of happiness; ity arthaḥ
tasya tad-vārtāyāḥ ca duḥkha-datvāt — उसके और उसकी बात के दुःखदायी होने से; anya-kathā eva — कोई और ही बात; samprati asmākaṁ — अब हमारे लिए; sukhadā — सुख देने वाली; ity arthaḥ — ऐसा अर्थ है
Viśvanātha's conclusion, matching the definition: because Kṛṣṇa, and even the mention of him, now bring pain, only some other topic (anya-kathā) can give us happiness. This is the bhaṅgyā anya-sukhadatva of ājalpa — joy, by indirection, from something other than him.
कृष्ण और उसकी चर्चा — दोनों अब दुःख ही देते हैं; इसलिए अब तो कोई दूसरी ही बात हमें सुख देगी, ऐसा अर्थ है।
s11conclusion
atra laksāṇa-saṅgatiḥ spaṣṭaiva ||
atrahere, in this verseयहाँ
lakṣaṇa-saṅgatiḥthe fit with the definitionलक्षण की संगति
spaṣṭā evais plain indeed eva — evident on its faceस्पष्ट ही है
atra — in this verse; lakṣaṇa-saṅgatiḥ — its match with the definition; spaṣṭā eva — is quite evident
atra — यहाँ; lakṣaṇa-saṅgatiḥ — लक्षण की संगति; spaṣṭā eva — स्पष्ट ही है
And the fit between this verse and the definition of ājalpa is plainly evident.
यहाँ आजल्प के लक्षण की संगति स्पष्ट ही है।
s12other
(197)
(197)the running verse-number marking the next verse(श्लोक-संख्या १९७)
(197) — a structural verse-number marker
(197) — (श्लोक-संख्या १९७)
A structural verse-number; it marks the turn to the next verse (197). Not part of the sentence.
(१९७)