Commentary — decoded
Jīva Gosvāmī
s1gloss
atra ārya-putra iti so’smābhiḥ patitvenaiva pratīyate bahir-anyathā-khyātis tu na budhyate iti bhāvaḥ |
atra ārya-putra itihere, in the word 'ārya-putra' pratīka lifting the mūla word to comment onयहाँ 'आर्यपुत्र' यह (शब्द)
saḥ asmābhiḥ patitvena eva pratīyatehe is grasped by us [gopīs] precisely as [our] husband instr. patitvena = 'in the capacity of husband'; eva = 'only, nothing else'वह हमें पति रूप में ही प्रतीत होता है
bahiḥ anyathā-khyātiḥ tu na budhyatebut the outward, other sense never even registers tu marks the contrast; anyathā-khyāti here = the surface literal reading, 'son of the noble one [Nanda]'परन्तु बाहरी अन्यथा-ख्याति (ऊपरी शाब्दिक अर्थ) समझ में नहीं आती
iti bhāvaḥthat is the driftऐसा भाव है
atra ārya-putra iti — in this word 'ārya-putra'; saḥ asmābhiḥ patitvena eva pratīyate — he is grasped by us only as husband; bahiḥ anyathā-khyātiḥ tu na budhyate — the outward other-sense is not registered; iti bhāvaḥ — such is the drift.
atra ārya-putra iti — यहाँ 'आर्यपुत्र' यह शब्द; saḥ asmābhiḥ patitvena eva pratīyate — वह हमें पति रूप में ही प्रतीत होता है; bahiḥ anyathā-khyātiḥ tu na budhyate — परन्तु बाहरी शाब्दिक अर्थ समझ में नहीं आता; iti bhāvaḥ — ऐसा भाव है।
Jīva pounces on the word ārya-putra. In courtly Sanskrit that is exactly the word a wife uses for her husband. So he reads the gopīs' intent: by 'ārya-putra' we grasp him only as our husband; the plain outward sense — 'son of the noble one, i.e. Nanda's boy' — never even registers with us. That is the point.
यहाँ 'आर्यपुत्र' शब्द से वह हमें पति रूप में ही प्रतीत होता है; ऊपरी शाब्दिक अर्थ (अन्यथा-ख्याति) हमारी समझ में आता ही नहीं — यही भाव है।
anyathā-khyāti is a Nyāya term for erroneous cognition (one thing cognized as another); Jīva uses it loosely here for the merely surface, literal denotation of the word, as against the sense the speaker actually feels.
'अन्यथा-ख्याति' न्याय-दर्शन का पारिभाषिक शब्द है — भ्रान्त ज्ञान, जहाँ एक वस्तु को दूसरी रूप में जान लिया जाता है। जीव यहाँ इसे शिथिल अर्थ में केवल शब्द के ऊपरी, शाब्दिक अभिधेय के लिए प्रयोग करते हैं — उस भाव के विरुद्ध जिसे वक्ता वस्तुतः अनुभव करती है।
s2gloss
śrī-kṛṣṇenāpy uddhavaṁ prati prakāśito’sti |
śrī-kṛṣṇena apiby Śrī Kṛṣṇa himself, too instr. of agent; api — 'even on his own side'श्रीकृष्ण ने भी (अपनी ओर से भी)
uddhavaṁ pratito Uddhavaउद्धव के प्रति
prakāśitaḥ astithis has been openly declaredप्रकट किया है
śrī-kṛṣṇena api uddhavaṁ prati prakāśitaḥ asti — by Śrī Kṛṣṇa too, to Uddhava, this has been made plain.
śrī-kṛṣṇena api — श्रीकृष्ण ने भी; uddhavaṁ prati — उद्धव के प्रति; prakāśitaḥ asti — प्रकट किया है।
And it is not just the gopīs' feeling: Kṛṣṇa himself confirmed the very thing to Uddhava — that they hold him as their own dearmost self. Jīva now quotes his words.
श्रीकृष्ण ने भी उद्धव के सामने यही प्रकट किया है।
s3citation
mām eva dayitaṁ preṣṭham ātmānaṁ manasā gatā iti |
mām eva dayitaṁ preṣṭham'to Me alone as [their] cherished, dearmost one'मुझे ही प्रिय, प्रेष्ठ (परमप्रिय)
ātmānaṁ manasā gatāḥ'having gone with their minds [to Me] as their very self'आत्मा मानकर मन से (मुझे) प्राप्त हुई हैं
iti— so [the verse runs] closes the quotationइस प्रकार (उद्धरण समाप्त)
mām eva dayitaṁ preṣṭham ātmānaṁ manasā gatāḥ iti — 'with their minds gone to Me alone as cherished, dearmost, their very self.'
mām eva dayitaṁ preṣṭham — मुझे ही प्रिय, प्रेष्ठ; ātmānaṁ manasā gatāḥ — आत्मा मानकर मन से प्राप्त हुई हैं; iti — इस प्रकार।
Kṛṣṇa's own words to Uddhava: the gopīs have given their minds to Me alone, as their cherished one, their dearmost, their very self.
'वे मुझे ही प्रियतम, प्रेष्ठ और आत्मा मानकर मन से मुझ तक पहुँची हैं' — इस प्रकार।
Why cited: Kṛṣṇa's own testimony to Uddhava that the gopīs regard him as husband-dearmost-self — corroborating Jīva's reading of 'ārya-putra' as 'husband.'
क्यों उद्धृत: उद्धव के प्रति कृष्ण का अपना कथन कि गोपियाँ उन्हें पति-प्रियतम-आत्मा रूप में मानती हैं — इससे जीव का 'आर्यपुत्र' को 'पति' अर्थ में लेना पुष्ट होता है।
s4gloss
adhāsyat dhāsyati ||
adhāsyatthe form adhāsyat the mūla word being parsed; it looks like a conditional/past'अधास्यत्' (मूल का पद, जो सशर्त/भूत जैसा दिखता है)
dhāsyatimeans simply 'he will place' (future) Jīva normalizes the odd form to the plain futureअर्थात् 'धास्यति' (सीधा भविष्यत् — रखेंगे)
adhāsyat — [the form] adhāsyat; dhāsyati — [is to be understood as] 'he will place.'
adhāsyat — 'अधास्यत्'; dhāsyati — अर्थात् 'धास्यति' (रखेंगे)।
A quick grammar note: the odd-looking 'adhāsyat' in the last line just means dhāsyati — 'he will place.' Read it as a straight future: 'when will he lay [his arm on our head]?'
'अधास्यत्' का अर्थ 'धास्यति' (रखेंगे) है।
s5other
(201)
(201)the running verse-index number(२०१)
(201) — index marker.
(201) — (२०१), सन्दर्भ-संख्या।
A structural marker: the running index number (201) closing Jīva's note. Nothing to decode.
(२०१)।
Viśvanātha Cakravartī
s1avataranika
hā hanta mayonmattayā kiṁ pralapyate ? praṣṭavyaṁ tu na pṛcchyata ity anutapya sa-sambhramam āha—api bateti |
hā hanta'alas, alack!' her cry of self-reproachहाय हन्त! (आत्म-भर्त्सना का उद्गार)
mayā unmattayā kiṁ pralapyate'what am I, out of my senses, babbling?' instr. mayā unmattayā = 'by me, maddened'मुझ उन्मत्त द्वारा यह क्या प्रलाप हो रहा है
praṣṭavyaṁ tu na pṛcchyate'yet the thing I ought to ask, I am not asking!' tu marks the pull-up — the real question got lost in the ravingपरन्तु जो पूछना था वही नहीं पूछा जा रहा
iti anutapyaso repenting sets the mood for the verseऐसा पश्चात्ताप करके
sa-sambhram āha api batetiwith a start she says, 'api bata…' sa-sambhrama = 'with agitation'; api bateti = the verse's openingसम्भ्रम सहित कहती हैं — 'अपि बत' इत्यादि
hā hanta mayā unmattayā kiṁ pralapyate — alas, what am I, maddened, babbling; praṣṭavyaṁ tu na pṛcchyate — yet what should be asked I do not ask; iti anutapya sa-sambhram āha api bateti — so repenting, with a start she speaks 'api bata…'.
hā hanta — हाय हन्त; mayā unmattayā kiṁ pralapyate — मुझ उन्मत्त द्वारा यह क्या प्रलाप हो रहा है; praṣṭavyaṁ tu na pṛcchyate — परन्तु जो पूछना था वही नहीं पूछा जा रहा; iti anutapya — ऐसा पश्चात्ताप करके; sa-sambhram āha api bateti — सम्भ्रम सहित 'अपि बत' इत्यादि कहती हैं।
Viśvanātha sets the scene. She has been raving [at the bee] and suddenly catches herself: 'Alas — what am I babbling in my madness? The one thing I ought to ask, I still have not asked!' And with a jolt of urgency she brings out the verse, 'api bata…'.
'हाय! मुझ उन्मत्त द्वारा यह क्या प्रलाप हो रहा है? जो पूछना था वही तो नहीं पूछा गया' — ऐसा पश्चात्ताप करके, घबराहट के साथ वे 'अपि बत' इत्यादि कहती हैं।
s2gloss
madhu-puryām āste ity anukter asmat-praṇaya-smaraṇa-vyākulo’nurodha-vaśād eva tatrāste, yata āryasya yadubhir durvinītaiḥ pratāryamānatvāt sāralya-samudrasya śrī-vraja-rājasya tad-eka-prāṇasya putraḥ |
madhu-puryām āste iti anukteḥbecause she does not flatly say 'he dwells in Mathurā [by his own choice]' abl.; the wistful 'api bata… āste' withholds any claim that he stays willingly'मथुरा में रहते हैं' ऐसा (सीधे) न कहने के कारण
asmat-praṇaya-smaraṇa-vyākulaḥdistraught with remembering our love the real reason behind his stayingहमारे प्रणय के स्मरण से व्याकुल होकर
anurodha-vaśāt eva tatra āstehe lingers there only under [others'] pressure abl.; anurodha = the Yadus' entreaty/constraint; eva = 'only for that'केवल (औरों के) अनुरोध के वश ही वहाँ रहते हैं
yataḥ āryasyafor he is [son] of the ārya (Nanda) abl.-genitive begins unpacking 'ārya-putra'क्योंकि आर्य (नन्द) के —
yadubhiḥ durvinītaiḥ pratāryamānatvātwho was being duped by the ill-mannered Yadus abl. of cause — Nanda outwitted, so he could not bring his boy homeदुर्विनीत यदुओं द्वारा ठगे जाने के कारण
sāralya-samudrasya śrī-vraja-rājasyaof [Nanda,] that ocean of simplicity, the king of Vrajaसरलता के समुद्र, श्रीव्रजराज के
tat-eka-prāṇasya putraḥwhose one life-breath is Kṛṣṇa — [Kṛṣṇa is his] sonजिनके वे ही एकमात्र प्राण हैं, उनके पुत्र
madhu-puryām āste iti anukteḥ — since she will not say outright 'he dwells there [willingly]'; asmat-praṇaya-smaraṇa-vyākulaḥ anurodha-vaśāt eva tatra āste — pining with our love, he stays there only under pressure; yataḥ āryasya yadubhiḥ durvinītaiḥ pratāryamānatvāt sāralya-samudrasya śrī-vraja-rājasya tat-eka-prāṇasya putraḥ — for he is the son of Nanda, ocean of simplicity, king of Vraja, whose sole life is Kṛṣṇa, duped by the crooked Yadus.
madhu-puryām āste iti anukteḥ — 'मथुरा में रहते हैं' ऐसा न कहने के कारण; asmat-praṇaya-smaraṇa-vyākulaḥ — हमारे प्रणय के स्मरण से व्याकुल; anurodha-vaśāt eva tatra āste — केवल अनुरोध के वश ही वहाँ रहते हैं; yataḥ āryasya — क्योंकि आर्य के; yadubhiḥ durvinītaiḥ pratāryamānatvāt — दुर्विनीत यदुओं द्वारा ठगे जाने के कारण; sāralya-samudrasya śrī-vraja-rājasya — सरलता के समुद्र श्रीव्रजराज के; tat-eka-prāṇasya putraḥ — जिनके वे ही एकमात्र प्राण हैं, उनके पुत्र।
Watch how she phrases it, says Viśvanātha. She does not simply assert 'he dwells in Mathurā [and is content there].' The wistful non-statement tells the truth: he lingers there only under others' pressure, sick with remembering our love. For he is 'the son of the ārya' — son of Nanda, an ocean of simplicity, the king of Vraja, whose one life-breath is Kṛṣṇa — and that guileless Nanda was outfoxed by the ill-mannered Yadus, so he could not fetch his boy back home.
'मथुरा में रहते हैं' ऐसा सीधा दावा न करने से यह ध्वनित होता है कि वे हमारे प्रणय के स्मरण से व्याकुल रहते हैं और केवल (औरों के) अनुरोध के वश ही वहाँ टिके हैं। क्योंकि वे तो सरलता के समुद्र श्रीव्रजराज के — जिनके वे ही एकमात्र प्राण हैं — पुत्र हैं; और उस आर्य (नन्द) को दुर्विनीत यदुओं ने ठग लिया।
s3gloss
hanta hanta mat-pitāpi māṁ vrajaṁ netuṁ nāśakat, tad ahaṁ tatra gantuṁ kam upāyaṁ karomīti sa vilambam asahamānas tvāṁ prasthāpayati smeti bhāvaḥ |
hanta hanta mat-pitā api māṁ vrajaṁ netuṁ na aśakat[Kṛṣṇa within:] 'alas, alas — even my own father could not take me back to Vraja' api = 'even he'हाय हाय! मेरे पिता भी मुझे व्रज ले जाने में समर्थ न हुए
tat ahaṁ tatra gantuṁ kam upāyaṁ karomi'so what device can I contrive to get there?'तो मैं वहाँ जाने के लिए क्या उपाय करूँ
iti saḥ vilambam asahamānaḥthus he, unable to bear the delay vilamba = the maddening waitऐसा (सोचकर) वे विलम्ब को न सहते हुए
tvāṁ prasthāpayati smahas sent you [messenger] forth tvām = the bee / Uddhavaतुझे (भ्रमर/उद्धव को) भेज रहे हैं
iti bhāvaḥthat is the senseऐसा भाव है
hanta hanta mat-pitā api māṁ vrajaṁ netuṁ na aśakat — alas, even my father could not take me to Vraja; tat ahaṁ tatra gantuṁ kam upāyaṁ karomi iti — so what means shall I devise to go there; saḥ vilambam asahamānaḥ tvāṁ prasthāpayati sma iti bhāvaḥ — unable to bear the delay, he has sent you forth — such is the sense.
hanta hanta mat-pitā api māṁ vrajaṁ netuṁ na aśakat — हाय हाय, मेरे पिता भी मुझे व्रज न ले जा सके; tat ahaṁ tatra gantuṁ kam upāyaṁ karomi — तो मैं वहाँ जाने का क्या उपाय करूँ; iti saḥ vilambam asahamānaḥ — ऐसा वे विलम्ब न सहते हुए; tvāṁ prasthāpayati sma — तुझे भेज रहे हैं; iti bhāvaḥ — ऐसा भाव है।
She imagines his heart: 'Alas, alas — even my own father could not carry me home to Vraja! Then what plan can I possibly find to get there?' And unable to bear the delay a moment longer, he has sent you [the messenger] ahead. That is the drift.
'हाय हाय! मेरे पिता भी मुझे व्रज न ले जा सके; तो मैं वहाँ जाने का क्या उपाय करूँ' — ऐसा (सोचकर) वे विलम्ब न सह पाने के कारण तुझे भेज रहे हैं — यही भाव है।
s4reply
tena madhupuryām āste iti tasya ko doṣaḥ ? yataḥ āryasyātisaralasya sva-pariṇāma-darśitatvenāpi śūnyasya śrī-nandasya putras tādṛśaṁ sva-putraṁ tādṛśaḥ pitā yas tyaktvā vrajam āyāsyatīti, ko jānātīti |
tena madhu-puryām āste iti tasya ko doṣaḥso, in his 'dwelling in Mathurā,' what fault is his? — none rhetorical question defending himइससे 'मथुरा में रहते हैं' — इसमें उनका क्या दोष
yataḥ āryasya atisaralasyafor [he is son] of the noble, utterly simple oneक्योंकि अति सरल आर्य के
sva-pariṇāma-darśitatvena api śūnyasya śrī-nandasya putraḥof Śrī Nanda, who cannot even foresee where his own actions lead sva-pariṇāma-darśitatva = the foresight of one's own outcomes; śūnya = 'devoid even of'अपने परिणामों को भाँप सकने की दूरदर्शिता से भी रहित श्रीनन्द के पुत्र (को)
tādṛśaṁ sva-putraṁ tādṛśaḥ pitā yaḥ tyaktvā vrajam āyāsyatisuch a father, [would he] abandon such a son and come away to Vraja? the counter-question: unthinkable that he could leave Kṛṣṇa behindऐसे पुत्र को ऐसा पिता छोड़कर व्रज लौट आएगा
iti ko jānātiwho could ever count on that? so Nanda kept failing to bring him homeयह कौन जानता था
tena madhu-puryām āste iti tasya ko doṣaḥ — so what fault is his in 'dwelling in Mathurā'; yataḥ āryasya atisaralasya sva-pariṇāma-darśitatvena api śūnyasya śrī-nandasya putraḥ — for he is son of Nanda, so simple he cannot foresee his own outcomes; tādṛśaṁ sva-putraṁ tādṛśaḥ pitā yaḥ tyaktvā vrajam āyāsyati iti ko jānāti — who knows if such a father could leave such a son and return to Vraja?
tena madhu-puryām āste iti tasya ko doṣaḥ — इससे 'मथुरा में रहते हैं' इसमें उनका क्या दोष; yataḥ āryasya atisaralasya — क्योंकि अति सरल आर्य के; sva-pariṇāma-darśitatvena api śūnyasya śrī-nandasya putraḥ — अपने परिणामों की दूरदर्शिता से भी रहित श्रीनन्द के पुत्र को; tādṛśaṁ sva-putraṁ tādṛśaḥ pitā yaḥ tyaktvā vrajam āyāsyati — ऐसे पुत्र को ऐसा पिता छोड़कर व्रज लौट आएगा; iti ko jānāti — यह कौन जानता था।
So where is the fault in Kṛṣṇa's 'staying in Mathurā'? There is none. He is the son of Śrī Nanda — noble, achingly simple, so guileless he cannot even foresee where his own steps will land him. For such a father to come back to Vraja, he would have to abandon such a son — and who could ever expect that of him? [So Nanda kept trying and kept being defeated.]
इससे 'मथुरा में रहते हैं' — इसमें उनका क्या दोष? क्योंकि अपने परिणामों को भाँप सकने की दूरदर्शिता से भी रहित, अति सरल श्रीनन्द के — ऐसे पुत्र को ऐसा पिता छोड़कर व्रज लौट आएगा — यह कौन जानता था!
s5gloss
yady ajñā syāt vraja-rājñī sā tāvad akrūra-rathārūḍhe sva-putraṁ kaṇṭhe kurvaty eva mathurām ayāsyat |
yadi ajñā syāt sā vraja-rājñīhad the Queen of Vraja [Yaśodā] been a woman heedless [of noble restraint] ajñā = 'unknowing/heedless'; the implication is that her very propriety, not ignorance, is what held her back — see the next lineयदि वह व्रजरानी अनजान होती
akrūra-rathārūḍhe sva-putraṁ kaṇṭhe kurvatī evaclasping her son to her throat as he mounted Akrūra's chariot loc. absolute — 'when he boarded the chariot'अक्रूर के रथ पर (कृष्ण के) चढ़ते ही अपने पुत्र को कण्ठ से लगाती हुई ही
mathurām ayāsyatshe would [herself] have gone off to Mathurāमथुरा चली जाती
yadi ajñā syāt sā vraja-rājñī — had the Queen of Vraja been heedless; akrūra-rathārūḍhe sva-putraṁ kaṇṭhe kurvatī eva mathurām ayāsyat — clutching her son to her throat as he mounted Akrūra's chariot, she would have gone to Mathurā.
yadi ajñā syāt sā vraja-rājñī — यदि वह व्रजरानी अनजान होती; akrūra-rathārūḍhe sva-putraṁ kaṇṭhe kurvatī eva — रथ पर चढ़ते ही अपने पुत्र को कण्ठ से लगाती हुई; mathurām ayāsyat — मथुरा चली जाती।
Had the Queen of Vraja been the sort to throw decorum aside, she would have flung her arms round her son's neck the moment he climbed Akrūra's chariot and gone straight to Mathurā with him —
यदि वह व्रजरानी अनजान होती, तो अक्रूर के रथ पर (कृष्ण के) चढ़ते ही अपने पुत्र को कण्ठ से लगाकर मथुरा चली जाती।
s6conclusion
tām anu gopikā-śreṇyaś ceti vraja-rājasyāryatvam evāsmākaṁ sarva-nāśe kāraṇam abhūd iti bhāvaḥ |
tām anu gopikā-śreṇyaḥ ca iti'— and the ranks of gopīs streaming after her' completing the counterfactualउसके पीछे गोपिकाओं की पंक्तियाँ भी (चली जातीं) — इस प्रकार
vraja-rājasya āryatvam evait was the very nobility (āryatva) of the Vraja-king [Nanda] eva pins the cause on this one thingव्रजराज का आर्यत्व (शिष्टता) ही
asmākaṁ sarva-nāśe kāraṇam abhūtthat became the cause of our utter ruin loc. sarva-nāśe = 'in [our] total destruction'हमारे सर्वनाश में कारण हुआ
iti bhāvaḥthat is the senseऐसा भाव है
tām anu gopikā-śreṇyaḥ ca — and the rows of gopīs after her; vraja-rājasya āryatvam eva asmākaṁ sarva-nāśe kāraṇam abhūt iti bhāvaḥ — the Vraja-king's very nobility became the cause of our total ruin — such is the sense.
tām anu gopikā-śreṇyaḥ ca iti — उसके पीछे गोपिकाओं की पंक्तियाँ भी; vraja-rājasya āryatvam eva — व्रजराज का आर्यत्व ही; asmākaṁ sarva-nāśe kāraṇam abhūt — हमारे सर्वनाश का कारण हुआ; iti bhāvaḥ — ऐसा भाव है।
— and the rows of gopīs streaming after her. So here is the bitter conclusion: it was the Vraja-king's own over-nobility and restraint (āryatva) that became the cause of our complete undoing. The very epithet 'ārya-putra,' son of that too-noble man, names the thing that destroyed us.
उसके पीछे गोपिकाओं की पंक्तियाँ भी (चली जातीं) — इस प्रकार व्रजराज का आर्यत्व (शिष्टता) ही हमारे सर्वनाश का कारण हुआ — यही भाव है।
s7gloss
atas tādṛśasyāpi pitur atisaralasya vasudevena mahā-pratārakeṇācchidya gṛhīta-putrasya vrajam āgatya mūrcchayā patitvā sthitasya gehān koṣāgāra-randhanāgāra-śayanāsanāgārādīn sampraty amārjitāliptatvena tṛṇa-dhūli-patra-lūtā-tantu-vṛtān śūnyāyitān smarati kaccit ? tathā gehāntareṣu bandhūn subalādīn samprati mūrcchitān |
ataḥ tādṛśasya api pituḥ atisaralasyaso — of that father too, so utterly simple gen. begins the long qualifier of 'pitṛ' in pitṛ-gehānइसलिए ऐसे अति सरल पिता के
vasudevena mahā-pratārakeṇa ācchidya gṛhīta-putrasyawhose son was torn from him and carried off by Vasudeva, the great cheat instr.; the Vraja-partisan's bitter epithet for Vasudevaमहाठग वसुदेव द्वारा छीनकर लिए गए पुत्र वाले (उन पिता के)
vrajam āgatya mūrcchayā patitvā sthitasya[Nanda] who came back to Vraja and lies collapsed in a swoonव्रज लौटकर मूर्च्छा से गिरे पड़े (उन पिता के)
gehān koṣāgāra-randhanāgāra-śayanāsanāgāra-ādīnhis houses — the treasury, the kitchen, the bedrooms and sitting-rooms and the rest acc. pl., glossing pitṛ-gehān as the several roomsघरों को — कोषागार, रसोईघर, शयन-आसन-गृह आदि को
samprati amārjita-aliptatvenanow, being unswept and unplastered [neglected] instr. of causeअब झाड़े-लीपे न जाने के कारण
tṛṇa-dhūli-patra-lūtā-tantu-vṛtānburied under grass, dust, fallen leaves and cobwebs lūtā-tantu = spider-threadतृण, धूल, पत्तों और मकड़ी के जालों से ढके हुए
śūnyāyitān smarati kaccitgone desolate — does he ever remember them?सूने-से पड़े (उनको) क्या स्मरण करते हैं
tathā geha-antareṣu bandhūn subala-ādīn samprati mūrcchitānand likewise, in the other houses, the kinsmen — Subala and the rest — now themselves swooning [with grief]वैसे ही भीतरी घरों में सुबल आदि बन्धुओं को, जो अब मूर्च्छित हैं
ataḥ tādṛśasya api pituḥ atisaralasya vasudevena mahā-pratārakeṇa ācchidya gṛhīta-putrasya vrajam āgatya mūrcchayā patitvā sthitasya gehān — so, the houses of that most simple father, his son snatched away by Vasudeva the great cheat, [Nanda] fallen swooning back in Vraja; koṣāgāra-randhanāgāra-śayanāsanāgārādīn samprati amārjita-aliptatvena tṛṇa-dhūli-patra-lūtā-tantu-vṛtān śūnyāyitān smarati kaccit — the treasury, kitchen, bedrooms and the rest, now unswept, unplastered, choked with grass, dust, leaves and cobwebs, gone desolate — does he remember them; tathā gehāntareṣu bandhūn subalādīn samprati mūrcchitān — likewise the kinsmen, Subala and the rest, in the other houses, now swooning.
ataḥ tādṛśasya api pituḥ atisaralasya — इसलिए ऐसे अति सरल पिता के; vasudevena mahā-pratārakeṇa ācchidya gṛhīta-putrasya — महाठग वसुदेव द्वारा छीने गए पुत्र वाले; vrajam āgatya mūrcchayā patitvā sthitasya — व्रज लौटकर मूर्च्छा से गिरे पड़े; gehān koṣāgāra-randhanāgāra-śayanāsanāgāra-ādīn — घरों को, अर्थात् कोषागार, रसोई, शयन-आसन-गृह आदि को; samprati amārjita-aliptatvena — अब झाड़े-लीपे न जाने के कारण; tṛṇa-dhūli-patra-lūtā-tantu-vṛtān — तृण, धूल, पत्ते, मकड़ी के जाले से ढके; śūnyāyitān smarati kaccit — सूने-से हुए उन्हें क्या स्मरण करते हैं; tathā geha-antareṣu bandhūn subala-ādīn samprati mūrcchitān — वैसे ही भीतरी घरों में अब मूर्च्छित सुबल आदि बन्धुओं को।
Now she unfolds 'his father's houses.' That father too — so utterly simple — had his son torn from him and carried off by Vasudeva, 'the great cheat'; he came home to Vraja and lies there collapsed in a swoon. And his houses — the treasury, the kitchen, the bedrooms, the sitting-rooms — now stand unswept and unplastered, choked with grass and dust and fallen leaves and cobwebs, gone utterly desolate. Does Kṛṣṇa ever remember them? And in the other houses, the kinsmen — Subala and the rest — who now lie swooning with grief: does he remember them too?
इसलिए — ऐसे अति सरल पिता, जिनके पुत्र को महाठग वसुदेव ने छीन लिया, और जो व्रज लौटकर मूर्च्छा से गिरे पड़े हैं — उनके घरों को, अर्थात् कोषागार, रसोई, शयन-आसन-गृह आदि को, जो अब झाड़े-लीपे न जाने से तृण, धूल, पत्तों और मकड़ी के जालों से ढके, सूने पड़े हैं — क्या वे स्मरण करते हैं? वैसे ही भीतरी घरों में सुबल आदि बन्धुओं को, जो अब मूर्च्छित हैं।
s8avataranika
kvacid apīti |
kvacid api itithe words 'kvacid api' (ever, anywhere) pratīka opening the comment on L5'क्वचिद् अपि' इत्यादि (चरण की व्याख्या)
kvacid api iti — [now] the words 'kvacid api…'.
kvacid api iti — 'क्वचिद् अपि' इत्यादि।
He takes up the next line, 'kvacid api…' — 'does he ever, anywhere…' — to comment on it.
'क्वचिद् अपि' इत्यादि (चरण की व्याख्या आरम्भ होती है)।
s9gloss
yadā tasya mano’bhirucitaṁ kaiṅkaryaṁ kartuṁ pura-striyo na jānanti tadaiva tat-sukham anupalabdhavatībhis tābhiḥ sukhānupalambha-kāraṇaṁ pṛṣṭo no’smākaṁ kathāṁ gṛṇīte vana-mālā-gumphane, sthāsaka-sampādane, vīṭikā-nirmāṇe, vīṇā-vādane, rāga-tālādi-sṛṣṭau, gīta-nṛtya-rāsādau, saundarya-lāvaṇya-vaidagdhyādiṣu, praśnottara-vilāse, samprayoga-līlāyāṁ, prema-sneha-māna-praṇayādiṣu, yathāsmad-vraja-sthā gopyo māṁ sukhayanti na tathā yūyam iti gacchata bho yadu-striyaḥ sva-sva-patīn eva alam alaṁ yuṣmābhir ahaṁ śvaḥ prātar vrajam eva gacchann asmīty uktvātrāgatya aguru-sugandha-bhujam asmākaṁ mūrdhni kadā adhāsyat dhāsyati ? tena ca samāśvasitavyā bhoḥ prāṇa-preyasyaḥ sa-śapatham idam ahaṁ bravīmi |
yadā tasya manaḥ-abhirucitaṁ kaiṅkaryaṁ kartuṁ pura-striyaḥ na jānantiwhen the city-women [of Mathurā] do not know how to do the service that pleases his heart manaḥ-abhirucita = 'what his mind delights in'जब उसके मन को भाने वाली सेवा करना नगर की स्त्रियाँ नहीं जानतीं
tadā eva tat-sukham anupalabdhavatībhiḥ tābhiḥthen, precisely, by those women who have failed to get that joy instr.; the city-women cheated of the delightतभी उस सुख से वंचित उन स्त्रियों द्वारा
sukha-anupalambha-kāraṇaṁ pṛṣṭaḥasked [by them] the reason they cannot get the joy'सुख क्यों नहीं मिलता' यह कारण पूछे जाने पर
naḥ asmākaṁ kathāṁ gṛṇītedoes he [then] recite the story of us? the hoped-for answer he gives themक्या हमारी चर्चा करते हैं
vana-mālā-gumphanein the stringing of forest-garlands loc.; first of the skills he would recountवनमाला गूँथने में
sthāsaka-sampādanein fashioning the sandal-paste chest-ornaments (sthāsaka)स्थासक (अंगराग) रचने में
vīṭikā-nirmāṇein rolling the betel (vīṭikā)बीड़ा (ताम्बूल) बनाने में
vīṇā-vādanein playing the vīṇāवीणा बजाने में
rāga-tāla-ādi-sṛṣṭauin creating rāgas, tālas and the restराग-ताल आदि की रचना में
gīta-nṛtya-rāsa-ādauin song, dance, the rāsa and the restगीत, नृत्य, रास आदि में
saundarya-lāvaṇya-vaidagdhya-ādiṣuin beauty, loveliness, wit and the restसौन्दर्य, लावण्य, चातुर्य आदि में
praśna-uttara-vilāsein the play of riddling question-and-answerप्रश्नोत्तर के विलास में
samprayoga-līlāyāmin the play of amorous unionसम्प्रयोग (मिलन) की लीला में
prema-sneha-māna-praṇaya-ādiṣuin prema, sneha, māna, praṇaya and the rest [the grades of love]प्रेम, स्नेह, मान, प्रणय आदि में
yathā asmad-vraja-sthāḥ gopyaḥ māṁ sukhayanti na tathā yūyam iti[does he tell them:] 'as the gopīs of my Vraja delight me, you do not''जैसे मेरे व्रज की गोपियाँ मुझे सुखी करती हैं, वैसे तुम नहीं' — ऐसा (कहकर)
gacchata bhoḥ yadu-striyaḥ sva-sva-patīn eva'go, O Yadu-women, [back] to your own husbands'जाओ हे यदुस्त्रियो, अपने-अपने पतियों के पास ही
alam alaṁ yuṣmābhiḥ'enough, enough of you!'बस-बस, तुमसे (कुछ नहीं)
ahaṁ śvaḥ prātaḥ vrajam eva gacchan asmi iti uktvā'tomorrow at dawn I am off to Vraja itself' — so saying'मैं कल प्रातः व्रज ही जा रहा हूँ' — ऐसा कहकर
atra āgatyaand coming here [to Vraja]यहाँ आकर
aguru-sugandha-bhujam asmākaṁ mūrdhni kadā adhāsyat dhāsyatiwhen will he lay his aguru-fragrant arm upon our head?अगुरु-सुगन्धित भुजा हमारे सिर पर कब रखेंगे
tena ca samāśvasitavyāḥ bhoḥ prāṇa-preyasyaḥ[his message:] 'and by that [arm] you must take comfort, O dearest-as-life ones'और उससे आश्वस्त हो जाना, हे प्राणप्रेयसियो
sa-śapatham idam ahaṁ bravīmi'this I declare with an oath'शपथपूर्वक यह मैं कहता हूँ
yadā tasya manaḥ-abhirucitaṁ kaiṅkaryaṁ kartuṁ pura-striyaḥ na jānanti — when the city-women cannot do the service that delights him; tadā eva tat-sukham anupalabdhavatībhiḥ tābhiḥ sukha-anupalambha-kāraṇaṁ pṛṣṭaḥ naḥ kathāṁ gṛṇīte — then, asked by those joy-starved women why they fail, does he recite the story of us; vana-mālā-gumphane … prema-sneha-māna-praṇayādiṣu — [our skill] in garland-stringing … in prema, sneha, māna, praṇaya; yathā asmad-vraja-sthā gopyo māṁ sukhayanti na tathā yūyam iti, gacchata … sva-sva-patīn eva, alam alaṁ yuṣmābhiḥ, ahaṁ śvaḥ prātar vrajam eva gacchann asmi iti uktvā — telling them 'my Vraja gopīs delight me as you cannot; go home to your husbands; enough of you; tomorrow at dawn I leave for Vraja'; atra āgatya aguru-sugandha-bhujam asmākaṁ mūrdhni kadā adhāsyat — and coming here, when will he lay his fragrant arm on our head; tena ca samāśvasitavyāḥ … sa-śapatham idam ahaṁ bravīmi — 'take comfort in that arm, O life's-beloveds; this I swear.'
yadā tasya manaḥ-abhirucitaṁ kaiṅkaryaṁ kartuṁ pura-striyaḥ na jānanti — जब उसके मन को भाने वाली सेवा नगर की स्त्रियाँ करना नहीं जानतीं; tadā eva tat-sukham anupalabdhavatībhiḥ tābhiḥ — तभी उस सुख से वंचित उन स्त्रियों द्वारा; sukha-anupalambha-kāraṇaṁ pṛṣṭaḥ — सुख न मिलने का कारण पूछे जाने पर; naḥ asmākaṁ kathāṁ gṛṇīte — क्या हमारी चर्चा करते हैं; vana-mālā-gumphane — वनमाला गूँथने में; sthāsaka-sampādane — अंगराग रचने में; vīṭikā-nirmāṇe — बीड़ा बनाने में; vīṇā-vādane — वीणा बजाने में; rāga-tāla-ādi-sṛṣṭau — राग-ताल आदि की रचना में; gīta-nṛtya-rāsa-ādau — गीत-नृत्य-रास आदि में; saundarya-lāvaṇya-vaidagdhya-ādiṣu — सौन्दर्य-लावण्य-चातुर्य आदि में; praśna-uttara-vilāse — प्रश्नोत्तर के विलास में; samprayoga-līlāyām — मिलन की लीला में; prema-sneha-māna-praṇaya-ādiṣu — प्रेम-स्नेह-मान-प्रणय आदि में; yathā asmad-vraja-sthāḥ gopyaḥ māṁ sukhayanti na tathā yūyam iti — 'जैसे मेरे व्रज की गोपियाँ मुझे सुखी करती हैं वैसे तुम नहीं' ऐसा; gacchata bhoḥ yadu-striyaḥ sva-sva-patīn eva — जाओ हे यदुस्त्रियो, अपने-अपने पतियों के पास ही; alam alaṁ yuṣmābhiḥ — बस-बस, तुमसे कुछ नहीं; ahaṁ śvaḥ prātaḥ vrajam eva gacchan asmi iti uktvā — 'मैं कल प्रातः व्रज ही जा रहा हूँ' ऐसा कहकर; atra āgatya — यहाँ आकर; aguru-sugandha-bhujam asmākaṁ mūrdhni kadā adhāsyat dhāsyati — अगुरु-सुगन्धित भुजा हमारे सिर पर कब रखेंगे; tena ca samāśvasitavyāḥ bhoḥ prāṇa-preyasyaḥ — और उससे आश्वस्त हो जाना, हे प्राणप्रेयसियो; sa-śapatham idam ahaṁ bravīmi — शपथपूर्वक यह मैं कहता हूँ।
Here Viśvanātha unfolds the gopī's soaring daydream behind 'does he ever tell our story.' When the city-women of Mathurā cannot render the service that delights his heart, and, robbed of that joy, they ask him why they fall short — does he then recount the tale of us? How we strung his forest-garlands, fashioned his sandal-paste ornaments, rolled his betel, played the vīṇā, invented rāgas and tālas, sang and danced the rāsa; how we dazzled him with beauty, grace and wit, matched him in riddling repartee, in the play of union, in prema, sneha, māna, praṇaya. Does he tell them: 'The gopīs of my Vraja delight me as you never can — go home, Yadu-women, to your own husbands; enough of you; tomorrow at dawn I leave for Vraja itself'? And then, come here, when will he lay his aloewood-scented arm upon our head? — with the message: 'Take comfort in that arm, O my life's beloveds; this I swear with an oath.'
जब उसके मन को भाने वाली सेवा नगर की स्त्रियाँ करना नहीं जानतीं, तभी उस सुख से वंचित वे स्त्रियाँ 'सुख क्यों नहीं मिलता' यह पूछती हैं — तब क्या वे हमारी चर्चा करते हैं? — वनमाला गूँथने में, अंगराग रचने में, बीड़ा बनाने में, वीणा बजाने में, राग-ताल आदि की रचना में, गीत-नृत्य-रास आदि में, सौन्दर्य-लावण्य-चातुर्य आदि में, प्रश्नोत्तर के विलास में, मिलन की लीला में, प्रेम-स्नेह-मान-प्रणय आदि में — 'जैसे मेरे व्रज की गोपियाँ मुझे सुखी करती हैं, वैसे तुम नहीं' ऐसा कहकर; 'जाओ हे यदुस्त्रियो, अपने-अपने पतियों के पास ही; बस-बस, तुमसे कुछ नहीं; मैं तो कल प्रातः व्रज ही जा रहा हूँ' — यह कहकर, यहाँ आकर अगुरु-सुगन्धित भुजा हमारे सिर पर कब रखेंगे? और, हे प्राणप्रेयसियो, इससे आश्वस्त हो जाना — शपथपूर्वक यह मैं कहता हूँ।
s10gloss
bhavatīs tyaktvā na kvāpi yāsyāmi tribhuvana-madhye kvāpi yuṣmat-sadṛśya-gandha-leśam api nopalabdhavān asmīti vyañjayiṣyati |
bhavatīḥ tyaktvā na kvāpi yāsyāmi'having left you I will go nowhere at all'आप सबको छोड़कर मैं कहीं नहीं जाऊँगा
tribhuvana-madhye kvāpi'anywhere in all three worlds' loc. — the whole cosmos searchedतीनों लोकों में कहीं भी
yuṣmat-sadṛśya-gandha-leśam api na upalabdhavān asmi'I have not found even a faint whiff of anyone resembling you' gandha-leśa = 'a trace of a scent'; api = 'not even that much'तुम्हारी समता की गन्ध का लेश भी मुझे नहीं मिला
iti vyañjayiṣyati— this is what he will convey [through the messenger] vyañjayiṣyati = 'will hint, will express'ऐसा व्यंजित (संकेत से प्रकट) करेंगे
bhavatīḥ tyaktvā na kvāpi yāsyāmi — leaving you I will go nowhere; tribhuvana-madhye kvāpi yuṣmat-sadṛśya-gandha-leśam api na upalabdhavān asmi iti vyañjayiṣyati — nowhere in the three worlds have I found even a trace of a scent of your like — this he will convey.
bhavatīḥ tyaktvā na kvāpi yāsyāmi — आप सबको छोड़कर कहीं नहीं जाऊँगा; tribhuvana-madhye kvāpi — तीनों लोकों में कहीं भी; yuṣmat-sadṛśya-gandha-leśam api na upalabdhavān asmi — तुम्हारी समता की गन्ध का लेश भी नहीं पाया; iti vyañjayiṣyati — ऐसा व्यंजित करेंगे।
And the message goes on: 'Having left you I will go nowhere. Nowhere in all three worlds have I caught even the faintest whiff of anyone like you.' This, says Viśvanātha, is what Kṛṣṇa will get across through the messenger.
'आप सबको छोड़कर मैं कहीं नहीं जाऊँगा; तीनों लोकों में कहीं भी तुम्हारी समता की गन्ध का लेश तक मुझे नहीं मिला' — ऐसा वे व्यंजित करेंगे।
s11gloss
atra prathama-caraṇe ārjavam |
atra prathama-caraṇehere, in the first quarter [L3] loc.यहाँ प्रथम चरण में
ārjavam[lies] the straightforwardness (ārjava)आर्जव (सरलता) है
atra prathama-caraṇe ārjavam — in the first quarter, straightforwardness.
atra prathama-caraṇe — यहाँ प्रथम चरण में; ārjavam — आर्जव (सरलता)।
Now he maps the verse onto the five-part definition. The first quarter — 'can it be he still lives in Mathurā?' — carries the ārjava, the plain straightforwardness of the question.
यहाँ प्रथम चरण में आर्जव (सरलता) है।
s12gloss
dvktīye sva-prasaṅgānutthāpanena gāmbhīryam |
dvitīyein the second [quarter, L4] loc.द्वितीय चरण में
sva-prasaṅga-anutthāpanenaby not once bringing up her own case instr. of means — she asks after his father, kin, cowherds, never herselfअपना प्रसंग न उठाने के द्वारा
gāmbhīryam[lies] the gravity (gāmbhīrya)गाम्भीर्य (गम्भीरता) है
dvitīye sva-prasaṅga-anutthāpanena gāmbhīryam — in the second quarter, gravity, through her not raising her own topic.
dvitīye — द्वितीय चरण में; sva-prasaṅga-anutthāpanena — अपना प्रसंग न उठाने से; gāmbhīryam — गाम्भीर्य।
The second quarter — 'does he remember his father's houses, the kin, the cowherds?' — holds the gāmbhīrya, the gravity. And what makes it grave? She asks after everyone but herself; by refusing to raise her own case she shows depth.
द्वितीय चरण में — वह उनके पिता, बन्धु, गोपों की सुधि लेती है, अपनी नहीं — अपना प्रसंग न उठाने से गाम्भीर्य है।
s13gloss
tṛtīye dainyam |
tṛtīyein the third [quarter, L5] loc.तृतीय चरण में
dainyam[lies] the humility (dainya)दैन्य (दीनता) है
tṛtīye dainyam — in the third quarter, humility.
tṛtīye — तृतीय चरण में; dainyam — दैन्य।
The third quarter — 'does he ever mention us, his maidservants?' — carries the dainya, the humility; she calls herself and her companions his mere serving-girls.
तृतीय चरण में दैन्य (दीनता) है।
s14gloss
caturthe cāpalam utkaṇṭhā ca |
caturthein the fourth [quarter, L6] loc.चतुर्थ चरण में
cāpalam utkaṇṭhā ca[lie] the impulsiveness (cāpala) and the longing (utkaṇṭhā) ca joins the pair — this quarter carries two of the fiveचापल्य और उत्कण्ठा — (दोनों) हैं
caturthe cāpalam utkaṇṭhā ca — in the fourth quarter, impulsiveness and longing.
caturthe — चतुर्थ चरण में; cāpalam utkaṇṭhā ca — चापल्य और उत्कण्ठा।
And the fourth quarter — 'when will he lay his fragrant arm on our head?' — carries the last two at once: the cāpala, the impulsive leap to his touch, and the utkaṇṭhā, the ache in that 'when, oh when?' So all five defining notes of sujalpa are found, one line at a time.
चतुर्थ चरण में चापल्य और उत्कण्ठा — दोनों हैं।
s15other
atra citrajalpa-pralapana-mādhurya-śravaṇotkaṇṭhayā kṛṣṇa eva bhramara-rūpeṇa tatrāgata ity aiśvarya-pakṣīyāḥ |
atra citra-jalpa-pralapana-mādhurya-śravaṇa-utkaṇṭhayāout of longing to hear the sweetness of her wonderful, rambling speech (citra-jalpa) instr. of causeयहाँ इस विचित्र जल्प-प्रलाप की मधुरता सुनने की उत्कण्ठा के कारण
kṛṣṇaḥ eva bhramara-rūpeṇa tatra āgataḥKṛṣṇa himself came there in the form of a bee eva = 'none other than'; bhramara-rūpeṇa = 'in bee-shape'कृष्ण ही भ्रमर के रूप में वहाँ आ पहुँचे
iti aiśvarya-pakṣīyāḥ— so hold those of the aiśvarya (majesty) party names the school taking this viewऐसा ऐश्वर्य-पक्ष वाले (कहते हैं)
atra citra-jalpa-pralapana-mādhurya-śravaṇa-utkaṇṭhayā kṛṣṇaḥ eva bhramara-rūpeṇa tatra āgataḥ iti aiśvarya-pakṣīyāḥ — the aiśvarya party hold that Kṛṣṇa himself, longing to hear the sweetness of her wondrous ravings, came there as a bee.
atra citra-jalpa-pralapana-mādhurya-śravaṇa-utkaṇṭhayā — इस विचित्र जल्प-प्रलाप की मधुरता सुनने की उत्कण्ठा से; kṛṣṇaḥ eva bhramara-rūpeṇa tatra āgataḥ — कृष्ण ही भ्रमर रूप में वहाँ आए; iti aiśvarya-pakṣīyāḥ — ऐसा ऐश्वर्य-पक्ष वाले।
Viśvanātha now reports two schools on what the bee really is, and does not decide between them. One view — that of the aiśvarya party, who stress Kṛṣṇa's lordly power: the bee was Kṛṣṇa himself, come in bee-form because he could not resist hearing the sweetness of her wonderful, rambling love-talk.
'इस विचित्र जल्प-प्रलाप की मधुरता सुनने की उत्कण्ठा से कृष्ण ही भ्रमर रूप में वहाँ आ पहुँचे' — ऐसा ऐश्वर्य-पक्ष वाले मानते हैं।
s16alternative
nāyam unmādaḥ, kintu bhramaram apadiśya śyāmaṁ pītāṁśukam uddhavaṁ praty evoktā daśa-ślokītvanya-deśīyā āhuḥ ||
na ayam unmādaḥthis is not [mere] love-madness the second school denies the raving is literalयह उन्माद नहीं है
kintu bhramaram apadiśyarather, using 'the bee' as a pretext kintu = 'but'; apadiśya = 'making a cover of'किन्तु भ्रमर की आड़ लेकर
śyāmaṁ pītāṁśukam uddhavaṁ prati eva uktā daśa-ślokīthe ten verses were spoken straight to Uddhava — dark and yellow-clad [the very image of Kṛṣṇa] acc.; the 'bee' address masks a covert address to the look-alike messengerश्याम, पीताम्बरधारी उद्धव के प्रति ही कही गई यह दशश्लोकी
iti anya-deśīyāḥ āhuḥ— so say those of another region [school] names the second school; left standing beside the firstऐसा अन्य-देशीय (दूसरे पक्ष वाले) कहते हैं
na ayam unmādaḥ, kintu bhramaram apadiśya śyāmaṁ pītāṁśukam uddhavaṁ prati eva uktā daśa-ślokī iti anya-deśīyāḥ āhuḥ — 'this is no madness; under cover of the bee, the ten verses were spoken directly to Uddhava, dark and yellow-clad' — so say those of another region.
na ayam unmādaḥ — यह उन्माद नहीं है; kintu bhramaram apadiśya — किन्तु भ्रमर की आड़ लेकर; śyāmaṁ pītāṁśukam uddhavaṁ prati eva uktā daśa-ślokī — श्याम, पीताम्बरधारी उद्धव के प्रति ही कही गई दशश्लोकी; iti anya-deśīyāḥ āhuḥ — ऐसा अन्य-देशीय कहते हैं।
Or else — the other school, from another region: this is no [literal] madness at all. Making 'the bee' a pretext, she is really addressing the ten verses straight to Uddhava, who stands there dark-skinned and yellow-clad, the very picture of Kṛṣṇa. Viśvanātha sets the two readings side by side — bee-as-Kṛṣṇa, or bee-as-cover-for-Uddhava — and leaves both standing, without resolving one into the other.
'यह उन्माद नहीं है; किन्तु भ्रमर की आड़ लेकर श्याम, पीताम्बरधारी उद्धव के प्रति ही यह दशश्लोकी कही गई है' — ऐसा दूसरे (अन्य-देशीय) कहते हैं। (दोनों मत यहाँ साथ-साथ रखे जाते हैं।)
s17other
(201)
(201)the running verse-index number(२०१)
(201) — index marker.
(201) — (२०१), सन्दर्भ-संख्या।
A structural marker: the running index number (201) closing Viśvanātha's note. Nothing to decode.
(२०१)।