L1definition
abhīṣṭālābhato vyādhiḥ pāṇḍimottāpa-lakṣaṇaḥ |
abhīṣṭālābhataḥarising from failing to get the desired beloved ablative of cause — abhīṣṭa 'the wished-for one' + a-lābha 'non-attainment'; names the trigger of the vyabhicāri-bhāvaक्योंकि अभीष्ट (प्रियतम) की प्राप्ति नहीं होती — इस कारण
vyādhiḥis vyādhi, 'sickness' — the transient feeling now being defined nominative, the term set up for definitionव्याधि (प्रेम-रोग) — जिसका यहाँ लक्षण कहा जा रहा है
pāṇḍimottāpa-lakṣaṇaḥand it shows itself as pallor (pāṇḍima) and inner burning (uttāpa) bahuvrīhi qualifying vyādhiḥ — pāṇḍima + uttāpa are its lakṣaṇa, its outward marksजिसके बाह्य लक्षण पाण्डिमा (पीलापन) और उत्ताप (सन्ताप) हैं
abhīṣṭālābhataḥ — from not getting the desired beloved; vyādhiḥ — the sickness; pāṇḍimottāpa-lakṣaṇaḥ — has pallor and burning as its marks.
abhīṣṭālābhataḥ — अभीष्ट की प्राप्ति न होने से; vyādhiḥ — व्याधि (प्रेम-रोग); pāṇḍimottāpa-lakṣaṇaḥ — जिसके चिह्न पाण्डिमा और उत्ताप हैं।
Vyādhi, 'love-sickness,' arises when one fails to attain the beloved one longs for. Its two visible marks are pallor (pāṇḍima) and an inner burning (uttāpa). This line is the lakṣaṇa, the definition; the verse to come will illustrate it.
अभीष्ट प्रियतम की प्राप्ति न होने से जो व्याधि (प्रेम-रोग) उत्पन्न होती है, उसके बाह्य लक्षण पीलापन और सन्ताप हैं।
L2definition
atra śīta-spṛhā-moha-niḥśvāsa-patanādayaḥ
atrain this sickness, as it takes hold locative — the condition within which these further signs appearइस (व्याधि की) दशा में
śīta-spṛhā-moha-niḥśvāsa-patanādayaḥ[the further signs are] craving for cold things, fainting, heavy sighing, collapsing, and the like nominative plural; ādi = 'and so on', leaving the list of anubhāvas openशीतल वस्तु की चाह, मोह, लम्बी साँसें, गिर पड़ना — इत्यादि (अनुभाव)
atra — within this sickness; śīta-spṛhā-moha-niḥśvāsa-patanādayaḥ — the signs are craving for cold, fainting, heavy sighing, collapsing, and the rest.
atra — इस व्याधि में; śīta-spṛhā-moha-niḥśvāsa-patanādayaḥ — शीत की चाह, मोह, निःश्वास, गिर पड़ना आदि (प्रकट होते हैं)।
And within this sickness the bodily signs (anubhāvas) show: a craving for cold things, fainting, heavy sighing, collapsing to the ground, and so on. Still the definition — the list is left open.
इस व्याधि में शीतल वस्तु की चाह, मोह, लम्बी साँसें और गिर पड़ना — इत्यादि अनुभाव भी दिखाई देते हैं। 'आदि' कहने से अनुभावों की सूची खुली रहती है।
L3example
dava-damanatayā niśamya bhadrā
dava-damanatayāas the queller of the forest-fire — the capacity in which she heard of you instrumental — dava 'forest-fire' + damana 'subduing'; -tayā gives the aspect under which 'you' (tvām, L4) were heard of; the śleṣa-word — Kṛṣṇa quells the literal dāvāgni, and she hopes he will quell her fire of loveदावाग्नि का शमन करने वाले रूप में
niśamyahaving [merely] heard [of you so] gerund; its object is tvām in L4सुनकर
bhadrāBhadrā [the princess], the one who... nominative, the subject carried through to āsīt in L6भद्रा (नामक राजकन्या)
dava-damanatayā — as the queller of the forest-fire; niśamya — having heard [of you]; bhadrā — Bhadrā...
dava-damanatayā — दावाग्नि के शमनकर्ता रूप में; niśamya — (तुम्हें, त्वाम् L4) सुनकर; bhadrā — भद्रा।
Bhadrā had only heard of you, Kṛṣṇa, as the one who quells the forest-fire.
भद्रा ने तुम्हें दावाग्नि का शमन करने वाले रूप में सुना।
An udāharaṇa of vyādhi, the love-sickness defined just above in 15.38 (L1–L2); the verse is Rūpa Gosvāmī's own Vidagdha-mādhava 2.17. dava-damana, 'fire-queller,' points to Kṛṣṇa's pastime of swallowing the forest-fire (dāvāgni-mokṣaṇa) — the word dava runs as a śleṣa through the verse, meaning both that forest-fire and the 'forest-fire' of love (madana-dava) that burns her.
यह उसी व्याधि (प्रेम-रोग) का उदाहरण है जिसका लक्षण अभी 15.38 (L1–L2) में कहा गया; यह श्लोक स्वयं रूप गोस्वामी के विदग्ध-माधव (2.17) का है। 'दव-दमन' अर्थात् दावाग्नि का शमन करने वाला — कृष्ण की दावाग्नि-मोक्षण लीला की ओर संकेत करता है। 'दव' शब्द पूरे श्लोक में श्लेष रूप से चलता है — वह वन की आग भी और उसे जलाने वाली प्रेम की आग (मदन-दव) भी।
L4example
madana-dava-jvalitā dadhe hṛdi tvām |
madana-dava-jvalitāshe, set ablaze by the forest-fire of love qualifies Bhadrā — madana 'love' is itself the dava 'forest-fire'; the second, inner fire of the śleṣaमदन रूपी दावाग्नि से जलती हुई (वह भद्रा)
dadheplaced, took and held perfect middle, 3rd sg. — 'she set [you] within'धारण कर लिया
hṛdiin her heart locative — where she set youहृदय में
tvāmyou [Kṛṣṇa, the fire-queller she had heard of] accusative — object of both niśamya (L3) and dadheतुम्हें (हे कृष्ण)
madana-dava-jvalitā — ablaze with the forest-fire of love; tvām — you; hṛdi dadhe — she placed in her heart.
madana-dava-jvalitā — मदन रूपी दावाग्नि से जलती हुई; dadhe — धारण कर लिया; hṛdi — हृदय में; tvām — तुम्हें।
She herself was ablaze with the forest-fire of love (madana-dava). Because she had heard you quell forest-fires, she took you, the fire-queller, into her heart — meaning to put out her own fire with you.
मदन रूपी दावाग्नि में जलती हुई भद्रा ने तुम्हें (हे कृष्ण) अपने हृदय में धारण कर लिया। यहाँ 'दव' का दूसरा अर्थ भीतर की प्रेमाग्नि है।
L5example
dviguṇita-davathu-vyathā-vidagdhā
dviguṇita-davathu-vyathā-vidagdhāscorched through by the now-doubled pain of the burning qualifies Bhadrā — dviguṇita 'doubled' + davathu 'burning' + vyathā 'pain' + vidagdhā 'burnt through'; vidagdhā also carries a second sense, drawn out belowदुगुनी हुई जलन की व्यथा से भलीभाँति जली हुई (वह)
dviguṇita-davathu-vyathā-vidagdhā — scorched through by the doubled pain of the burning...
dviguṇita-davathu-vyathā-vidagdhā — दुगुनी हुई जलन (दवथु) की व्यथा से विदग्धा (जली हुई)।
But holding you only doubled the fire. Scorched through by that now-twofold pain of burning...
दुगुनी हुई जलन की व्यथा से वह भलीभाँति जल उठी।
vidagdhā carries a śleṣa Viśvanātha will foreground: 'burnt through' (vi-dagdhā) and, at the same time, 'clever, sharp-witted' (vidagdha).
'विदग्धा' में श्लेष है जिसे आगे विश्वनाथ उभारेंगे — एक ओर 'भलीभाँति जली हुई' (वि-दग्धा), और साथ ही 'चतुर, तीक्ष्ण-बुद्धि' (विदग्ध)।
L6example
murahara bhasmamayīva pāṇḍurāsīt ||
muraharaO Murahara, O slayer of Mura [Kṛṣṇa] vocative — the addressee of the whole verseहे मुरहर (मुर-दैत्य के संहारक कृष्ण)
bhasmamayīvaas if turned to ash bhasma-mayī 'made of ash' + iva 'as if' — an upamā, the end-point of a body consumed by fireमानो भस्ममयी (राख से बनी) हो — इस प्रकार
pāṇḍurāsītshe became pale, went white pāṇḍurā 'pale' + āsīt (imperfect of √as) — the pāṇḍima of the definition, now realized in herपीली (विवर्ण) पड़ गई
murahara — O Murahara; bhasmamayī iva — as if made of ash; pāṇḍurā āsīt — she turned pale.
murahara — हे मुरहर; bhasmamayī iva — मानो राख से बनी हो; pāṇḍurā āsīt — पीली पड़ गई।
...she turned pale, O Murahara — white as if she were made of ash, a body burnt out by fire. Her pallor is the very pāṇḍima the definition named.
हे मुरहर! वह मानो राख से बनी हो — ऐसी पीली (विवर्ण) पड़ गई। यही लक्षण की वह पाण्डिमा है जो अब उसमें साक्षात् हो उठी।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
dava-damanatayā niśamyeti |
dava-damanatayā niśamyetitaking up the verse-words 'having heard [of you] as the fire-queller' — pratīka: Jīva quotes the phrase he will unfold, then supplies its backstory'दव-दमनतया निशम्य' — इस पद को (उद्धृत करके)
dava-damanatayā niśamya iti — on the words 'having heard [of you] as the queller of the forest-fire'.
dava-damanatayā niśamyeti — 'दव-दमनतया निशम्य' इति (जिस पद को जीव खोलते हैं)।
Jīva takes up the verse-phrase 'having heard of you as the fire-queller' and now fills in the story behind it.
जीव 'दव-दमनतया निशम्य' पद उद्धृत करके फिर उसकी पृष्ठभूमि बताते हैं।
s2gloss
śrī-dvārakā-nāthaṁ prati śrī-nārada-vacanam |
śrī-dvārakā-nāthaṁ pratiaddressed to the Lord of Dvārakā [Kṛṣṇa] prati + accusative — 'toward, spoken to'श्री द्वारकानाथ (कृष्ण) के प्रति (कहा गया)
śrī-nārada-vacanam[this verse is] the speech of Śrī Nārada nominal sentence — Jīva names the speakerयह श्री नारद का वचन है
śrī-dvārakā-nāthaṁ prati — to Kṛṣṇa, the Lord of Dvārakā; śrī-nārada-vacanam — these are Nārada's words.
śrī-dvārakā-nāthaṁ prati — श्री द्वारकानाथ की ओर; śrī-nārada-vacanam — श्री नारद का वचन।
Jīva says this verse is Nārada speaking — and speaking to Kṛṣṇa, the Lord of Dvārakā. (So for Jīva the mouth of the verse is Nārada; Viśvanātha will assign it otherwise — do not merge the two.)
यह श्री नारद का वचन है, जो श्री द्वारकानाथ (कृष्ण) से कहा गया।
s3gloss
bhadrānāmnīyaṁ rāja-kanyā |
bhadrānāmnīyaṁthis woman, by name Bhadrā bhadrā-nāmnī iyaṁ — 'she who bears the name Bhadrā'यह भद्रा नाम वाली
rāja-kanyāis a princess, a king's daughterराजकन्या (है)
bhadrā-nāmnī iyaṁ — this woman named Bhadrā; rāja-kanyā — is a princess.
bhadrā-nāmnī iyaṁ — यह भद्रा नाम वाली; rāja-kanyā — राजकन्या।
This Bhadrā, Jīva notes, is a princess, a king's daughter.
यह भद्रा नाम की राजकन्या है।
s4gloss
seyaṁ ca kathañcana prathamaṁ tad-ālambanakaṁ prāpya samudvigna-manā jātā |
seyaṁ caand she, this same Bhadrā, sā iyaṁ — resuming the princess just namedऔर यही (वही भद्रा)
kathañcanasomehow, by some turn of eventsकिसी प्रकार
prathamaṁat the very firstपहले-पहल
tad-ālambanakaṁ prāpyahaving come to have him as the ālambana — the object on which her love rests gerund; ālambana is the technical 'support' of the rasa, here Kṛṣṇa as the one lovedउन्हें (कृष्ण को) अपने भाव का आलम्बन बनाकर
samudvigna-manā jātābecame deeply agitated in mind samudvigna 'stirred up, distressed' + manā 'minded'; jātā 'became'उद्विग्न-मन वाली हो गई
seyaṁ ca — and this Bhadrā; kathañcana prathamaṁ — somehow, at first; tad-ālambanakaṁ prāpya — having fixed her love on him as its object; samudvigna-manā jātā — grew deeply troubled in mind.
sā iyaṁ ca — और यही; kathañcana — किसी प्रकार; prathamaṁ — पहले-पहल; tad-ālambanakaṁ prāpya — उन्हें आलम्बन रूप में पाकर; samudvigna-manā jātā — उद्विग्न-मन वाली हो गई।
Somehow, at the outset, she came to fix her love on Kṛṣṇa as its object — he became the ālambana, the resting-place of her love — and her mind grew deeply agitated.
और यही भद्रा किसी प्रकार पहले-पहल कृष्ण को अपने भाव का आलम्बन बनाकर उद्विग्न-मन वाली हो गई।
ālambana, in rasa-theory, is the 'support' on which a mood rests — here Kṛṣṇa as the person loved. To 'obtain him as ālambana' is not to meet him but to have her love settle upon him as its object.
रस-शास्त्र में 'आलम्बन' वह आश्रय है जिस पर कोई भाव टिकता है — यहाँ प्रेम का पात्र कृष्ण। 'उन्हें आलम्बन रूप में पाना' का अर्थ उनसे मिलना नहीं, अपितु अपने प्रेम का उन पर स्थिर हो जाना है।
s5gloss
tataḥ śrī-nāradena pratyuta tad-uddīpanāya tasya dāvāgni-mokṣaṇa-līleyaṁ tvat-tāpa-śamanī syād iti prātyāyya sā śrāvitā |
tataḥthen, nextतब
śrī-nāradenaby Śrī Nārada instrumental of the agent who had her toldश्री नारद के द्वारा
pratyutaon the contrary — instead of cooling her, the very opposite the ironic pivot: what should have soothed inflamedउलटे (जो शान्त करना चाहिए था, वही भड़का)
tad-uddīpanāyain order to kindle that [love] hotter dative of purpose; uddīpana is the technical 'inflaming' of a bhāvaउस (भाव) को उद्दीप्त करने के लिए (ही सिद्ध हुई)
tasya dāvāgni-mokṣaṇa-līleyaṁ'this pastime of his, the quelling of the forest-fire (dāvāgni)' -līlā iyaṁ; the content she was made to hearउनकी (कृष्ण की) यह दावाग्नि-मोक्षण लीला
tvat-tāpa-śamanī syād iti'would prove the queller of your burning' — so [she was assured] śamanī 'she/it that stills'; iti closes the assurance'तुम्हारे सन्ताप को शान्त करने वाली होगी' — इस प्रकार
prātyāyyahaving convinced her [of this] prati-√i caus. gerund — 'having made her believe'विश्वास दिलाकर
sā śrāvitāshe was made to hear [it] causative passive of √śruउसे सुनाया गया
tataḥ śrī-nāradena — then by Nārada; pratyuta tad-uddīpanāya — on the contrary, to inflame her love; tasya dāvāgni-mokṣaṇa-līlā iyaṁ tvat-tāpa-śamanī syāt iti prātyāyya — having assured her 'this fire-quelling pastime of his will cool your burning'; sā śrāvitā — she was made to hear it.
tataḥ — तब; śrī-nāradena — श्री नारद के द्वारा; pratyuta — उलटे; tad-uddīpanāya — उसे उद्दीप्त करने के लिए; tasya dāvāgni-mokṣaṇa-līlā iyaṁ — उनकी यह दावाग्नि-मोक्षण लीला; tvat-tāpa-śamanī syāt iti — 'तुम्हारे सन्ताप को शान्त करेगी' इति; prātyāyya — विश्वास दिलाकर; sā śrāvitā — उसे सुनाया गया।
Then Nārada — and here is the irony — far from soothing her, worked to inflame her love hotter. He had her told of Kṛṣṇa's forest-fire-quelling pastime, convincing her, 'This very pastime will cool your burning.' So she was made to hear it. The word pratyuta, 'on the contrary,' is the hinge: the tale meant as a cure was really a spark.
तब श्री नारद ने 'कृष्ण की यह दावाग्नि-मोक्षण लीला तुम्हारे सन्ताप को शान्त कर देगी' — ऐसा विश्वास दिलाकर उसे यह सुनाया। किन्तु उलटे, यह उसके भाव को और उद्दीप्त करने वाली ही हुई।
s6gloss
tataś ca sā tatra viśvāsatas tal-līlā-viśiṣṭaṁ taṁ hṛdi dadhe |
tataś caand soऔर इसके पश्चात्
sāsheउसने
tatra viśvāsataḥbecause she trusted in that [assurance] ablative of cause — viśvāsataḥ 'out of trust'उस (लीला) पर विश्वास होने के कारण
tal-līlā-viśiṣṭaṁ taṁhim as marked by that pastime — Kṛṣṇa together with his fire-quelling deed viśiṣṭa 'distinguished/qualified by'; she held not just him but him-as-fire-quellerउस लीला से युक्त (विशिष्ट) उन कृष्ण को
hṛdi dadheplaced in her heart this is the verse's own 'dadhe hṛdi tvām'हृदय में धारण कर लिया
tataś ca sā — and so she; tatra viśvāsataḥ — trusting that; tal-līlā-viśiṣṭaṁ taṁ — him together with that pastime; hṛdi dadhe — set in her heart.
tataś ca — और इसके पश्चात्; sā — उसने; tatra viśvāsataḥ — उस पर विश्वास होने से; tal-līlā-viśiṣṭaṁ taṁ — उस लीला से युक्त उन्हें; hṛdi dadhe — हृदय में धारण किया।
And so, trusting the assurance, she set Kṛṣṇa in her heart — and set him there precisely as the doer of that fire-quelling pastime. This is the verse's own 'she placed you in her heart' (dadhe hṛdi tvām).
और इसके पश्चात् उस लीला पर विश्वास होने से उसने उस दावाग्नि-शमन लीला से युक्त कृष्ण को अपने हृदय में धारण कर लिया — यही श्लोक का 'दधे हृदि त्वाम्' है।
s7gloss
tataś ca sa tu tāpo dviguṇita eva jātaḥ |
tataś caand then, as the resultऔर इससे
sa tu tāpaḥthat burning, however tu — 'but, instead'; against all expectation of coolingपरन्तु वह सन्ताप
dviguṇita eva jātaḥbecame doubled — exactly doubled, not cooled at all eva stresses the outcome: precisely twice as hotदुगुना ही हो गया
tataś ca sa tāpaḥ tu — and then that burning, instead; dviguṇita eva jātaḥ — became exactly doubled.
tataś ca — और इससे; sa tu tāpaḥ — परन्तु वह सन्ताप; dviguṇita eva jātaḥ — दुगुना ही हो गया।
And then that burning, far from being quelled, became exactly doubled. Taking the fire-queller into her heart only stoked her fire the more. This is the verse's 'dviguṇita-davathu,' the doubled burning.
और इससे उसका सन्ताप शान्त होने के स्थान पर उलटे दुगुना ही हो गया।
s8conclusion
tad etad vṛttaṁ svayam eva nāradaḥ śrī-kṛṣṇaṁ śrāvayāmāsety evetihāso’trānusandheyaḥ ||
tad etad vṛttaṁthis whole affair, just as told accusative — the event Nārada relatesयह सारा वृत्तान्त
svayam eva nāradaḥNārada, in his own person, svayam eva — he himself, no one elseस्वयं नारद ने ही (और किसी ने नहीं)
śrī-kṛṣṇaṁ śrāvayāmāsanarrated it to Kṛṣṇa, made Kṛṣṇa hear it causative perfect of √śruश्री कृष्ण को सुनाया
ity evetihāso'trānusandheyaḥ— just so the backstory (itihāsa) is to be supplied here iti eva 'in exactly this way'; anusandheya 'to be connected in, kept in view''इसी प्रकार' — यह इतिहास (पूर्ववृत्त) यहाँ जोड़कर समझना चाहिए
tad etad vṛttaṁ — this whole event; svayam eva nāradaḥ — Nārada himself; śrī-kṛṣṇaṁ śrāvayāmāsa — narrated to Kṛṣṇa; iti eva itihāsaḥ atra anusandheyaḥ — such is the backstory to keep in view here.
tad etad vṛttaṁ — यह सारा वृत्तान्त; svayam eva nāradaḥ — स्वयं नारद ने ही; śrī-kṛṣṇaṁ śrāvayāmāsa — श्री कृष्ण को सुनाया; iti eva itihāsaḥ atra anusandheyaḥ — इसी प्रकार यह इतिहास यहाँ जोड़ना चाहिए।
Jīva rounds off: Nārada himself narrated this whole affair to Kṛṣṇa. That, he says, is the itihāsa — the 'thus-it-happened' backstory — one should supply behind the verse.
यह सारा वृत्तान्त स्वयं नारद ने ही श्री कृष्ण को सुनाया — इसी प्रकार का यह इतिहास (पूर्ववृत्त) यहाँ जोड़कर समझना चाहिए।
itihāsa, 'so indeed it was,' is the traditional term for a settled backstory or account; here it names the frame-narrative Jīva reconstructs behind the verse.
'इतिहास' — 'ऐसा ही हुआ था' — किसी स्थिर पूर्ववृत्त या आख्यान का पारम्परिक नाम है; यहाँ यह उस पृष्ठभूमि-कथा को दर्शाता है जिसे जीव श्लोक के पीछे पुनर्रचित करते हैं।
s9other
(37)
(37)a bracketed verse-number closing Jīva's comment: this unit is counted as verse 37 in the edition his text follows (it is 15.38–39 here)(37) — श्लोक-क्रमांक
(37) — the edition verse-number tag ending the comment.
(37) — श्लोक-क्रमांक।
A bracketed verse-number that closes the comment. This unit is numbered 37 in Jīva's edition, though 15.38–39 here. It carries no argument.
(37) — श्लोक-क्रमांक।
Viśvanātha Cakravartī
s1gloss
bhadrāyāḥ sakhī śrī-kṛṣṇam āha—davathu-vyathāyā vidagdhā vijñā |
bhadrāyāḥ sakhīBhadrā's girlfriend [is the one speaking] Viśvanātha's speaker-frame — differing from Jīva's Nāradaभद्रा की सखी
śrī-kṛṣṇam āhaspeaks to Kṛṣṇaश्री कृष्ण से कहती है
davathu-vyathayā vidagdhāglossing the verse's 'vidagdhā': made vidagdhā by the pain of the burning picks up the compound-final vidagdhā, taken with 'by the pain of burning'जलन की व्यथा से विदग्धा (हुई)
vijñāmeans 'clever, sharp-witted' first sense: vidagdhā read as vidagdha 'shrewd, accomplished' — the pain has sharpened her(अर्थात्) विज्ञ, तीक्ष्ण-बुद्धि — व्यथा ने उसे और सयाना कर दिया
bhadrāyāḥ sakhī — Bhadrā's friend; śrī-kṛṣṇam āha — addresses Kṛṣṇa; davathu-vyathayā vidagdhā = vijñā — 'made vidagdhā by the pain of burning' means 'made clever'.
bhadrāyāḥ sakhī — भद्रा की सखी; śrī-kṛṣṇam āha — श्री कृष्ण से कहती है; davathu-vyathayā vidagdhā — जलन की व्यथा से विदग्धा; vijñā — (अर्थात्) विज्ञ, प्रवीण।
Viśvanātha frames the verse differently from Jīva: for him it is Bhadrā's own girlfriend who speaks, and speaks to Kṛṣṇa. He then glosses the verse-word vidagdhā first as vijñā, 'clever, sharp-witted' — the pain of burning has, in one sense, made her all the shrewder. (Do not reconcile this with Jīva's Nārada.)
(विश्वनाथ के अनुसार) भद्रा की सखी श्री कृष्ण से कहती है। 'जलन की व्यथा से विदग्धा' का एक अर्थ है 'विज्ञ, तीक्ष्ण-बुद्धि' — व्यथा ने उसे और सयाना बना दिया।
s2gloss
śleṣeṇa viśeṣato dagdhā |
śleṣeṇaby the pun — reading the one word two ways at once instrumental — 'taken as a śleṣa'श्लेष से (लेने पर दूसरा अर्थ)
viśeṣato dagdhā[vidagdhā also means] 'burnt through and through' vi- read as viśeṣataḥ 'especially' + dagdhā 'burnt' — the second, literal senseविशेष रूप से जली हुई (वि = विशेषतः, दग्धा = जली)
śleṣeṇa — by the śleṣa; viśeṣataḥ dagdhā — [vidagdhā also is] 'thoroughly burnt'.
śleṣeṇa — श्लेष से; viśeṣataḥ dagdhā — विशेष रूप से जली हुई।
And here is the pivot: by the śleṣa the single word vidagdhā carries both senses at once. Beside 'clever' (vijñā), it also means viśeṣataḥ dagdhā, 'burnt through and through.' So one word says two things together — she is made sharp-witted, and she is utterly scorched. The pun is the verse's headline: the same fire that consumes her is what has quickened her wit.
श्लेष से इसका दूसरा अर्थ है — 'विशेष रूप से जली हुई'; यहाँ 'वि' को 'विशेषतः' और 'दग्धा' को 'जली हुई' पढ़ा जाता है।
s3alternative
yad vā, vidagdheti pṛthag eva padam ||
yad vāor else — a second parsing, left standing the suspended-alternative marker; Viśvanātha does not choose between themअथवा (यह दूसरा पक्ष)
vidagdheti pṛthag eva padam'vidagdhā' is a wholly separate word pṛthak eva 'quite apart' — not the tail of the compound 'dviguṇita-davathu-vyathā-vidagdhā', but its own standalone pada'विदग्धा' यह पृथक् ही एक स्वतन्त्र पद है
yad vā — or else; vidagdhā iti pṛthag eva padam — 'vidagdhā' [stands as] a separate word altogether.
yad vā — अथवा; vidagdhā iti pṛthak eva padam — 'विदग्धा' पृथक् ही एक पद।
Or else — and Viśvanātha leaves the two open — 'vidagdhā' is not the last member of the compound 'dviguṇita-davathu-vyathā-vidagdhā' at all, but a separate word standing on its own. He offers this second parsing without deciding between it and the first.
अथवा — 'विदग्धा' को 'द्विगुणित-दवथु-व्यथा-विदग्धा' समास का अन्तिम भाग न मानकर पृथक् ही एक स्वतन्त्र पद माना जाए। विश्वनाथ दोनों पक्षों में से किसी एक को निश्चित नहीं करते।
s4other
(37)
(37)a bracketed verse-number closing Viśvanātha's comment: this unit is counted as verse 37 in the edition his text follows (it is 15.38–39 here)(37) — श्लोक-क्रमांक
(37) — the edition verse-number tag ending the comment.
(37) — श्लोक-क्रमांक।
A bracketed verse-number that closes the comment. This unit is numbered 37 in Viśvanātha's edition, though 15.38–39 here. It carries no argument.
(37) — श्लोक-क्रमांक।