tatra hareḥ svapnāyitam, yathā— / vidūṣakasya, yathā—
avañci caṭu-pāṭavair aghabhidādya padmā-sakhī
tatas tvaraya rādhikāṁ kim iti mādhavi dhyāyasi |
niśamya madhumaṅgalād iti giraṁ puraḥ svapnajāṁ
vidūna-vadanā sakhi jvalati paśya candrāvalī ||
The verse — decoded
L1example
avañci caṭu-pāṭavair aghabhidādya padmā-sakhī
avañcishe was tricked — deceived (so Viśvanātha glosses: pratāritā) passive aorist of √vañc; the subject is padmā-sakhī, who is the one deceivedठगी गई (कर्मवाच्य — छली गई; कर्ता है पद्मा की सखी)
caṭu-pāṭavaiḥby [Kṛṣṇa's] skillful coaxing — his clever sweet-talk instrumental of means; caṭu = flattering, wheedling speech, pāṭava = deftnessमीठे चापलूसी-भरे वचनों की चतुराई के द्वारा
aghabhidāby the slayer of Agha — that is, by Kṛṣṇa (the one doing the deceiving) instrumental singular; the agent of the passive avañciअघ (असुर) के संहारक कृष्ण के द्वारा
adyatoday, just nowआज
padmā-sakhīPadmā's friend — namely Candrāvalī (so Viśvanātha, s2) nominative; the subject deceived by Kṛṣṇaपद्मा की सखी (चन्द्रावली)
adya — today; aghabhidā — by Kṛṣṇa the Agha-slayer; caṭu-pāṭavaiḥ — through his skillful coaxing; padmā-sakhī — Padmā's friend, Candrāvalī; avañci — was deceived.
aghabhidā — अघ के संहारक कृष्ण के द्वारा; caṭu-pāṭavaiḥ — मीठे चापलूसी वचनों की चतुराई से; adya — आज; padmā-sakhī — पद्मा की सखी; avañci — ठग ली गई।
These opening lines are the vidūṣaka Madhumaṅgala talking in his sleep. In his dream he is saying: 'Today, with his clever sweet-talk, Kṛṣṇa has fooled Padmā's friend Candrāvalī.'
अघासुर के संहारक कृष्ण ने आज अपने मीठे चापलूसी-भरे वचनों की चतुराई से पद्मा की सखी को ठग लिया।
An udāharaṇa of the vidūṣaka's svapnāyita — sleep-talk, acting-out-a-dream — per the unit's lead-in 'vidūṣakasya, yathā', following the parallel example of Hari's own svapnāyita ('hareḥ svapnāyitam'). Madhumaṅgala, Kṛṣṇa's brahmin comic companion (the vidūṣaka), unknowingly gives away Kṛṣṇa's secret while he sleeps.
यह विदूषक के स्वप्नायित (नींद में बड़बड़ाना, स्वप्न का अभिनय-सा) का उदाहरण है — इकाई की भूमिका 'vidūṣakasya, yathā' के अनुसार, और स्वयं हरि के स्वप्नायित ('hareḥ svapnāyitam') के समानान्तर उदाहरण के बाद। कृष्ण का ब्राह्मण हास्य-सखा (विदूषक) मधुमंगल नींद में अनजाने ही कृष्ण का गुप्त भेद खोल देता है।
L2example
tatas tvaraya rādhikāṁ kim iti mādhavi dhyāyasi |
tataḥso then, therefore — now that Candrāvalī is out of the wayतब / उसके बाद
tvarayahurry her along! — urge her to set out at once (Viśvanātha: to go to the tryst) causative imperative; its object is rādhikāmशीघ्रता कराओ (राधिका को उतावली करो)
rādhikāmRādhikā — the one to be hurried accusative, object of tvarayaराधिका को
kim itiwhy?किसलिए / क्यों
mādhaviO Mādhavī — the friend Madhumaṅgala addresses in his dream vocativeहे माधवी (सम्बोधन)
dhyāyasiare you [just] brooding — standing there lost in thoughtतू सोच में पड़ी है / ध्यान कर रही है
tataḥ — so then; mādhavi — O Mādhavī; rādhikām — Rādhikā; tvaraya — hurry to the tryst; kim iti dhyāyasi — why are you just standing there brooding?
mādhavi — हे माधवी; tataḥ — तब; rādhikām — राधिका को; tvaraya — शीघ्रता कराओ; kim iti — किसलिए; dhyāyasi — तू सोच में पड़ी है?
Still dreaming, Madhumaṅgala goes on: 'So now, Mādhavī, hurry Rādhikā to the meeting! Why are you just standing there lost in thought?' In his sleep he is playing his waking role of helping arrange Rādhā's trysts.
हे माधवी, तब राधिका को शीघ्रता कराओ; किसलिए (यों) सोच में पड़ी हो?
L3example
niśamya madhumaṅgalād iti giraṁ puraḥ svapnajāṁ
niśamyaon hearing — having overheard gerund; the one who hears is Candrāvalīसुनकर (सुनने वाली चन्द्रावली है)
madhumaṅgalātfrom Madhumaṅgala — the source of the words, the sleeping vidūṣaka ablative of sourceमधुमंगल से (जिससे वाणी निकली)
itisuch — this closes the dream-speech just quoted (L1–L2)ऐसी / इस प्रकार की
giramthe words, the speech accusative, object of niśamyaवाणी को (सुनकर का कर्म)
puraḥright in front of herसामने
svapnajāmborn of his dream — uttered in his sleep qualifies giramस्वप्न से उत्पन्न (नींद में निकली — गिराम् का विशेषण)
puraḥ — right before her; svapnajām — dream-born; iti giram — such speech; madhumaṅgalāt — from Madhumaṅgala; niśamya — having overheard.
madhumaṅgalāt — मधुमंगल से; puraḥ — सामने; svapnajām — स्वप्न में निकली; iti — ऐसी; giram — वाणी को; niśamya — सुनकर।
Candrāvalī, standing right in front of the sleeping Madhumaṅgala, overhears these dream-born words of his. The 'iti' marks that the quoted sleep-talk ends here.
मधुमंगल के मुख से सामने ही स्वप्न में निकली ऐसी वाणी सुनकर।
L4example
vidūna-vadanā sakhi jvalati paśya candrāvalī ||
vidūna-vadanāher face fallen — withered, crestfallen bahuvrīhi describing Candrāvalīजिसका मुख म्लान (मुरझाया) है, ऐसी (चन्द्रावली का विशेषण)
sakhiO friend — the speaker now turns to her own female companion vocativeहे सखी (सम्बोधन)
jvalatishe is burning — with jealous anguishजल रही है (ईर्ष्या से)
paśyalook! see! imperative, addressed to the friend (sakhi)देखो (सखी से कहा गया)
candrāvalīCandrāvalī nominative, subject of jvalatiचन्द्रावली (जलने का कर्ता)
sakhi — O friend; paśya — look; vidūna-vadanā candrāvalī — Candrāvalī, her face withered; jvalati — is burning.
sakhi — हे सखी; paśya — देखो; vidūna-vadanā — मुरझाए मुखवाली; candrāvalī — चन्द्रावली; jvalati — जल रही है।
Now she understands: Kṛṣṇa's sweet words to her were only a trick to free himself for Rādhā. Her face falls and she burns inside. The speaker points it out to a companion: 'Look, friend — see how Candrāvalī burns!'
हे सखी, देखो — मुरझाए मुखवाली चन्द्रावली (ईर्ष्या से) जल रही है।
Commentary — decoded
Jīva Gosvāmī
s1other
na vyākhyātam.
na vyākhyātamnot explained — Jīva offers no comment on this verseव्याख्या नहीं की गई
na vyākhyātam — [it was] not explained.
na vyākhyātam — (जीव गोस्वामी ने इस श्लोक की) व्याख्या नहीं की।
Jīva Gosvāmī leaves this verse without comment.
(जीव गोस्वामी ने इस श्लोक पर कोई) व्याख्या नहीं की।
Viśvanātha Cakravartī
s1avataranika
śaibyā śrī-kṛṣṇam āha—avañcīti |
śaibyāŚaibyā — the one who speaks the verse nominative, the subject of āhaशैब्या (कहने वाली — कर्ता)
śrī-kṛṣṇamto Śrī Kṛṣṇa — the one addressed accusative, addressee of āhaश्रीकृष्ण से (जिससे कहा — कर्म)
āhaspeaks, saysकहती है
avañci itithe verse beginning 'avañci''अवञ्चि' इत्यादि (श्लोक को लेकर)
śaibyā — Śaibyā; śrī-kṛṣṇam — to Śrī Kṛṣṇa; āha — speaks; avañci iti — the verse beginning 'avañci'.
śaibyā — शैब्या; śrī-kṛṣṇam — श्रीकृष्ण से; āha — कहती है; avañci iti — 'अवञ्चि' इत्यादि श्लोक (द्वारा)।
Viśvanātha sets the scene: it is Śaibyā who recites this 'avañci' verse, and she speaks it to Śrī Kṛṣṇa.
शैब्या श्रीकृष्ण से कहती है — 'अवञ्चि' इत्यादि (यह श्लोक उसी का कथन है)।
Viśvanātha frames the outer speaker as Śaibyā addressing Kṛṣṇa; note that the verse's own vocatives are 'mādhavi' (inside the dream-speech) and 'sakhi' (in the closing line), which he does not here spell out.
विश्वनाथ बाहरी वक्ता को शैब्या मानते हैं, जो कृष्ण को सम्बोधित करती है; ध्यान रहे कि श्लोक के अपने सम्बोधन 'माधवी' (स्वप्न-वचन के भीतर) और 'सखी' (अन्तिम पंक्ति में) हैं, जिन्हें वे यहाँ स्पष्ट नहीं करते।
s2gloss
padmāyāḥ sakhī candrāvalī |
padmāyāḥof Padmā genitiveपद्मा की
sakhīthe friend — the verse's 'padmā-sakhī'सखी
candrāvalīis Candrāvalīचन्द्रावली (है)
padmāyāḥ sakhī — Padmā's friend [the verse's 'padmā-sakhī']; candrāvalī — is Candrāvalī.
padmāyāḥ — पद्मा की; sakhī — सखी; candrāvalī — चन्द्रावली (है)।
He fixes the reference: the verse's 'Padmā's friend' is Candrāvalī.
'पद्मा की सखी' से चन्द्रावली अभिप्रेत है।
s3gloss
avañci pratāritā |
avañcithe verse's word 'avañci' passive aorist of √vañc'अवञ्चि' (कर्मवाच्य — √वञ्च् से)
pratāritāmeans: she was deceived, trickedठगी गई / छली गई
avañci — 'avañci'; pratāritā — [means] she was deceived.
avañci — 'अवञ्चि' का अर्थ; pratāritā — ठगी गई।
He unpacks 'avañci': it means she was deceived — tricked.
'अवञ्चि' का अर्थ है — ठगी गई।
s4gloss
rādhikāṁ tvaraya abhisratum ity arthaḥ ||
rādhikāṁ tvarayathe verse's 'hurry Rādhikā'राधिका को शीघ्रता कराओ
abhisartummeans: in order to send her out to the tryst (abhisāra) infinitive of purpose; source prints 'abhisratum' — read abhisartum (abhi-√sṛ, to go toward)अभिसार के लिए (प्रिय से मिलने जाने के लिए — प्रयोजन-तुमुन्; मूल में 'abhisratum' छपा है, अभिसर्तुम् पढ़ें)
ity arthaḥthat is the meaningयह अर्थ है
rādhikāṁ tvaraya — 'hurry Rādhikā'; abhisartum — [means] to send her out to the tryst; ity arthaḥ — such is the sense.
rādhikāṁ tvaraya — राधिका को शीघ्रता कराओ; abhisartum — अभिसार के लिए जाने को; ity arthaḥ — यह अर्थ है।
'Hurry Rādhikā' means: get her to set out at once for the tryst. So Viśvanātha spells out the purpose behind 'hurry'.
'राधिका को शीघ्रता कराओ' का अर्थ है — अभिसार के लिए (प्रिय से मिलने) शीघ्र जाने को उतावली कराओ।
abhisāra: a heroine's going out to meet her lover at an appointed place; the woman who does so is the classic abhisārikā nāyikā.
अभिसार — नायिका का नियत स्थान पर अपने प्रिय से मिलने के लिए जाना; ऐसा करने वाली नायिका ही प्रसिद्ध अभिसारिका है।
s5other
(88)
(88)a bare number — Viśvanātha's internal cross-reference / count marker, carrying no glossable content(श्लोक-संख्या ८८)
(88) — structural reference number, not a sentence.
(88) — (श्लोक-संख्या ८८)।
The '(88)' is a bare numeral in Viśvanātha's text — an internal reference marker, not a line to be translated.
(श्लोक-संख्या ८८।)