L1example
yāḥ paśyanti priyaṁ svapne dhanyāstāḥ sakhi yoṣitaḥ |
yāḥthose women who — relative pronoun (fem. pl.), correlated with tāḥ below; opens the class of the fortunateजो स्त्रियाँ
paśyantiget to see present, 3rd pl. — their ongoing good fortuneदेख पाती हैं
priyaṁtheir beloved accusative — object of paśyantiअपने प्रियतम को
svapnein a dream — even if only there locative — the one place they still meet him; the whole force of the verse turns on this 'at least in sleep'स्वप्न में (कम-से-कम स्वप्न में तो)
dhanyāḥare the truly blessed, the lucky ones nominative predicate answering tāḥवे धन्य हैं
tāḥthey, those women correlative resuming yāḥवे ही (यही स्त्रियाँ)
sakhiO friend vocative — the one addressee the whole lament is poured out toहे सखी
yoṣitaḥ[those] women nominative pl., in apposition with tāḥ — the persons declared blessedस्त्रियाँ
sakhi — O friend; yāḥ yoṣitaḥ — those women who; priyaṁ svapne paśyanti — see their beloved in a dream; tāḥ dhanyāḥ — they are the blessed ones.
yāḥ — जो स्त्रियाँ; svapne — स्वप्न में; priyaṁ — अपने प्रियतम को; paśyanti — देख पाती हैं; sakhi — हे सखी; tāḥ yoṣitaḥ — वे स्त्रियाँ; dhanyāḥ — धन्य हैं।
O friend, blessed are those women who at least get to see their beloved in a dream. The speaker envies even that much — a mere dream-sight of him. This sets up the contrast that the next line will spring.
हे सखी! जो स्त्रियाँ स्वप्न में ही सही, अपने प्रियतम को देख पाती हैं, वे स्त्रियाँ धन्य हैं।
An udāharaṇa illustrating jāgara, 'sleeplessness, wakefulness' — the vyabhicāri-bhāva just introduced ('atha jāgaraḥ'), a fleeting feeling in which grief drives away sleep. The verse is quoted from the Padyāvalī (322).
यह जागर नामक व्यभिचारी भाव का उदाहरण है — जिसका अभी 'अथ जागरः' कहकर आरम्भ हुआ। यह वह क्षणिक भाव है जिसमें शोक नींद को भगा देता है। यह श्लोक पद्यावली (३२२) से उद्धृत है।
L2example
asmākaṁ tu gate kṛṣṇe gatā nidrāpi vairiṇī ||
asmākaṁbut as for us genitive pl. of the possessor/reference — 'in our case', pointedly set against the blessed women of L1परन्तु हमारी तो (हमारी दशा में)
tubut — here is the reversal marks the sharp contrast with dhanyāḥ; they are lucky, we are notपरन्तु (उन भाग्यवती स्त्रियों के विपरीत)
gate kṛṣṇenow that Kṛṣṇa has gone away locative absolute — 'once he had left'; his departure is the cause of everything that followsजब कृष्ण चले गए, तब (उनके जाने के कारण)
gatāhas left, gone too past participle (fem.), agreeing with nidrā; echoes gate — Kṛṣṇa left, and now sleep has left after himचली गई
nidrāsleep nominative — the subject that has now deserted herनींद
apieven — even this, of all things even sleep, the very thing that might have brought a dream-sight, is goneभी (जो स्वप्न-दर्शन दे सकती थी, वह तक)
vairiṇīour enemy fem. of vairin, qualifying nidrā; the bitter point — see noteवह वैरिणी (शत्रु-रूप नींद)
asmākaṁ tu — but as for us; gate kṛṣṇe — now that Kṛṣṇa has gone; nidrā api vairiṇī — even sleep, our enemy; gatā — has gone too.
asmākaṁ tu — परन्तु हमारी दशा में; gate kṛṣṇe — कृष्ण के चले जाने पर; vairiṇī nidrā api — वह वैरिणी नींद भी; gatā — चली गई।
But for us it is the reverse. Once Kṛṣṇa left, sleep left as well — even sleep, and sleep is our enemy! So we cannot even sleep, and therefore cannot even dream of him the way the lucky ones do. That is the jāgara, the sleeplessness of grief: the beloved gone, and now sleep gone after him.
परन्तु हमारी तो यह दशा है कि कृष्ण के चले जाने पर वह वैरिणी नींद तक चली गई।
vairiṇī, 'she-enemy,' names sleep as the lover's foe — for in dream-union it is normally reviled as the thing that blurs waking awareness of the beloved. The sting is the paradox: even that enemy would now be welcome (it grants the 'blessed' their dream-sight), yet it too has abandoned her. She is worse off than the fortunate women of L1 — even her enemy has deserted her.
'वैरिणी' कहकर नींद को प्रेमी की शत्रु बताया गया — क्योंकि स्वप्न-मिलन के समय वह प्रियतम की जाग्रत चेतना को धुँधला कर देती है, इसलिए सामान्यतः उसकी निन्दा होती है। यहाँ मर्म यह है कि अब तो वही शत्रु भी स्वागत-योग्य होती (क्योंकि वही धन्य स्त्रियों को स्वप्न-दर्शन देती है), पर वह तक उसे छोड़ गई। इस प्रकार वह पहली पंक्ति की भाग्यवती स्त्रियों से भी अभागी है — उसका शत्रु तक उसका साथ छोड़ गया।
Viśvanātha Cakravartī
s1gloss
śrī-rādhā viśākhām āha—yā iti ||
śrī-rādhāŚrī Rādhā [is the one speaking] nominative — Viśvanātha names the speaker of the verseश्रीराधा
viśākhāmspeaks to Viśākhā accusative — the addressee; so the verse's 'sakhi, O friend' is Viśākhāविशाखा से
āhasays [the following] present, 3rd sg.कहती हैं
yā iti— in the verse beginning 'yāḥ...' pratīka: the opening word standing for the whole verse'या' इत्यादि — यही पूरा श्लोक (आरम्भिक शब्द से पूरे श्लोक का संकेत)
śrī-rādhā — Śrī Rādhā; viśākhām āha — addresses Viśākhā; yā iti — [in the verse] beginning 'yāḥ...'.
śrī-rādhā — श्रीराधा; viśākhām — विशाखा से; āha — कहती हैं; yā iti — 'या' इत्यादि श्लोक।
Viśvanātha supplies the dramatic frame: it is Śrī Rādhā who speaks this verse, and she speaks it to her friend Viśākhā. So the 'sakhi', 'O friend', of the verse is Viśākhā, and the grieving 'us' whom even sleep has deserted is Rādhā herself with her companions.
श्रीराधा विशाखा से यह 'या' इत्यादि श्लोक कहती हैं। अर्थात् श्लोक में जिस 'सखी' को सम्बोधन है, वह विशाखा है।
s2other
(155)
(155)a bracketed verse-number closing Viśvanātha's comment: this unit is counted as verse 155 in the edition his text follows (it is 15.169 here)(१५५) — सन्दर्भ-संख्या
(155) — the edition verse-number tag ending the comment.
(155) — सन्दर्भ-संख्या।
A bracketed verse-number that closes the comment. This unit is numbered 155 in Viśvanātha's edition, though 15.169 here. It carries no argument.
यह (१५५) एक सन्दर्भ-संख्या है।