asminn adrau kati na hi mayā hanta hārādi-vittaṁ
hāraṁ hāraṁ hariṇa-nayanā grāhitā jaina-dīkṣām |
yāḥ kākūkti-sthagita-vadanāḥ patra-dānena dīnās
tūrṇaṁ dūrād anujagṛhire prauḍha-vallī-sakhībhiḥ ||quoted · vitathoktiḥ, yathā tatraiva (44)—
The verse — decoded
L1example
asminn adrau kati na hi mayā hanta hārādi-vittaṁ
asminn adrauon this mountain — on Govardhana locative of place: 'on'इस पर्वत पर
katihow many [doe-eyed girls]? picks up hariṇa-nayanāḥ in L2 as its subjectकितनी ही (मृगनयनी स्त्रियों) से
na hihave I not, then? — a boast fishing for the answer 'countless' na hi = emphatic rhetorical negationभला नहीं (छीना)? — यह प्रश्न वस्तुतः 'बहुत छीना' का ज़ोरदार कथन है
mayāby me — I am the one who did it instrumental agent of the causative grāhitāḥ (L2)मेरे द्वारा
hantaaha! — a crow of triumphअहो! (विस्मय-सूचक)
hārādi-vittaṁtheir wealth — necklaces and the rest hāra-ādi-vitta; object seized (see hāraṁ hāraṁ, L2)हार आदि धन
asmin adrau — on this Govardhana hill; hanta — aha!; mayā — I; hārādi-vittaṁ (hṛtvā) — seizing their necklaces and every other ornament; kati (hariṇa-nayanāḥ) na hi (grāhitāḥ) — how many doe-eyed girls have I NOT made take [Jaina initiation]?
asminn adrau — इस पर्वत पर; kati — कितनी ही (स्त्रियों) से; na hi — भला नहीं?; mayā — मेरे द्वारा; hanta — अहो!; hārādi-vittaṁ — हार आदि धन (छीना गया)
Kṛṣṇa the toll-keeper boasts: on this Govardhana hill — aha! — is there even one doe-eyed girl I have NOT done this to? I stripped them of their necklaces and all their ornaments. (The verb 'made them take...' lands in the next line.)
इस पर्वत पर, अहो! मैंने कितनी ही (मृगनयनी स्त्रियों) से हार आदि धन नहीं छीना? अर्थात् बहुतों से छीन लिया।
An udāharaṇa illustrating vitatha-ukti — false, boastful, exaggerated speech — quoted from the same work at verse 44 (per the verse's own lead-in, 'vitathoktiḥ, yathā tatraiva 44'). The whole verse is spoken in Kṛṣṇa's voice as toll-collector.
यह वितथोक्ति का — अर्थात् झूठी, डींगभरी, बढ़ा-चढ़ाकर कही गई बात का — उदाहरण है; उसी ग्रन्थ के श्लोक 44 से उद्धृत। सम्पूर्ण श्लोक दानघाट पर बैठे कर वसूलने वाले कृष्ण के मुख से कहा गया है।
L2example
hāraṁ hāraṁ hariṇa-nayanā grāhitā jaina-dīkṣām |
hāraṁ hāraṁseizing again and again ṇamul absolutive of repetition, from √hṛ 'seize'; echoes hāra 'necklace' in the line before — a sound-playबार-बार छीनकर (हार शब्द के साथ ध्वनि-श्लेष)
hariṇa-nayanāthe doe-eyed girls — the ones acted on hariṇa-nayanāḥ, nom. pl., subject of the passive grāhitāḥमृगनयनी स्त्रियाँ (कर्ता)
grāhitāwere made to take — I made them take causative passive, grāhitāḥ, from √grahग्रहण करा दी गईं (प्रेरणार्थक कर्मवाच्य)
jaina-dīkṣām'Jaina initiation' — i.e. going naked, once stripped of every ornament the joke-word; unpacked by both commentators below as digambaratva / a coverless stateजैन दीक्षा
mayā — I; hārādi-vittaṁ hāraṁ hāraṁ — seizing their necklace-wealth again and again; hariṇa-nayanāḥ — the doe-eyed girls; jaina-dīkṣām grāhitāḥ — [I] made take 'Jaina initiation'.
hāraṁ hāraṁ — बार-बार छीनकर; hariṇa-nayanā — मृगनयनी स्त्रियाँ; grāhitā — ग्रहण करा दी गईं; jaina-dīkṣām — जैन दीक्षा
Seizing their necklaces over and over, I made those doe-eyed girls take 'Jaina initiation' — that is, I left them sky-clad, naked, once every ornament was gone. The word for 'seize' (hāraṁ) chimes with hāra, 'necklace'.
बार-बार (धन) छीनकर मृगनयनी स्त्रियों को जैन दीक्षा ग्रहण करा दी गई।
L3example
yāḥ kākūkti-sthagita-vadanāḥ patra-dānena dīnās
yāḥthose girls who — the ones just described relative pronoun, nom. pl.; its verb is anujagṛhire (L4)जो (स्त्रियाँ)
kākūkti-sthagita-vadanāḥtheir faces frozen stiff with plaintive, pleading cries bahuvrīhi: kāku-ukti (piteous speech) + sthagita (stopped/frozen) + vadana (face)जिनके मुख करुण वचन बोलते-बोलते ठिठक गए
patra-dānenaby a gift of leaves — to cover themselves instrumental of means; attaches to anujagṛhire (L4)पत्र देने के द्वारा
dīnāḥwretched, pitiable — stripped bareदीन (हो गईं)
yāḥ — those girls who; kākūkti-sthagita-vadanāḥ — their faces frozen with plaintive cries; dīnāḥ — wretched; patra-dānena — by a gift of leaves; [anujagṛhire — were shown mercy, L4].
yāḥ — जो (स्त्रियाँ); kākūkti-sthagita-vadanāḥ — जिनके मुख करुण वचनों से रुक गए; patra-dānena — पत्र देने से; dīnāḥ — दीन
Those very girls — their faces frozen stiff with piteous, pleading cries, left wretched and bare — were, by a gift of leaves to cover themselves...
जो (स्त्रियाँ) करुण वचन बोलते-बोलते जिनके मुख ठिठक गए, पत्र देने से दीन हो गईं।
L4example
tūrṇaṁ dūrād anujagṛhire prauḍha-vallī-sakhībhiḥ ||
tūrṇaṁat once, quickly adverbशीघ्र
dūrātfrom afar — from a distance ablative: 'from'दूर से
anujagṛhirewere shown favor, were taken pity on perfect passive of anu-√grah, 3 pl.उन पर अनुग्रह किया गया (कर्मवाच्य)
prauḍha-vallī-sakhībhiḥby the full-grown creepers acting as their girlfriends instrumental agent; prauḍha (mature) + vallī (creeper) + sakhī (friend)प्रौढ़ लताओं रूपी सखियों के द्वारा
yāḥ (L3) — those girls; tūrṇaṁ — at once; dūrāt — from a distance; prauḍha-vallī-sakhībhiḥ — by the full-grown creepers as their girlfriends; patra-dānena (L3) — with gifts of leaves; anujagṛhire — were shown mercy.
tūrṇaṁ — शीघ्र; dūrāt — दूर से; anujagṛhire — अनुग्रह किया गया; prauḍha-vallī-sakhībhiḥ — प्रौढ़ लताओं रूपी सखियों के द्वारा
...quickly, from a distance, taken pity on by the big leafy creepers acting as their girlfriends — who handed them leaves to cover themselves. That is the toll-keeper's boast: he stripped them so bare that even the vines had to clothe them.
प्रौढ़ लताओं रूपी सखियों ने शीघ्र, दूर से ही उन पर अनुग्रह किया (सहारा दिया)।
Commentary — decoded
Jīva Gosvāmī
s1gloss
jaina-dīkṣām iti |
jaina-dīkṣām itias for the word 'jaina-dīkṣām' — pratīka: Jīva flags the lemma he is about to explain'jaina-dīkṣām' यह (पद) — जिसका अर्थ अब बताया जा रहा है
jaina-dīkṣām iti — [taking up] the word 'jaina-dīkṣām'.
jaina-dīkṣām iti — 'जैन दीक्षा' यह पद
Jīva picks out the word 'jaina-dīkṣām' to explain.
'जैन दीक्षा' — इस पद का अर्थ (जीव गोस्वामी बताते हैं)।
s2gloss
tadvad āvaraṇa-śūnyāvasthatvam ity arthaḥ ||
tadvadjust like that — like the Jainas / naked ascetics -vat comparisonउसी के समान
āvaraṇa-śūnyāvasthatvamit means a state with no covering at all — nakedness āvaraṇa (covering) + śūnya (empty of) + avasthā (state) + -tvaआवरण (वस्त्र) से रहित अवस्था का होना
ity arthaḥthat is the meaningऐसा अर्थ है
tadvad — just like that (like a Jaina); āvaraṇa-śūnya-avastha-tvam — a state devoid of any covering; ity arthaḥ — that is the meaning.
tadvad — उसी के समान; āvaraṇa-śūnyāvasthatvam — आवरण से रहित अवस्था होना; ity arthaḥ — ऐसा अर्थ है
Jīva reads 'Jaina initiation' as nakedness: like the [naked-going] Jainas, it means a state with nothing on to cover the body. Being stripped of ornaments, the girls stand coverless.
उसी के समान आवरण से रहित (वस्त्रहीन) अवस्था होना — ऐसा अर्थ है।
s3other
(39)
(39)a bare cross-reference to verse 39 — not part of the running Sanskrit structural number carried over from the source; points to the fuller discussion at verse 39(संख्या 39) — स्रोत से आई संरचनात्मक संख्या, जो श्लोक 39 की विस्तृत चर्चा की ओर संकेत करती है
(39) — reference marker.
(39) — श्लोक 39 की ओर संकेत करती संख्या
A bare verse-number from the source, pointing back to verse 39; nothing to decode.
(संख्या 39 — इसका विस्तृत विवेचन श्लोक 39 में है।)
Viśvanātha Cakravartī
s1gloss
vitathoktir mṛṣoktiḥ |
vitathoktir'vitatha-ukti' — the category word from the lead-in vitatha-uktiḥ, the term being definedवितथोक्ति (जिसका लक्षण किया जा रहा है)
mṛṣoktiḥmeans untrue speech, a falsehood mṛṣā-uktiḥमिथ्या वचन
vitatha-uktiḥ — 'false speech'; mṛṣā-uktiḥ — [means] untrue speech.
vitathoktir — वितथोक्ति; mṛṣoktiḥ — मिथ्या वचन
Viśvanātha glosses the heading term: vitatha-ukti simply means untrue speech, a lie — here Kṛṣṇa's exaggerated boast.
वितथोक्ति का अर्थ है मिथ्या (झूठा) वचन।
s2avataranika
dāna-ghaṭasthaḥ śrī-kṛṣṇaḥ śrī-rādhā-prabhṛtīr bhīṣayann āha—asminn iti |
dāna-ghaṭasthaḥstationed at the toll-booth dāna (toll) + ghaṭa (collection-post) + stha; the dāna-līlā settingकर वसूली की चौकी (दानघाट) पर बैठे हुए
śrī-kṛṣṇaḥŚrī Kṛṣṇa — the speakerश्रीकृष्ण
śrī-rādhā-prabhṛtīrŚrī Rādhā and the others — the ones he addresses acc. pl., object of bhīṣayanश्रीराधा आदि को
bhīṣayannso as to scare them, threatening them present participle of the causative of √bhīडराते हुए
āhahe speaks —कहते हैं
asminn itithe verse beginning 'asmin...' pratīka pointing to the mūla'asminn' इत्यादि (मूल पद की ओर संकेत)
dāna-ghaṭa-sthaḥ śrī-kṛṣṇaḥ — Śrī Kṛṣṇa, posted at the toll-booth; śrī-rādhā-prabhṛtīḥ bhīṣayan — frightening Śrī Rādhā and the rest; āha — speaks; asmin iti — the verse 'asmin...'.
dāna-ghaṭasthaḥ — दानघाट पर बैठे; śrī-kṛṣṇaḥ — श्रीकृष्ण; śrī-rādhā-prabhṛtīr — श्रीराधा आदि को; bhīṣayann — डराते हुए; āha — कहते हैं; asminn iti — 'asminn' इत्यादि
Viśvanātha sets the scene: Kṛṣṇa is manning the toll-post, and to scare Rādhā and her friends he speaks this verse, 'asmin adrau...'.
दानघाट (कर वसूली की चौकी) पर बैठे श्रीकृष्ण श्रीराधा आदि को डराते हुए 'asminn' इत्यादि कहते हैं।
s3gloss
hāraṁ hāraṁ hṛtvā hṛtvā jaina-dīkṣāṁ digambaratvam ity arthaḥ |
hāraṁ hāraṁ= hṛtvā hṛtvā, 'seizing again and again' resolves the ṇamul repeated absolutive into plain gerunds'hāraṁ hāraṁ' (बार-बार) — इसका अर्थ
hṛtvā hṛtvāhaving taken and taken [their wealth]छीन-छीनकर
jaina-dīkṣāṁ= digambaratvam, 'the state of being sky-clad, stark naked' digambara ('sky-clad') is the naked Jain sect — hence the joke: strip the ornaments and you have 'Digambara initiation'जैन दीक्षा को
digambaratvamnakedness — being clothed only in the four directionsदिगम्बरत्व (नग्न अवस्था)
ity arthaḥthat is the meaningऐसा अर्थ है
hāraṁ hāraṁ — hṛtvā hṛtvā, seizing again and again; jaina-dīkṣām — digambaratvam, the naked, sky-clad state; ity arthaḥ — that is the meaning.
hāraṁ hāraṁ — 'hāraṁ hāraṁ' अर्थात्; hṛtvā hṛtvā — छीन-छीनकर; jaina-dīkṣāṁ — जैन दीक्षा को; digambaratvam — दिगम्बरत्व; ity arthaḥ — ऐसा अर्थ है
Viśvanātha unpacks two words. 'hāraṁ hāraṁ' is just 'seizing over and over'. And 'Jaina initiation' means digambaratva — being 'sky-clad', stark naked. That is the joke: strip off every ornament and you have, as it were, made them Digambara Jains.
'hāraṁ hāraṁ' का अर्थ है छीन-छीनकर; और 'जैन दीक्षा' का अर्थ है दिगम्बरत्व (नग्न अवस्था)।
s4gloss
yāḥ karma-bhūtāḥ prauḍha-vallya eva sakhyas tābhiḥ kartrībhiḥ ||
yāḥ karma-bhūtāḥ'yāḥ' stands as the object [of the verb 'were favored'] identifies yāḥ as karma (the grammatical object of anujagṛhire), not a fresh subject'yāḥ' जो कर्मरूप हैं (अनुजगृहिरे का कर्म, नया कर्ता नहीं)
prauḍha-vallya eva sakhyasthe full-grown creepers, precisely they, are the 'friends' eva: the compound prauḍha-vallī-sakhī = the creepers who ARE the girlfriendsप्रौढ़ लताएँ ही सखियाँ हैं
tābhiḥ kartrībhiḥby them, standing as the agents [of the favoring] instrumental of agent for the passive anujagṛhireउन कर्त्री (सखियों) के द्वारा
yāḥ — karma-bhūtāḥ, the object; prauḍha-vallyaḥ eva sakhyaḥ — the mature creepers, precisely they, being the friends; tābhiḥ kartrībhiḥ — by them as the agents.
yāḥ karma-bhūtāḥ — 'yāḥ' जो कर्मरूप हैं; prauḍha-vallya eva sakhyas — प्रौढ़ लताएँ ही सखियाँ; tābhiḥ kartrībhiḥ — उन कर्त्री सखियों के द्वारा
Viśvanātha lays out the grammar of the last lines: 'yāḥ' (the girls) is the object of the verb; the doers are the full-grown creepers — those very creepers being the 'girlfriends' of the compound — put in the instrumental as the agents who showed mercy.
'yāḥ' यहाँ कर्म है (अनुजगृहिरे का कर्म)। प्रौढ़ लताएँ ही सखियाँ हैं; उन कर्त्री सखियों के द्वारा (अनुग्रह किया गया)।
s5other
(39)
(39)a bare cross-reference to verse 39 — not part of the running Sanskrit structural number carried over from the source(संख्या 39) — स्रोत से आई संरचनात्मक संख्या
(39) — reference marker.
(39) — स्रोत से आई संख्या
A bare verse-number from the source, pointing to verse 39; nothing to decode.
(संख्या 39।)