atha cumbo, yathā—
kapaṭa-caṭulita-bhruvaḥ samantān
mukha-śaśinaṁ rabhasād vidhūyamānam |
danuja-ripur acumbad ambujākṣyāḥ
kamalam ivānila-kampi cañcarīkaḥ ||
The verse — decoded
L1example
kapaṭa-caṭulita-bhruvaḥ samantān
kapaṭa-caṭulita-bhruvaḥof her whose brows danced with pretense — a put-on displeasure bahuvrīhi, genitive fem. agreeing with ambujākṣyāḥ (L3): 'she by whom the brows were set aquiver (caṭulita) through kapaṭa (feigning)'; bhruvaḥ = browsछल से जिसकी भौंहें कँपा दी गई थीं (उस कमलनयनी की)
samantānon every side — all around samantāt (adverb), sandhi -t → -n before mukha- (L2); goes with vidhūyamānamचारों ओर से
kapaṭa-caṭulita-bhruvaḥ — of her whose brows danced with feigned displeasure; samantāt — on every side; [her face-moon, being tossed]
kapaṭa-caṭulita-bhruvaḥ — जिसने छल से अपनी भौंहें कँपा दीं (उस नायिका की); samantān — चारों ओर से (आगे 'हिलते हुए' के साथ जुड़ता है)।
Her brows are dancing with a put-on displeasure. And her face is turning away on every side. This sets up the picture of the next line.
वह नायिका, जिसने छलपूर्वक अपनी भौंहें चारों ओर कँपा दी थीं।
An udāharaṇa of cumba, 'the kiss' — the lead-in reads atha cumbo, yathā, 'now the kiss, as follows.' Per Viśvanātha the verse is spoken by Rūpa-mañjarī to her friend.
यह 'चुम्ब' अर्थात् चुम्बन का उदाहरण है; इसकी भूमिका 'अथ चुम्बः, यथा' (अब चुम्बन, इस प्रकार) से आरम्भ होती है। विश्वनाथ के मत में यह श्लोक रूपमञ्जरी अपनी सखी से कहती है।
L2example
mukha-śaśinaṁ rabhasād vidhūyamānam |
mukha-śaśinaṁthe moon that is her face — what Kṛṣṇa kissed accusative, object of acumbat (L3); rūpaka — face called a moonमुख रूपी चन्द्रमा को
rabhasādimpetuously — in one eager rush ablative used adverbially (rabhasāt)वेग से
vidhūyamānamas it was being tossed to and fro present passive participle, accusative agreeing with mukha-śaśinamजो हिलाया जा रहा था (उस मुख-चन्द्र को)
mukha-śaśinam — the moon of her face; rabhasāt — impetuously; vidhūyamānam — being tossed about
mukha-śaśinaṁ — मुख रूपी चन्द्रमा को (चूमने का कर्म); rabhasād — वेग से; vidhūyamānam — जो कँपाया-हिलाया जा रहा था।
Her face is a moon. And as he leans in, it is tossing this way and that. She keeps swinging it away, impetuously.
वेग से इधर-उधर हिलते हुए उस मुख रूपी चन्द्रमा को।
L3example
danuja-ripur acumbad ambujākṣyāḥ
danuja-ripuḥthe foe of the demons — that is, Kṛṣṇa nominative, subject; danuja = demon (born of Danu), ripu = enemyदानवों के शत्रु (कृष्ण) ने
acumbatkissed imperfect 3sg of cumb-चूमा
ambujākṣyāḥof the lotus-eyed one — Rādhā, whose face-moon it is genitive fem., governing mukha-śaśinam (L2) and antecedent of the L1 bahuvrīhi; ambuja = lotus, akṣī = eyedकमल-जैसे नेत्रों वाली (उस नायिका) के
danuja-ripuḥ — Kṛṣṇa, the foe of the demons; acumbat — kissed; ambujākṣyāḥ — the lotus-eyed Rādhā's [face-moon]
danuja-ripuḥ — दानवों के शत्रु (कृष्ण) ने; acumbat — चूमा; ambujākṣyāḥ — कमलनयनी नायिका के (मुख-चन्द्र को)।
Kṛṣṇa — here called the foe of the demons — kissed the face-moon of the lotus-eyed Rādhā.
दानवों के शत्रु कृष्ण ने उस कमलनयनी के मुख रूपी चन्द्रमा को चूम लिया।
L4example
kamalam ivānila-kampi cañcarīkaḥ ||
kamalam ivajust as [a bee kisses] a lotus iva = 'like'; kamalam accusative, object of the compared kissingजैसे कमल को
anila-kampione that trembles in the wind accusative neuter agreeing with kamalam; anila = wind, kampi = tremblingवायु से काँपते हुए (उस कमल को)
cañcarīkaḥas a bee [does] nominative, the standard of comparison (upamāna); the subject of the implied kissingभ्रमर (जैसे चूमता है)
cañcarīkaḥ — a bee; anila-kampi kamalam iva — as [it kisses] a wind-trembled lotus
kamalam iva — जैसे कमल को; anila-kampi — वायु से काँपते हुए (उस कमल को); cañcarīkaḥ — भ्रमर (उपमान, जो चूमने का कर्ता है)।
He kissed her tossing face-moon the way a bee settles on a lotus that keeps trembling in the wind. The mapping: Kṛṣṇa is the bee, and her swaying face is the wind-shaken lotus. Her feigned displeasure is the breeze that keeps it moving.
जैसे भ्रमर वायु से काँपते हुए कमल को चूमता है।
Commentary — decoded
Jīva Gosvāmī
s1other
na vyākhyātam.
na vyākhyātam[this verse] is not commented on i.e., Jīva offers no gloss here(जीव गोस्वामी ने) कोई व्याख्या नहीं की
na — not; vyākhyātam — explained
na vyākhyātam — व्याख्या नहीं की गई।
Jīva Gosvāmī does not comment on this verse.
यहाँ जीव गोस्वामी कोई व्याख्या नहीं देते।
Viśvanātha Cakravartī
s1avataranika
rūpa-mañjarī sva-sakhīm āha—kapaṭeti |
rūpa-mañjarīRūpa-mañjarī [is the one speaking] nominative, subject of āhaरूपमञ्जरी
sva-sakhīmto her own friend accusative, the one addressedअपनी सखी से
āhasays [this]कहती है
kapaṭetiin the verse beginning 'kapaṭa…' kapaṭa + iti, quoting the verse's opening word'कपट' इत्यादि (शब्दों से आरम्भ होने वाला श्लोक)
rūpa-mañjarī — Rūpa-mañjarī; sva-sakhīm — to her own friend; āha — says; kapaṭa iti — [the verse] beginning 'kapaṭa…'
rūpa-mañjarī — रूपमञ्जरी; sva-sakhīm — अपनी सखी से; āha — कहती है; kapaṭeti — 'कपट' इत्यादि (श्लोक का आरम्भिक शब्द उद्धृत करके)।
Viśvanātha names the speaker: Rūpa-mañjarī says this to her own friend. He points to the verse by its first word, 'kapaṭa'.
रूपमञ्जरी अपनी सखी से 'कपट' आदि (यह श्लोक) कहती है।
s2gloss
anilena kampi kampa-yuktam ||
anilena kampi'wind-trembling' means trembling by the wind resolving the compound anila-kampi (L4): anilena is instrumental, 'by the wind''अनिल-कम्पि' अर्थात् वायु के द्वारा (काँपता हुआ)
kampa-yuktam— that is, possessed of trembling the plain equivalent of kampiकम्पयुक्त (काँपता हुआ)
anila-kampi — [i.e.] anilena kampi — trembling by the wind; kampa-yuktam — having trembling
anilena kampi — 'अनिल-कम्पि' समास को खोलते हुए: अनिल (वायु) के द्वारा काँपता हुआ; kampa-yuktam — इसका सीधा अर्थ, कम्पयुक्त।
Viśvanātha unpacks 'anila-kampi' from line 4: it means trembling by the wind — that is, shaken with a quiver. So the lotus of the comparison is one the wind keeps aquiver.
'अनिल-कम्पि' का अर्थ है वायु से कम्पयुक्त, अर्थात् वायु से काँपता हुआ।
s3other
(58)
(58)a bare reference number carried in the transmitted text(५८)
(58) — [a numeral standing in the text, not a word to construe]
(58) — श्लोक-संख्या।
A bare number, '(58)', stands here in the text — an enumeration or cross-reference marker, not part of Viśvanātha's comment.
(श्लोक-संख्या ५८)।