Text 4.94

[This illustrates a meaning implied from the padāṃśas called pūrva-nipāta (being placed first in a compound) and pratyaya (suffix):]

श्री-राधिका-माधवयोर् विचित्रैः क्रीडानुषङ्गैः श्रम-बिन्दु-भाजोः |
तयोस् तदाली-ततिर् अङ्गकानि संजीवयन्ती व्यजनैर् विरेजे ||

śrī-rādhikā-mādhavayor vicitraiḥ krīḍānuṣaṅgaiḥ śrama-bindu-bhājoḥ |
tayos tadālī-tatir aṅgakāni saṃjīvayantī vyajanair vireje ||

śrī-rādhikā-mādhavayoḥ—when Śrī Rādhikā and Śrī Mādhava; vicitraiḥ—amazing (or diverse); krīḍā—related to fun; anuṣaṅgaiḥ—due to concomitant occurrences; śrama—on account of exertion; bindu-bhājoḥ—[when They] had a drop; tayoḥ—of Those two; tadā—at that time; ālī-tatiḥ—the multitude of lady friends; aṅgakāni—the tender limbs; saṃjīvayantī—while enlivening; vyajanaiḥ—with fans; vireje—[the multitude] was resplendent.

When Rādhikā and Mādhava each had a drop of sweat on account of exertion due to various love games, the girls became resplendent while enlivening Their tender limbs with their fans.

atra śrī-rādhikā-śabdasya pūrva-nipātas tasyāś cāturyātiśayaṃ krīḍāsu dyotayati. aṅgakānīty anukampārthaḥ kaḥ, ka-rūpataddhitas tu daurbalyaṃ vyañjayan sambhoga-prakarṣam.

In the compound śrī-rādhikā-mādhava, the word śrī-rādhikā is placed first: This is a pūrva-nipāta, and that suggests Her high expertise in love games.

The suffix ka in aṅgakāni (limbs, i.e. tender limbs) has the sense of anukampā (endearment). The taddhita suffix ka, however, is weakly suggestive of the eminence of the meeting (sambhoga).

Commentary:

As regards the word aṅgaka (aṅgakāni in the plural), Baladeva Vidyābhūṣaṇa prefers to interpret the suffix ka as the taddhita suffix ka[n] which has the sense of anukampā (endearment). The rule is: anukampāyām (Aṣṭādhyāyī 5.3.76). The other taddhita suffix ka[n] Baladeva Vidyābhūṣaṇa is referring to is added after a word without changing the meaning of that word, by the rule: saṃjñāyāṃ kan (Aṣṭādhyāyī 4.3.147): Often the purpose is to make the word fit the meter. The suffix ka has many other meanings.

In śrī-rādhikā-mādhava, the straightforward explanation is that at first the compound rādhikā-mādhava is formed, then the word śrī is added by the procedure called paścāt-samāsa (making a subsequent compound). The word mādhava should have been placed first in the compound, by the rule: pūjitasya ca, “Of the two words in a dvandva compound, the one that expresses the more worshipable person is placed first” (Hari-nāmāmṛta-vyākaraṇa 992) (abhyarhitaṃ ca pūrvaṃ nipatatīti vaktavyam, Vārttika 2.2.34). Jīva Gosvāmī points out that compounds such as nara-nārāyaṇa (Nara and Nārāyaṇa) and bhāryā-patī (wife and husband) are irregular for that reason.^[1] Patañjali gives the example: mātā-pitarau, “the mother and the father” (Mahābhāṣya 2.2.34). Jīva Gosvāmī does so as well (HNV 992). A compound such as lakṣmī-nārāyaṇa is based on a similar idea. The compound rādhā-kṛṣṇa follows the same model, therefore, to suggest another reason for placing the names in that order is far-fetched.

The word śrī in śrī-rādhikā-mādhava denotes Śrī Rādhikā and Śrī Mādhava, by the rule: dvandvāt paraḥ pūrvo vā śrūyamāṇaḥ śabdaḥ praty-ekam abhisambadhyate, “A word that is heard after or before a dvandva compound is joined with each element of the dvandva compound” (HNV 969). A usage such as “Śrī Śrī Rādhā-Kṛṣṇa” is a Bengali expression which is not founded upon the rules of Sanskrit grammar. In that regard, Kṛṣṇadāsa Kavirāja writes: śrīmad-rādhā-śrīla-govinda-devau, “Śrīmatī Rādhā-devī and Śrīla Govinda-deva” (Caitanya-caritāmṛta 1.1.16).

In Bhāgavatam, a suggestive usage of a pūrva-nipāta is in the compound soma-sūrya (of the moon god and of the sun god) (10.1.1). By rule, the word sūrya should have been placed first in the compound.^[2] Viśvanātha Cakravartī expounds: brahma-prapautrāt sūryāt brahma-pautratvena brahmāṃśatvena mano-’dhiṣṭhātṛtvena svayaṃ-bhagavad-aṅgīkṛta-vaṃśyatākatvena ca somasyābhyarhita-tvāt pūrva-nipātaḥ, “In soma-sūryayoḥ, the word soma is placed first because: (1) The moon god is more important than the sun god, Brahmā’s great-grandson, (2) He is Brahmā’s grandson, (3) He is an aṃśa of Brahmā,^[3] (3) he is the presiding deity of the mind, and (4) The Lord in person became a descendant in his dynasty (Sārārthadarśinī 10.1.1). All these reasons constitute an implied kāvya-liṅga ornament (explanatory reason).

In addition, sometimes a word is taken to be a pūrva-nipāta, as a double meaning, and an implied sense is derived from that. Viśvanātha Cakravartī gives an example: rājarṣi-sattameti. bho mahā-māna-da muni-sattameti tvayā sambodhitān matto’pi tvayi rājatvam adhikam astīti jñāpayati. śleṣeṇa tu rāja-daṇḍāditvāt tvaṃ ṛṣīṇāṃ sattvamānāṃ ca raja śrī-kṛṣṇa-priyatamatvād eva yato janma-maraṇa-kālayor brahma-tejo’pi vyarthī-karoṣīty artham apy antar upacikṣepa.

“With the vocative rājarṣi-sattama (O best devotee among philosopher kings), Śukadeva lets him know: “O giver of great respect! Compared to me also, whom you have addressed as muni-sattama (O best devotee among sages) (10.1.1), being a king is an additional aspect in you.” As a double meaning, by the rule regarding words such as rāja-danta (main tooth),^[4] Śukadeva throws in this meaning: “You are the best among sages and topmost transcendentalists (rājarṣi-sattama = tvaṃ ṛṣīṇāṃ sattamānāṃ ca rājā) simply because you are dearest to Śrī Kṛṣṇa, as a result of which you (as the best of topmost transcendentalists) nullified the power of the brahmāstra at the time of your birth and (as the best of sages) will render ineffective the power of the Brāhmaṇa’s curse at the time of your death”” (Sārārtha-darśinī 10.1.15).

Footnotes and references:

[1]:

vyabhicarati ca—nara-nārāyaṇau, ulūkhala-muṣale, bhāryā-patī, jāyā-patī (HNV 992).

[2]:

In a dvandva compound, a word whose first vowel is either i, ī, u, or ū should be placed first, by the rule: hari-saṃjñasya (HNV 992) (dvandve ghi, Aṣṭādhyāyī 2.2.32), but the following rule supersedes it: One who is more honorable is placed first (Vārttika 2.2.34) (mentioned above).

[3]:

Atri had three sons: Soma, Datta and Durvāsā. They are aṃśas of Brahmā, Viṣṇu and Śiva respectively (Bhāgavatam 4.1.15).

[4]:

In certain compounds, when the first word is rājan, its meaning is: “the best of…”, by the rule: rāja-dāntādiṣu param (Aṣṭādhyāyī 2.2.31) (rājādīnāṃ dantādibhyaḥ, HNV 990).