L1other
bālye’pi nava-tāruṇya-prākaṭyaṁ śrūyate kvacit |
bālye’pieven in childhood locative of time; api = 'even', concessive — 'though it is only the child-age'यद्यपि बाल्य-अवस्था में ही ('अपि' से यह छूट कि केवल बचपन होने पर भी)
nava-tāruṇya-prākaṭyamthe showing-forth of fresh young-adulthood accusative; the thing that is heard-of — subject of the passive śrūyateनवीन तारुण्य का प्रकट होना (जिसे सुना जाता है, वही कर्म)
śrūyateis heard of in scriptureसुना जाता है
kvacithere and there, in a stray place or two 'in some [text]', not everywhere — set up for the qualification in L2किसी-किसी शास्त्र में, सर्वत्र नहीं
bālye’pi — even in childhood; nava-tāruṇya-prākaṭyam — the showing-forth of fresh young-adulthood; kvacit — here and there; śrūyate — is heard of in scripture.
bālye’pi — यद्यपि बाल्य में ही; nava-tāruṇya-prākaṭyam — नवीन तारुण्य का प्रकट होना; śrūyate — सुना जाता है; kvacit — कहीं-कहीं
Even in his child-age, Kṛṣṇa is here and there described as displaying fresh young-adulthood. Scripture does report it — but only in a stray place or two, not throughout.
यद्यपि बाल्य-अवस्था में ही नवीन तारुण्य के प्रकट होने की बात कहीं-कहीं शास्त्र में सुनी जाती है।
L2conclusion
tan nātirasa-vāhitvān na rasajñair udāhṛtam ||
tatthat [showing of youth-in-childhood] picks up nava-tāruṇya-prākaṭyam from L1; nominative, subject of udāhṛtamवह (पूर्व श्लोक का नवीन-तारुण्य-प्राकट्य), जो उदाहृत होने का कर्ता है
na-atirasa-vāhitvātbecause it does not carry much rasa ablative of cause; na atirasa-vāhitvāt — 'from its not being a bearer of abundant rasa'क्योंकि वह प्रचुर रस को वहन नहीं करता — अतिरस-वाहित्व के न होने के कारण
na rasajñaiḥ udāhṛtamis not cited by those who know rasa instrumental of agent (rasajñaiḥ) with the passive udāhṛtam; na negates the citingरसज्ञों के द्वारा उदाहरण रूप में नहीं दिया गया ('न' उद्धरण का निषेध करता है)
tat — that showing of youth-in-childhood; na-atirasa-vāhitvāt — because it does not carry much rasa; rasajñaiḥ — by those who know rasa; na udāhṛtam — is not cited.
tat — वह; na-atirasa-vāhitvāt — प्रचुर रस को न वहन करने के कारण; na rasajñaiḥ udāhṛtam — रसज्ञों ने उदाहृत नहीं किया
Even so, the rasa-experts do not put it forward as an example. Why not? Because such an out-of-sequence youth does not carry much rasa. Only what is rich in rasa is worth citing, so they pass this over.
परन्तु वह प्रबल रस को वहन नहीं करता, इसलिए रसज्ञों ने उसे उदाहरण रूप में नहीं लिया।
Commentary — decoded
Jīva Gosvāmī + Viśvanātha Cakravartī
s1avataranika
śrūyata iti |
śrūyata ition the word 'śrūyate' [is heard of] pratīka — the commentators quote the verse's word to mark which phrase they are about to explain'श्रूयते' — इस पद को उद्धृत करके (यह संकेत कि अब इसी अंश की व्याख्या होगी)
śrūyate iti — [now, on the word] 'is heard of'.
śrūyata iti — 'श्रूयते' यह पद (प्रतीक)
They pick up the verse's word 'is heard of' to open their comment. What is it that is heard of in scripture? They will now supply the passage.
'श्रूयते' शब्द को लेकर व्याख्या आरम्भ करते हैं।
s2citation
bālye’pi bhagavān kṛṣṇas taruṇaṁ rūpam āśritaḥ | reme vihārair vividhaiḥ priyayā saha rādhayā ||
bālye’pi bhagavān kṛṣṇaḥeven in childhood, Lord Kṛṣṇaबाल्य-अवस्था में ही भगवान कृष्ण
taruṇaṁ rūpam āśritaḥhaving taken on a youthful form āśritaḥ (past participle, nominative agreeing with Kṛṣṇaḥ) governs taruṇaṁ rūpam — 'resorting to a young form'तरुण रूप का आश्रय लेकर (कृष्ण के साथ अन्वित कर्तृवाचक भूत-कृदन्त)
reme vihāraiḥ vividhaiḥsported with all manner of play vividhaiḥ vihāraiḥ — instrumental of means, the plays by which he enjoyedनाना प्रकार के विहारों के द्वारा रमण किया
priyayā saha rādhayātogether with his beloved Rādhāप्रियतमा राधा के साथ
bālye’pi — even in childhood; bhagavān kṛṣṇaḥ — Lord Kṛṣṇa; taruṇaṁ rūpam āśritaḥ — having taken on a youthful form; priyayā rādhayā saha — with his beloved Rādhā; vividhaiḥ vihāraiḥ — by all manner of play; reme — sported.
bālye’pi bhagavān kṛṣṇaḥ — बाल्य में ही भगवान कृष्ण; taruṇaṁ rūpam āśritaḥ — तरुण रूप का आश्रय लेकर; reme vihāraiḥ vividhaiḥ — नाना विहारों से रमण किया; priyayā saha rādhayā — प्रियतमा राधा के साथ
Even while in the child-age, Lord Kṛṣṇa took on a young-adult form and enjoyed every kind of play with his beloved Rādhā. This is the scriptural passage the verse's 'is heard of' points to.
बाल्य-अवस्था में ही भगवान कृष्ण ने तरुण रूप का आश्रय लेकर प्रियतमा राधा के साथ नाना विहारों द्वारा रमण किया।
Why cited: adduced as the scripture that 'is heard of' — proof that youth-in-childhood is indeed reported somewhere, which the verse then sets aside as not rasa-rich.
क्यों उद्धृत: यही वह शास्त्र-वचन है जो 'सुना जाता है' — प्रमाण कि बाल्य में तारुण्य का प्रकट होना कहीं वर्णित है, जिसे श्लोक फिर रस-प्रधान न होने के कारण छोड़ देता है।
s3citation
ity-ādi vrata-ratnākara-dhṛta-bhaviṣya-purāṇādau |
ity-ādi'…and the like' — passages of this kindइत्यादि (इस प्रकार आगे भी)
vrata-ratnākara-dhṛta-bhaviṣya-purāṇādauin the Bhaviṣya Purāṇa and such texts, as cited in the Vrata-ratnākara locative of location; dhṛta = 'held, quoted' — the Vrata-ratnākara is the anthology that carries the Bhaviṣya-purāṇa passage; ādau = 'and so on'व्रत-रत्नाकर में उद्धृत भविष्य-पुराण आदि में (सप्तमी — जहाँ यह वचन मिलता है; 'धृत' = उद्धृत, 'आदि' = इत्यादि ग्रन्थ)
ity-ādi — passages of this kind; vrata-ratnākara-dhṛta-bhaviṣya-purāṇa-ādau — [occur] in the Bhaviṣya Purāṇa and the like, as quoted in the Vrata-ratnākara.
ity-ādi — इत्यादि; vrata-ratnākara-dhṛta-bhaviṣya-purāṇādau — व्रत-रत्नाकर में उद्धृत भविष्य-पुराण आदि में
Passages of this sort are found in the Bhaviṣya Purāṇa and other texts, quoted there in the Vrata-ratnākara. So the commentators name where the citation comes from.
यह इत्यादि वचन व्रत-रत्नाकर में उद्धृत भविष्य-पुराण आदि ग्रन्थों में मिलता है।
s4avataranika
tan nātirasa-vāhitvād iti |
tan nātirasa-vāhitvād ition the phrase 'that, because it does not carry much rasa' pratīka — quoting the opening of L2 to mark which phrase is next explained'तन्नातिरसवाहित्वात्' — इस पद को उद्धृत करके (अब इसी अंश की व्याख्या का संकेत)
tat na-atirasa-vāhitvāt iti — [now, on the phrase] 'that, because it does not carry much rasa'.
tan nātirasa-vāhitvād iti — 'तत् न अतिरस-वाहित्वात्' यह पद (प्रतीक)
Now they take up the verse's reason-phrase, 'because it does not carry much rasa'. Why does out-of-place youth fall short on rasa? Their answer follows.
'तत् न अतिरस-वाहित्वात्' इस पद को लेकर आगे व्याख्या करते हैं।
s5gloss
krama-yogenaiva rasāḥ sampadyante |
krama-yogena evaonly through proper sequence instrumental of means; eva restricts — rasa ripens ONLY when the ages come in their due orderक्रम के योग से ही (अवस्थाओं के यथाक्रम आने पर ही — 'एव' से यह नियमन)
rasāḥ sampadyantedo the rasas come to full ripenessरस सम्पन्न (पूर्ण) होते हैं
krama-yogena eva — only through proper sequence; rasāḥ sampadyante — do the rasas come to full ripeness.
krama-yogena eva — क्रम के योग से ही; rasāḥ sampadyante — रस सम्पन्न होते हैं
The rasas mature only when the stages come in their natural order — childhood, then boyhood, then youth. Fresh youth erupting inside the child-age skips that sequence, so it cannot yield full rasa. That is why it does not carry much of it.
अवस्थाओं के यथाक्रम आने पर ही रस पूर्णता को प्राप्त होते हैं।
s6conclusion
netaratheti bhāvaḥ ||
na itarathānot otherwise — never out of sequence itarathā = 'in the other way', i.e. without the due order; na negates it, sealing s5's restrictionअन्य प्रकार से नहीं, अर्थात् क्रम के बिना नहीं ('न' इसका निषेध करके s5 के नियमन को दृढ़ करता है)
iti bhāvaḥsuch is the underlying senseऐसा तात्पर्य है
na itarathā — not otherwise; iti bhāvaḥ — such is the underlying sense.
na itarathā — अन्यथा नहीं; iti bhāvaḥ — ऐसा भाव है
Rasa ripens by the due sequence and in no other way. That, the commentators say, is the point the verse is really making.
क्रम के बिना रस पूर्ण नहीं होते — यही तात्पर्य है।