tatra ekatarasya bādhyatvena varṇane, yathā vidagdha-mādhave (2.18)—
pratyāhṛtya muniḥ kṣaṇaṁ viṣayato yasmin mano dhitsate
bālāsau viṣayeṣu dhitsati tataḥ pratyāharantī manaḥ |
yasya sphūrti-lavāya hanta hṛdaye yogī sumutkaṇṭhate
mugdheyaṁ kila tasya paśya hṛdayān niṣkrāntim ākāṅkṣati ||quoted · vidagdha-mādhave
The verse — decoded
L1example
pratyāhṛtya muniḥ kṣaṇaṁ viṣayato yasmin mano dhitsate
pratyāhṛtyahaving drawn [his mind] back gerund (ā-hṛ, 'pull back'); completed by 'dhitsate'मन को (विषयों से) खींचकर लौटाकर
muniḥthe sage — the one who succeeds only after long disciplineमुनि
kṣaṇamfor just a momentक्षणभर के लिए
viṣayataḥaway from the objects of the senses ablative of separation (viṣayataḥ = viṣayebhyaḥ)विषयों से (हटाकर)
yasminonto whom (namely Kṛṣṇa) — the correlative answered by 'tataḥ' below locative of the point of fixing; picked up by tataḥ in L2जिसमें
manaḥhis mindमन को
dhitsatewishes to fix [it] desiderative of √dhā, 'wish to place/hold'स्थापित करना चाहता है
muniḥ — the sage; viṣayataḥ — from the sense-objects; manaḥ — his mind; kṣaṇam — for a moment; pratyāhṛtya — having drawn it back; yasmin — onto whom (Kṛṣṇa); dhitsate — wishes to fix it.
muniḥ — मुनि; viṣayataḥ — विषयों से; manaḥ — मन को; pratyāhṛtya — खींचकर हटाकर; kṣaṇam — क्षणभर के लिए; yasmin — जिसमें; dhitsate — स्थापित करना चाहता है।
The sage pulls his mind back from the objects of the senses, and only for a moment, and tries to fix it on one being — Kṛṣṇa. Even that much takes him all his discipline.
मुनि विषयों से अपने मन को खींचकर हटा लेता है। फिर क्षणभर के लिए वह उसे जिसमें स्थापित करना चाहता है —।
An udāharaṇa (Vidagdha-mādhava 2.18, spoken by Paurṇamāsī) for the case set up in the lead-in — 'describing one of the two as subordinated' (ekatarasya bādhyatvena varṇanam): the meditative absorption of the muni and yogī is shown as subordinate to Rādhā's madhura prema.
यह एक उदाहरण है (विदग्ध-माधव २.१८, पौर्णमासी के मुख से), जो प्रस्तावना में रखे गए विषय का दृष्टान्त है — 'दोनों में से एक का गौण रूप से वर्णन' (एकतरस्य बाध्यत्वेन वर्णनम्)। यहाँ मुनि और योगी की ध्यान-समाधि को श्रीराधा के मधुर प्रेम की अपेक्षा गौण दिखाया गया है।
L2example
bālāsau viṣayeṣu dhitsati tataḥ pratyāharantī manaḥ |
bālā asauthis young girl (Rādhā) — pointedly, a mere girl, not a disciplined sageयह बाला
viṣayeṣuonto worldly things (her household duties) locative of the point of fixing — the exact opposite of the muni's 'yasmin'विषयों में
dhitsatiwishes to fix [her mind] desiderative of √dhā, matching dhitsate in L1स्थापित करना चाहती है
tataḥaway from that very one (Kṛṣṇa) ablative answering 'yasmin' of L1; Viśvanātha glosses it śrī-kṛṣṇātmanaḥउससे (जिससे मुनि जोड़ना चाहता है)
pratyāharantīdrawing [it] back present participle, feminine, agreeing with bālāखींचकर लौटाती हुई
manaḥher mindमन को
asau bālā — this young girl; tataḥ — from that very one (Kṛṣṇa); manaḥ — her mind; pratyāharantī — drawing it back; viṣayeṣu — onto worldly things; dhitsati — wishes to fix it.
asau bālā — यह बाला; tataḥ — उससे; manaḥ — मन को; pratyāharantī — खींचकर लौटाती हुई; viṣayeṣu — विषयों में; dhitsati — स्थापित करना चाहती है।
This young girl does the exact reverse. She pulls her mind back from that very one — Kṛṣṇa — and tries to fix it on ordinary worldly things. Where the sage strains toward Kṛṣṇa, she strains away from him.
और यह बाला ठीक उलटा करती है — जिससे मुनि जोड़ना चाहता है, उसी से अपने मन को खींचकर विषयों में लगाना चाहती है।
L3example
yasya sphūrti-lavāya hanta hṛdaye yogī sumutkaṇṭhate
yasyaof whom (Kṛṣṇa) — the correlative answered by 'tasya' in L4 genitive with sphūrtiजिसकी
sphūrti-lavāyafor a mere particle of [his] flashing forth dative of purpose — in order to gain even a fragmentस्फुरण के लेशमात्र के लिए
hantaalas! — a sigh at how little the yogī getsअहो!
hṛdayein his heart locative — where the spark would appearहृदय में
yogīthe yogīयोगी
sumutkaṇṭhateyearns with all his might su- intensifies: aches with longingअत्यन्त उत्कण्ठित होता है
yasya — of whom (Kṛṣṇa); sphūrti-lavāya — for a mere particle of his flashing forth; hṛdaye — in his heart; yogī — the yogī; sumutkaṇṭhate — yearns with all his might; hanta — alas!
yogī — योगी; yasya — जिसकी; sphūrti-lavāya — स्फुरण के लेशमात्र के लिए; hṛdaye — हृदय में; hanta — अहो!; sumutkaṇṭhate — अत्यन्त उत्कण्ठा से तरसता है।
For even one spark of Kṛṣṇa flashing up in his heart, the yogī aches with longing — and, alas, a spark is all he can hope for.
अहो! जिसकी स्फुरण की एक किरण मात्र अपने हृदय में पाने के लिए योगी अत्यन्त उत्कण्ठा से तरसता रहता है —।
L4example
mugdheyaṁ kila tasya paśya hṛdayān niṣkrāntim ākāṅkṣati ||
mugdhā iyamthis bewildered, artless girlयह भोली बाला
kilaactually — mark the astonishment of it particle of wonder/reportसचमुच (विस्मय के साथ)
tasyahis (Kṛṣṇa's) — answering 'yasya' of L3 genitive with niṣkrāntimउसके (निकल जाने की)
paśyajust look! imperative — Paurṇamāsī turning to her listenerदेखो!
hṛdayātout of her heart ablative of the point departed fromहृदय से
niṣkrāntimhis going-out, his exit accusative, object of ākāṅkṣatiनिकल जाने को
ākāṅkṣatishe longs forचाहती है
paśya — just look; iyam mugdhā — this bewildered girl; kila — actually; tasya — his; hṛdayāt — out of her heart; niṣkrāntim — the going-out; ākāṅkṣati — she longs for.
paśya — देखो!; iyaṁ mugdhā — यह भोली बाला; kila — सचमुच; tasya — उसके; hṛdayāt — हृदय से; niṣkrāntim — निकल जाने को; ākāṅkṣati — चाहती है।
But just look — this artless girl actually longs for the very opposite: for Kṛṣṇa to walk out of her heart! What the yogī begs a single spark of, she wants gone. That craving to be rid of him is the measure of how full of him she already is.
देखो! यह भोली बाला सचमुच उसी को अपने हृदय से निकाल बाहर करना चाहती है।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
pratyāhṛtya iti |
pratyāhṛtya itithe verse beginning 'pratyāhṛtya…' — Jīva flags which verse he now takes up'प्रत्याहृत्य' इत्यादि पद्य पर
pratyāhṛtya iti — [on the verse] 'pratyāhṛtya…'.
pratyāhṛtya iti — 'प्रत्याहृत्य' इत्यादि श्लोक पर (टीका)।
Jīva marks the verse he is about to comment on by its opening word, 'pratyāhṛtya.'
'प्रत्याहृत्य' इत्यादि श्लोक पर टीका।
s2gloss
atra pūrvārdhe muner bālāyāś ca prathamā niṣṭhā |
atrahere, in this verseयहाँ (इस श्लोक में)
pūrvārdhein the first half (L1–L2) locative — the location within the verseपूर्वार्ध में
muneḥthe sage's genitive — whose standing it isमुनि की
bālāyāḥ caand the girl'sऔर बाला की
prathamā niṣṭhā[is] the first standing — the first of the two paired contrastsपहली निष्ठा (तुलना का पहला जोड़ा)
atra — here; pūrvārdhe — in the first half; muneḥ bālāyāḥ ca — of the sage and of the girl; prathamā niṣṭhā — is the first standing.
atra — यहाँ; pūrvārdhe — पूर्वार्ध में; muneḥ — मुनि की; bālāyāḥ ca — और बाला की; prathamā niṣṭhā — पहली निष्ठा।
Jīva maps the verse's structure. The first two lines, he says, hold the first contrast — and its two parties are the sage and the girl (his fixing on Kṛṣṇa set against her fixing on the world).
यहाँ श्लोक के पूर्वार्ध में मुनि और बाला की पहली निष्ठा (तुलना का पहला जोड़ा) है।
niṣṭhā here = the standing-point of a paired contrast: Jīva is numbering the verse's two comparisons. prathamā = the first pair (muni vs. girl), uttarā (s3) = the second pair (yogī vs. girl).
यहाँ 'निष्ठा' का अर्थ है जोड़ीदार विरोध का आश्रयबिन्दु — जीव गोस्वामी श्लोक की दो तुलनाओं को क्रम से गिना रहे हैं। 'प्रथमा' अर्थात् पहला जोड़ा (मुनि बनाम बाला), और आगे (स३ में) 'उत्तरा' अर्थात् दूसरा जोड़ा (योगी बनाम बाला)।
s3gloss
uttarārdhe yoginas tasyāś ca, sphuṭam uttarā ||
uttarārdhein the second half (L3–L4) locativeउत्तरार्ध में
yoginaḥthe yogī's genitive — whose standing it isयोगी की
tasyāḥ caand hers (the same girl's)और उसी (बाला) की
sphuṭamplainly, unmistakablyस्पष्ट रूप से
uttarā[is] the second standing — the later of the two contrastsदूसरी निष्ठा
uttarārdhe — in the second half; yoginaḥ tasyāḥ ca — of the yogī and of her; sphuṭam — plainly; uttarā — the second standing.
uttarārdhe — उत्तरार्ध में; yoginaḥ — योगी की; tasyāḥ ca — और उसी बाला की; sphuṭam — स्पष्ट रूप से; uttarā — दूसरी निष्ठा।
The last two lines hold the second contrast — this time the yogī set against that same girl. And this second pairing, Jīva notes, is the plainer, more openly stated of the two.
और उत्तरार्ध में योगी की तथा उसी बाला की दूसरी निष्ठा (तुलना का दूसरा जोड़ा) स्पष्ट रूप से है।
Viśvanātha Cakravartī
s1avataranika
śrī-rādhāyāḥ premotkarṣa-kathanāya paurṇamāsī āha—pratyāhṛtya iti |
śrī-rādhāyāḥŚrī Rādhā's genitive with prema-utkarṣaश्रीराधा के
prema-utkarṣa-kathanāyain order to tell of [her] surpassing height of prema dative of purposeप्रेम के उत्कर्ष को कहने के लिए
paurṇamāsīPaurṇamāsī [is the one who] nominative — the speakerपौर्णमासी
āhaspeaks [as follows]कहती हैं
pratyāhṛtya itithe verse beginning 'pratyāhṛtya…''प्रत्याहृत्य' इत्यादि (श्लोक)
śrī-rādhāyāḥ prema-utkarṣa-kathanāya — to tell of Rādhā's surpassing prema; paurṇamāsī — Paurṇamāsī; āha — speaks; pratyāhṛtya iti — the verse 'pratyāhṛtya…'.
śrī-rādhāyāḥ — श्रीराधा के; prema-utkarṣa-kathanāya — प्रेम के उत्कर्ष को कहने के लिए; paurṇamāsī — पौर्णमासी; āha — कहती हैं; pratyāhṛtya iti — 'प्रत्याहृत्य' इत्यादि श्लोक।
Viśvanātha names the speaker and her aim: it is Paurṇamāsī who says this verse, and she says it to show how far above everything Rādhā's love rises.
श्रीराधा के प्रेम के उत्कर्ष का वर्णन करने के लिए पौर्णमासी 'प्रत्याहृत्य' इत्यादि श्लोक कहती हैं।
s2gloss
viṣayebhyaḥ manaḥ pratyāhṛtya yasmin śrī-kṛṣṇe dhitsati dhartum icchati, ity anena munīnām icchā-mātraṁ, na tu dhāraṇa-sāmarthyam iti jñeyam |
viṣayebhyaḥ manaḥ pratyāhṛtyahaving withdrawn the mind from the sense-objects unpacks the verse's 'viṣayataḥ … pratyāhṛtya'विषयों से मन को खींचकर लौटाकर
yasmin śrī-kṛṣṇeonto whom — that is, onto Śrī Kṛṣṇa (Viśvanātha names the 'yasmin')जिसमें अर्थात् श्रीकृष्ण में
dhitsati dhartum icchati'dhitsati' means: wishes to hold [it there] glossing the desiderative of √dhā as icchā + dhartumधारण करना चाहता है ('धित्सति' अर्थात् 'धर्तुम् इच्छति')
iti anenaby this very wording instrumental — the word choice is the evidenceइस (शब्दप्रयोग) के द्वारा
munīnāmthe sages have genitive of possessionमुनियों की
icchā-mātramthe wish aloneकेवल इच्छा (ही है)
na tu dhāraṇa-sāmarthyambut not the power to hold him tu marks the contrast: wish, yet no capacityपरन्तु धारण करने का सामर्थ्य नहीं
iti jñeyamthis is to be understoodऐसा जानना चाहिए
viṣayebhyaḥ manaḥ pratyāhṛtya — withdrawing the mind from sense-objects; yasmin śrī-kṛṣṇe — onto Kṛṣṇa, the 'whom' of the verse; dhitsati = dhartum icchati — wishes to hold it; anena — by this wording; munīnām icchā-mātram — the sages have only the wish; na tu dhāraṇa-sāmarthyam — but not the power to hold him; iti jñeyam — so it is to be understood.
viṣayebhyaḥ manaḥ pratyāhṛtya — विषयों से मन को खींचकर; yasmin śrī-kṛṣṇe — जिसमें अर्थात् श्रीकृष्ण में; dhitsati dhartum icchati — धारण करना चाहता है; iti anena — इस शब्द से; munīnām — मुनियों की; icchā-mātram — केवल इच्छा; na tu dhāraṇa-sāmarthyam — परन्तु धारण का सामर्थ्य नहीं; iti jñeyam — ऐसा जानना चाहिए।
Viśvanātha spells out 'dhitsati': it is the desiderative of 'to hold,' so the sage merely wishes to hold Kṛṣṇa in his mind. And, he says, the word is chosen deliberately: the munis have only the wish, not the actual power to keep Kṛṣṇa there. That is the point to take away.
विषयों से मन को खींचकर जिसमें अर्थात् श्रीकृष्ण में मुनि धारण करना चाहता है — 'धित्सति' का अर्थ है 'धर्तुम् इच्छति'। इस शब्दप्रयोग से यह जानना चाहिए कि मुनियों की केवल इच्छा ही है, परन्तु धारण करने का सामर्थ्य नहीं।
s3gloss
tataḥ śrī-kṛṣṇātmanaḥ pratyāharantī loka-dharma-bhayād ākarṣantī asau bālā śrī-rādhā viṣayeṣu dhartum icchati ity atrāpi tasyā viṣaye dhāraṇecchā-mātraṁ, na tu dhāraṇa-sāmarthyam ||
tataḥ śrī-kṛṣṇātmanaḥ'from that' means: from Kṛṣṇa himself (Viśvanātha names the 'tataḥ') ablative — the one she draws her mind away fromउससे अर्थात् श्रीकृष्णरूप से
pratyāharantīdrawing [her mind] backखींचकर लौटाती हुई
loka-dharma-bhayātout of fear of what worldly propriety demands ablative of cause — supplies her motiveलोकधर्म के भय के कारण
ākarṣantīthat is, pulling it away gloss-synonym for pratyāharantīखींचती हुई
asau bālā śrī-rādhāthis girl, Śrī Rādhāयह बाला श्रीराधा
viṣayeṣu dhartum icchatiwishes to hold [it] on the objectsविषयों में धारण करना चाहती है
iti atra apihere too, by this api: the same lesson repeats on the girl's sideयहाँ भी
tasyāḥshe has genitive of possession, parallel to munīnām aboveउस (बाला) की
viṣaye dhāraṇa-icchā-mātramonly the wish to hold it on the objectsविषय में केवल धारण की इच्छा
na tu dhāraṇa-sāmarthyambut not the power to hold it tu: wish, yet no capacity — mirroring the muni exactlyपरन्तु धारण करने का सामर्थ्य नहीं
tataḥ = śrī-kṛṣṇātmanaḥ — from Kṛṣṇa himself; pratyāharantī = loka-dharma-bhayāt ākarṣantī — drawing her mind away out of fear of propriety; asau bālā śrī-rādhā — this girl, Rādhā; viṣayeṣu dhartum icchati — wishes to fix it on worldly things; atra api — here too; tasyāḥ viṣaye dhāraṇa-icchā-mātram — she has only the wish to hold it there; na tu dhāraṇa-sāmarthyam — not the power to do so.
tataḥ śrī-kṛṣṇātmanaḥ — उससे अर्थात् श्रीकृष्णरूप से; pratyāharantī ākarṣantī — खींचकर लौटाती हुई; loka-dharma-bhayāt — लोकधर्म के भय से; asau bālā śrī-rādhā — यह बाला श्रीराधा; viṣayeṣu dhartum icchati — विषयों में धारण करना चाहती है; iti atra api — यहाँ भी; tasyāḥ viṣaye dhāraṇa-icchā-mātram — उसकी विषय में केवल धारण की इच्छा; na tu dhāraṇa-sāmarthyam — परन्तु धारण का सामर्थ्य नहीं।
Now the mirror image. 'From that' means from Kṛṣṇa himself, and she draws her mind off him only out of fear of what society will say. Rādhā wishes to fasten her mind on ordinary duties — but here too, Viśvanātha says, it is only a wish, never the power. She can no more push Kṛṣṇa out of her heart than the muni can hold him in. That helplessness is exactly the surpassing prema this verse was told to show.
उससे अर्थात् श्रीकृष्णरूप से मन को खींचकर लौटाती हुई — लोकधर्म के भय के कारण खींचती हुई — यह बाला श्रीराधा विषयों में धारण करना चाहती है। यहाँ भी उसकी विषय में केवल धारण की इच्छा ही है, परन्तु धारण करने का सामर्थ्य नहीं — ठीक मुनि की भाँति।