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viṣayebhyaḥ manaḥ pratyāhṛtyahaving withdrawn the mind from the sense-objects unpacks the verse's 'viṣayataḥ … pratyāhṛtya'विषयों से मन को खींचकर लौटाकर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।