atha preya-uparasaḥ—
ekasminn eva sakhyena hari-mitrādy-avajñayā |
yuddha-bhūmādinā cāpi preyānuparaso bhavet ||
tatra ādyaṁ, yathā—
suhṛd ity udito bhiyā cakampe
chalito narma-girā stutiṁ cakāra |
sa nṛpaḥ pariripsatā bhujābhyāṁ
hariṇā daṇḍavad agrataḥ papāta ||
The verse — decoded
L1definition
ekasminn eva sakhyena hari-mitrādy-avajñayā |
ekasminn evatoward one party alone [and not the other] eva restricts the friendship to a single side — it is one-directionalएक ही (पक्ष) में — 'एव' सख्य को एक ही ओर सीमित करता है, वह एकतरफा है
sakhyenabecause friendship is shown instrumental of cause: this is one of the conditions that produces the misfireक्योंकि सख्य (मित्रता) का भाव है — यही दोष उत्पन्न करने वाली एक स्थिति है
hari-mitrādy-avajñayābecause Hari's friends and the rest are treated with contempt hari-mitra-ādi-avajñayā, instrumental of cause: a second producing conditionहरि के मित्र आदि की अवज्ञा के कारण — दूसरी दोषकारी स्थिति
ekasminn eva sakhyena — because friendship is shown toward one party alone; hari-mitra-ādi-avajñayā — because Hari's friends and the rest are slighted.
ekasminn eva — एक ही में; sakhyena — सख्य के कारण; hari-mitrādy-avajñayā — अथवा हरि के मित्रादि की अवज्ञा के कारण।
This half-line names the first conditions under which the friendship-rasa misfires. First, when the friendship runs only one way — one side feels it, the other does not. Second, when Hari's friends and companions are treated with disrespect. The verb that ties these to the result comes in the next line.
जब सख्य केवल एक ही पक्ष में हो, या हरि के मित्र आदि की अवज्ञा हो — ये दोषकारी स्थितियाँ हैं।
preyān here is the sakhya (friendship) rasa; its uparasa, named in L2, is the semblance that arises when this mood is present but aimed at an unfit support.
यहाँ 'प्रेयान्' से सख्य-रस अभिप्रेत है; L2 में जिस उपरस का नाम है, वह इसी भाव का आभास है — जो तब उठता है जब यह भाव तो विद्यमान हो, पर अयोग्य आश्रय पर लक्षित हो।
L2definition
yuddha-bhūmādinā cāpi preyānuparaso bhavet ||
yuddha-bhūmādināand because of a battlefield and the like [as the setting] yuddha-bhūmi-ādinā, instrumental of cause: a third producing conditionयुद्ध-भूमि आदि के कारण — तीसरी दोषकारी स्थिति
ca apias well — ca 'and', api 'also', adding this third cause to the two beforeऔर भी
preyānuparasaḥthe misfired friendship-rasa (preyān-uparasa) preyān-uparasaḥ: the semblance-rasa of the friendship (preyān) moodप्रेयान् (सख्य-भाव) का उपरस
bhavetwould arise optative: the result if any of these defective conditions holdsहो जाता है — यदि इनमें से कोई दोषपूर्ण स्थिति बनी रहे तो यही परिणाम होता है
yuddha-bhūma-ādinā ca api — and also because of a battlefield and the like; preyān-uparasaḥ bhavet — the preyān-uparasa would arise.
yuddha-bhūmādinā — युद्ध-भूमि आदि के कारण; ca api — और भी; preyānuparasaḥ — प्रेयान् का उपरस; bhavet — हो जाता है।
Add a third condition: a setting such as a battlefield. Under any of these — one-sided friendship, contempt for Hari's friends, a warlike setting — the friendship-rasa does not land cleanly but becomes preyān-uparasa, its misfired semblance.
और युद्ध-भूमि आदि के कारण भी प्रेयान् (सख्य) का उपरस हो जाता है।
uparasa is one of the three kinds of rasābhāsa (semblance of rasa) treated in this laharī — a real rasa that misfires because its object or setting is unfit; it does not deny the mood, only marks it as off-target.
उपरस इस लहरी में वर्णित रसाभास के तीन भेदों में से एक है — एक वास्तविक रस जो इसलिए चूक जाता है कि उसका विषय या स्थान अयोग्य होता है; यह भाव का निषेध नहीं करता, केवल उसे लक्ष्य से चूका हुआ बताता है।
L3example
suhṛd ity udito bhiyā cakampe
suhṛd iti uditaḥaddressed as 'friend' iti marks suhṛt as the word spoken to him; uditaḥ (past participle) agrees with the king'सुहृद्' (मित्र) — इस शब्द से जिसे सम्बोधित किया गया, वह (राजा)
bhiyāout of fear instrumental of causeभय के कारण
cakampehe trembled perfect tenseकाँप उठा
suhṛt iti uditaḥ — being addressed as 'friend'; bhiyā — out of fear; cakampe — he trembled.
suhṛd iti uditaḥ — 'सुहृद्' कहकर सम्बोधित किया गया (राजा); bhiyā — भय के कारण; cakampe — काँप उठा।
The example opens. Kṛṣṇa calls the king 'friend.' But instead of answering in kind, the king trembles with fear. The very address that offers friendship frightens him.
जिसे 'सुहृद्' (मित्र) कहकर सम्बोधित किया गया, वह राजा भय से काँप उठा।
An udāharaṇa of the first of the three defects named in the lakṣaṇa (4.9.9), ekasminn eva sakhyena — friendship running in one direction only. Kṛṣṇa extends friendship; the king answers not with friendship but with fear and worship, so the mood rests in one party alone.
यह लक्षण (4.9.9) में कहे गए तीन दोषों में से पहले — 'एकस्मिन्न् एव सख्येन', अर्थात् सख्य का केवल एक ही ओर चलना — का उदाहरण है। कृष्ण मित्रता का हाथ बढ़ाते हैं; पर राजा मित्रता से नहीं, भय और पूजा-भाव से उत्तर देता है, इसलिए यह भाव केवल एक ही पक्ष में ठहरा रहता है।
L4example
chalito narma-girā stutiṁ cakāra |
chalitaḥtaken in / thinking himself made sport ofछला गया (राजा)
narma-girāby [Kṛṣṇa's] playful, joking speech narma-girā, instrumental of meansपरिहास-वचन के द्वारा
stutim cakārahe offered a hymn of praiseस्तुति की
narma-girā chalitaḥ — taken in by the joking words; stutim cakāra — he offered praise.
chalitaḥ — छला गया; narma-girā — परिहास-वचन से; stutim cakāra — स्तुति की।
Kṛṣṇa's friendly words were playful banter, but the king takes them as if he were being tricked or mocked. So he responds not by joking back, but by breaking into a hymn of praise — the reflex of a worshipper, not a friend.
परिहास-भरे वचन से छला गया राजा (कृष्ण की) स्तुति करने लगा।
L5example
sa nṛpaḥ pariripsatā bhujābhyāṁ
sa nṛpaḥthat kingवह राजा
pariripsatāwho was wishing to embrace [him] desiderative present participle of pari-√rabh, instrumental — it agrees with hariṇā in L6, not with the kingआलिंगन करने की इच्छा रखते हुए — यह L6 के 'हरि' के साथ जाता है, राजा के साथ नहीं
bhujābhyāmwith both arms instrumentalदोनों भुजाओं से
sa nṛpaḥ — that king; [hariṇā] bhujābhyām pariripsatā — when Hari sought to embrace him with both arms.
sa nṛpaḥ — वह राजा; pariripsatā — आलिंगन की इच्छा रखते हुए; bhujābhyām — दोनों भुजाओं से।
That king — as Kṛṣṇa, wishing to embrace him, reached out with both arms. The embrace is the gesture of an equal, a friend; watch what the king does with it in the last line.
वह राजा — जब हरि दोनों भुजाओं से उसे आलिंगन करना चाहते थे —
L6example
hariṇā daṇḍavad agrataḥ papāta ||
hariṇāby Hari [who sought the embrace] instrumental agent, going with pariripsatā in L5हरि (कृष्ण) के द्वारा — यह L5 के 'आलिंगन की इच्छा' के साथ जुड़ता है
daṇḍavatflat as a rod on the ground -vat, comparison: the full prostration of a subordinateदण्ड के समान — अधीनस्थ का पूरा साष्टांग प्रणाम
agrataḥbefore himसामने
papātahe fell down perfect tenseगिर पड़ा
bhujābhyām pariripsatā hariṇā [agrataḥ] — as Hari sought to embrace him with both arms; agrataḥ daṇḍavat papāta — he fell flat like a rod before him.
hariṇā — हरि के द्वारा (आलिंगन चाहे जाने पर); daṇḍavat — दण्ड के समान; agrataḥ — सामने; papāta — गिर पड़ा।
When Hari opened his arms to embrace him, the king dropped to the ground before him, stretched out like a rod — a full daṇḍavat prostration. Offered a friend's embrace, he answers with a subject's obeisance. The friendship never meets in the middle.
हरि जब उसे आलिंगन करना चाहते थे, तब वह राजा उनके सामने दण्ड के समान (साष्टांग) गिर पड़ा।
Commentary — decoded
Jīva Gosvāmī
s1gloss
ekasminn eva, na tu mithaḥ ||
ekasminn eva'in one party alone' means —एक ही में
na tu mithaḥnot mutually, between the two tu 'but' sets the correction against the one-sided reading; mithaḥ = reciprocallyपरन्तु परस्पर नहीं — 'तु' एकतरफा पाठ के विरुद्ध यह सुधार रखता है; 'मिथः' अर्थात् आपस में
ekasminn eva — in one party alone; na tu mithaḥ — but not mutually.
ekasminn eva — एक ही में; na tu mithaḥ — परन्तु परस्पर नहीं।
Jīva pins down 'ekasminn eva.' The friendship sits in one party only — it is not shared back and forth between the two. That one-sidedness is exactly the defect.
'एकस्मिन्न् एव' का अर्थ है — केवल एक ही में, आपस में (दोनों ओर से) नहीं।
s2gloss
sa nṛpa iti śrī-hareḥ putryāḥ putrasya vā śvaśuraḥ kaścid ity arthaḥ ||
sa nṛpaḥ itithe phrase 'that king' means —'स नृपः' (वह राजा) — इस पद से
śrī-hareḥ putryāḥ putrasya vā śvaśuraḥthe father-in-law of Śrī Hari's daughter or son genitives: he is the father of whoever married Hari's daughter or son — a relative by marriageश्रीहरि की पुत्री का अथवा पुत्र का श्वशुर — अर्थात् विवाह-सम्बन्ध से बना कोई सम्बन्धी
kaścit ity arthaḥsome such king — that is the senseकोई एक — ऐसा अर्थ है
sa nṛpaḥ iti — 'that king' means; śrī-hareḥ putryāḥ putrasya vā śvaśuraḥ kaścit — some father-in-law of Hari's daughter or son; ity arthaḥ — such is the meaning.
sa nṛpaḥ iti — 'स नृपः' से; śrī-hareḥ putryāḥ putrasya vā śvaśuraḥ — श्रीहरि की पुत्री या पुत्र का श्वशुर; kaścit ity arthaḥ — कोई एक, ऐसा अर्थ।
Jīva identifies the king. He is some king related to Kṛṣṇa by marriage — the father-in-law of Kṛṣṇa's daughter or of his son. So he stands to Kṛṣṇa as an in-law and elder, not as a peer, which is why friendship between them cannot run both ways.
'स नृपः' से तात्पर्य है — श्रीहरि की पुत्री का अथवा पुत्र का श्वशुर, ऐसा कोई राजा।
Viśvanātha Cakravartī
s1gloss
ekasminn eva sakhyaṁ, na tu dvayoḥ parasparaṁ sakhyam ||
ekasminn eva sakhyaṁfriendship in one party aloneएक ही में सख्य
na tu dvayoḥ parasparaṁ sakhyamnot the mutual friendship of the two together tu 'but'; dvayoḥ parasparam = of the pair, toward each otherपरन्तु दोनों का परस्पर सख्य नहीं — 'तु' विरोध दिखाता है; 'द्वयोः परस्परम्' अर्थात् दोनों का एक-दूसरे के प्रति
ekasminn eva sakhyam — friendship in one alone; na tu dvayoḥ parasparam sakhyam — but not friendship of the two toward each other.
ekasminn eva sakhyaṁ — एक ही में सख्य; na tu dvayoḥ parasparaṁ sakhyam — परन्तु दोनों का परस्पर सख्य नहीं।
Viśvanātha reads it the same way as Jīva. There is friendship in one party only — not the reciprocal friendship of the two directed at each other. Friendship that only one side holds is not full sakhya.
'एकस्मिन्न् एव' अर्थात् सख्य एक ही में है, दोनों का एक-दूसरे के प्रति परस्पर सख्य नहीं।
s2gloss
sa nṛpa iti śrī-kṛṣṇasya kanyāyāḥ putrasya vā śvaśuraḥ kaścid ity arthaḥ |
sa nṛpaḥ itithe phrase 'that king' means —'स नृपः' — इस पद से
śrī-kṛṣṇasya kanyāyāḥ putrasya vā śvaśuraḥthe father-in-law of Śrī Kṛṣṇa's daughter or son genitives: father of whoever married Kṛṣṇa's daughter or sonश्रीकृष्ण की कन्या का अथवा पुत्र का श्वशुर
kaścit ity arthaḥsome such king — that is the senseकोई एक — ऐसा अर्थ है
sa nṛpaḥ iti — 'that king' means; śrī-kṛṣṇasya kanyāyāḥ putrasya vā śvaśuraḥ kaścit — some father-in-law of Kṛṣṇa's daughter or son; ity arthaḥ — such is the meaning.
sa nṛpaḥ iti — 'स नृपः' से; śrī-kṛṣṇasya kanyāyāḥ putrasya vā śvaśuraḥ — श्रीकृष्ण की कन्या या पुत्र का श्वशुर; kaścit ity arthaḥ — कोई एक, ऐसा अर्थ।
Viśvanātha names the king just as Jīva does: some king who is the father-in-law of Kṛṣṇa's daughter or son — a marriage-relation and elder of Kṛṣṇa's, not a peer.
'स नृपः' से तात्पर्य है — श्रीकृष्ण की कन्या का अथवा पुत्र का श्वशुर, ऐसा कोई राजा।
s3gloss
śrī-kṛṣṇena suhṛd ity uditaḥ san "nāhaṁ tava suhṛd-yogyaḥ" iti bhayāc cakampe |
śrī-kṛṣṇena suhṛd iti uditaḥ sanbeing addressed as 'friend' by Śrī Kṛṣṇa śrī-kṛṣṇena, instrumental agent; san 'being', supplying the mūla's uditaḥश्रीकृष्ण के द्वारा 'सुहृद्' कहकर सम्बोधित किया जाकर — यह मूल के 'उदितः' की पूर्ति करता है
"na ahaṁ tava suhṛd-yogyaḥ" itithinking, 'I am not fit to be your friend' iti marks the king's inner words — the reason his fear arises'मैं आपके सख्य के योग्य नहीं' — ऐसा (सोचकर), जिससे उसका भय उपजता है
bhayātout of fear ablative of cause, glossing the mūla's bhiyāभय के कारण — मूल के 'भिया' का यही अर्थ है
cakampehe trembledकाँप उठा
śrī-kṛṣṇena suhṛt iti uditaḥ san — addressed by Śrī Kṛṣṇa as 'friend'; 'na aham tava suhṛt-yogyaḥ' iti — thinking 'I am not fit to be your friend'; bhayāt cakampe — he trembled out of fear.
śrī-kṛṣṇena suhṛd iti uditaḥ san — श्रीकृष्ण द्वारा 'सुहृद्' कहा जाकर; "na ahaṁ tava suhṛd-yogyaḥ" iti — 'मैं आपके योग्य नहीं' ऐसा (सोचकर); bhayāt — भय के कारण; cakampe — काँप उठा।
Viśvanātha fills in the king's mind behind the mūla's 'trembled out of fear.' Kṛṣṇa calls him 'friend,' but the king thinks, 'I am not worthy of being your friend' — and it is that thought, that sense of unworthiness, that makes him tremble. His awe blocks the friendship from being returned.
श्रीकृष्ण द्वारा 'सुहृद्' कहकर सम्बोधित किए जाने पर, 'मैं आपके सख्य के योग्य नहीं' — ऐसा (सोचते हुए) राजा भय से काँप उठा।
s4conclusion
nṛpasya sakhi-bhāvābhāvād uparaso jñeyaḥ ||
nṛpasya sakhi-bhāvābhāvātbecause the friend-feeling is absent in the king sakhi-bhāva-abhāvāt, ablative of cause: the king holds no answering sakhyaराजा में सख्य-भाव के अभाव के कारण — उसमें कोई उत्तर देने वाला सख्य नहीं है
uparasaḥ jñeyaḥthis is to be recognized as uparasa (the misfired rasa) jñeyaḥ, gerundive: 'should be known as'इसे उपरस जानना चाहिए
nṛpasya sakhi-bhāva-abhāvāt — because the king has no friend-feeling; uparasaḥ jñeyaḥ — it should be known as uparasa.
nṛpasya sakhi-bhāvābhāvāt — राजा में सख्य-भाव के अभाव के कारण; uparasaḥ jñeyaḥ — उपरस जानना चाहिए।
Viśvanātha draws the verdict. Because the king holds no answering friendship — only fear and reverence — the friendship-rasa here is one-sided, and so this is to be recognized as uparasa, the misfired semblance, not full sakhya-rasa. That is precisely what the lakṣaṇa's 'ekasminn eva' predicted.
राजा में (उत्तर देने वाले) सख्य-भाव के अभाव के कारण इसे उपरस जानना चाहिए।