L1gloss
iti saṅkalpam ācerur yā gokula-kumārikāḥ |
iti saṅkalpamthis resolve (spoken of just above) iti points back to the vow-resolve of the preceding verses; acc. object of ācerurइस प्रकार का संकल्प (व्रत-रूप निश्चय) — ‘इति’ पूर्व के श्लोकों में कहे संकल्प की ओर संकेत करता है
ācerurcarried out, performed √car (ā-car) perfect 3rd pl.आचरण किया, अनुष्ठान किया (√चर्, लिट् बहुवचन)
yā gokula-kumārikāḥthe young girls of Gokula who — relative yā (fem. pl.); antecedent picked up by tāsu in L2जो गोकुल की कन्याएँ (सम्बन्धवाची — जिनका ग्रहण आगे ‘तासु’ से होता है)
yā gokula-kumārikāḥ — the young girls of Gokula who; iti saṅkalpam — this resolve; ācerur — performed.
यā गोकुल-कुमारिकाः — जो गोकुल की कन्याएँ; इति संकल्पम् — इस प्रकार का (व्रत-रूप) संकल्प; आचेरुः — आचरण किया।
The verse resumes the story. The young girls of Gokula carried out the resolve just described — the vow to win Kṛṣṇa as husband. "iti" ("this") points back to that resolve stated in the foregoing verses. The relative "yā" (who) waits for its match in the next line.
गोकुल की जो कन्याएँ थीं, उन्होंने इस प्रकार का संकल्प (व्रत) किया।
L2gloss
tāsv eva kiyatīnāṁ tu pati-bhāvo harāv abhūt
tāsu evaamong those very (girls) loc. pl. resolving the relative yā of L1; eva 'those very'उन्हीं कन्याओं में (सप्तमी बहुवचन — L1 की सम्बन्धवाची ‘या’ का समाधान; ‘एव’ = उन्हीं में)
kiyatīnāṁ tubut of some (a certain number) — gen. pl. kiyatī 'how many, some'; tu marks the narrowingकुछ थोड़ी-सी का (षष्ठी बहुवचन; ‘तु’ संकोच दिखाता है — सबका नहीं, कुछ का)
pati-bhāvothe state of (his) being (their) husband nom.; the relation of husbandपति-भाव, पतित्व का सम्बन्ध (प्रथमा)
harautoward Hari (Kṛṣṇa) loc. 'in / with respect to Hari'हरि (कृष्ण) के प्रति, हरि में (सप्तमी)
abhūtcame to be √bhū aorist 3rd sg.हुआ, उत्पन्न हुआ (√भू, लुङ् एकवचन)
tāsu eva — among those very girls; kiyatīnāṁ tu — but of some; harau — toward Hari; pati-bhāvo abhūt — the state of his being husband came to be.
तासु एव — उन्हीं (कन्याओं) में; कियतीनाम् तु — परन्तु कुछ थोड़ी-सी का; हरौ — हरि के प्रति; पति-भावः — पति-भाव; अभूत् — उत्पन्न हुआ।
Now the line narrows. Among those very girls who performed the resolve, only some actually got Hari as their husband — a real husband-relation with Kṛṣṇa came about for them. "tu" (but) marks the narrowing: not all who vowed, only some. The genitive "kiyatīnām" (of some) sets how many.
उन्हीं कन्याओं में से कुछ थोड़ी-सी का ही हरि (कृष्ण) के प्रति पति-भाव उत्पन्न हुआ।
L3gloss
mūla-mādhava-māhātmye śrūyate tata eva hi |
mūla-mādhava-māhātmyein the Mūla-mādhava-māhātmya (the glorification of Mūla-mādhava) loc. of the text where it is heard; a work-titleमूल-माधव-माहात्म्य नामक ग्रन्थ में (सप्तमी — जहाँ यह सुना जाता है)
śrūyateit is heard (recorded) passive present of √śruसुना जाता है (√श्रु का कर्मवाच्य वर्तमान)
tata eva hifor it is from that very (source) abl. tataḥ 'from that'; eva 'that very'; hi 'for, indeed'उसी (ग्रन्थ) से ही, क्योंकि — (पञ्चमी ‘ततः’ = उससे; ‘एव’ = उसी से; ‘हि’ = क्योंकि/निश्चय ही)
mūla-mādhava-māhātmye — in the Mūla-mādhava-māhātmya; śrūyate — it is heard; tata eva hi — for from that very source.
मूल-माधव-माहात्म्ये — मूल-माधव-माहात्म्य ग्रन्थ में; श्रूयते — सुना जाता है; तत एव हि — उसी से ही, क्योंकि।
The verse names where this account comes from. This — that some of the vowing girls actually got Kṛṣṇa as husband — is heard in the text called Mūla-mādhava-māhātmya. "tata eva hi" (for from that very source) grounds the claim: the knowledge rests on that work.
यह मूल-माधव-माहात्म्य नामक ग्रन्थ में सुना जाता है; क्योंकि उसी से (आगे कही बात जानी जाती है)।
L4gloss
rukmiṇy-udvāhataḥ pūrvaṁ tāsāṁ pariṇayotsavaḥ
rukmiṇy-udvāhataḥ pūrvaṁbefore Rukmiṇī's marriage abl. udvāhataḥ + pūrvaṁ 'earlier than', 'prior to'रुक्मिणी के विवाह से पहले (पञ्चमी ‘उद्वाहतः’ + ‘पूर्वम्’ = उससे पहले)
tāsāṁof those (girls) gen. pl., referring to the some (kiyatī) of L2उन (कुछ थोड़ी-सी) कन्याओं का (षष्ठी बहुवचन — L2 की ‘कियती’ की ओर)
pariṇayotsavaḥthe wedding festival (took place) nom.; pariṇaya 'marriage' + utsava 'festival'; verb suppliedविवाह का उत्सव (प्रथमा; परिणय = विवाह + उत्सव; क्रिया अध्याहृत ‘हुआ’)
rukmiṇy-udvāhataḥ pūrvaṁ — before Rukmiṇī's marriage; tāsāṁ — of those girls; pariṇayotsavaḥ — the wedding festival.
रुक्मिणी-उद्वाहतः पूर्वम् — रुक्मिणी के विवाह से पहले; तासाम् — उन (कुछ) कन्याओं का; परिणय-उत्सवः — विवाह-उत्सव (हुआ)।
The verse fixes the timing. The wedding-festival of those girls happened before Kṛṣṇa's marriage to Rukmiṇī. So this union in Gokula precedes the famous Dvārakā wedding. The verb "took place" is understood from the sense.
रुक्मिणी के विवाह से पहले ही उन (कुछ) कन्याओं का विवाह-उत्सव हो गया था।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
na kevalaṁ pati-bhāva eva kiṁ tarhi vivāho’pi jāta ity āha—mūleti |
na kevalaṁ pati-bhāva evanot merely the state of (his) being husband — na kevalam 'not only'; eva restrictsकेवल पति-भाव ही नहीं (‘न केवलम्’ = केवल नहीं; ‘एव’ अवधारण)
kiṁ tarhi vivāho'pi jātaḥthen what? even the marriage took place kiṁ tarhi 'rather / then what?'; api 'even'; jāta 'came about'तो फिर क्या? विवाह भी हो गया (‘किं तर्हि’ = बल्कि/तो फिर; ‘अपि’ = भी; ‘जातः’ = हो गया)
iti āha—mūla iti— so he (Rūpa) says "mūla…" (points to the third line) iti + āha 'thus he says'; mūleti = verse-pointer (pratīka) to L3ऐसा (आचार्य) कहते हैं — ‘मूल…’ इस पद से (श्लोक-संकेत, L3 की ओर इशारा)
na kevalaṁ pati-bhāva eva — not merely the husband-relation; kiṁ tarhi vivāho'pi jātaḥ — but the marriage too took place; iti āha—mūla iti — so he says, "mūla…".
न केवलम् पति-भावः एव — केवल पति-भाव ही नहीं; किं तर्हि — तो फिर क्या; विवाहः अपि जातः — विवाह भी हो गया; इति आह मूल इति — ऐसा कहते हुए ‘मूल…’ पद से कहते हैं।
Jīva sets up the third line. His point: it was not just an inward husband-relation (pati-bhāva) that the girls had — an actual wedding also happened. To say this, Rūpa speaks the line beginning "mūla…". "kiṁ tarhi" (then what? — rather) is the standard turn from "not only X" to "but also Y": not only the relation, but the marriage itself.
केवल पति-भाव ही नहीं हुआ, बल्कि विवाह भी हो गया — यह बात आचार्य ‘मूल…’ (मूल-माधव-माहात्म्ये) पद से कहते हैं।
s2gloss
śrūyate iti paramparayaiva śravaṇaṁ jñāpyate na tu sākṣād iti |
śrūyate itithe word "śrūyate" ("it is heard") verse-word taken up for gloss‘श्रूयते’ (सुना जाता है) — यह श्लोक-पद व्याख्या के लिए उठाया गया
paramparayā eva śravaṇaṁ jñāpyateconveys that the hearing is through tradition alone instr. paramparayā 'by handed-down tradition'; eva 'alone'; jñāpyate passive 'is made known'परम्परा (गुरु-शिष्य-क्रम) से ही सुनना जताया जाता है (‘परम्परया’ करण; ‘एव’ = से ही; ‘ज्ञाप्यते’ कर्मवाच्य = जताया जाता है)
na tu sākṣād itibut not directly (first-hand) — so (the sense). na tu 'but not'; sākṣāt 'directly'; iti closesपरन्तु साक्षात् (प्रत्यक्ष रूप से) नहीं (‘न तु’ = परन्तु नहीं; ‘साक्षात्’ = प्रत्यक्ष; ‘इति’ समाप्ति)
śrūyate iti — the word "śrūyate"; paramparayā eva śravaṇaṁ jñāpyate — indicates hearing through tradition alone; na tu sākṣād iti — but not directly.
श्रूयते इति — ‘श्रूयते’ पद से; परम्परया एव श्रवणम् ज्ञाप्यते — परम्परा से ही सुनना जताया जाता है; न तु साक्षात् — परन्तु साक्षात् नहीं।
Jīva reads meaning into the verb "śrūyate" ("it is heard"). The passive "is heard" signals that this account reaches us only through handed-down tradition — not by direct, first-hand witness. The word choice itself flags the kind of authority: traditional report, not eyewitness.
‘श्रूयते’ शब्द यह जताता है कि यह बात परम्परा से ही सुनी जाती है, साक्षात् (प्रत्यक्ष प्रमाण से) नहीं।
s3conclusion
tad etac ca mā bhūn nāma siddhā iti svīkāra-maya-gāndharva-vivāhena śrīman-nanda-gopa-suta-rūpa-pati-prāpti-saṅkalpasyātraiva siddhatvād iti bhāvaḥ ||
tad etad ca mā bhūn nāmaand let this (direct proof) not be there — never mind; mā bhūt 'let it not be'; nāma 'granted, never mind'और यह बात भले न हो (‘मा भूत्’ = न हो; ‘नाम’ = चलो मान लो/भले ही)
siddhā iti(the girls are) accomplished (they attain the goal), because siddhā 'their aim is achieved'; iti hinges the reason that follows‘(उनका प्रयोजन) सिद्ध है’ — यह ‘इति’ आगे आने वाले कारण को जोड़ता है
svīkāra-maya-gāndharva-vivāhenabecause by a gāndharva marriage consisting of mutual acceptance instr. of means; gāndharva-vivāha = union by mutual consent; -maya 'made of, consisting in'परस्पर स्वीकार-रूप गान्धर्व-विवाह के द्वारा (करण; गान्धर्व = परस्पर सम्मति से विवाह; ‘मय’ = से बना/जिसका सार)
śrīman-nanda-gopa-suta-rūpa-pati-prāpti-saṅkalpasyaof the resolve to attain as husband the one in the form of the son of the noble Nanda the cowherd, gen. of the saṅkalpa; long compound: attaining Kṛṣṇa (Nanda's son) as patiश्रीमान् नन्द-गोप के पुत्र (कृष्ण) को पति-रूप में पाने के संकल्प का (षष्ठी — जिस संकल्प का)
atra eva siddhatvāt iti bhāvaḥthere is accomplishment right here itself — that is the sense. abl. of cause siddhatvāt 'because of being accomplished'; atra eva 'right here'; bhāvaḥ closesयहीं (इसी में) सिद्ध हो जाने के कारण — ऐसा तात्पर्य (पञ्चमी ‘सिद्धत्वात्’ = सिद्ध होने के कारण; ‘अत्र एव’ = यहीं; ‘भावः’ = आशय)
tad etad ca mā bhūn nāma — and let this (direct proof) be absent, never mind; svīkāra-maya-gāndharva-vivāhena — by a gāndharva marriage of mutual acceptance; śrīman-nanda-gopa-suta-rūpa-pati-prāpti-saṅkalpasya — of the resolve to gain Nanda's son as husband; atra eva siddhatvāt — because it is accomplished right here; siddhā iti bhāvaḥ — the girls attain their goal — that is the sense.
तत् एतत् च मा भूत् नाम — और यह बात भले ही न हो; सिद्धाः इति — ‘(वे) सिद्ध हैं’ — इस (कारण) से; श्रीमन्-नन्द-गोप-सुत-रूप-पति-प्राप्ति-संकल्पस्य — नन्दनन्दन कृष्ण को पति रूप में पाने के संकल्प का; स्वीकार-मय-गान्धर्व-विवाहेन — परस्पर स्वीकार-रूप गान्धर्व-विवाह से; अत्र एव सिद्धत्वात् — यहीं सिद्ध हो जाने के कारण; इति भावः — ऐसा आशय।
Jīva closes his comment. Grant that direct scriptural proof is lacking — never mind that. The girls still reach their goal, and here is why: by a gāndharva marriage — a union made simply of mutual acceptance — their very resolve, to gain as husband the son of noble Nanda the cowherd (Kṛṣṇa), is fulfilled right here itself. So the aim of the vow is accomplished in Gokula. That, he says, is the underlying sense.
यह बात भले ही न हो, तो भी उनका प्रयोजन सिद्ध है; क्योंकि परस्पर स्वीकार-रूप गान्धर्व-विवाह से नन्दनन्दन कृष्ण को पति रूप में पाने का संकल्प यहीं सिद्ध हो जाता है — यही आशय है।
Viśvanātha Cakravartī
s1objection
kiyatīnāṁ madhye yā iti saṅkalpam āceruḥ tāsv eva tāsām eva pati-bhāvo’bhūd iti vyākhyāne pāṭha-kramollaṅghanaṁ kiyatīnām ity asya vaiyarthyaṁ ṣaṣṭhy-arthe saptamyāś cāsiddher iti doṣa-trayam |
kiyatīnāṁ madhye yā iti saṅkalpam āceruḥ tāsv eva tāsām eva pati-bhāvo'bhūd iti vyākhyāneon the (rival) reading "among the some, those who performed the resolve — in those very ones, i.e. of those very ones, the husband-relation arose," loc. vyākhyāne 'in this way of explaining'; the reading forces tāsu (loc.) to mean tāsām (gen.)‘कुछ कन्याओं के बीच जिन्होंने संकल्प का आचरण किया, उन्हीं में = उन्हीं का पति-भाव हुआ’ — इस प्रकार की व्याख्या में (सप्तमी ‘व्याख्याने’ = इस व्याख्या-रीति में; यह पाठ ‘तासु’ सप्तमी को ‘तासाम्’ षष्ठी बना देता है)
pāṭha-kramollaṅghanaṁthere is a violation of the verse's word-order, krama-ullaṅghana 'overstepping the sequence'; first faultपाठ-क्रम का उल्लंघन (मूल के शब्द-क्रम को लाँघना — पहला दोष)
kiyatīnām ity asya vaiyarthyaṁthe word "kiyatīnām" is left pointless, vaiyarthya 'purposelessness'; second fault‘कियतीनाम्’ पद का व्यर्थ हो जाना (दूसरा दोष)
ṣaṣṭhy-arthe saptamyāś ca asiddheḥand because the seventh case (locative) is not established in the sense of the sixth (genitive) — abl. of reason asiddheḥ; ṣaṣṭhī = genitive, saptamī = locative; third faultऔर षष्ठी के अर्थ में सप्तमी का सिद्ध न होने के कारण (पञ्चमी ‘असिद्धेः’ = सिद्ध न होने से; षष्ठी = सम्बन्ध, सप्तमी = अधिकरण — तीसरा दोष)
iti doṣa-trayamso there is a set of three faults. doṣa-traya 'triad of faults'; sums the objectionइस प्रकार तीन दोष (‘दोष-त्रयम्’ = आपत्ति का सार-संग्रह)
yā iti saṅkalpam āceruḥ tāsv eva tāsām eva pati-bhāvo'bhūd iti vyākhyāne — on the reading that construes tāsu (loc.) as tāsām (gen.); pāṭha-kramollaṅghanaṁ — word-order is violated; kiyatīnām ity asya vaiyarthyaṁ — "kiyatīnām" is rendered pointless; ṣaṣṭhy-arthe saptamyāś ca asiddheḥ — and the locative is not established in the genitive's sense; iti doṣa-trayam — thus a triad of faults.
कियतीनाम् मध्ये या इति संकल्पम् आचेरुः तासु एव = तासाम् एव पति-भावः अभूत् इति व्याख्याने — ‘कुछ कन्याओं में जिन्होंने संकल्प किया उन्हीं का पति-भाव हुआ’ इस व्याख्या में; पाठ-क्रम-उल्लंघनम् — शब्द-क्रम का उल्लंघन; कियतीनाम् इति अस्य वैयर्थ्यम् — ‘कियतीनाम्’ पद का व्यर्थ होना; षष्ठ्य-अर्थे सप्तम्याः च असिद्धेः — षष्ठी के अर्थ में सप्तमी सिद्ध न होने से; इति दोष-त्रयम् — यों तीन दोष।
Viśvanātha first knocks down a rival way of reading the second line — one that takes "tāsu" (locative, "in those") to mean "tāsām" (genitive, "of those"). He finds three faults in it. First, it violates the verse's own word-order. Second, it leaves the word "kiyatīnām" (of some) with no work to do. Third, the locative case cannot legitimately stand for the genitive here. Three faults, so the reading fails.
यदि ‘कुछ कन्याओं में जिन्होंने संकल्प किया उन्हीं का (कृष्ण के प्रति) पति-भाव हुआ’ — ऐसी व्याख्या करें, तो तीन दोष आते हैं — पाठ-क्रम का उल्लंघन, ‘कियतीनाम्’ पद का व्यर्थ हो जाना, और षष्ठी के अर्थ में सप्तमी का सिद्ध न होना।
s2citation
tathāgre—yāś ca gokula-kanyāsu pati-bhāva-ratā harau ity umā-vrata-phalaṁ picchāvataṁsī patiḥ ity-ādinā svakīyā-prakaraṇe umā-vrata-parā yuktāḥ |
tathā agrelikewise, further ahead (in the text), agre 'later on'; points to a coming passageइसी प्रकार आगे (‘अग्रे’ = आगे आने वाले प्रसंग में)
yāś ca gokula-kanyāsu pati-bhāva-ratā harau itithe passage "and among the Gokula girls, those devoted to the husband-relation toward Hari…" quoted pratīka of the forthcoming verse; iti closes it‘और गोकुल की कन्याओं में जो हरि के प्रति पति-भाव में अनुरक्त हैं’ — यह (आगे आने वाले श्लोक का उद्धृत) पद; ‘इति’ उसे समाप्त करता है
umā-vrata-phalaṁas the fruit of the vow to Umā, the girls' union is the fruit of the umā-vrata(उनका मिलन) उमा-व्रत का फल है
picchāvataṁsī patiḥ ity-ādināby the passage "(he whose) crest-ornament is a peacock-feather is (their) husband," and so on, instr.; quoted line naming Kṛṣṇa (peacock-feather crest) as pati; ity-ādi 'and the rest'‘मोरपंख के मुकुटवाला (कृष्ण ही) पति है’ इत्यादि (उद्धृत पद) के द्वारा (करण; ‘इत्यादि’ = और आगे का भाग)
svakīyā-prakaraṇein the section on the wedded (svakīyā) heroines, loc. of the section; svakīyā = a hero's own wedded womenस्वकीया-प्रकरण में (सप्तमी — उस विभाग में; स्वकीया = अपनी विवाहिता नायिका)
umā-vrata-parā yuktāḥthose devoted to the vow to Umā are (there) placed / are appropriate. yuktāḥ 'fitted, joined / appropriate'; umā-vrata-parā 'intent on the Umā-vow'उमा-व्रत में तत्पर के रूप में संगत/जोड़ी गई हैं (‘युक्ताः’ = योग्य/समुचित रूप से रखी गई; ‘उमा-व्रत-परा’ = उमा-व्रत में लगी हुई)
tathā agre — likewise further on; yāś ca gokula-kanyāsu pati-bhāva-ratā harau iti — the passage "and among the Gokula girls, those set on the husband-relation toward Hari"; umā-vrata-phalaṁ picchāvataṁsī patiḥ ity-ādinā — by "as the fruit of the Umā-vow, the peacock-crest one is husband," and so on; svakīyā-prakaraṇe — in the svakīyā section; umā-vrata-parā yuktāḥ — those devoted to the Umā-vow are placed / are appropriate.
तथा अग्रे — इसी प्रकार आगे; ‘याः च गोकुल-कन्यासु पति-भाव-रताः हरौ’ इति — यह उद्धृत पद; उमा-व्रत-फलम् — उमा-व्रत के फल-रूप में; ‘पिच्छावतंसी पतिः’ इत्यादिना — इस पद आदि से; स्वकीया-प्रकरणे — स्वकीया-प्रकरण में; उमा-व्रत-पराः युक्ताः — उमा-व्रत में तत्पर रूप में संगत की गई हैं।
Viśvanātha now points ahead in the work. Later, in the section on wedded (svakīyā) heroines, there is a passage — "and among the Gokula girls, those set on the husband-relation toward Hari…" — which, in lines like "the peacock-feather-crested one (Kṛṣṇa) is their husband, the fruit of the Umā-vow," places the girls devoted to the Umā (Durgā) vow under the svakīyā heading. So the girls who kept the Umā-vow are treated there as wedded women.
इसी तरह आगे भी — ‘गोकुल की जो कन्याएँ हरि के प्रति पति-भाव में अनुरक्त हैं’, तथा ‘मोरपंख के मुकुटवाला ही पति है’ इत्यादि पदों से — स्वकीया-प्रकरण में उन्हें उमा-व्रत के फल-रूप में, उमा-व्रत में तत्पर बताकर संगत किया गया है।
Why cited: Cited to show that further on, in the svakīyā (wedded-heroine) section, the Gokula girls who kept the Umā/Durgā vow — "the peacock-crest one is husband, the Umā-vow's fruit" — are classed as wedded; a foothold for the reading Viśvanātha is defending.
क्यों उद्धृत: आगे आने वाले इन पदों को आचार्य इसलिए उद्धृत करते हैं कि ये कन्याएँ स्वकीया-प्रकरण में उमा-व्रत के फल-रूप में गिनी गई हैं — यह दिखाने के लिए।
s3citation
atha parakīyā iti parakīyādhikāre |
atha parakīyā itithe passage "now the parakīyā (another's wife)…" quoted pratīka; parakīyā = a woman belonging to another‘अब परकीया’ — यह उद्धृत पद (परकीया = दूसरे की स्त्री/नायिका)
parakīyā-adhikāre(occurs) in the section dealing with the parakīyā heroine. loc. of the section; adhikāra 'topic-section'परकीया-अधिकार में (सप्तमी — उस विषय-विभाग में; अधिकार = प्रकरण)
atha parakīyā iti — the passage "now the parakīyā"; parakīyā-adhikāre — occurs in the parakīyā section.
‘अथ परकीया’ इति — ‘अब परकीया’ यह पद; परकीया-अधिकारे — परकीया-अधिकार (विभाग) में।
Viśvanātha points to a second place in the work. The passage beginning "now the parakīyā…" belongs to the separate section on the parakīyā heroine — the woman who is another's. So the text also has a distinct heading where these girls are treated as parakīyā, not wedded.
और ‘अब परकीया’ — यह पद परकीया-अधिकार (परकीया वाले विभाग) में आता है।
Why cited: Cited as the counterpart heading: the passage "now the parakīyā…" belongs to the parakīyā section — showing the same girls also come up under the "another's wife" heading, which sets up the twofold problem in s4.
क्यों उद्धृत: यह पद इसलिए उद्धृत है कि परकीया-वर्णन एक अलग अधिकार (विभाग) में है — यह विभाग-भेद दिखाने के लिए।
s4gloss
tatra durgā-vrata-parāḥ parā eva kanyā dhanyādayo matā iti tad-vrata-parā eva kāścit parakīyā apy uktā iti kātyāyanī-vrata-parāṇāṁ dvaividhyam avaśyam eva vyākhyeyam |
tatra durgā-vrata-parāḥ parā eva kanyā dhanyādayo matāḥ itithere (in the parakīyā section) it is held that "the girls intent on the Durgā-vow, headed by Dhanyā, are indeed the supreme ones," quoted judgment; matāḥ 'are held / regarded'; iti closes‘वहाँ दुर्गा-व्रत में तत्पर, परा (परकीया) ही कन्याएँ — धन्या आदि — मानी गई हैं’ — यह (उद्धृत) कथन; ‘मताः’ = मानी गई हैं
tad-vrata-parā eva kāścit parakīyā api uktāḥ itiso that some who are intent on that very (Durgā) vow are called parakīyā too — api 'also'; uktāḥ 'are said to be'; kāścit 'some'उसी व्रत में तत्पर कुछ परकीयाएँ भी कही गई हैं — ऐसा (‘अपि’ = भी; ‘काश्चित्’ = कुछ; ‘उक्ताः’ = कही गई हैं)
kātyāyanī-vrata-parāṇāṁ dvaividhyamhence a twofoldness of those devoted to the Kātyāyanī vow gen. pl.; dvaividhya 'being of two kinds'; Kātyāyanī = Durgā/Umāकात्यायनी-व्रत में तत्पर (कन्याओं) का दो प्रकार का होना (षष्ठी बहुवचन; कात्यायनी = दुर्गा/उमा; ‘द्वैविध्यम्’ = द्विविधता)
avaśyam eva vyākhyeyammust necessarily be explained. vyākhyeya gerundive 'to be explained'; avaśyam eva 'necessarily'अवश्य ही समझाना/व्याख्या करना चाहिए (‘व्याख्येयम्’ विधि-कृत्य = व्याख्या करने योग्य; ‘अवश्यम् एव’ = अनिवार्यतः)
tatra durgā-vrata-parāḥ parā eva kanyā dhanyādayo matāḥ iti — there "the Durgā-vow girls, headed by Dhanyā, are the supreme ones"; tad-vrata-parā eva kāścit parakīyā api uktāḥ iti — so some devoted to that vow are called parakīyā too; kātyāyanī-vrata-parāṇāṁ dvaividhyam — a twofoldness of the Kātyāyanī-vow keepers; avaśyam eva vyākhyeyam — must necessarily be explained.
तत्र ‘दुर्गा-व्रत-पराः परा एव कन्या धन्यादयः मताः’ इति — वहाँ ‘दुर्गा-व्रत में तत्पर परकीया ही कन्याएँ, धन्या आदि, मानी गई हैं’; तद्-व्रत-पराः एव काश्चित् परकीया अपि उक्ताः इति — उसी व्रत में तत्पर कुछ परकीयाएँ भी कही गई हैं; कात्यायनी-व्रत-पराणाम् द्वैविध्यम् — कात्यायनी-व्रत में तत्पर कन्याओं की द्विविधता; अवश्यम् एव व्याख्येयम् — अवश्य ही समझानी चाहिए।
Viśvanātha draws out the difficulty. In the parakīyā section it is held that the girls keeping the Durgā-vow, led by Dhanyā, are the topmost. Yet some of those very Durgā-vow girls are called parakīyā (another's wife) — while, from s2, others of the same vow were classed as svakīyā (wedded). So the girls devoted to the Kātyāyanī (Durgā/Umā) vow fall into two kinds. That twofold split, he says, must be accounted for.
वहाँ ‘दुर्गा-व्रत में तत्पर परकीया कन्याएँ — धन्या आदि — मानी गई हैं’; तथा उसी व्रत में लगी कुछ परकीयाएँ भी कही गई हैं। इसलिए कात्यायनी-(दुर्गा-)व्रत में तत्पर कन्याएँ दो प्रकार की हैं — यह अवश्य ही समझाना पड़ेगा।
s5objection
tatra durgā-vrata-parāḥ kanyā dhanyādayaḥ ity etat padyaṁ vyākhyayā svakīyāsv eva prakṣeptavyam iti cet svakīyātvasya paunaruktyaṁ parakīyā-prakaraṇe tat-pāṭhasya vaiyarthyaṁ syād ity anusandheyam ||
tatra durgā-vrata-parāḥ kanyā dhanyādayaḥ ity etat padyaṁ"there, the Durgā-vow girls headed by Dhanyā" — this verse quoted verse-head; etat padyam 'this verse'‘वहाँ दुर्गा-व्रत में तत्पर कन्याएँ धन्या आदि’ — यह श्लोक (‘एतत् पद्यम्’ = यह पद्य)
vyākhyayā svakīyāsv eva prakṣeptavyam iti cetif one says: by (a suitable) explanation it should be inserted right into the svakīyā (section) — iti cet 'if it be said…' (the objection); prakṣeptavya gerundive 'to be inserted'व्याख्या के द्वारा स्वकीयाओं में ही रख देना चाहिए — यदि ऐसा कहें तो (‘इति चेत्’ = यदि ऐसा कहा जाए; ‘प्रक्षेप्तव्यम्’ विधि-कृत्य = डाल देना चाहिए; यह आपत्ति है)
svakīyātvasya paunaruktyaṁ(then) there would be a redundancy of the svakīyā-status, reply begins; paunaruktya 'saying the same thing twice'(उत्तर आरम्भ) स्वकीयात्व की पुनरुक्ति हो जाएगी (‘पौनरुक्त्यम्’ = एक ही बात दुबारा कहना)
parakīyā-prakaraṇe tat-pāṭhasya vaiyarthyaṁ syād iti anusandheyamand the reading of it in the parakīyā section would become pointless — this should be considered. vaiyarthya 'purposelessness'; syāt 'would be'; anusandheya 'is to be reflected on'और परकीया-प्रकरण में उस पाठ का व्यर्थ हो जाना होगा — ऐसा विचारना चाहिए (‘स्यात्’ = होगा; ‘वैयर्थ्यम्’ = व्यर्थता; ‘अनुसन्धेयम्’ = अनुसन्धान/विचार करने योग्य)
tatra durgā-vrata-parāḥ kanyā dhanyādayaḥ ity etat padyaṁ — this verse "the Durgā-vow girls headed by Dhanyā"; vyākhyayā svakīyāsv eva prakṣeptavyam iti cet — if one says it should just be inserted into the svakīyā section by explanation; svakīyātvasya paunaruktyaṁ — there would be redundancy of svakīyā-status; parakīyā-prakaraṇe tat-pāṭhasya vaiyarthyaṁ syād — its reading in the parakīyā section would be pointless; iti anusandheyam — this is to be pondered.
तत्र ‘दुर्गा-व्रत-पराः कन्या धन्यादयः’ इति एतत् पद्यम् — यह पद्य; व्याख्यया स्वकीयासु एव प्रक्षेप्तव्यम् इति चेत् — यदि कहें कि इसे व्याख्या से स्वकीयाओं में ही रख दें; स्वकीयात्वस्य पौनरुक्त्यम् — तो स्वकीयत्व की पुनरुक्ति; परकीया-प्रकरणे तत्-पाठस्य वैयर्थ्यम् स्यात् — परकीया-प्रकरण में उस पाठ की व्यर्थता होगी; इति अनुसन्धेयम् — ऐसा विचारना चाहिए।
Viśvanātha raises and answers an objection. Objection: "the verse 'the Durgā-vow girls headed by Dhanyā' could just be re-read, by explanation, straight into the svakīyā section (so we needn't posit two kinds)." His reply: that will not do. If those girls are already svakīyā there, calling them svakīyā again is mere repetition; and then their being placed in the parakīyā section would be left without any purpose. Both consequences are faults — so, he says, weigh this carefully. The twofold division stands.
यदि कोई कहे कि ‘दुर्गा-व्रत में तत्पर कन्याएँ धन्या आदि’ — इस पद्य को व्याख्या से स्वकीयाओं में ही रख देना चाहिए, तो स्वकीयत्व की पुनरुक्ति होगी और परकीया-प्रकरण में उसका पाठ व्यर्थ हो जाएगा — इस पर विचार करना चाहिए।
Why cited: The verse-head "the Durgā-vow girls headed by Dhanyā" is quoted as the object of the objection: the opponent would fold this very verse into the svakīyā section; Viśvanātha adduces it to show that doing so makes svakīyā-status redundant and its parakīyā placement pointless.
क्यों उद्धृत: यह पद्य आपत्ति और उसके उत्तर के लिए उठाया गया है — इसे केवल स्वकीयाओं में रखने पर पुनरुक्ति तथा परकीया-प्रकरण में व्यर्थता आती है, यह दिखाने के लिए।
s6conclusion
śrūyate loka-paramparayā, na tu tat-pramāṇa-vacanaṁ kvāpi prāpyata iti bhāvaḥ ||
śrūyate loka-paramparayā"it is heard" — (that means) through the popular tradition of the people, instr. loka-paramparayā 'by the handed-down word of the people'; glosses the verse's śrūyateलोक-परम्परा से सुना जाता है (करण ‘लोक-परम्परया’ = लोगों में चली आ रही परम्परा से; श्लोक के ‘श्रूयते’ की व्याख्या)
na tu tat-pramāṇa-vacanaṁbut not that a statement of authority for it na tu 'but not'; pramāṇa-vacana 'an authoritative text-statement'परन्तु उसका प्रमाण-वचन (कोई शास्त्रीय आधार-वाक्य) नहीं (‘न तु’ = परन्तु नहीं; ‘प्रमाण-वचन’ = प्रमाणभूत वाक्य)
kvāpi prāpyate iti bhāvaḥis found anywhere — that is the sense. kvāpi 'anywhere'; prāpyate passive 'is found'; bhāvaḥ closesकहीं भी नहीं मिलता — ऐसा आशय (‘क्वापि’ = कहीं भी; ‘प्राप्यते’ कर्मवाच्य = मिलता है; ‘भावः’ = तात्पर्य)
śrūyate loka-paramparayā — "it is heard" through the people's tradition; na tu tat-pramāṇa-vacanaṁ kvāpi prāpyate — but no authoritative statement for it is found anywhere; iti bhāvaḥ — that is the sense.
श्रूयते लोक-परम्परया — ‘श्रूयते’ अर्थात् लोक-परम्परा से सुना जाता है; न तु तत्-प्रमाण-वचनम् — परन्तु उसका प्रमाण-वचन; क्वापि प्राप्यते — कहीं भी (नहीं) मिलता; इति भावः — ऐसा आशय।
Viśvanātha closes by glossing the verse's "śrūyate" ("it is heard") — and he lands where Jīva did. "It is heard" means: this is carried by the common tradition of the people. But no authoritative scriptural statement backing it is to be found anywhere. That, he says, is the sense. So the account rests on popular report, not on a citable text.
‘श्रूयते’ का अर्थ है — यह लोक-परम्परा से सुना जाता है; परन्तु इसका कोई प्रमाणभूत शास्त्र-वचन कहीं भी नहीं मिलता — यही आशय है।