L1definition
atiraktatayā nāryāṁ tyaktānya-lalanā-spṛhaḥ |
atiraktatayābecause he is deeply attached (to her) instrumental of cause, ati-rakta-tā 'the state of being very attached'क्योंकि वह अत्यन्त अनुरक्त है (एक नारी में गहरी आसक्ति के कारण)
nāryāmtoward the (one) woman locative, object of attachmentएक नारी में (जिसमें वह आसक्त है)
tyakta-anya-lalanā-spṛhaḥhe has given up longing for any other woman bahuvrīhi qualifying so'yam: 'by whom the longing for other women is abandoned'जिसने अन्य स्त्रियों की चाह छोड़ दी है — ऐसा वह
atiraktatayā — because he is deeply attached; nāryām — toward the (one) woman; tyakta-anya-lalanā-spṛhaḥ — he has given up longing for any other woman.
atiraktatayā — क्योंकि वह अत्यन्त अनुरक्त है; nāryām — एक नारी में; tyakta-anya-lalanā-spṛhaḥ — जिसने अन्य स्त्रियों की स्पृहा त्याग दी है।
This defines the 'favorable' (anukūla) hero. Because he is so deeply attached to one woman, he has given up all longing for any other woman.
जो नायक एक ही नारी में इतना गहरा अनुरक्त है कि उसने बाकी स्त्रियों की चाह ही छोड़ दी है।
L2definition
sītāyāṁ rāmavat so’yam anukūlaḥ prakīrtitaḥ
sītāyāmtoward Sītā locative, the belovedसीता में (अपनी प्रिया में)
rāmavatjust as Rāma (was) -vat suffix of comparison, 'like Rāma'राम की तरह
so'yamsuch a one (this hero) saḥ ayam, nominative subjectवही यह नायक
anukūlaḥis called the favorable (hero) nominative predicateअनुकूल (नायक)
prakīrtitaḥis declared (to be) past participle, 'proclaimed'कहा गया है / घोषित किया गया है
sītāyām rāmavat — just as Rāma toward Sītā; so'yam — such a one; anukūlaḥ — the favorable (hero); prakīrtitaḥ — is declared.
so'yam — वही यह; sītāyām rāmavat — सीता में राम की तरह; anukūlaḥ — अनुकूल नायक; prakīrtitaḥ — कहा गया है।
Such a hero — like Rāma toward Sītā — is declared to be the 'favorable' (anukūla) hero. Rāma, devoted to Sītā alone, is the example.
जैसे राम सीता के प्रति एकनिष्ठ रहे, वैसे ही एकनिष्ठ नायक को 'अनुकूल' कहा गया है।
L3definition
rādhāyām eva kṛṣṇasya suprasiddhānukūlatā |
rādhāyām evatoward Rādhā alone locative + eva restrictiveराधा में ही (केवल राधा में)
kṛṣṇasyaKṛṣṇa's genitive of possessorकृष्ण की
suprasiddha-anukūlatāwell-known favorableness (is) nominative subject; su-prasiddha 'very famous'अत्यन्त प्रसिद्ध अनुकूलता (अनुकूल भाव)
rādhāyām eva — toward Rādhā alone; kṛṣṇasya — of Kṛṣṇa; suprasiddha-anukūlatā — the well-known favorableness.
kṛṣṇasya — कृष्ण की; rādhāyām eva — केवल राधा में; suprasiddha-anukūlatā — अत्यन्त प्रसिद्ध अनुकूलता।
Kṛṣṇa's well-known favorableness is toward Rādhā alone. The verse now moves from Rāma to Kṛṣṇa as the supreme instance of the favorable hero.
कृष्ण की अनुकूलता केवल राधा में ही अत्यन्त प्रसिद्ध है।
L4definition
tad-āloke kadāpy asya nānyā-saṅgaḥ smṛtiṁ vrajet
tad-ālokewhen she is in sight (of her) locative absolute, 'on the seeing of her'जब उसका (राधा का) दर्शन होता है
kadāpiever, at any time kadā + apiकभी भी
asyahis (Kṛṣṇa's) genitiveइसके (कृष्ण के मन में)
na anyā-saṅgaḥno contact with another (woman) na + nominative subjectकिसी अन्य का संग नहीं
smṛtiṁ vrajetwould come to memory smṛtim + optative vrajet, 'would go to memory'स्मृति में नहीं आता (याद तक नहीं आता)
tad-āloke — when she is in sight; asya — his; anyā-saṅgaḥ — contact with another woman; kadāpi — ever; smṛtiṁ na vrajet — would not even come to mind.
tad-āloke — उसके दर्शन होने पर; asya — इसके मन में; kadāpi — कभी भी; anyā-saṅgaḥ — अन्य का संग; na smṛtiṁ vrajet — स्मृति में नहीं आता।
When Rādhā is in sight, contact with any other woman would never even come to Kṛṣṇa's mind. This is the mark of his favorableness — the point both commentators will unpack.
जब राधा का दर्शन होता है, तब कृष्ण को किसी और का संग कभी याद तक नहीं आता।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
rādhāyām eveti |
rādhāyām evetithe words 'rādhāyām eva' (toward Rādhā alone) pratīka + iti, catchword marking the passage commented on'राधायाम् एव' — यह पद (जिस पर टीका है)
rādhāyām eveti — [commenting on] the words 'rādhāyām eva'.
rādhāyām eveti — 'राधा में ही' इस पद को लेकर।
Jīva takes up the second half of the verse by its opening words, 'rādhāyām eva' — 'toward Rādhā alone'.
यहाँ 'राधायाम् एव' पद उठाकर जीव गोस्वामी व्याख्या आरम्भ करते हैं।
s2gloss
tad āloke tasyā āloke saty upalakṣaṇātvāt śravaṇe smaraṇe ca satīty arthaḥ |
tad āloke'when she is in sight' (the verse's phrase) pratīka being glossed'तद्-आलोके' (जिस पद की व्याख्या हो रही है)
tasyā āloke satimeans: when there is the seeing of her locative absolute, unpacking tad-ālokeजब उसका (राधा का) दर्शन होता है
upalakṣaṇātvātbecause it is stated as a pointer (upalakṣaṇa), standing for more than itself ablative of reason; upalakṣaṇa = an indicative mark that implies allied casesक्योंकि यह उपलक्षण है (इसलिए यह और भी बातों का सूचक है)
śravaṇe smaraṇe ca satiso too when there is hearing of her and remembering of her locative absolute, the allied cases the upalakṣaṇa coversऔर श्रवण तथा स्मरण होने पर (भी)
ity arthaḥthis is the meaning closing formulaऐसा अर्थ है
tad āloke — 'when she is in sight'; tasyā āloke sati — when there is the seeing of her; upalakṣaṇātvāt — because 'seeing' is a pointer-term; śravaṇe smaraṇe ca sati — [it covers] when there is hearing and remembering of her too; ity arthaḥ — this is the meaning.
tad āloke — 'तद्-आलोके' का अर्थ; tasyā āloke sati — उसका दर्शन होने पर; upalakṣaṇātvāt — उपलक्षण होने के कारण; śravaṇe smaraṇe ca sati — श्रवण और स्मरण होने पर भी; ity arthaḥ — ऐसा अर्थ है।
Jīva glosses 'when she is in sight' as 'when there is the seeing of her'. But 'seeing' here is an upalakṣaṇa — a pointer that stands for allied cases too. So the meaning covers hearing of her and remembering of her as well, not only literally seeing her.
'तद्-आलोके' का अर्थ है 'उसके दर्शन होने पर'; और यह पद उपलक्षण है, इसलिए इससे श्रवण और स्मरण होने पर भी वही समझना चाहिए।
upalakṣaṇa vs. viśeṣaṇa: a viśeṣaṇa (defining qualifier) is part of what the thing is — 'a blue lotus', where blueness belongs to it; an upalakṣaṇa (indicative mark) only points, like 'the house with the crow on it' — the crow just helps you locate it and its allied cases. Here 'seeing (āloka)' is upalakṣaṇa: it points beyond itself to hearing and remembering, which are meant along with it.
उपलक्षण वह सूचक चिह्न है जो एक बात कहकर उससे जुड़ी बातों को भी समेट लेता है। जैसे 'काकेभ्यो दधि रक्ष्यताम्' (कौओं से दही बचाओ) कहने पर केवल कौआ ही नहीं, बल्कि दही को दूषित करने वाला हर प्राणी समझा जाता है; वैसे ही यहाँ 'दर्शन' कहकर श्रवण और स्मरण को भी समेट लिया गया है।
s3objection
sārvadiktvābhāvān na śrī-rāma-sītā-dṛṣṭāntatvaṁ na paryāptam iti na mantavyam |
sārva-dik-tva-abhāvātbecause (Kṛṣṇa's favorableness) is not present in all directions / all circumstances ablative of reason; sārva-dik-tva 'the being-in-all-directions', its abhāva 'absence'क्योंकि (राम में) सर्वदिक्त्व नहीं है — यानी राम का यह भाव सब ओर नहीं फैला
na śrī-rāma-sītā-dṛṣṭānta-tvaṁthe standing-as-parallel-to the Rāma-and-Sītā example does not hold na + accusative; dṛṣṭānta-tva 'being an illustrative parallel'श्री राम-सीता का दृष्टान्त होना नहीं (बनता)
na paryāptam(the example) is not adequate na + nominative predicateपर्याप्त नहीं है (यह उदाहरण अधूरा है)
iti na mantavyam— so one should NOT think iti closes the objection; na mantavyam 'is not to be thought', rejecting itऐसा नहीं मानना चाहिए (इस आपत्ति को अस्वीकार)
sārva-dik-tva-abhāvāt — because it is not in all directions; na śrī-rāma-sītā-dṛṣṭānta-tvaṁ — the parallel to the Rāma–Sītā example does not hold; na paryāptam — it is not adequate; iti na mantavyam — one should not think so.
sārva-dik-tva-abhāvāt — सर्वदिक्त्व के अभाव के कारण; na śrī-rāma-sītā-dṛṣṭānta-tvaṁ na paryāptam — राम-सीता का दृष्टान्त पर्याप्त नहीं; iti na mantavyam — ऐसा नहीं मानना चाहिए।
Jīva raises and rejects a doubt. Someone might think: since Kṛṣṇa's exclusive favorableness does not hold in every direction (he has many consorts), the Rāma–Sītā example does not fit him and is inadequate. Jīva says: do not think this.
कोई कह सकता है — 'राम का भाव सब ओर तो नहीं फैला, इसलिए राम-सीता का उदाहरण यहाँ अधूरा है।' पर ऐसा नहीं मानना चाहिए।
s4reply
tasyaika-patnī-vrata-dharasya manasāpy anya-nārī-spṛhā anyāyyatvād ananya-gates tad-eka-spṛhatvaṁ na durghaṭam |
tasya eka-patnī-vrata-dharasyafor him (Rāma), who holds the vow of a single wife genitive; eka-patnī-vrata-dhara 'bearer of the one-wife vow'उस एकपत्नीव्रत धारण करने वाले (राम) की
manasā api anya-nārī-spṛhāeven in thought, longing for another woman instrumental manasā + api 'even mentally'; nominative spṛhāमन से भी अन्य नारी की चाह
anyāyya-tvātbecause it would be improper ablative of reason; an-āyya 'not-right, improper'अनुचित होने के कारण
ananya-gateḥand because he has no other recourse (no other option) ablative/genitive of reason; ananya-gati 'having no other resort'और अन्य कोई गति (मार्ग) न होने के कारण
tad-eka-spṛhatvaṁhis having longing for her alone nominative subject; tad-eka-spṛhā-tva 'the state of longing for that one only'उस एक (सीता) में ही चाह होना
na durghaṭamis not hard to establish na + nominative predicate; dur-ghaṭa 'difficult to bring about'कठिन नहीं है (सहज ही सम्भव है)
tasya eka-patnī-vrata-dharasya — for Rāma, who keeps the one-wife vow; manasā api anya-nārī-spṛhā anyāyya-tvāt — because even mental longing for another woman would be improper; ananya-gateḥ — and because he has no other recourse; tad-eka-spṛhatvaṁ — his longing for her alone; na durghaṭam — is not hard to establish.
tasya eka-patnī-vrata-dharasya — उस एकपत्नीव्रती राम की; manasā api anya-nārī-spṛhā — मन से भी अन्य नारी की चाह; anyāyya-tvāt — अनुचित होने से; ananya-gateḥ — अन्य गति न होने से; tad-eka-spṛhatvaṁ — उस एक में ही चाह; na durghaṭam — कठिन नहीं।
First about Rāma: for one who holds the one-wife vow, even a mental longing for another woman would be wrong, and he has no other recourse anyway. So his longing for Sītā alone is easy to account for — it is not hard to establish.
राम ने एकपत्नीव्रत लिया है; उनके लिए मन से भी दूसरी नारी की चाह अनुचित है और कोई दूसरा मार्ग भी नहीं। इसलिए केवल सीता में ही चाह रहना उनके लिए कठिन नहीं।
s5gloss
tasya tu satīṣv apy anya-bahula-vanitāsu tasyā darśane sati tāsāṁ svasmin para-premavatīnāṁ vismaraṇaṁ durghaṭam |
tasya tubut for him (Kṛṣṇa), on the other hand genitive + tu contrastive, turning from Rāma to Kṛṣṇaपरन्तु उस (कृष्ण) की तो (बात दूसरी है)
satīṣu api anya-bahula-vanitāsueven though many other women are present locative absolute + api; satīṣu 'when they exist'और अनेक अन्य स्त्रियों के विद्यमान रहते हुए भी
tasyā darśane satiwhen there is the sight of her (Rādhā) locative absoluteउसका (राधा का) दर्शन होने पर
tāsāṁ para-premavatīnāṁ svasminof those women who bear the highest love for him genitive; para-premavatī 'possessing supreme love'; svasmin 'toward himself'उन स्त्रियों का, जो उसमें (कृष्ण में) परम प्रेम रखती हैं
vismaraṇaṁthe forgetting (of them) nominative subjectविस्मरण (उन्हें भूल जाना)
durghaṭamIS hard to establish (in his case) nominative predicate; the contrast-point with Rāmaकठिन है (यही राम से भेद-बिंदु है)
tasya tu — but for him (Kṛṣṇa); satīṣu api anya-bahula-vanitāsu — even with many other women present; tasyā darśane sati — when Rādhā comes into sight; tāsāṁ svasmin para-premavatīnāṁ — of those women who bear supreme love for him; vismaraṇaṁ — the forgetting; durghaṭam — is hard to establish.
tasya tu — परन्तु कृष्ण की; satīṣu api anya-bahula-vanitāsu — अनेक अन्य स्त्रियों के रहते हुए भी; tasyā darśane sati — राधा का दर्शन होने पर; tāsāṁ para-premavatīnāṁ svasmin — जो उसमें परम प्रेम रखती हैं उन स्त्रियों का; vismaraṇaṁ durghaṭam — विस्मरण कठिन है।
But Kṛṣṇa's case is the opposite and harder. Many other women are present, and they bear the highest love for him. Yet the moment Rādhā comes into sight, he forgets them all. That forgetting is hard to account for — which is exactly what makes his favorableness the greater wonder.
परन्तु कृष्ण की बात दूसरी है। अनेक स्त्रियाँ पास होते हुए भी, और वे कृष्ण में परम प्रेम रखती भी हैं — फिर भी राधा का दर्शन होते ही उन सबको भूल जाना, यही तो कठिन है।
s6conclusion
tathāpi taj-jātam ity evam atraivānukūlasya parama-paryāptatvaṁ tad-āloke ity anena darśitam |
tathā api taj-jātamyet even so, that (forgetting) does come about tathā api 'nevertheless'; taj-jātam 'that has arisen/happened'फिर भी वह (विस्मरण) हो जाता है
iti evamin just this way iti evam, summing the pointइस प्रकार (यही निष्कर्ष)
atra evaprecisely here (in Kṛṣṇa's case) atra + eva restrictiveयहाँ ही (कृष्ण में ही)
anukūlasya parama-paryāptatvaṁthe highest adequacy of the favorable (hero) genitive + nominative; parama-paryāpta-tva 'supreme sufficiency/completeness'अनुकूल नायक की परम पर्याप्तता (पूर्णता)
tad-āloke ity anenaby the words 'tad-āloke' (when she is in sight) pratīka + instrumental of means'तद्-आलोके' इस पद के द्वारा
darśitamhas been shown past participleदिखा दिया गया है
tathā api taj-jātam — yet that forgetting does come about; iti evam atra eva — in just this way, precisely here; anukūlasya parama-paryāptatvaṁ — the highest adequacy of the favorable hero; tad-āloke ity anena darśitam — is shown by the words 'tad-āloke'.
tathā api taj-jātam — फिर भी वह हो जाता है; iti evam — इस प्रकार; atra eva — यहीं (कृष्ण में); anukūlasya parama-paryāptatvaṁ — अनुकूल की परम पूर्णता; tad-āloke ity anena — 'तद्-आलोके' पद के द्वारा; darśitam — दिखा दिया गया है।
The conclusion: though such forgetting is hard, in Kṛṣṇa's case it truly does happen. And precisely here lies the highest fulfillment of the favorable hero — which the words 'tad-āloke' ('when she is in sight') are meant to show.
कठिन होने पर भी कृष्ण में वह विस्मरण हो ही जाता है — इसी से अनुकूल नायक की परम पूर्णता कृष्ण में ही है, और यह 'तद्-आलोके' पद से दिखा दिया गया है।
s7gloss
tathā ca rāsa-līlāyāṁ tām ādāyāntardhāya duḥkhitā api tās tena nānusaṁhitā |
tathā caand so accordingly connective introducing the confirming instanceऔर वैसे ही (इसका प्रमाण)
rāsa-līlāyāṁin the rāsa dance locative of settingरासलीला में
tām ādāya antardhāyahaving taken her (Rādhā) and disappeared gerunds ādāya, antardhāya; tām = Rādhāउसे (राधा को) लेकर अन्तर्धान होकर
duḥkhitā api tāḥthough those (other gopīs) were grieved nominative pl. + api concessiveवे (गोपियाँ) दुखी होने पर भी
tena na anusaṁhitāwere not attended to / were not brought to mind by him instrumental tena + na + past participle anusaṁhitā 'considered, kept in view'उसके (कृष्ण के) द्वारा ध्यान में नहीं ली गईं
tathā ca rāsa-līlāyāṁ — and so in the rāsa dance; tām ādāya antardhāya — having taken her and vanished; duḥkhitā api tāḥ — though those (gopīs) were grieved; tena na anusaṁhitā — they were not attended to by him.
tathā ca — और वैसे ही; rāsa-līlāyāṁ — रासलीला में; tām ādāya antardhāya — राधा को लेकर अन्तर्धान होकर; duḥkhitā api tāḥ — वे दुखी होने पर भी; tena na anusaṁhitā — कृष्ण के द्वारा ध्यान में नहीं ली गईं।
And this is borne out in the rāsa dance: Kṛṣṇa took Rādhā and disappeared with her, and though the other gopīs were left grieving, he did not so much as bring them to mind. Their forgetting, hard as it is, actually happened.
इसका प्रमाण रासलीला में है — कृष्ण राधा को लेकर अन्तर्धान हो गए; बाकी गोपियाँ दुखी हुईं, फिर भी कृष्ण ने उनकी सुध तक न ली।
s8citation
ittham eva gīta-govinde [3.1] rādhām ādāya hṛdaye tatyāja vraja-sundarīḥ ||
ittham evain just this way confirming connectiveऐसा ही (यही प्रमाणित करते हुए)
gīta-govinde [3.1]in the Gīta-govinda (3.1) work-title + reference markerगीत-गोविन्द में [3.1]
rādhām ādāya hṛdaye'taking Rādhā into his heart' quoted half-line; gerund ādāya + locative hṛdayeराधा को हृदय में धारण करके
tatyāja vraja-sundarīḥ'he abandoned the beautiful girls of Vraja' perfect tatyāja + accusative objectव्रज-सुन्दरियों को त्याग दिया
ittham eva gīta-govinde — in just this way, in the Gīta-govinda (3.1); rādhām ādāya hṛdaye — taking Rādhā into his heart; tatyāja vraja-sundarīḥ — he abandoned the beauties of Vraja.
ittham eva — ऐसा ही; gīta-govinde [3.1] — गीत-गोविन्द में; rādhām ādāya hṛdaye — राधा को हृदय में लेकर; tatyāja vraja-sundarīḥ — व्रज-सुन्दरियों को त्याग दिया।
And exactly this is stated in the Gīta-govinda (3.1): 'Taking Rādhā into his heart, he abandoned the beautiful girls of Vraja.'
यही गीत-गोविन्द [3.1] में भी कहा है — कृष्ण ने राधा को हृदय में धारण कर व्रज की सुन्दरियों को त्याग दिया।
Why cited: Adduced as scriptural confirmation of s6–s7: that with Rādhā in view Kṛṣṇa lets go of all the other gopīs — the very forgetting that marks his supreme favorableness.
क्यों उद्धृत: जयदेव का यह वचन जीव गोस्वामी इसलिए उद्धृत करते हैं कि उनकी बात — राधा के दर्शन में कृष्ण अन्य सबको भूल जाते हैं — को प्रसिद्ध शास्त्र-प्रमाण से पुष्ट करें।
Viśvanātha Cakravartī
s1gloss
nāryām ekasyām atyanuraktatayā hetunā tyaktā anya-lalanā-viṣayiṇī spṛhā yena iti spṛhā-mātrasyaiva niṣedhāt lalanāntarābhāva-pakṣo nirastaḥ ||
nāryām ekasyāmtoward one (single) woman locative; ekasyām supplies 'a single'किसी एक नारी में
ati-anuraktatayā hetunāby reason of being deeply attached instrumental of cause, glossing the verse's atiraktatayā; hetunā spells out 'as the reason'अत्यन्त अनुरक्ति के कारण से (यही हेतु है)
tyaktā anya-lalanā-viṣayiṇī spṛhā yenahe by whom the longing that has other women for its object has been given up explicit bahuvrīhi dissolution (yena) of the verse's tyaktānya-lalanā-spṛhaḥजिसने अन्य स्त्रियों को विषय बनाने वाली चाह त्याग दी
iti spṛhā-mātrasya eva niṣedhātsince it is only the longing that is thereby denied ablative of reason; spṛhā-mātra 'longing alone' + eva restrictiveक्योंकि केवल 'चाह' का ही निषेध किया गया है
lalanā-antara-abhāva-pakṣaḥ nirastaḥthe view that other women are (simply) absent is refuted nominative subject + past participle nirasta 'set aside, refuted''अन्य स्त्रियाँ ही न हों' — यह पक्ष खंडित हो गया
nāryām ekasyām ati-anuraktatayā hetunā — by reason of deep attachment to one woman; tyaktā anya-lalanā-viṣayiṇī spṛhā yena — he by whom longing having other women as its object is given up; iti spṛhā-mātrasya eva niṣedhāt — since only the longing is thereby denied; lalanā-antara-abhāva-pakṣaḥ nirastaḥ — the view that other women are absent is refuted.
nāryām ekasyām — एक नारी में; ati-anuraktatayā hetunā — अत्यन्त अनुरक्ति के हेतु से; tyaktā anya-lalanā-viṣayiṇī spṛhā yena — जिसने अन्य स्त्री-विषयक चाह त्यागी; iti spṛhā-mātrasya eva niṣedhāt — केवल चाह का ही निषेध होने से; lalanā-antara-abhāva-pakṣaḥ nirastaḥ — अन्य स्त्रियों के अभाव का पक्ष खंडित।
Viśvanātha unpacks the verse's compound: because he is deeply attached to one woman, he is 'one by whom the longing directed at other women has been given up.' Note carefully: what is denied is only the longing, not the women themselves. So the view that he simply has no other women is refuted — the other women are there; it is only his desire for them that is gone.
एक नारी में अत्यन्त अनुरक्ति के कारण जिसने बाकी स्त्रियों की चाह छोड़ दी — यहाँ केवल 'चाह' का निषेध है। इससे यह पक्ष खंडित हो जाता है कि 'अन्य स्त्रियाँ ही न हों'; स्त्रियाँ हैं, केवल उनकी चाह नहीं।
s2gloss
tad-āloke tasyā rādhāyā āloke sati |
tad-āloke'when she is in sight' (the verse's phrase) pratīka being glossed'तद्-आलोके' (जिस पद की व्याख्या हो रही है)
tasyā rādhāyā āloke satimeans: when there is the seeing of her, of Rādhā locative absolute; tasyāḥ specified as rādhāyāḥउस राधा का दर्शन होने पर
tad-āloke — 'when she is in sight'; tasyā rādhāyā āloke sati — when there is the seeing of her, of Rādhā.
tad-āloke — 'तद्-आलोके' का अर्थ; tasyā rādhāyā āloke sati — उस राधा का दर्शन होने पर।
Viśvanātha glosses 'tad-āloke' — 'when she is in sight' — as 'when there is the seeing of her, that is, of Rādhā'.
'तद्-आलोके' का अर्थ है — उस राधा का दर्शन होने पर।
s3gloss
tad-upalakṣaṇatvāt śravaṇe smaraṇe ca satīty arthaḥ |
tad-upalakṣaṇatvātbecause that (seeing) is a pointer-term, standing for more than itself ablative of reason; tad-upalakṣaṇa-tva 'its being an indicative mark'क्योंकि वह (दर्शन) उपलक्षण है
śravaṇe smaraṇe ca satiso too when there is hearing of her and remembering of her locative absolute, the allied cases the upalakṣaṇa coversश्रवण और स्मरण होने पर भी
ity arthaḥthis is the meaning closing formulaऐसा अर्थ है
tad-upalakṣaṇatvāt — because 'seeing' is a pointer-term; śravaṇe smaraṇe ca sati — [it covers] when there is hearing and remembering of her too; ity arthaḥ — this is the meaning.
tad-upalakṣaṇatvāt — उसके उपलक्षण होने के कारण; śravaṇe smaraṇe ca sati — श्रवण और स्मरण होने पर भी; ity arthaḥ — ऐसा अर्थ है।
And because 'seeing' is an upalakṣaṇa — a pointer standing for allied cases — the meaning covers hearing of her and remembering of her as well. Viśvanātha here reaches the same reading as Jīva.
वह दर्शन उपलक्षण है, इसलिए श्रवण और स्मरण होने पर भी वही अर्थ लेना चाहिए।
s4gloss
ata eka-patnī-vrata-dharasya śrī-rāmasya sītāyām ānukūlyaṁ sughaṭam eva |
ataḥtherefore (on this reading) ablative connective drawing the consequenceइसलिए (इस कारण से)
eka-patnī-vrata-dharasya śrī-rāmasyafor Śrī Rāma, who holds the vow of a single wife genitive; eka-patnī-vrata-dharaएकपत्नीव्रत धारण करने वाले श्री राम की
sītāyām ānukūlyaṁfavorableness toward Sītā locative + nominative subject; ānukūlya 'the being-favorable'सीता में अनुकूलता
su-ghaṭam evais quite easy to establish nominative predicate; su-ghaṭa 'easily brought about' + eva emphaticसहज ही सम्भव है (सुघटित ही है)
ataḥ — therefore; eka-patnī-vrata-dharasya śrī-rāmasya — for Śrī Rāma, keeper of the one-wife vow; sītāyām ānukūlyaṁ — favorableness toward Sītā; su-ghaṭam eva — is quite easy to establish.
ataḥ — इसलिए; eka-patnī-vrata-dharasya śrī-rāmasya — एकपत्नीव्रती श्री राम की; sītāyām ānukūlyaṁ — सीता में अनुकूलता; su-ghaṭam eva — सहज ही सम्भव है।
Therefore, for Śrī Rāma, who keeps the one-wife vow, favorableness toward Sītā is quite easy to establish — there is nothing remarkable in it, since he has bound himself to her alone.
इसीलिए एकपत्नीव्रती राम के लिए सीता में अनुकूल रहना सहज ही सम्भव है।
s5conclusion
asya punar bahu-vallabhasya tasyām ānukūlyaṁ durghaṭam api tad-itara-sarva-premavatī-vismāraka-tadīya-paramādbhuta-premātiśaya eva ghaṭayatīti dyotayitvā rāsa-niṣṭhād apy ānukūlyād etan-niṣṭhasyānukūlyasya prema-mūlakaḥ paramotkarṣo dhvanita iti |
asya punaḥ bahu-vallabhasyabut for him (Kṛṣṇa), who has many beloveds genitive + punaḥ 'on the other hand'; bahu-vallabha 'having many dear ones'परन्तु इस (कृष्ण) की, जिसकी अनेक प्रियाएँ हैं
tasyām ānukūlyaṁ durghaṭam apifavorableness toward her (Rādhā), though hard to establish locative + nominative; dur-ghaṭa + api concessiveउस (राधा) में अनुकूलता कठिन होते हुए भी
tad-itara-sarva-premavatī-vismāraka-tadīya-parama-adbhuta-prema-atiśayaḥ evait is his utterly wondrous surpassing love for her — a love that makes him forget all the others who love him — that alone nominative subject; long compound: tad-itara-sarva-premavatī 'all the other loving women', vismāraka 'causing to forget'राधा से भिन्न प्रेम करने वाली सब स्त्रियों को भुला देने वाला, राधा का वह परम अद्भुत प्रेमातिशय ही
ghaṭayatibrings it about causative present 3rd sg. 'makes it happen'उसे घटित कर देता है (सम्भव बना देता है)
iti dyotayitvāhaving made this clear (by tad-āloke) gerund dyotayitvā 'having illumined/indicated', prior actionऐसा प्रकट कर के
rāsa-niṣṭhād api ānukūlyātthan even the favorableness grounded in the rāsa ablative of comparison; rāsa-niṣṭha 'based in the rāsa'रास में आधारित अनुकूलता से भी (बढ़कर)
etan-niṣṭhasya ānukūlyasyaof the favorableness grounded in this (Rādhā) genitive; etan-niṣṭha 'based in this'इस (राधा) में आधारित अनुकूलता की
prema-mūlakaḥ paramotkarṣaḥa supreme excellence rooted in love nominative subject; prema-mūlaka 'having love for its root'; paramotkarṣa 'highest superiority'प्रेम को मूल मानने वाली परम श्रेष्ठता
dhvanitaḥ itiis suggested — so (he indicates) past participle dhvanita 'suggested by implication (dhvani)' + iti closingध्वनित (व्यंजना से सूचित) की गई है
asya punaḥ bahu-vallabhasya — but for Kṛṣṇa, who has many beloveds; tasyām ānukūlyaṁ durghaṭam api — favorableness toward Rādhā, though hard; tad-itara-sarva-premavatī-vismāraka-tadīya-parama-adbhuta-prema-atiśayaḥ eva ghaṭayati — it is his utterly wondrous surpassing love, which makes him forget all the others who love him, that alone brings it about; iti dyotayitvā — having made this clear (by tad-āloke); rāsa-niṣṭhād api ānukūlyāt — than even the rāsa-grounded favorableness; etan-niṣṭhasya ānukūlyasya prema-mūlakaḥ paramotkarṣaḥ — of the favorableness grounded in Rādhā, a supreme, love-rooted excellence; dhvanitaḥ iti — is suggested.
asya punaḥ bahu-vallabhasya — परन्तु अनेक प्रियाओं वाले इस कृष्ण की; tasyām ānukūlyaṁ durghaṭam api — राधा में अनुकूलता कठिन होते हुए भी; tad-itara-sarva-premavatī-vismāraka-tadīya-parama-adbhuta-prema-atiśayaḥ eva — राधा से भिन्न सब प्रेमवती स्त्रियों को भुला देने वाला उसका परम अद्भुत प्रेमातिशय ही; ghaṭayati — उसे घटित कर देता है; iti dyotayitvā — यह प्रकट कर के; rāsa-niṣṭhād api ānukūlyāt — रास-निष्ठ अनुकूलता से भी; etan-niṣṭhasya ānukūlyasya — राधा-निष्ठ अनुकूलता की; prema-mūlakaḥ paramotkarṣaḥ — प्रेम-मूलक परम उत्कर्ष; dhvanitaḥ iti — ध्वनित की गई।
But Kṛṣṇa has many beloveds, so favorableness toward Rādhā alone is hard to account for. What brings it about is his utterly wondrous, surpassing love for her — a love so great it makes him forget every other woman who loves him. Having made this clear with 'tad-āloke', Viśvanātha adds a further, suggested point: the favorableness grounded in Rādhā, being rooted in love, has a supreme excellence even beyond the favorableness grounded in the rāsa. Note this last point is stated as dhvani — a suggested implication, not spelled out in the verse.
कृष्ण की तो अनेक प्रियाएँ हैं, इसलिए राधा में अनुकूल रहना कठिन है; फिर भी राधा का वह परम अद्भुत प्रेमातिशय — जो बाकी सब प्रेमवती स्त्रियों को भुला देता है — उसे घटित कर देता है। यह दिखाकर संकेत किया गया कि रास-निष्ठ अनुकूलता से भी राधा-निष्ठ अनुकूलता का, प्रेम को मूल मानने वाला, परम उत्कर्ष है।
s6gloss
ata eva rāsa-līlāyāṁ tām ādāyāntardhāya duḥkhitā apy anyās tena duḥkhitatvena nānusaṁhitāḥ |
ata evafor this very reason ata eva, drawing the consequence from s5इसीलिए (इसी कारण)
rāsa-līlāyāṁin the rāsa dance locative of settingरासलीला में
tām ādāya antardhāyahaving taken her (Rādhā) and disappeared gerunds; tām = Rādhāउसे (राधा को) लेकर अन्तर्धान होकर
duḥkhitā api anyāḥthough the others (the gopīs) were grieved nominative pl. anyāḥ + api concessiveअन्य (गोपियाँ) दुखी होने पर भी
tena duḥkhita-tvena na anusaṁhitāḥwere not attended to by him in their grieving state instrumental tena; duḥkhita-tvena 'as being grieved'; na + anusaṁhitāḥउसके (कृष्ण के) द्वारा उनके दुख के भाव से ध्यान में नहीं ली गईं
ata eva rāsa-līlāyāṁ — for this very reason, in the rāsa dance; tām ādāya antardhāya — having taken her and vanished; duḥkhitā api anyāḥ — though the others were grieved; tena duḥkhita-tvena na anusaṁhitāḥ — they, in their grieving state, were not attended to by him.
ata eva — इसीलिए; rāsa-līlāyāṁ — रासलीला में; tām ādāya antardhāya — राधा को लेकर अन्तर्धान होकर; duḥkhitā api anyāḥ — अन्य गोपियाँ दुखी होने पर भी; tena duḥkhita-tvena na anusaṁhitāḥ — कृष्ण के द्वारा उनके दुखितपन से ध्यान में नहीं ली गईं।
For this very reason, in the rāsa dance Kṛṣṇa took Rādhā and vanished with her; and though the other gopīs were left grieving, he did not attend to them even in their distress. Viśvanātha reads this as the fruit of that surpassing love just described.
इसीलिए रासलीला में कृष्ण राधा को लेकर अन्तर्धान हो गए; बाकी गोपियाँ दुखी हुईं, फिर भी कृष्ण ने उनके दुख की सुध तक न ली।
s7citation
ittham eva gītam [gī.go. 3.1] rādhām ādāya hṛdaye tatyāja vraja-sundarīḥ ||
ittham evain just this way confirming connectiveऐसा ही (यही प्रमाणित करते हुए)
gītam [gī.go. 3.1]it is sung (Gīta-govinda 3.1) past participle gītam + reference markerगाया गया है [गीत-गोविन्द 3.1]
rādhām ādāya hṛdaye'taking Rādhā into his heart' quoted half-line; gerund + locativeराधा को हृदय में धारण करके
tatyāja vraja-sundarīḥ'he abandoned the beautiful girls of Vraja' perfect + accusative objectव्रज-सुन्दरियों को त्याग दिया
ittham eva gītam — in just this way it is sung (Gīta-govinda 3.1); rādhām ādāya hṛdaye — taking Rādhā into his heart; tatyāja vraja-sundarīḥ — he abandoned the beauties of Vraja.
ittham eva — ऐसा ही; gītam [gī.go. 3.1] — गाया गया है; rādhām ādāya hṛdaye — राधा को हृदय में लेकर; tatyāja vraja-sundarīḥ — व्रज-सुन्दरियों को त्याग दिया।
And exactly this is sung in the Gīta-govinda (3.1): 'Taking Rādhā into his heart, he abandoned the beautiful girls of Vraja.'
यही गीत-गोविन्द [3.1] में गाया गया है — कृष्ण ने राधा को हृदय में धारण कर व्रज की सुन्दरियों को त्याग दिया।
Why cited: Adduced as scriptural confirmation of s6: that with Rādhā taken to heart Kṛṣṇa lets go of all the other Vraja beauties — the forgetting that flows from his surpassing love for her.
क्यों उद्धृत: विश्वनाथ भी जयदेव का यही वचन उद्धृत करते हैं ताकि अपनी बात — कि राधा का प्रेमातिशय कृष्ण से बाकी सबको भुला देता है — को प्रसिद्ध प्रमाण से पुष्ट करें।