L1definition
yāś ca gokula-kanyāsu pati-bhāva-ratā harau |
yāḥ caand those [women] who — the ones this verse is picking out fem. nom. pl., relativeऔर जो (गोपियाँ)
gokula-kanyāsuamong the maidens of Gokula loc. pl., 'among'गोकुल की कन्याओं में
pati-bhāva-ratāḥare devoted to relating to him as a husbandपति-भाव में अनुरक्त हैं
harautoward Hari — the one they so relate to loc., object of the moodहरि (कृष्ण) के प्रति
gokula-kanyāsu yāḥ ca — and those among the maidens of Gokula who; harau pati-bhāva-ratāḥ — are devoted to relating to Hari as a husband.
और जो गोकुल की कन्याओं में हरि (कृष्ण) के प्रति पति-भाव में अनुरक्त हैं
Among the maidens of Gokula, take those who relate to Hari in the mood of a wife toward her husband. This first line just marks out that group. The verse's claim about them comes in the next line.
और गोकुल की कन्याओं में जो कृष्ण को अपना पति मानकर उनसे अनुराग करती हैं।
L2definition
tāsāṁ tad-vṛtti-niṣṭhitvān na svīyātvam asāmpratam
tāsāmfor them — those wife-mood gopīs gen. pl.उन गोपियों का
tad-vṛtti-niṣṭhitvātbecause they are firmly settled in that very disposition abl. of reason, 'because…'क्योंकि वे उस (पति-भाव की) वृत्ति में स्थित हैं
svīyātvambeing his own [wedded wife], the status of svīyāस्वकीयत्व (कृष्ण की अपनी होना)
na asāmpratamis not out of place, is not unfitting na negates asāmpratamअसंगत नहीं है
tāsām — for them; tad-vṛtti-niṣṭhitvāt — because they are firmly settled in that disposition; svīyātvam na asāmpratam — being his own is not out of place.
उन गोपियों का स्वकीयत्व, उस पति-भाव की वृत्ति में उनकी निष्ठा के कारण, असंगत नहीं है
For those gopīs, being counted as Hari's own wife is not out of place. Why not? Because they are firmly settled in exactly that disposition — treating him as their husband. Their steadiness in the wife-mood is what makes the svīyā status fit them.
उनका स्वकीया कहा जाना अनुचित नहीं है, क्योंकि वे उसी पति-भाव की वृत्ति में दृढ़ हैं।
Viśvanātha Cakravartī
s1gloss
kṛṣṇenāvyūḍhā api tāḥ svakīyā evety arthaḥ |
kṛṣṇenaby Kṛṣṇa — the one who would do the wedding instr. of agentकृष्ण के द्वारा
avyūḍhāḥ apieven though not [formally] married api concedes the pointयद्यपि विवाहित नहीं हुईं
tāḥthey — those gopīsवे (गोपियाँ)
svakīyāḥ evaare still his own, precisely svakīyā eva, 'even so, indeed'स्वकीया ही हैं
iti arthaḥthis is the meaning [of the line]ऐसा अर्थ है
kṛṣṇena avyūḍhāḥ api — even though not married by Kṛṣṇa; tāḥ svakīyāḥ eva — they are still his own; iti arthaḥ — this is the meaning.
यद्यपि कृष्ण के द्वारा विवाहित नहीं हुईं, तो भी वे स्वकीया ही हैं — ऐसा अर्थ है
Viśvanātha states the point of the line. Kṛṣṇa never formally wed these gopīs. Even so, they count as his own — svakīyā. The wife-mood, not a wedding, is what makes them his.
कृष्ण ने उनसे विवाह नहीं किया, फिर भी वे उनकी अपनी (स्वकीया) ही हैं — यही तात्पर्य है।
s2conclusion
evam ekatra nirṇītaḥ śāstrārtho bādhakābhāve’nyatrāpi prayujyata iti nyāyenānukta-vyavasthā api vraja-sthānāṁ parakīyāṇ]āṁ dāsyaḥ parakīyā eva |
evamin this way, on the strength of what was just settledइस प्रकार
ekatra nirṇītaḥ śāstra-arthaḥa scriptural point settled in one placeएक स्थान पर निश्चित किया गया शास्त्रार्थ
bādhaka-abhāvewhen nothing contradicts it loc. absolute, 'when…'जब कोई बाधक न हो
anyatra api prayujyateapplies elsewhere too api, 'also'अन्यत्र भी लागू होता है
iti nyāyenaby this maxim instr., 'by the rule that…'इस न्याय के अनुसार
anukta-vyavasthā apieven the arrangement that was never spelled out [holds] api, 'even'जो व्यवस्था स्पष्ट नहीं कही गई, वह भी
vraja-sthānām parakīyāṇāmof the parakīyā [gopīs] who live in Vraja gen. pl.व्रज में रहने वाली परकीया गोपियों की
dāsyaḥtheir maidservantsदासियाँ
parakīyāḥ evaare themselves parakīyā, married-to-another too evaपरकीया ही हैं
ekatra nirṇītaḥ śāstra-arthaḥ bādhaka-abhāve anyatra api prayujyate iti nyāyena — by the maxim that a scriptural point settled in one place, if nothing contradicts it, applies elsewhere too; evam anukta-vyavasthā api — thus even the unstated arrangement [holds]; vraja-sthānām parakīyāṇām dāsyaḥ parakīyāḥ eva — the maidservants of the parakīyā gopīs of Vraja are themselves parakīyā.
इस प्रकार 'एक स्थान पर निश्चित शास्त्रार्थ बाधक के अभाव में अन्यत्र भी लागू होता है' — इस न्याय से, जो व्यवस्था स्पष्ट नहीं कही गई वह भी (सिद्ध होती है): व्रज की परकीया गोपियों की दासियाँ भी परकीया ही हैं
Now he extends the ruling by a maxim: a scriptural point fixed in one place, with nothing to contradict it, carries over to like cases. So a matter never stated outright still stands. The gopīs of Vraja are parakīyā — married to another. Their maidservants, then, are parakīyā as well.
एक स्थान पर ठहराया गया शास्त्रीय निर्णय, कोई बाधा न हो तो अन्यत्र भी लागू होता है। इसी न्याय से बिना कहे भी यह सिद्ध है कि व्रज की परकीया गोपियों की दासियाँ भी परकीया ही हैं।
s3gloss
tatrāpi paroḍhānāṁ śrī-rādhādīnāṁ dāsyaḥ kāścana śrī-vṛṣabhānv-ādibhir vivāha-kāle dattāḥ kanyakā eva, kāścana tad-anyā rūpa-mañjary-ādayaḥ paroḍhā eva jñeyāḥ |
tatra apieven within that group [of maidservants] apiउनमें भी
paroḍhānām śrī-rādhā-ādīnāmbelonging to the married-to-another gopīs, Śrī Rādhā and the rest gen. pl.परोढ़ा (विवाहिता) श्रीराधा आदि की
dāsyaḥthe maidservantsदासियाँ (इस प्रकार हैं)
kāścanasome of themकुछ दासियाँ
śrī-vṛṣabhānu-ādibhiḥby Śrī Vṛṣabhānu and others instr. of agentश्रीवृषभानु आदि के द्वारा
vivāha-kāle dattāḥgiven away at the time of the wedding loc. of timeविवाह के समय दी गईं
kanyakāḥ evaare unwed maidens evaकन्याएँ ही हैं
kāścana tad-anyāḥsome others, distinct from thoseकुछ अन्य दासियाँ
rūpa-mañjarī-ādayaḥRūpa Mañjarī and the restरूपमञ्जरी आदि
paroḍhāḥ eva jñeyāḥare to be understood as themselves married-to-another eva; jñeyāḥ 'are to be known'परोढ़ा (विवाहिता) ही जाननी चाहिए
tatra api — even there; paroḍhānām śrī-rādhā-ādīnām dāsyaḥ — the maidservants of the married-to-another gopīs, Śrī Rādhā and the rest; kāścana śrī-vṛṣabhānu-ādibhiḥ vivāha-kāle dattāḥ kanyakāḥ eva — some, given by Śrī Vṛṣabhānu and others at the wedding, are unwed maidens; kāścana tad-anyāḥ rūpa-mañjarī-ādayaḥ paroḍhāḥ eva jñeyāḥ — some others, Rūpa Mañjarī and the rest, are to be known as themselves married-to-another.
उनमें भी, परोढ़ा श्रीराधा आदि की दासियाँ (दो प्रकार की हैं) — कुछ तो श्रीवृषभानु आदि के द्वारा विवाह के समय दी गई कन्याएँ ही हैं, और कुछ अन्य, जैसे रूपमञ्जरी आदि, परोढ़ा ही जाननी चाहिए
He now sorts the maidservants of Rādhā and the other paroḍhā gopīs into two kinds. Some were handed over by Vṛṣabhānu and the other fathers at wedding time, and these are still unwed girls. Others, a different set — Rūpa Mañjarī and her like — are themselves married women, paroḍhā.
उनमें भी, विवाहिता श्रीराधा आदि की दासियाँ दो प्रकार की हैं। कुछ वे कन्याएँ हैं जिन्हें वृषभानु आदि ने विवाह के समय दिया; और कुछ अन्य, जैसे रूपमञ्जरी आदि, स्वयं विवाहिता (परोढ़ा) हैं — ऐसा जानना चाहिए।
s4citation
bimbādhare kṣatam anāgata-bhartṛkāyāḥ iti śrī-dāsa-gosvāmy-ukteḥ |
bimbādhare kṣatam anāgata-bhartṛkāyāḥ'a scratch on the bimba-red lip of her whose husband has not yet come' — i.e. of a married woman awaiting her husband'जिसका पति अभी नहीं आया, उसके बिम्बफल-समान अधर पर दन्त-क्षत है'
iti śrī-dāsa-gosvāmi-ukteḥbecause Śrī [Raghunātha] dāsa Gosvāmī says so abl. of reason, 'on the strength of his statement'ऐसा श्रीदास गोस्वामी के कथन के आधार पर
bimbādhare kṣatam anāgata-bhartṛkāyāḥ iti śrī-dāsa-gosvāmi-ukteḥ — because of Śrī Dāsa Gosvāmī's statement, 'a scratch on the bimba-red lip of her whose husband has not yet come.'
'जिसका पति अभी नहीं आया, उसके बिम्बफल-समान अधर पर दन्त-क्षत है' — ऐसा श्रीदास गोस्वामी के कथन के आधार पर
He backs the point with a line from Raghunātha dāsa Gosvāmī. It speaks of a mark on the lip of a woman whose husband has not yet arrived. The word 'husband' shows she is a married woman — which proves a maidservant like Rūpa Mañjarī is herself paroḍhā.
'जिसका पति अभी घर नहीं आया, उसके बिम्ब-सदृश अधर पर दन्त-क्षत है' — श्रीदास गोस्वामी के इस वचन के आधार पर।
Why cited: Cited to prove that maidservants such as Rūpa Mañjarī are themselves married-to-another (paroḍhā): 'anāgata-bhartṛkā' — one whose husband is yet to come — presupposes a husband.
क्यों उद्धृत: यह दिखाने के लिए कि रूपमञ्जरी आदि परोढ़ा हैं — जिनका पति अभी नहीं आया (अनागत-भर्तृका), फिर भी उनका कृष्ण से मिलन होता है।
s5conclusion
arvācīnānāṁ sādhaka-bhaktānāṁ tu bhāvo yathā-ruci yathā-sampradāyaṁ vā phaliṣyatīti bodhavyam |
arvācīnānām sādhaka-bhaktānām tubut as for the later, still-practicing devotees, the sādhakas tu shifts to a different class; gen. pl.परन्तु अर्वाचीन (बाद के) साधक भक्तों का
bhāvaḥtheir [devotional] moodभाव
yathā-ruciaccording to each one's own tasteअपनी रुचि के अनुसार
yathā-sampradāyam vāor according to the lineage one follows vā, 'or'अथवा सम्प्रदाय के अनुसार
phaliṣyatiwill bear its fruitफलित होगा
iti bodhavyamthis is to be understoodऐसा जानना चाहिए
arvācīnānām sādhaka-bhaktānām tu — but for the later practicing devotees; bhāvaḥ yathā-ruci yathā-sampradāyam vā phaliṣyati — the mood will bear fruit according to one's taste or one's lineage; iti bodhavyam — this is to be understood.
परन्तु अर्वाचीन साधक भक्तों का भाव अपनी रुचि के अनुसार अथवा सम्प्रदाय के अनुसार फलित होगा — ऐसा जानना चाहिए
A note aside for us: the eternal maidservants are one thing; the later sādhakas, aspirants still in practice, are another. For them the mood ripens differently — according to each one's own taste, or according to the lineage they follow. That much should be understood.
परन्तु जो बाद के साधक भक्त हैं, उनका भाव अपनी रुचि के अनुसार अथवा अपने सम्प्रदाय के अनुसार फलित होगा — यह समझ लेना चाहिए।
s6gloss
asmin pati-bhāve yā vṛttiḥ, tatraiva niṣṭhā yāsāṁ, tāsāṁ bhāvas tattvaṁ, tasmāt |
asmin pati-bhāve'tad' [in the compound] = in this mood of treating him as husband unpacks tad-इस पति-भाव में
yā vṛttiḥ'vṛtti' = the disposition that operates [there]जो वृत्ति (प्रवृत्ति) है
tatra eva niṣṭhā yāsām'niṣṭhita' = those women in whom there is firm standing precisely in that eva, 'precisely'जिनकी निष्ठा ठीक उसी में है
tāsām bhāvaḥ tattvamthe '-tva' = the abstract state of them, their being-so unpacks the -tva suffixउनका वही भाव तत्त्व है (यही -त्व प्रत्यय का अर्थ)
tasmāthence [the ablative]: because of that spells out the abl. endingउसी कारण से (यही पञ्चमी विभक्ति का अर्थ)
asmin pati-bhāve yā vṛttiḥ tatra eva niṣṭhā yāsām tāsām bhāvaḥ tattvam tasmāt — [the compound means:] because of the state of those women who stand firm precisely in the disposition that belongs to this husband-mood.
इस पति-भाव में जो वृत्ति है, जिनकी निष्ठा ठीक उसी में है, उनका वही भाव तत्त्व है — उसी से (यह मूल के 'तद्-वृत्ति-निष्ठित्वात्' का विग्रह है)
Here he cracks the mūla compound tad-vṛtti-niṣṭhitvāt open piece by piece. 'That' means this husband-mood. 'Vṛtti' is the disposition at work in it. 'Niṣṭhita' means the women firmly settled in exactly that. The '-tva' makes it the abstract state of those women, and the ablative gives 'because of.' So: because they are settled in the wife-disposition.
मूल का 'तद्-वृत्ति-निष्ठित्वात्' ऐसे खुलता है — इस पति-भाव में जो प्रवृत्ति है, जिनकी निष्ठा ठीक उसी में है, उनका वही भाव तत्त्व है; उसी कारण से।
s7gloss
asāmpratam ayogyaṁ na bhavatīti |
asāmpratam'asāmpratam' [in the verse] means pratīka, the lemma glossed'असाम्प्रतम्' (मूल का पद)
ayogyamunfitting, out of placeअयोग्य / अनुचित
na bhavati iti[with the verse's 'na':] it does not turn out to be [so] na carries over from the mūlaनहीं होता — ऐसा (अर्थ है)
asāmpratam ayogyam — 'asāmpratam' means unfitting; na bhavati iti — [and with 'na'] it does not come to be [so].
'असाम्प्रतम्' अर्थात् अयोग्य; (उनका स्वकीयत्व) अयोग्य नहीं होता — ऐसा
He glosses the word 'asāmpratam' as 'unfitting.' Read with the 'na' of the verse: their being his own does not turn out to be unfitting. In short, the svīyā status sits perfectly well on them.
मूल का 'असाम्प्रतम्' अर्थात् अयोग्य। तात्पर्य यह कि उनका स्वकीया होना अनुचित नहीं होता।
s8conclusion
yadyapi kara-graha-vidhiṁ prāptā ity atra vidhi-padopādānād vaivāhiko vidhir viprāgni-sākṣika eva mukhyo bhavati, tad api tāsāṁ gauṇaṁ svīyātvam iti bhāvaḥ ||
yadyapialthough concedes, paired with tad api belowयद्यपि
kara-graha-vidhim prāptāḥ iti atrain [the phrase] 'they attained the rite of the taking of the hand [in marriage]''करग्रह-विधि को प्राप्त' — इस (वचन) में
vidhi-pada-upādānātbecause the word 'vidhi' (rite) is used there abl. of reason'विधि' पद के ग्रहण के कारण
vaivāhikaḥ vidhiḥthe marriage riteवैवाहिक विधि
vipra-agni-sākṣikaḥ evathe one with brāhmaṇas and the fire as witnesses — the full Vedic wedding eva, 'precisely that one'ब्राह्मण और अग्नि की साक्षी वाली ही
mukhyaḥ bhavatiis the primary senseमुख्य होती है
tad apieven so, nevertheless answers yadyapiतो भी
tāsāmfor themउन गोपियों का
gauṇam svīyātvamthere is a secondary being-his-ownस्वकीयत्व गौण ही है
iti bhāvaḥthis is the purportऐसा भाव है
yadyapi 'kara-graha-vidhim prāptāḥ' iti atra vidhi-pada-upādānāt vaivāhikaḥ vidhiḥ vipra-agni-sākṣikaḥ eva mukhyaḥ bhavati — although, because the word 'rite' is used in 'they attained the rite of the taking of the hand,' the primary sense is the wedding rite witnessed by brāhmaṇas and fire; tad api tāsām gauṇam svīyātvam iti bhāvaḥ — nevertheless they have a secondary being-his-own; this is the purport.
यद्यपि 'करग्रह-विधि को प्राप्त' — इस वचन में 'विधि' पद के ग्रहण से ब्राह्मण और अग्नि की साक्षी वाली वैवाहिक विधि ही मुख्य होती है, तो भी उन गोपियों का स्वकीयत्व गौण है — ऐसा भाव है
He grants a difficulty and then resolves it. The phrase 'they attained the rite of the taking of the hand' uses the word 'rite,' and a rite, strictly taken, means the full Vedic wedding with brāhmaṇas and the sacred fire as witnesses. The gopīs had no such ceremony with Kṛṣṇa. Even so, they do have a svīyā status — only in a secondary, not the primary, sense. That is the point of the verse.
यद्यपि 'करग्रह-विधि को प्राप्त' कहने में 'विधि' शब्द के प्रयोग से ब्राह्मण और अग्नि की साक्षी वाला वैवाहिक संस्कार ही मुख्य ठहरता है, तो भी उन गोपियों का स्वकीयत्व गौण ही है — यही भाव है।
mukhya vs gauṇa — primary vs secondary sense. Mukhya: calling an actual lion 'a lion' (the word in its full, literal force). Gauṇa: calling a brave man 'a lion' (the word carried over on a shared trait). Here the full Vedic wedding with fire and brāhmaṇas is the mukhya 'wife'; the gopīs, lacking that ceremony yet fixed in the wife-mood, hold svīyā status only as gauṇa — a real but secondary sense.