s1gloss
saubhāgya-dhaureyāh saubhāgya-bhāravatyaḥ |
saubhāgya-dhaureyāḥ[the mūla word] 'foremost in good fortune' pratīka'सौभाग्य-धौरेयाः' — यह पद
saubhāgya-bhāravatyaḥmeans: the women who bear the whole load of good fortuneसौभाग्य के भार को धारण करने वाली
saubhāgya-dhaureyāḥ — 'foremost in good fortune' [means] saubhāgya-bhāravatyaḥ — those who carry the full weight of good fortune.
'सौभाग्य-धौरेयाः' अर्थात् सौभाग्य के भार को धारण करने वाली।
Viśvanātha unpacks 'saubhāgya-dhaureyā.' A dhaureya is the lead ox that carries the yoke's whole burden. So these gopīs are the ones who bear the entire weight of good fortune.
'सौभाग्य-धौरेयाः' का अर्थ है — सौभाग्य का भार वहन करने वाली।
He glosses the metaphor dhaureya ('lead bearer') plainly with bhāravatī ('one who carries the load') — same image, spelled out: the top-ranking bearers of saubhāgya.
s2gloss
aucityaṁ yogyatāṁ sveṣām abhiṣṭo’bhilāṣa-viṣayībhūto yo rādhādīnāṁ bhāvaḥ prītis tasya lobhāt yūthādhipātve śrī-rādhādy-abhisāra-kāle tatra sva-sthity-abhāvena tat-sukha-dānāsiddheḥ ||
aucityaṁ[the mūla word] 'suitability' pratīka'औचित्यम्' — यह पद
yogyatāṁmeans fitness, being deserving of itअर्थात् योग्यता
sveṣām abhīṣṭaḥcherished by them, dear to their own hearts text prints abhiṣṭo for abhīṣṭaḥअपना अभीष्ट (जो उनका प्रिय है)
abhilāṣa-viṣayī-bhūtaḥhaving become the very object of their longingअभिलाषा का विषय बना हुआ
yaḥ rādhādīnāṁ bhāvaḥthe loving mood directed toward Rādhā and the restजो राधा आदि का भाव
prītiḥthat is, their love [for her] apposition spelling out what bhāva meansअर्थात् प्रीति
tasya lobhātout of longing for that [mood] ablative of causeउसके लोभ के कारण
yūthādhipātveas for their being a group-leader locative: the case being explainedयूथाधिपत्व के विषय में
śrī-rādhādy-abhisāra-kāleat the hour of Śrī Rādhā's and the others' tryst-journey (abhisāra)श्री राधा आदि के अभिसार के समय
tatrathere, at that trystवहाँ
sva-sthiti-abhāvenabecause they would have no place of their own there instrumental of causeअपनी स्थिति का अभाव होने के कारण
tat-sukha-dāna-asiddheḥsince then giving Rādhā that pleasure could not be pulled off ablative of reasonउन्हें सुख देना सिद्ध न होने के कारण
aucityaṁ — 'suitability' [means] yogyatāṁ — fitness; yaḥ rādhādīnāṁ bhāvaḥ — the loving mood toward Rādhā and the rest, prītiḥ — namely love, sveṣām abhīṣṭaḥ abhilāṣa-viṣayī-bhūtaḥ — cherished by them and become the object of their longing; tasya lobhāt — out of craving for that; [and as for] yūthādhipātve — being a group-leader: śrī-rādhādy-abhisāra-kāle — at the hour of Rādhā's tryst, tatra sva-sthiti-abhāvena — because they would have no place of their own there, tat-sukha-dāna-asiddheḥ — Rādhā's pleasure could not be served.
'औचित्यम्' अर्थात् योग्यता। अपना अभीष्ट, अभिलाषा का विषय बना हुआ, जो राधा आदि का भाव अर्थात् प्रीति है — उसके लोभ के कारण। यूथाधिपत्व के विषय में — अर्थात् श्री राधा आदि के अभिसार के समय — वहाँ अपनी स्थिति का अभाव होने से उन्हें सुख देना सिद्ध न होने के कारण।
Viśvanātha reads 'aucityaṁ' as fitness. Then he spells out what they long for: the loving mood toward their own dear Rādhā — that is, their love for her, the very thing their hearts want most. Out of craving for that mood they choose friendship. And here is why leadership would not fit: if each were off leading her own group, then at the hour of Rādhā's abhisāra — her secret journey to meet Kṛṣṇa — they would have no place at her side. With no place there, they could not give Rādhā that pleasure. So being a yūtheśvarī in one's own right would actually defeat the very thing they want.
'औचित्य' का अर्थ है योग्यता। अपनी इष्ट राधा आदि का भाव अर्थात् प्रीति — जो उनका अभीष्ट है और अभिलाषा का विषय बनी हुई है — उसका उन्हें ऐसा लोभ है। यूथाधिपत्व के विषय में, अर्थात् श्री राधा आदि के अभिसार के समय, वहाँ अपनी स्थिति न रह पाने के कारण राधा को सुख देना सिद्ध नहीं होता।
abhisāra (rasa-śāstra) is the heroine's stealthy journey to a rendezvous with her beloved; here it is Rādhā's going to meet Kṛṣṇa. The printed abhiṣṭo stands for abhīṣṭaḥ ('cherished, longed-for').
तर्क यह है: यदि ये स्वयं यूथ की स्वामिनी हों तो राधा के अभिसार-समय वहाँ इनकी अपनी उपस्थिति न रहती, और तब राधा को सुख देना सिद्ध न होता; इसीलिए ये सख्य चुनती हैं।