L1other
āhūyamānā vrajanāthayāsmi
āhūyamānābeing summoned, being called pres. passive participle, fem. nom., describing 'I' = Rādhāबुलाई जा रही (मैं—राधा)
vrajanāthayāby the queen of Vraja (Yaśodā) instr. — the one doing the summoning; vraja-nāthā = mistress of Vraja = Vrajeśvarīव्रज की स्वामिनी (व्रजेश्वरी) के द्वारा
asmiI am with āhūyamānā: 'I am being summoned'मैं हूँ—अर्थात् बुलाई जा रही हूँ
vraja-nāthayā āhūyamānā asmi — I am being summoned by the queen of Vraja.
व्रज की स्वामिनी (व्रजेश्वरी) मुझे बुला रही हैं।
Rādhā is speaking. 'I am being called by the queen of Vraja' — that is Yaśodā, Kṛṣṇa's own mother, summoning her.
मुझे व्रज की स्वामिनी बुला रही हैं।
The lead-in 'yathā vā' offers this verse as a further example under the Śrī-Rādhā chapter. All four lines run as one speech of Rādhā's, and the commentators identify the 'queen of Vraja' as Yaśodā (Vrajeśvarī).
L2other
yukto'bhisāraḥ sakhi nādhunā me |
yuktaḥis proper, is fitting nom., predicated of abhisāraḥउचित है
abhisāraḥslipping out to the tryst — going to meet [Kṛṣṇa] nom. subject; abhisāra, the heroine's going to the rendezvousअभिसार—नायिका का संकेत-स्थल पर जाना
sakhiO friend — voc.; Rādhā addressing Vṛndā (per Viśvanātha)हे सखी!
na adhunānot now, not at this momentइस समय नहीं
mefor me gen./dat. of concern — proper 'for me'मेरे लिए
sakhi — O friend; me abhisāraḥ adhunā na yuktaḥ — for me, going to the tryst is not fitting now.
हे सखी! इस समय मेरे लिए अभिसार उचित नहीं है।
'So, my friend, slipping out to the tryst is not right for me just now.' She is declining — for the moment.
हे सखी! अभी मेरा अभिसार करना ठीक नहीं।
abhisāra is the technical term for the heroine's going out to meet her lover; the one who does it is an abhisārikā. Kept in IAST.
L3other
na tādṛśīnāṁ hi gurūttamānām
nanot negates valate in L4; the negation carries across the line-breakनहीं (आगे L4 के 'परिणत होती' को नकारता है)
tādṛśīnāṁof such [ladies] as this fem. gen. pl., agreeing with gurūttamānāmवैसी (स्त्रियों) की
hifor, since — gives the reason for L2क्योंकि
gurūttamānāmof the most senior elders guru-uttamā, fem. gen. pl.; the highest of elder ladiesगुरुजनों में श्रेष्ठ (बड़ी-बूढ़ी स्त्रियों) की
hi — for; tādṛśīnāṁ gurūttamānām — of such most senior elder [ladies]…
क्योंकि वैसी गुरुजनों में श्रेष्ठ स्त्रियों की (आज्ञाओं की अवज्ञा) —
And here is her reason. When it comes to elders as great as this one — the sentence runs on into the next line.
क्योंकि ऐसी सबसे बड़ी गुरुजन स्त्रियों की (आज्ञा की अवहेलना) —
The feminine tādṛśīnāṁ / gurūttamānām points at Yaśodā as the elder in view.
L4other
ājñāsv avajñā valate śivāya ||
ājñāsutoward [their] commands loc. pl., the object of the contemptआज्ञाओं के प्रति
avajñādisregard, disobedience nom. subject; slighting of a commandअवज्ञा—आज्ञा का अनादर
valateturns out, leads main verb, √val; with na, 'does not turn out'परिणत होती है (न के साथ—नहीं परिणत होती)
śivāyato [one's] good, to welfare dat. of purpose — the end it fails to reachकल्याण के लिए
gurūttamānām ājñāsu avajñā — disregard toward the commands of such elders; śivāya na valate — does not turn out for [one's] good.
आज्ञाओं की अवज्ञा कल्याण के लिए नहीं परिणत होती।
…ignoring their commands never turns out well. Disobeying an elder as great as Yaśodā brings no good. So she will answer the call, not run to the tryst — now.
उनकी आज्ञाओं का अनादर कभी कल्याणकारी नहीं होता।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
āhūyamāneti |
āhūyamānā itithe verse 'āhūyamānā…' — named by its opening word"आहूयमाना" इत्यादि (श्लोक का आरम्भ-पद)
āhūyamānā iti — [he takes up] the verse 'āhūyamānā.'
"आहूयमाना" इत्यादि श्लोक की व्याख्या—
Jīva picks up the verse by its first word, 'āhūyamānā.'
"आहूयमाना" से आरम्भ होने वाले श्लोक पर—
s2gloss
śrī-vrajeśvaryām eva pūrvavat prācīna-saṁskāreṇaiva guru-buddher udayād vaidikācāra-nirbandho darśitaḥ |
śrī-vrajeśvaryām evatoward Śrī Vrajeśvarī (Yaśodā) alone loc.; eva — she and no other is the true elder hereश्री व्रजेश्वरी में ही (वही सच्ची गुरु हैं)
pūrvavatjust as before [in the earlier verse]पहले की तरह
prācīna-saṁskāreṇa evaby an age-old conditioning alone instr. of cause — because of that ingrained impressionपुराने संस्कार के कारण ही
guru-buddheḥ udayātbecause the sense 'she is my elder' arises [in Rādhā] abl. of cause; guru-buddhi = the regard toward someone as an elderगुरु-बुद्धि के—किसी को बड़ा मानने के भाव के—उदय के कारण
vaidika-ācāra-nirbandhaḥher holding firm to Vedic propriety nom. subject; nirbandha = insistence, adherenceवैदिक आचार का आग्रह (निर्बंध)
darśitaḥis what is shown [in the verse]दिखलाया गया है
pūrvavat — as before; śrī-vrajeśvaryām eva prācīna-saṁskāreṇa eva guru-buddheḥ udayāt — because, by age-old conditioning, the regard 'she is my elder' arises toward Śrī Vrajeśvarī alone; vaidika-ācāra-nirbandhaḥ darśitaḥ — her firmness in Vedic propriety is what the verse displays.
श्री व्रजेश्वरी में ही, पहले की तरह, पुराने संस्कार के कारण गुरु-बुद्धि के उदय से, वैदिक आचार का आग्रह दिखलाया गया है।
Jīva explains why she obeys. Toward Vrajeśvarī — Yaśodā — Rādhā genuinely feels 'this is my elder,' and that feeling rises in her from an age-old conditioning, just as in the earlier verse. Because the regard is real, she holds firm to Vedic propriety and answers the call.
श्री व्रजेश्वरी को ही, पहले की तरह, पुराने संस्कार से उपजी गुरु-बुद्धि के कारण, वैदिक आचार निभाने का आग्रह यहाँ दिखाया गया है।
prācīna-saṁskāra / guru-buddhi — in the Gauḍīya reading yoga-māyā gives the gopīs a settled disposition to treat Yaśodā as a true elder, so their deference is real, not merely performed.
s3gloss
jaṭilā-nāmnyāṁ śvaśrūṁ-manyāyāṁ tad-buddhy-abhāvāt tad-ājñā-bhaṅge na tu doṣa-buddhir iti ca ||
jaṭilā-nāmnyāṁtoward the one named Jaṭilā loc.; the contrasting caseजटिला नाम वाली (स्त्री) में
śvaśrūṁ-manyāyāṁwho is only reckoned a mother-in-law loc.; śvaśrū-manyā = taken/supposed to be a mother-in-lawजो सास मानी जाती है, उसमें
tad-buddhy-abhāvātbecause that [elder-]regard is absent [toward her] abl. of causeउस (गुरु-) बुद्धि के अभाव के कारण
tad-ājñā-bhaṅgein breaking her command loc.; the situation in whichउसकी आज्ञा के भंग होने पर
na tu doṣa-buddhiḥthere is, by contrast, no sense of wrongdoing tu = but/by contrastपरन्तु दोष-बुद्धि नहीं (होती)
iti ca— and so [it stands]ऐसा भी (दिखलाया गया है)
jaṭilā-nāmnyāṁ śvaśrūṁ-manyāyāṁ tu — but toward the one named Jaṭilā, merely reckoned a mother-in-law; tad-buddhy-abhāvāt — because that elder-regard is absent; tad-ājñā-bhaṅge doṣa-buddhiḥ na — in breaking her command there is no sense of fault; iti ca — and so.
और जटिला नाम वाली, जो सास मानी जाती है, उसमें उस गुरु-बुद्धि के अभाव के कारण उसकी आज्ञा भंग होने पर दोष-बुद्धि नहीं होती—ऐसा भी।
Now the contrast. Toward Jaṭilā — who is only nominally her mother-in-law — that same 'she is my elder' feeling is missing. So if Rādhā breaks Jaṭilā's order, she feels no fault in it. Yaśodā's call she answers; Jaṭilā's she need not.
और जटिला नामक जो सास मानी जाती है, उसके प्रति वैसी गुरु-बुद्धि न होने से उसकी आज्ञा तोड़ने में कोई दोष-बुद्धि नहीं होती—यह भी यहाँ दिखाया गया है।
In the līlā Rādhā's marriage into Jaṭilā's house is a māyic cover, so Jaṭilā holds no real claim as an elder, unlike Yaśodā — hence the different weight of the two women's commands. (Jīva's point; not harmonized with Viśvanātha's.)
Viśvanātha Cakravartī
s1avataranika
āhūyeti vṛndāṁ prati śrī-rādhā-vākyam |
āhūya itithe verse 'āhūya…' — named by its opening"आहूय" इत्यादि (पद)
vṛndāṁ pratiaddressed to Vṛndā prati + acc. — the one spoken toवृन्दा के प्रति (जिससे कहा जा रहा है)
śrī-rādhā-vākyamare Śrī Rādhā's words nom.श्री राधा का वचन है
āhūya iti — the verse 'āhūya…'; śrī-rādhā-vākyam — is Śrī Rādhā's speech; vṛndāṁ prati — addressed to Vṛndā.
"आहूय" इत्यादि वृन्दा के प्रति श्री राधा का वचन है।
Viśvanātha sets the scene. The verse is Rādhā speaking, and she is speaking to Vṛndā — the friend the 'sakhi' of the verse names.
"आहूय" इत्यादि श्री राधा का वृन्दा से कहा वचन है।
Vṛndā is the sakhī who arranges the forest trysts; so Rādhā is telling the very one who set up the meeting why she cannot come now.
s2gloss
āhvānam idaṁ snehena kadācit tāṁ rātrāv api bhojayitum iti jñeyam |
āhvānam idaṁthis summonsयह बुलावा
snehenaout of affection instr. of cause — what prompts the callस्नेह के कारण
kadāciton some occasionकभी (किसी अवसर पर)
tāṁher (Rādhā) acc., object of 'to feed'उसको (राधा को)
rātrau apieven at night api — even at that late hourरात में भी (इतनी देर में भी)
bhojayitumin order to feed [her] infinitive of purposeभोजन कराने के लिए
iti jñeyamso it should be understoodऐसा जानना चाहिए
idaṁ āhvānam — this summons; snehena — out of affection; kadācit rātrau api tāṁ bhojayitum — to feed her on some occasion, even at night; iti jñeyam — so it should be understood.
यह बुलावा स्नेह के कारण है, कभी रात में भी उसको (राधा को) भोजन कराने के लिए—ऐसा जानना चाहिए।
Understand what the call is: Yaśodā, out of pure affection, calling Rādhā to feed her — this time even at night. It is a loving summons, not a small thing to brush off.
यह बुलावा स्नेहवश है—कभी रात को भी राधा को भोजन कराने के लिए; ऐसा समझना चाहिए।
s3reply
na cātra premaṇy upahatir āśaṅkanīyā |
na caand [one should] not —और नहीं
atrahere [in her declining]यहाँ (इस विषय में)
premaṇito [her] love [for Kṛṣṇa] loc. — where the supposed harm would fallप्रेम में (जहाँ हानि की आशंका हो सकती है)
upahatiḥany injury, any weakening nom. subjectहानि (क्षति)
āśaṅkanīyāis to be feared or suspectedआशंका करनी चाहिए
atra premaṇi upahatiḥ na ca āśaṅkanīyā — and here no injury to her love is to be feared.
और इस विषय में प्रेम में कोई हानि होने की आशंका नहीं करनी चाहिए।
Now he heads off a worry. One might think: if Rādhā turns down the tryst to obey Yaśodā, doesn't that show her love for Kṛṣṇa is weak? No — no such damage to her prema need be feared here. The next lines say why.
और यहाँ प्रेम में किसी हानि की आशंका नहीं करनी चाहिए।
The objection this answers is left implicit — that choosing obedience over the tryst betrays a lesser love. Viśvanātha states the refutation and then grounds it.
s4reply
samartha-ratīnāṁ tāsāṁ yo hi yo hi svābhāviko vyāpāraḥ sa sarva eva śrī-kṛṣṇasya sukha-prayojanaka eva bhavet |
samartha-ratīnāṁ tāsāṁof those [gopīs] whose love is samartha-rati gen. — whose acts are in questionउन समर्थ-रति वाली (गोपियों) का
yo hi yo hi svābhāviko vyāpāraḥfor whatever is [their] natural activity hi = for; 'yo hi' is doubled in the source, read as emphasis — 'whatever at all'क्योंकि जो भी स्वाभाविक व्यापार (चेष्टा) है
sa sarva evaall of it, without exceptionवह सब का सब
śrī-kṛṣṇasya sukha-prayojanaka evaaims at Śrī Kṛṣṇa's happiness alone sukha-prayojanaka = having [his] joy as its purpose; eva — nothing elseश्री कृष्ण के सुख को ही प्रयोजन रखने वाला (और कुछ नहीं)
bhavetturns out to beहोता है
samartha-ratīnāṁ tāsāṁ yo hi svābhāviko vyāpāraḥ — for whatever natural act belongs to those gopīs of samartha-rati; sa sarva eva — every bit of it; śrī-kṛṣṇasya sukha-prayojanaka eva bhavet — turns out aimed at Kṛṣṇa's happiness alone.
क्योंकि उन समर्थ-रति वाली गोपियों का जो भी स्वाभाविक व्यापार है, वह सब का सब श्री कृष्ण के सुख को ही प्रयोजन रखता है।
Here is the reason. The gopīs' love is samartha-rati — the highest, all-capable love. In such lovers, every natural thing they do, without exception, ends up serving only Kṛṣṇa's happiness. So even Rādhā's obeying Yaśodā is, at bottom, for his joy.
क्योंकि उन समर्थ-रति वाली गोपियों की जो भी स्वाभाविक चेष्टा है, वह पूरी की पूरी केवल श्री कृष्ण के सुख के लिए ही होती है।
samartha-rati — the topmost grade of rati, the gopīs' love, so complete that it bends every act, even ordinary ones, toward Kṛṣṇa's pleasure. The source doubles 'yo hi yo hi'; read here as plain emphasis.
s5reply
dṛṣṭaś ca kulāṅganānāṁ kānta-vākyam anullaṅghya tan-mātrādi-nideśa-pālanaṁ svābhāvika eva dharmaḥ |
dṛṣṭaḥ caand it is plainly observed [in the world]और यह देखा गया है
kulāṅganānāṁof well-born, chaste wives gen.; kula-aṅganā = a respectable married womanकुलीन स्त्रियों का
kānta-vākyam anullaṅghyawithout ever overstepping the husband's word gerund — the limit they keepपति के वचन का उल्लंघन न करके
tan-mātrādi-nideśa-pālanaṁobeying the directions of his mother and other elders tat = the husband's; nideśa = instruction, pālana = obeyingउसकी (पति की) माता आदि के निर्देश का पालन
svābhāvika eva dharmaḥis precisely their natural dutyस्वाभाविक धर्म ही है
kulāṅganānāṁ — for chaste wives; kānta-vākyam anullaṅghya — without overstepping the husband's word; tan-mātrādi-nideśa-pālanaṁ — obeying his mother's and elders' directions; svābhāvika eva dharmaḥ — is just their natural duty; dṛṣṭaḥ ca — and this is plainly seen.
और यह भी देखा गया है कि कुलीन स्त्रियों का, पति के वचन का उल्लंघन न करते हुए, उसकी माता आदि के निर्देशों का पालन करना स्वाभाविक धर्म ही है।
And look at ordinary life, he says: a chaste wife naturally obeys her husband's mother and elders, and does so without ever crossing her husband's own word. The two go together, not against each other. Rādhā's deference to Yaśodā is that same natural duty — and it takes nothing from her devotion to Kṛṣṇa.
और यह भी देखा जाता है कि कुलीन स्त्रियों के लिए, पति का वचन बिना लाँघे, उसकी माता आदि के निर्देश मानना स्वाभाविक धर्म ही है।
Offered as a worldly parallel (dṛṣṭa, 'observed'), not a scriptural citation: for a wife, obeying the elders and staying loyal to the husband reinforce each other. That is the point carried over to Rādhā.
s6conclusion
sa ca tādṛśaṁ tat-sauśīlyam āsvādayatas tat-kāntasyāyatyāṁ sukhārthaka eveti jñeyam |
sa caand that [obedience of hers]और वह (धर्म)
tādṛśaṁ tat-sauśīlyamsuch fine character of hers acc., object of āsvādayataḥ; sauśīlya = sweetness of conduct, graciousnessवैसे उसके सौशील्य (शील की मधुरता) को
āsvādayataḥfor [him] who savors it gen. pres. participleआस्वादन करते हुए (जो)
tat-kāntasyaof that beloved (Kṛṣṇa) gen.उस प्रियतम का
āyatyāṁin time to come loc.भविष्य में
sukhārthaka evaserves only [his] happinessसुख के लिए ही (है)
iti jñeyamso it should be understoodऐसा जानना चाहिए
sa ca — and that obedience; tādṛśaṁ tat-sauśīlyam āsvādayataḥ tat-kāntasya — for that beloved who savors such fine character of hers; āyatyāṁ sukhārthaka eva — serves only his happiness in time to come; iti jñeyam — so understand.
और वह (धर्म) वैसी उसके शील की मधुरता का आस्वादन करने वाले उस प्रियतम का भविष्य में सुख के लिए ही है—ऐसा जानना चाहिए।
And here is the payoff. Kṛṣṇa, her beloved, relishes exactly this fine character in her — her graciousness, her sauśīlya. So her obeying Yaśodā, far from hurting his joy, feeds it: it works toward his happiness down the line. That is how to understand it.
और वह धर्म उसके ऐसे मधुर शील का आस्वादन करने वाले प्रियतम के भविष्य के सुख के लिए ही है; ऐसा समझना चाहिए।
sauśīlya — sweetness of character, graciousness; one of the qualities Kṛṣṇa most savors in Rādhā. Her very deference to elders is part of what he relishes.
s7gloss
atra padye tu adhunety uktaṁ na tv adyeti |
atra padye tubut in this verse — note the wording tu marks the point of the observationइस श्लोक में तो
adhunā iti uktaṁthe word used is 'adhunā' — 'now'"अधुना" (इस समय) ऐसा कहा गया है
na tu adya itinot 'adya' — 'today'"अद्य" (आज) ऐसा नहीं
atra padye tu — but in this verse; adhunā iti uktaṁ — the word used is 'now'; na tu adya iti — not 'today.'
इस श्लोक में "अधुना" (इस समय) ऐसा कहा गया है, "अद्य" (आज) ऐसा नहीं।
Now Viśvanātha weighs one word. In the verse she says 'adhunā' — 'not now' — she does not say 'adya,' 'not today.' The choice is deliberate, and the next line unpacks it.
इस श्लोक में "अधुना" (इस समय) कहा गया है, "अद्य" (आज) नहीं।
adhunā ('now, at this moment') leaves the door open; adya ('today') would have shut the whole day. Her word-choice is the hinge of what follows.
s8conclusion
tataś ca yady avakāśaṁ lapsye tadā tata āgatyāsyābhisariṣyāmy eva na cel lalitāṁ viśākhāṁ vā mat-tulyām eva praheṣyāmīty adhuneti padenābhivyajya samādhānam api kṛtam iti jñeyam ||
tataś caand so [by choosing that word]और इसलिए
yady avakāśaṁ lapsyeif I get a chanceयदि मुझे अवसर मिलेगा
tadā tata āgatyathen, coming from thereतब वहाँ से आकर
asya abhisariṣyāmi evaI will surely go to the tryst with him eva — for certainइसके (कृष्ण के) पास अभिसार करूँगी ही (निश्चय ही)
na cetand if notऔर यदि नहीं (मिला)
lalitāṁ viśākhāṁ vāLalitā, or else Viśākhā acc., object of 'send'ललिता या विशाखा को
mat-tulyām evawho is just my equal she is as good as Rādhā herselfजो मेरे ही समान हैं
praheṣyāmiI will sendभेज दूँगी
iti— [thinking] thisऐसा
adhunā iti padena abhivyajyahinting it all by the word 'now' abhivyajya = having made it plain, gerund"अधुना" इस पद से प्रकट करके
samādhānam api kṛtamshe has also given a reassurance samādhāna = a setting-at-easeसमाधान भी कर दिया गया है
iti jñeyamso it should be understoodऐसा जानना चाहिए
tataś ca — and so; yady avakāśaṁ lapsye tadā tata āgatya asya abhisariṣyāmi eva — 'if I get a chance, I'll come from there and surely go to the tryst'; na cet lalitāṁ viśākhāṁ vā mat-tulyām eva praheṣyāmi — 'if not, I'll send Lalitā or Viśākhā, who is just like me'; iti adhunā iti padena abhivyajya — hinting all this by the word 'now'; samādhānam api kṛtam — she has also worked in a reassurance; iti jñeyam — so understand.
और "इसलिए यदि मुझे अवसर मिलेगा तो वहाँ से आकर इसके (कृष्ण के) पास अभिसार अवश्य करूँगी, और यदि नहीं तो अपने ही समान ललिता या विशाखा को भेज दूँगी"—यह "अधुना" इस पद से प्रकट करके समाधान भी कर दिया गया है, ऐसा जानना चाहिए।
So the little word 'now' carries a message to Kṛṣṇa: 'If I get the chance, I will come straight from there and meet you. And if I can't, I'll send Lalitā or Viśākhā — who is as good as me.' By saying 'now' and not 'today,' she is not simply refusing; she is quietly reassuring him. Understand that a consolation is folded into that one word.
और "इसलिए अवसर मिला तो वहाँ से आकर कृष्ण के पास अवश्य अभिसार करूँगी, नहीं तो अपने ही समान ललिता या विशाखा को भेज दूँगी"—यह "अधुना" पद से प्रकट करके राधा ने समाधान भी कर दिया है; ऐसा समझना चाहिए।
samādhāna — a reassurance, a setting-at-ease; the refusal is softened into a promise, with Lalitā or Viśākhā offered as a stand-in 'equal to me.'