atha utkaṇṭhitā—
anāgasi priyatame cirayaty utsukā tu yā |
virahotkaṇṭhitā bhāva-vedibhiḥ sā samīritā ||
asyās tu ceṣṭā hṛt-tāpo vepathur hetu-tarkaṇam |
aratir bāṣpa-mokṣaṇ ca svāvasthā-kathanādayaḥ ||
The verse — decoded
L1definition
anāgasi priyatame cirayaty utsukā tu yā |
anāgasi priyatamewhen the beloved has given no offense (lit. 'the dear one being blameless') locative absoluteजब प्रियतम निरपराध हो
cirayati[yet] delays, is long in coming(फिर भी) देर करता हो
utsukā tu yāthe woman who even so grows eager and restless (tu — even so; yā — she who)परन्तु जो (नायिका) उत्सुक (व्याकुल) रहती है
anāgasi priyatame — when the beloved is blameless; cirayati — [yet] stays long away; yā utsukā (tu) — the woman who [then] grows restless with longing;
जब प्रियतम निरपराध होकर भी देर करता है, तब जो नायिका उत्सुक बनी रहती है —
The beloved has done nothing wrong. Yet he is late in coming. And the woman still grows restless with longing for him —
प्रियतम का कोई अपराध नहीं, फिर भी वह देर करता है; ऐसे में जो नायिका उत्कण्ठित रहती है —
The lead-in 'atha utkaṇṭhitā' has just announced this type — the utkaṇṭhitā, the 'longing' heroine; verses 79-80 give her definition and signs. 'anāgasi' (blameless) is the load-bearing word both commentators seize on.
L2definition
virahotkaṇṭhitā bhāva-vedibhiḥ sā samīritā ||
virahotkaṇṭhitā'virahotkaṇṭhitā' — the one worn with longing in his absence (her name)'विरहोत्कण्ठिता' (कहलाती है)
bhāva-vedibhiḥby those who know the moods of love instrumental of agentभाव के ज्ञाताओं के द्वारा
sā samīritāshe is declared to be (sā — she; samīritā — is named, called)वह (ऐसी) कही गई है
sā — that woman; bhāva-vedibhiḥ — by the knowers of love's moods; virahotkaṇṭhitā samīritā — is named the virahotkaṇṭhitā.
उसे भाव के ज्ञाताओं ने 'विरहोत्कण्ठिता' कहा है।
— she is the one whom the connoisseurs of love's moods call the virahotkaṇṭhitā, 'the woman worn with longing while he is away.'
भाव के मर्मज्ञों ने ऐसी नायिका को 'विरहोत्कण्ठिता' नाम दिया है।
virahotkaṇṭhitā (viraha — separation; utkaṇṭhitā — full of longing) is the fuller name for the utkaṇṭhitā announced in the lead-in; Jīva flags this in his s3.
L3definition
asyās tu ceṣṭā hṛt-tāpo vepathur hetu-tarkaṇam |
asyāḥ tuand hers are these [signs] (asyāḥ — of her; tu — now)परन्तु इस (नायिका) की (चेष्टाएँ ये हैं —)
ceṣṭārestless fidgeting(व्याकुल) चेष्टा
hṛt-tāpaḥa burning in the heartहृदय का सन्ताप
vepathuḥtremblingकँपकँपी (वेपथु)
hetu-tarkaṇamguessing at the reason [he has not come](विलम्ब के) कारण का तर्क-वितर्क
asyāḥ tu — and of her [the signs are]; ceṣṭā — restless movements; hṛt-tāpaḥ — heart-burning; vepathuḥ — trembling; hetu-tarkaṇam — reasoning out the cause;
और इस नायिका की (चेष्टाएँ ये हैं —) चेष्टा, हृदय-सन्ताप, कँपकँपी, कारण का ऊहापोह,
Her outward signs are these: restless fidgeting, a burning in the heart, trembling, turning over in her mind why he has not come —
इस विरहोत्कण्ठिता के अनुभाव हैं — बेचैन चेष्टा, हृदय की जलन, कँपकँपी, और 'वह क्यों देर कर रहा है' इसका कारण सोचना।
L3-L4 enumerate her anubhāvas — the bodily signs by which this mood shows itself.
L4definition
aratir bāṣpa-mokṣaṇ ca svāvasthā-kathanādayaḥ ||
aratiḥno rest or pleasure in anything, listlessnessअरति (कहीं मन न लगना)
bāṣpa-mokṣaṇaṁ caand the shedding of tears (ca — and)और आँसू बहाना
sva-avasthā-kathana-ādayaḥtelling others of her own state, and the like (ādayaḥ — and so on)अपनी दशा का कथन आदि
aratiḥ — listless discontent; bāṣpa-mokṣaṇaṁ ca — and letting the tears flow; sva-avasthā-kathana-ādayaḥ — speaking out her own condition, and so on.
अरति, और आँसू बहाना, तथा अपनी अवस्था का कथन आदि (उसके अनुभाव हैं)।
— listlessness, tears let flow, telling out loud what she is going through, and the rest.
अरति, आँसुओं का बहना, और अपनी दशा को कह सुनाना — ये आदि उसके अनुभाव हैं।
'ādayaḥ' leaves the list open: these are representative signs, not an exhaustive count.
Commentary — decoded
Jīva Gosvāmī
s1avataranika
anāgasīti |
anāgasi itithe verse-word 'anāgasi' [he takes up]'अनागसि' (इस पद को लेकर)
anāgasi iti — [on] the word 'anāgasi.'
'अनागसि' — (इस पद की व्याख्या)।
Jīva picks up the word 'anāgasi,' 'blameless.'
'अनागसि' पद को लेकर —
s2gloss
sāgasi tu māna eva bhavati na tūtkaṇṭheti jñāpakam |
sa-āgasi tubut when he HAS given offense (sa-āgasi — with fault; tu — by contrast) locative absoluteपरन्तु जब (प्रियतम का) अपराध हो
mānaḥ eva bhavatiit is māna, jealous anger, that arises — and only that (eva — only)तब मान ही होता है
na tu utkaṇṭhānot longing (na tu — but not)उत्कण्ठा नहीं
iti jñāpakamthis is what the word silently indicates (jñāpakam — an indicator)('अनागसि' पद) इसी का ज्ञापक है
sa-āgasi tu — but when he is at fault; mānaḥ eva bhavati — only māna arises; na tu utkaṇṭhā — not longing; iti jñāpakam — [the word 'anāgasi'] indicates this.
परन्तु अपराध होने पर तो मान ही होता है, उत्कण्ठा नहीं — ('अनागसि' पद) इसी को जताता है।
Why say 'blameless'? Because it quietly tells us the opposite case: when the beloved really has done wrong, what she feels is māna, jealous anger — not longing. The word 'anāgasi' is put there to flag that.
यदि प्रियतम का अपराध हो तो (नायिका में) मान ही उठता है, उत्कण्ठा नहीं; 'अनागसि' पद यही जताता है।
māna — the mood of offended, jealous sulking; Jīva keys the two moods to the beloved's actual state — blameless yields utkaṇṭhā, at-fault yields māna.
s3gloss
virahotkaṇṭhiteti paryāyāntaram ||
virahotkaṇṭhitā itithe verse's word 'virahotkaṇṭhitā''विरहोत्कण्ठिता' (यह पद)
paryāya-antaramis just another name [for the utkaṇṭhitā](उत्कण्ठिता का) दूसरा पर्याय (नामान्तर) है
virahotkaṇṭhitā iti — the name 'virahotkaṇṭhitā'; paryāya-antaram — is another synonym.
'विरहोत्कण्ठिता' — यह (उत्कण्ठिता का) दूसरा पर्यायवाची नाम है।
The name 'virahotkaṇṭhitā' used in the verse is simply another term for the utkaṇṭhitā announced at the outset.
'विरहोत्कण्ठिता' शब्द उसी का दूसरा पर्याय (नामान्तर) है।
Viśvanātha Cakravartī
s1avataranika
anāgasīti |
anāgasi itithe verse-word 'anāgasi' [he takes up]'अनागसि' (इस पद को लेकर)
anāgasi iti — [on] the word 'anāgasi.'
'अनागसि' — (इस पद की व्याख्या)।
Viśvanātha takes up the word 'anāgasi.'
'अनागसि' पद को लेकर —
s2gloss
jñāta iti śeṣo’tra deyaḥ |
jñāta iti śeṣaḥthe word 'jñāte' — 'known [to be so]' — is the missing word'ज्ञात' (जाना गया) — यह शेष (अध्याहार) पद
atra deyaḥmust be supplied here to complete the senseयहाँ जोड़ लेना चाहिए
atra — here; jñāta iti śeṣaḥ deyaḥ — one must supply the elliptical word 'jñāte.'
यहाँ 'ज्ञात' यह शेष पद जोड़ लेना चाहिए।
Read 'anāgasi' with an unspoken word filled in: 'jñāte' — 'when he is KNOWN to be blameless.' So it is not the bare fact but her knowing him blameless that the verse intends.
'अनागसि' के साथ 'ज्ञात' पद का अध्याहार कर लेना चाहिए।
This supplied 'jñāte' shifts the criterion from the beloved's actual state to the heroine's knowledge of it — the pivot his s3 and s4 turn on.
विश्वनाथ 'अनागसि' को 'अनागसि ज्ञाते' के रूप में पढ़ते हैं — अर्थात् 'जब प्रियतम निरपराध जाना जाए'। यह अध्याहार आगे मान से भेद खड़ा करने की भूमिका है।
s3gloss
nāyakasya sāparādhatve’pi niraparādhatva-jñāna evotkaṇṭhā bhavet |
nāyakasya sa-aparādhatve apieven when the hero is really at fault (api — even) locative, concessiveनायक के अपराधी होने पर भी
niraparādhatva-jñāne evaonly when she knows him to be faultless (eva — only) locative: 'when there is the knowledge…'जब (उसे) निरपराध जाना जाए, तभी
utkaṇṭhā bhavetwould longing ariseउत्कण्ठा होती है
nāyakasya sa-aparādhatve api — even though the hero is at fault; niraparādhatva-jñāne eva — only when [she] knows him faultless; utkaṇṭhā bhavet — does longing arise.
नायक के सापराध होने पर भी, जब (नायिका उसे) निरपराध जानती है, तभी उत्कण्ठा होती है।
Even if the hero has actually done wrong, longing (utkaṇṭhā) arises only so long as she takes him to be blameless. Her belief about him, not his conduct, is what decides it.
भले ही नायक ने अपराध किया हो, पर जब नायिका उसे निरपराध समझती है, तभी (विरह की) उत्कण्ठा उठती है।
s4conclusion
niraparādhatve’pi sāparādhatva-jñāne māna-vipralambha iti vivecanīyam ||
niraparādhatve apiand conversely, even when he is faultless (api — even) locative, concessive(नायक के) निरपराध होने पर भी
sa-aparādhatva-jñānewhen she knows [thinks] him at fault locative: 'when there is the knowledge…'जब (उसे) सापराध जाना जाए, तब
māna-vipralambhaḥit is māna-vipralambha — the separation caused by jealous angerमान-विप्रलम्भ (होता है)
iti vivecanīyamthis is to be carefully told apart (vivecanīyam — should be discerned)ऐसा विवेक करना चाहिए
niraparādhatve api — even when he is faultless; sa-aparādhatva-jñāne — when she thinks him at fault; māna-vipralambhaḥ — it is māna-vipralambha; iti vivecanīyam — so it must be discerned.
और (नायक के) निरपराध होने पर भी, जब (नायिका उसे) सापराध जानती है, तब मान-विप्रलम्भ होता है — ऐसा विवेक करना चाहिए।
And the other way round: even if the hero is faultless, once she thinks him at fault, this is no longer utkaṇṭhā but māna-vipralambha — separation born of jealous anger. Keep the two apart.
इसके विपरीत, नायक के निरपराध होने पर भी यदि नायिका उसे अपराधी मान बैठे, तो वह मान-विप्रलम्भ है — इस भेद को समझ लेना चाहिए।
vipralambha — the 'separation' side of romantic rasa (against sambhoga, union); māna-vipralambha is its sub-type driven by the heroine's jealous anger. Viśvanātha sorts the two cases entirely by what she believes about him, not by the fact.