s1gloss
raṅga-nāmnyā yūtheśvaryāḥ sakhī kācit tām āha—he raṅge ! taraṅganti roṣāt taraṅgamāṇāny akhilāny aṅgāni yasyāḥ, he tathābhūte ! iti śrī-kṛṣṇasya kaṣṭāṁśa-jñāne’py asyāś citta-dravābhāva eva premṇo madhyamatvaṁ vyanaktīti bhāvaḥ |
raṅga-nāmnyā yūtheśvaryāḥof the group-leader gopī (yūtheśvarī) named Raṅgā genitive — 'a friend of Raṅgā'रंगा नामवाली यूथेश्वरी की
sakhī kācita certain friend (sakhī)कोई सखी
tām āhasays to her, addresses herउससे कहती है
he raṅge !'O Raṅgā!'हे रंगे!
taraṅganti roṣāt taraṅgamāṇāni akhilāni aṅgāni yasyāḥshe whose every limb (akhilāni aṅgāni) is billowing like waves (taraṅgamāṇāni) out of anger (roṣāt) — this unpacks 'taraṅgam akhilāṅgi' bahuvrīhi with yasyāḥ 'she whose…'; taraṅganti glosses the wave-imageryजिसके समस्त अंग रोष के कारण तरंगित (लहरों-से डोलते) हो रहे हैं ('तरंगन्ति' यही तरंग-उपमा को खोलता है)
he tathābhūte !'O you who are in such a state!'हे ऐसी हो गई (सम्बोधन)!
iti— so [she addresses her]ऐसा (सम्बोधन करके)
śrī-kṛṣṇasya kaṣṭāṁśa-jñāne apieven though she knows the extent of Kṛṣṇa's distress kaṣṭa-aṁśa (the measure of suffering) + jñāna (knowing), locative; api 'even'श्रीकृष्ण के कष्ट की मात्रा को जान लेने पर भी
asyāḥ citta-dravābhāvaḥ evaher very lack of any melting of heart citta (heart) + drava (melting) + abhāva (absence); eva 'the very'इसके हृदय में द्रवीभाव (पिघलने) का अभाव ही
premṇaḥ madhyamatvaṁthe middling grade (madhyama-ness) of [her] love premṇaḥ, genitive — 'of prema'प्रेम के मध्यम-कोटि होने को
vyanaktireveals, makes plainप्रकट करता है
iti bhāvaḥ— such is the import closing formulaऐसा भाव है
raṅga-nāmnyā yūtheśvaryāḥ sakhī kācit — a certain friend of the group-leader gopī named Raṅgā; tām āha — says to her; he raṅge ! — 'O Raṅgā!'; taraṅganti … yasyāḥ he tathābhūte ! iti — 'O you whose every limb billows like waves out of anger!'; śrī-kṛṣṇasya kaṣṭāṁśa-jñāne api — even though she knows the extent of Kṛṣṇa's distress; asyāḥ citta-dravābhāvaḥ eva — her very lack of a melting heart; premṇaḥ madhyamatvaṁ vyanakti — reveals the middling grade of her love; iti bhāvaḥ — such is the import.
रंगा नामवाली यूथेश्वरी की कोई सखी उससे कहती है—'हे रंगे! जिसके समस्त अंग रोष से लहरा रहे हैं, हे ऐसी हो गई!'—इस प्रकार श्रीकृष्ण के कष्ट की मात्रा को जान लेने पर भी इसके हृदय में द्रवीभाव का अभाव ही इसके प्रेम का मध्यमत्व प्रकट करता है, ऐसा भाव है।
A certain friend of Raṅgā, the group-leader gopī, is speaking to her. He glosses the vocative: 'O Raṅgā! O you whose every limb is billowing like waves out of rage!' Then the import: even though she knows how much Kṛṣṇa is suffering, her heart does not melt at all — and that very failure to melt reveals that her prema is only of the middling (madhyama) grade.
रंगा नाम की यूथेश्वरी की एक सखी उससे कहती है—'हे रंगे! तेरे तो सारे अंग रोष से लहरा रहे हैं!' सखी का आशय यह है—कृष्ण के दुःख की मात्रा जान लेने पर भी इसका हृदय नहीं पिघला। यही न पिघलना दिखा देता है कि इसका प्रेम मध्यम कोटि का है।
citta-drava, 'melting of the heart', is the diagnostic here: a higher love would dissolve at the news of the beloved's pain. Its absence is what stamps her, on the surface, as madhyamā.
s2reply
vastutas tv asyāś citte evaṁ vicāraḥ—ahaṁ tv asya kaṣṭa-śravaṇa-kāla eva gānaṁ sampūrṇam atyajam eva, kiṁ tu dvi-tri-kṣaṇānantaram eva sva-prasādaṁ vyaktīkariṣyāmi tāvad ayaṁ mad-viccheda-duḥkham anubhavatu, yathā punar naivaṁ karotīty ato’syā na samarthāyāṁ ratau vyabhicāraḥ śaṅkanīyaḥ |
vastutas tubut in reality — behind the appearance tu marks the turn from surface to true stateपरन्तु वस्तुतः
asyāḥ citte evaṁ vicāraḥin her heart there is this [deliberate] reasoning sets up the inner monologue that followsइसके चित्त में इस प्रकार का विचार (चल रहा) है
ahaṁ tu asya kaṣṭa-śravaṇa-kāle eva'I, for my part, at the very moment I heard of his distress, kaṣṭa-śravaṇa (hearing of his suffering) + kāla, locative 'at the time'मैंने तो इसके कष्ट को सुनने के समय ही
gānaṁ sampūrṇam atyajam evagave up my singing completely atyajam, imperfect 1sg of √tyaj 'I abandoned'; eva emphaticगान को पूर्णतया छोड़ ही दिया था
kiṁ tubutकिन्तु
dvi-tri-kṣaṇānantaram evain just two or three momentsदो-तीन क्षण के बाद ही
sva-prasādaṁ vyaktīkariṣyāmiI will show him my favour sva-prasāda (my grace) + vyaktīkariṣyāmi 'I will make manifest', futureअपनी प्रसन्नता (कृपा) प्रकट कर दूँगी
tāvatfor the moment / meanwhileतब तक
ayaṁ mad-viccheda-duḥkham anubhavatulet him feel the pain of separation from me mat-viccheda (parting from me) + duḥkha; anubhavatu, imperative 'let him experience'यह मुझसे वियोग का दुःख अनुभव कर ले
yathā punar na evaṁ karotiso that he will not act this way again yathā … na 'so that not'; punar 'again'जिससे यह फिर ऐसा न करे
iti— such is her thoughtऐसा (विचार)
ataḥthereforeइसलिए
asyāḥ na samarthāyāṁ ratau vyabhicāraḥ śaṅkanīyaḥno lapse (vyabhicāra) is to be suspected in her samarthā rati (her all-competent love) samarthā rati, the topmost gopī-love; vyabhicāra, a wavering/inconstancy; śaṅkanīyaḥ 'to be feared'इसकी समर्था रति में व्यभिचार (चंचलता) की आशंका नहीं करनी चाहिए
vastutas tu — but in reality; asyāḥ citte evaṁ vicāraḥ — in her heart there is this reasoning: 'ahaṁ tu asya kaṣṭa-śravaṇa-kāle eva gānaṁ sampūrṇam atyajam eva — I, the very moment I heard of his distress, gave up my song entirely; kiṁ tu dvi-tri-kṣaṇānantaram eva sva-prasādaṁ vyaktīkariṣyāmi — but in two or three moments I will show him my favour; tāvat ayaṁ mad-viccheda-duḥkham anubhavatu — meanwhile let him feel the pain of parting from me; yathā punar na evaṁ karoti — so that he won't do this again' iti; ataḥ asyāḥ na samarthāyāṁ ratau vyabhicāraḥ śaṅkanīyaḥ — therefore no lapse is to be suspected in her samarthā rati.
परन्तु वस्तुतः इसके चित्त में इस प्रकार का विचार है—'मैंने तो इसके कष्ट को सुनते ही गान पूर्णतया छोड़ दिया था; किन्तु दो-तीन क्षण के बाद ही अपनी प्रसन्नता प्रकट कर दूँगी; तब तक यह मुझसे वियोग का दुःख अनुभव कर ले, जिससे यह फिर ऐसा न करे'—इसलिए इसकी समर्था रति में व्यभिचार की आशंका नहीं करनी चाहिए।
But in truth, says Viśvanātha, her heart is reasoning like this: 'The very moment I heard he was in pain, I stopped my singing altogether. But in just two or three moments I will show him my favour. For now, let him feel the pain of separation from me — so he won't behave this way again.' So her coldness is a deliberate, loving strategy. That is why no lapse or inconstancy should be suspected in her samarthā rati.
पर सच तो यह है कि इसके मन में यह विचार चल रहा है—'उसका दुःख सुनते ही मैंने गाना तो एकदम बन्द कर दिया था। बस दो-तीन क्षण बाद ही अपनी प्रसन्नता जता दूँगी। तब तक वह मेरे बिना का दुःख झेल ले, ताकि फिर ऐसा न करे।' इसलिए इसकी समर्था रति में चंचलता की शंका नहीं करनी चाहिए।
samarthā rati is the technical name for the topmost, 'all-competent' love of the chief gopīs (defined earlier in UN). Viśvanātha's move is to show her outward hardness is calculated, not a defect in that love.
s3conclusion
kiṁ tu snehasya jāti-pramāṇābhyām atyādhikye saty eṣa vicāra eva manasi nodbhavatīty ato’syā na madhyamatvam eva ||
kiṁ tuyet — one qualificationकिन्तु
snehasya jāti-pramāṇābhyām atyādhikye satiwhen sneha (affection) is superabundant in both kind and degree jāti (kind) + pramāṇa (measure), instrumental dual; atyādhikya (excess) + sati, locative absolute 'when there is'स्नेह के जाति और परिमाण—दोनों से अत्यधिक हो जाने पर
eṣa vicāraḥ evathis very [calculating] reasoning [of hers]यह विचार ही
manasi na udbhavatidoes not arise in the mind at all udbhavati 'wells up'; na negatesमन में उत्पन्न नहीं होता
iti— and soऐसा
ataḥthereforeइसलिए
asyāḥ na madhyamatvam evahers is, precisely, not [merely] the middling grade na … eva restricts — she is not to be simply pigeonholed as madhyamāइसमें मध्यमत्व है ही नहीं (यह मध्यमा है ही नहीं)
kiṁ tu — yet; snehasya jāti-pramāṇābhyām atyādhikye sati — when sneha is superabundant in kind and degree; eṣa vicāraḥ eva manasi na udbhavati — this very deliberation would not arise in the mind at all; iti ataḥ — and so; asyāḥ na madhyamatvam eva — hers is, precisely, not [merely] the middling grade.
किन्तु स्नेह के जाति और परिमाण—दोनों से अत्यधिक हो जाने पर यह विचार ही मन में उत्पन्न नहीं होता; इसलिए इसमें मध्यमत्व है ही नहीं।
Yet there is a qualification. When sneha is superabundant in both its kind and its degree, this sort of calculating deliberation would never even arise in the mind. And on that ground Viśvanātha concludes that, precisely, hers is not [merely] the middling grade.
किन्तु जब स्नेह अपनी जाति और मात्रा—दोनों में अत्यधिक बढ़ जाता है, तब यह विचार ही मन में नहीं उठता। इसलिए इसे मध्यमा कहना ठीक नहीं—यह मध्यम कोटि की है ही नहीं।
Here Viśvanātha nuances the classification: the verse is cited under the madhyamā heading, but his final word is 'na madhyamatvam eva' — she is not simply to be labelled madhyamā. This reading is his own; do not level it with Jīva's or with the plain madhyamā placement.