L1definition
yātra yūtheśvarī proktā sā bhaven nitya-nāyikā |
yātrashe who, in a given band — the relative 'she who', picked up later by sā yātra = yā + atra by sandhi; atra 'here' = within a particular yūtha (band of gopīs)जिस (यूथ) में जो — यत्र + अत्र, अर्थात् किसी एक यूथ के भीतर
yūtheśvarīas the mistress of the band (yūtha = band of gopīs, īśvarī = its mistress) — the predicate of 'is declared'यूथ की स्वामिनी, यूथेश्वरी
proktāis declared, is called [so]कही गई है
sāsheवह
bhavetis, would beहोती है
nitya-nāyikāthe eternal heroine (nitya = eternal, nāyikā = heroine) — always a heroine, never anyone's messengerनित्य-नायिका
yātra yūtheśvarī proktā — she who, in a given band, is declared its mistress; sā — she; nitya-nāyikā bhavet — is the eternal heroine.
yātra — जिस यूथ में; yūtheśvarī — जो यूथ की स्वामिनी; proktā — कही गई है; sā — वह; nitya-nāyikā — नित्य-नायिका; bhavet — होती है।
Whoever is named the mistress of a band of gopīs (yūtheśvarī) — she is the 'eternal heroine', the nitya-nāyikā. She is always the heroine, never sent as anyone's go-between.
किसी यूथ के भीतर जो सखी यूथेश्वरी कही जाती है, वही उस यूथ की नित्य-नायिका होती है।
L2definition
apekṣyatvād atīvāsyā mukhyaṁ dūtyaṁ na vidyate
apekṣyatvātbecause she is one to be deferred to, held in regard (apekṣya = to be regarded with deference) ablative of cause — 'because of her being apekṣya'क्योंकि वह अपेक्ष्या है, अर्थात् सबके द्वारा अपेक्षित एवं आदरणीय होने के कारण
atīvaexceedingly, in the highest degreeअत्यन्त
asyāḥfor her (genitive) — 'in her case'इसका
mukhyaṁ dūtyaṁa primary messenger-role (mukhya = principal, dūtya = the go-between's work)मुख्य दूती-कर्म
na vidyatedoes not exist, is not foundनहीं होता
asyāḥ — for her; atīva apekṣyatvāt — because she is to be held in such high regard; mukhyaṁ dūtyaṁ — a primary messenger-role; na vidyate — does not exist.
asyāḥ — इस नायिका के; atīva apekṣyatvāt — अत्यन्त अपेक्ष्या एवं आदरणीया होने के कारण; mukhyaṁ dūtyaṁ — मुख्य दूती-कर्म; na vidyate — नहीं होता।
Because she must be held in such high regard, she has no primary messenger-role. One so honored is never dispatched as anyone's go-between.
यह नायिका अत्यन्त आदरणीया है, इसलिए इसके द्वारा मुख्य दूती-कर्म नहीं किया जाता।
L3definition
sva-yauthikya-sakhī-madhye yā yatrātīva rāgiṇī |
sva-yauthikya-sakhī-madhyeamong her own band-mates (sva = own, yauthikya = belonging to the same yūtha, sakhī = friends, madhye = among)अपने यूथ की सखियों के बीच में
yāwhichever [friend]जो (सखी)
yatratoward whom, in what affair (locative) — the object of her attachmentजिस यूथ में
atīvaexceedinglyअत्यन्त
rāgiṇīis passionately attached (rāga = ardent love) — she is the one who loves that mostअनुरागिणी, अत्यधिक प्रेमवती
sva-yauthikya-sakhī-madhye — among her own band-mates; yā yatra atīva rāgiṇī — whichever one is the most ardently attached toward a given person or affair.
sva-yauthikya-sakhī-madhye — अपने यूथ की सखियों में; yatra — जिस यूथ में; yā — जो सखी; atīva rāgiṇī — अत्यन्त अनुरागिणी है।
Among her own band-mates, take whichever friend is the most passionately devoted toward a given person or matter—
जिस यूथ में अपने यूथ की सखियों के बीच जो सखी सबसे अधिक अनुरागिणी हो —
L4definition
niyuktair asti tad dūtye suṣṭhu sā yūtha-mukhyayā |
niyuktair astishe stands appointed [to it] Viśvanātha's pratīka reads niyuktā eva asti, 'she is indeed appointed' (niyuktā = engaged, appointed)नियुक्त की गई है — विश्वनाथ का पाठ 'नियुक्ता एव अस्ति', अर्थात् वह निश्चय ही नियुक्त की हुई है
tad dūtyeto that [corresponding] messenger-serviceउस दूती-कर्म में
suṣṭhuwell, fittinglyभली-भाँति
sāshe — that ardent friendवह
yūtha-mukhyayāby the leader of the band — the yūtheśvarī is the one doing the appointing instrumental of agent with the passive 'is appointed'यूथ की मुख्या के द्वारा (नियुक्त की गई)
sā — she [the ardent friend]; yūtha-mukhyayā — by the band's leader; tad dūtye — to that messenger-service; suṣṭhu niyuktā asti — is fittingly appointed.
sā — वह सखी; yūtha-mukhyayā — यूथ की मुख्या के द्वारा; tad dūtye — उस दूती-कर्म में; suṣṭhu — भली-भाँति; niyuktā asti — नियुक्त की हुई है।
—and her the band's leader appoints, and appoints fittingly, to just that messenger-service. The friend keenest about a matter is the one sent on it.
उसे यूथ की मुख्या ने उस दूती-कर्म में भली-भाँति नियुक्त कर रखा है।
L5definition
tathāpi praṇayāṁ kvāpi kadācid gauṇam īkṣyate
tathāpieven so, neverthelessफिर भी
praṇayāṁout of [her] love read as praṇayāt, ablative of cause; Viśvanātha glosses it praṇayena, 'from affection'प्रेम के कारण — 'प्रणयात्' पाठ, हेतु में; विश्वनाथ 'प्रणयेन' से व्याख्या करते हैं, अर्थात् प्रेमवश
kvāpiin some case, here and thereकहीं
kadācitnow and then, sometimesकभी-कभी
gauṇama secondary [messenger-service] (gauṇa = subordinate, minor)गौण (दूती-कर्म)
īkṣyateis seen, is observedदेखा जाता है
tathāpi — nevertheless; praṇayāt — out of love; kvāpi kadācit — here and there, now and then; gauṇam — a secondary service; īkṣyate — is seen.
tathāpi — फिर भी; praṇayāt — प्रेम के कारण; kvāpi — कहीं; kadācit — कभी-कभी; gauṇam — गौण दूती-कर्म; īkṣyate — देखा जाता है।
Even so, out of sheer love, now and then, in this or that case, a secondary messenger-service is seen — done by the leader herself.
फिर भी प्रेमवश कहीं-कहीं कभी-कभी उसका गौण दूती-कर्म भी देखा जाता है।
L6definition
dūre gatāgatam ṛte yad dūtyaṁ gauṇam atra tat |
dūre gatāgatam ṛteapart from going far off and coming back (dūre = to a distance, gata-āgata = the trip out and back, ṛte = leaving aside)दूर का आना-जाना छोड़कर
yad dūtyaṁwhatever messenger-service [then remains]जो दूती-कर्म
gauṇam atra tatthat, here, is the 'secondary' kind (tat = that, atra = here in this classification, gauṇam = secondary)वह यहाँ गौण कहलाता है
dūre gatāgatam ṛte — leaving aside the long trip out and back; yad dūtyaṁ — whatever messenger-service remains; tat — that; atra — here; gauṇam — is the 'secondary' kind.
dūre gatāgatam ṛte — दूर का आना-जाना छोड़कर; yad dūtyaṁ — जो दूती-कर्म रहता है; tat — वह; atra — यहाँ; gauṇam — गौण है।
The messenger-service that leaves out any long journey there and back — that is what is called the 'secondary' (gauṇa) service here.
दूर तक आने-जाने को छोड़ जो दूती-कर्म बचता है, वही यहाँ गौण कहलाता है।
The distinction is mukhya vs gauṇa dūtya. The mukhya (primary) service is the full go-between's errand — carrying word to Kṛṣṇa at a distance, the whole trip out and back. The gauṇa (secondary) is the minor kind that stays close by: no long journey, done only occasionally, and here even by the leader herself. The yūtheśvarī, too honored to be sent running errands, never touches the primary kind; the secondary kind she does at most, and only out of love.
यहाँ भेद मुख्य और गौण दूती-कर्म का है। मुख्य दूती-कर्म वह पूरा सन्देश-वहन है जिसमें दूर बैठे कृष्ण तक बात पहुँचाई जाती है — जाना और लौटना, दोनों। गौण वह छोटा-सा कर्म है जो पास ही रहकर होता है — न लम्बी यात्रा, केवल कभी-कभी, और यहाँ तो स्वयं यूथेश्वरी द्वारा भी। यूथेश्वरी इतनी आदरणीया है कि उसे इधर-उधर दौड़ाया नहीं जाता; अतः मुख्य दूती-कर्म वह कभी नहीं करती, गौण को अधिक-से-अधिक करती है, वह भी केवल प्रेमवश।
L7definition
gauṇaṁ hareḥ samakṣaṁ ca parokṣaṁ ceti tad dvidhā
gauṇaṁthe secondary [service]गौण दूती-कर्म
hareḥ samakṣaṁ'in Hari's presence' — right before Kṛṣṇa's eyes (samakṣam = in direct sight)हरि के सामने, समक्ष में
caandऔर
parokṣaṁ'out of his sight' — behind Kṛṣṇa's back, when he is not presentपरोक्ष में, अनुपस्थिति में
caandऔर
itithus [named]इस प्रकार
tad dvidhāthat [secondary service is] of two kindsवह दो प्रकार का
gauṇaṁ — the secondary service; hareḥ samakṣaṁ ca parokṣaṁ ca — 'before Hari's eyes' and 'out of his sight'; iti — thus; tat dvidhā — it is twofold.
gauṇaṁ — गौण दूती-कर्म; hareḥ samakṣaṁ ca — हरि के समक्ष और; parokṣaṁ ca — परोक्ष में — iti — इस प्रकार; tat — वह; dvidhā — दो प्रकार का है।
The secondary service splits in two: one done right before Kṛṣṇa's eyes (samakṣa), one done out of his sight (parokṣa).
गौण दूती-कर्म दो प्रकार का है — एक हरि के सामने और दूसरा उनके परोक्ष में।
Viśvanātha Cakravartī
s1gloss
apekṣyatvād ādaraṇīyatvāt |
apekṣyatvāt'because she is apekṣya' — the mūla word taken upअपेक्ष्या होने के कारण
ādaraṇīyatvāt[means] because she is worthy of honor (ādaraṇīya = to be respected)अर्थात् आदरणीया होने के कारण
apekṣyatvāt — 'because she is apekṣya'; ādaraṇīyatvāt — = because she is worthy of honor.
apekṣyatvāt — अपेक्ष्या होने के कारण, अर्थात्; ādaraṇīyatvāt — आदरणीया होने के कारण।
'apekṣya' here means worthy of honor. She has no primary messenger-role because she is someone to be revered.
'अपेक्ष्यत्व' का अर्थ है आदरणीया होना।
s2gloss
niyuktaivāsti sakhi tvayāsyā dūtyaṁ kāryam iti prathama-dina eva nirdiṣṭā sā yathā-samayaṁ dūtyaṁ karoty eveti kiṁ tasyodāharaṇa-pradarśanena |
niyuktaivāsti'she is indeed appointed' — the mūla phrase taken up (niyuktā = appointed, eva = indeed)नियुक्त ही की गई है
sakhi'O friend' — the leader's own words to herहे सखी
tvayāsyā dūtyaṁ kāryam'the messenger-work for her is to be done by you' (tvayā = by you, asyāḥ = for her)तुझे इसका दूती-कर्म करना है
itiso [she was told]इस प्रकार (कहकर)
prathama-dina evaon the very first dayपहले ही दिन
nirdiṣṭāshe was designated, singled out [for it]निर्दिष्ट कर दी गई
sāsheवह
yathā-samayaṁat the fitting moment, as each occasion demandsसमयानुसार
dūtyaṁ karoty evadoes indeed do the messenger-service (eva = indeed, without fail)दूती-कर्म करती ही है
itiso [it stands]इस प्रकार होने पर
kiṁ tasyodāharaṇa-pradarśanenawhat use is there in displaying an example-verse for it? — rhetorical: noneउसका उदाहरण दिखाने से क्या लाभ
niyuktā eva asti — 'she is indeed appointed'; sakhi tvayā asyāḥ dūtyaṁ kāryam iti — [told] 'friend, you must do the messenger-work for her'; prathama-dine eva nirdiṣṭā — designated on the very first day; sā yathā-samayaṁ dūtyaṁ karoti eva — she duly does it at each right moment; kiṁ tasya udāharaṇa-pradarśanena — so what need of an illustrative verse?
'sakhi — हे सखी; tvayā — तेरे द्वारा; asyāḥ — इसका; dūtyaṁ — दूती-कर्म; kāryam — किया जाना है' iti — ऐसा कहकर; prathama-dine eva — पहले ही दिन; sā — वह; niyuktā eva asti — नियुक्त ही कर दी गई है, nirdiṣṭā — निर्दिष्ट कर दी गई; yathā-samayaṁ — समयानुसार; dūtyaṁ karoti eva — दूती-कर्म करती ही है; iti — ऐसा होने पर; tasya udāharaṇa-pradarśanena kiṁ — उसका उदाहरण दिखाने से क्या लाभ।
'She is indeed appointed' — from day one the friend was told, 'You are the one to carry messages for her,' and so she does, whenever the occasion calls. Since the point is that plain, Viśvanātha asks: what need is there to show an example-verse for it? That is why no udāharaṇa follows here.
'हे सखी, तुझे इसका दूती-कर्म करना है' — ऐसा कहकर उसे पहले ही दिन नियुक्त कर दिया गया। इसलिए वह समय आने पर दूती-कर्म करती ही है; फिर उसका अलग उदाहरण दिखाने की क्या आवश्यकता?
s3gloss
tad dūtyaṁ na mukhyaṁ nāpi gauṇam ity arthaḥ |
tad dūtyaṁthat [appointed friend's] messenger-serviceवह दूती-कर्म
na mukhyaṁis not the primary kindन मुख्य है
nāpi gauṇamnor even the secondary kind (na api = nor even)न ही गौण है
ity arthaḥthat is the meaningयह अर्थ है
tad dūtyaṁ — that messenger-service; na mukhyaṁ na api gauṇam — is neither the primary nor the secondary; iti arthaḥ — that is the sense.
tad dūtyaṁ — वह दूती-कर्म; na mukhyaṁ — न मुख्य; na api gauṇam — न ही गौण; iti arthaḥ — यह अर्थ है।
The service the appointed friend performs falls under neither heading. It is not the 'primary' service (which the leader lacks) nor the 'secondary' one (which the leader occasionally does herself). It is simply the friend's standing duty, outside this two-fold scheme.
अर्थ यह कि उसका दूती-कर्म न मुख्य कोटि का है और न गौण कोटि का।
s4gloss
evaṁ ca yadyapi sakhī-dvāraiva sva-sakhīnāṁ dūtyaṁ siddhaṁ tathāpi gauṇaṁ yūtheśvaryā dūtyaṁ sva-kartṛkam apīkṣyate dṛśyate |
evaṁ caand soऔर इस प्रकार
yadyapialthoughयद्यपि
sakhī-dvāraivaonly through a go-between friend (sakhī-dvāra = by means of a friend, eva = only)सखी के द्वारा ही
sva-sakhīnāṁ dūtyaṁthe messenger-service for her own friendsअपनी सखियों का दूती-कर्म
siddhaṁis accomplished, gets doneसिद्ध हो जाता है
tathāpineverthelessतथापि
gauṇaṁa secondary [service]गौण
yūtheśvaryāby the band's mistress (instrumental of agent)यूथेश्वरी के द्वारा
dūtyaṁmessenger-serviceदूती-कर्म
sva-kartṛkamwith herself as the doer (sva-kartṛka = self-performed)स्वयं किया हुआ
apīkṣyate dṛśyateis also observed — glossing the verse's īkṣyate by the plainer dṛśyate 'is seen' (api = also)भी देखा जाता है
evaṁ ca — and so; yadi api sakhī-dvāra eva sva-sakhīnāṁ dūtyaṁ siddhaṁ — although the service for her friends gets done only through a go-between friend; tathāpi — still; yūtheśvaryā sva-kartṛkam gauṇaṁ dūtyaṁ api īkṣyate dṛśyate — a secondary, self-performed service by the mistress is also seen.
evaṁ ca — और इस प्रकार; yadyapi — यद्यपि; sakhī-dvārā eva — सखी के द्वारा ही; sva-sakhīnāṁ dūtyaṁ — अपनी सखियों का दूती-कर्म; siddhaṁ — सिद्ध हो जाता है; tathāpi — तथापि; gauṇaṁ dūtyaṁ — गौण दूती-कर्म; sva-kartṛkam api — यूथेश्वरी द्वारा स्वयं किया हुआ भी; yūtheśvaryā — यूथेश्वरी के द्वारा; īkṣyate dṛśyate — देखा जाता है।
And so, although the messenger-work for her friends normally gets done only through a go-between friend, still a 'secondary' service, performed by the band's mistress herself, is also seen. Viśvanātha glosses the verse's īkṣyate with the plainer dṛśyate, 'is seen.'
यद्यपि अपनी सखियों का दूती-कर्म सखी के ही द्वारा पूरा हो जाता है, तथापि गौण दूती-कर्म कभी स्वयं यूथेश्वरी के द्वारा किया हुआ भी देखा जाता है।
s5gloss
sa yāṁ nikhilāḥ sakhyo dūtya eva na nāyikāḥ sakhīṣv api praṇayena sva-sāmyaṁ dṛṣṭvā dūtyaṁ vinā sthātum āśakter iti bhāvaḥ |
sa yāṁ nikhilāḥ sakhyo dūtya eva na nāyikāḥshe [the mistress], all of whose friends are only messengers, not heroines in their own right (dūtyaḥ = messengers, na nāyikāḥ = not heroines) read as 'sā yasyāḥ nikhilāḥ sakhyaḥ…'; in a band she alone ranks as nāyikā, the rest serve as her dūtīsवह, जिसकी सारी सखियाँ दूती ही हैं, नायिका नहीं — 'सा यस्याः सर्वाः सखियाँ…' रूप में पढ़ें; यूथ में केवल वही नायिका है, शेष सब उसकी दूती हैं
sakhīṣv api praṇayenayet out of love even toward [those] friends (api = 'even', though they are mere messengers)सखियों में भी प्रेम के कारण
sva-sāmyaṁ dṛṣṭvāseeing [them as] her own equalsअपने साथ समानता देखकर
dūtyaṁ vinā sthātum āśakterbecause she cannot bear to remain without doing the messenger-service herself āśakteḥ = aśakteḥ, ablative of cause — 'because of the inability to stay without it'दूती-कर्म के बिना रह न सकने के कारण — आशक्तेः = अशक्तेः, हेतु में
iti bhāvaḥthat is the underlying feelingयह भाव है
sā yasyāḥ nikhilāḥ sakhyaḥ dūtya eva na nāyikāḥ — she, all of whose friends are only messengers, not heroines; sakhīṣu api praṇayena sva-sāmyaṁ dṛṣṭvā — yet out of love, seeing even those friends as her equals; dūtyaṁ vinā sthātum aśakteḥ — because she cannot stay put without doing the service; iti bhāvaḥ — that is the underlying feeling.
sā yasyāḥ — वह, जिसकी; nikhilāḥ sakhyaḥ — सारी सखियाँ; dūtyaḥ eva — दूती ही हैं; na nāyikāḥ — नायिका नहीं; sakhīṣu api — सखियों में भी; praṇayena — प्रेम के कारण; sva-sāmyaṁ dṛṣṭvā — अपने साथ समानता देखकर; dūtyaṁ vinā — दूती-कर्म के बिना; sthātum aśakteḥ — रह न सकने के कारण; iti bhāvaḥ — यह भाव है।
Here is the feeling behind it. In her band she alone is the heroine; all her friends serve only as messengers. Yet she loves them, and in her love she sees them as her own equals — so she cannot hold back from doing a little messenger-service for them herself. That love is why the 'secondary', self-done service arises at all.
जिस यूथेश्वरी की सारी सखियाँ दूती ही हैं, नायिका नहीं — वह उन सखियों में भी प्रेम के कारण अपने साथ समानता देखकर, दूती-कर्म के बिना रह ही नहीं पाती। यही यहाँ भाव है।
s6gloss
dūre gamanāgamanaṁ vineti nikaṭe tu kadācit sakhyā alakṣitena gamanāgamanenāpīty arthaḥ |
dūre gamanāgamanaṁ vineti'apart from going far off and coming back' — the mūla words taken up (gamanāgamana = going-and-coming = the verse's gatāgata)दूर का आना-जाना छोड़कर — ऐसा (कहने का)
nikaṭe tubut nearby, close at hand (tu = but, marking the contrast with 'far off')परन्तु निकट में
kadācitsometimesकभी-कभी
sakhyā alakṣitenaby [a movement] unnoticed by [her] friend (sakhyā = by the friend, alakṣita = unnoticed)सखी के द्वारा बिना जाने-पहचाने ढंग से
gamanāgamanenāpieven by a going-and-coming (api = even)आने-जाने से भी
ity arthaḥthat is the meaningयह अर्थ है
dūre gamanāgamanaṁ vinā iti — 'apart from the long trip out and back'; nikaṭe tu kadācit — but nearby, now and then; sakhyā alakṣitena gamanāgamanena api — even by a going-and-coming unnoticed by [her] friend; iti arthaḥ — that is the sense.
'dūre gamanāgamanaṁ vinā' iti — 'दूर का आना-जाना छोड़कर' ऐसा कहने का; nikaṭe tu — परन्तु निकट में; kadācit — कभी-कभी; sakhyā alakṣitena — सखी द्वारा बिना लक्षित हुए; gamanāgamanena api — आने-जाने से भी (होता है); iti arthaḥ — यह अर्थ है।
'Apart from going far off and back' means: the long journey is ruled out, but a nearby one is not. Now and then she makes a short trip there and back — one so slight that even her own friend does not notice it. That still counts as the secondary service.
'दूर का आना-जाना छोड़कर' कहने का तात्पर्य यह कि निकट में तो कभी-कभी सखी के अलक्षित आने-जाने से भी वह दूती-कर्म हो जाता है।
s7gloss
ādyaṁ sāṅketikaṁ dṛg-antādyair dṛganta-bhrū-tarjanī-cālanaiḥ ||
ādyaṁthe first [of the two kinds] — the 'before-Hari's-eyes' (samakṣa) oneपहला, अर्थात् समक्ष वाला गौण दूती-कर्म
sāṅketikaṁis carried out by signals (saṅketa = a coded sign, a hint)संकेत के रूप में होता है
dṛg-antādyairby such means as glances from the corner of the eye, and so onनेत्र-कोण आदि के द्वारा
dṛganta-bhrū-tarjanī-cālanaiḥby movements of the eye-corner, the eyebrow, and the forefinger (dṛg-anta = corner of the eye, bhrū = eyebrow, tarjanī = forefinger, cālana = a movement/signal)नेत्र-कोण, भ्रू और तर्जनी के संचालन के द्वारा
ādyaṁ — the first kind [the samakṣa]; sāṅketikaṁ — is done by signs; dṛg-antādyaiḥ — by such means as the eye-corner; dṛg-anta-bhrū-tarjanī-cālanaiḥ — by movements of eye-corner, eyebrow, and forefinger.
ādyaṁ — पहला (समक्ष वाला); sāṅketikaṁ — संकेतमय होता है; dṛg-antādyaiḥ — नेत्र-कोण आदि से, अर्थात्; dṛganta-bhrū-tarjanī-cālanaiḥ — नेत्र-कोण, भौंह और तर्जनी अंगुली के संचालन से।
The first kind — the service done right before Kṛṣṇa's eyes — works by silent signals: a flick of the eye's corner, a lift of the eyebrow, a motion of the forefinger, and the like. Unable to speak or travel openly in his presence, she carries her message by these hints.
इनमें पहला, अर्थात् हरि के समक्ष वाला गौण दूती-कर्म, संकेतमय होता है — नेत्र-कोण, भौंह और तर्जनी अंगुली के इशारों से।