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IASTदेवनागरीবাংলা
Commentary
JīvaViśvanāthaViṣṇudāsa
UN 8.130-131
← 8.1298.132 →
yāḥ pūrvaṁ sakhya ity uktās tās tu snehādhikā harau ||
tadīyatābhimāninyo yāḥ snehaṁ sarvadāśritāḥ |
sakhyām alpādhikaṁ kṛṣṇāt sakhī-snehādhikās tu tāḥ ||
The verse — decoded
L1definition
yāḥ pūrvaṁ sakhya ity uktās tās tu snehādhikā harau ||
yāḥ pūrvaṁ sakhya iti uktāḥthose [women] who were earlier called simply "sakhīs" yāḥ is the relative pronoun, picked up by tāḥ in the main clause; sakhya iti uktāḥ = "spoken of as 'sakhīs'."जो पहले "सखियाँ" कहकर कही जा चुकी हैं
tāḥ tuthey, for their part — tu pivots from the relative clause to the defining claim.वे तो (अब उनका लक्षण कहा जाता है)
snehādhikā harauhave greater affection directed toward Hari (Kṛṣṇa) harau is locative — it marks where the affection leans.हरि (कृष्ण) में अधिक स्नेह रखने वाली हैं
yāḥ pūrvaṁ sakhya iti uktāḥ — those earlier called "sakhīs"; tāḥ tu — they, for their part; harau — toward Hari; snehādhikāḥ — have the greater affection.
yāḥ pūrvaṁ sakhya iti uktāḥ — जो पहले "सखी" कही गईं; tāḥ tu — वे तो; snehādhikā harau — हरि में अधिक स्नेह वाली।
Take the ones the text earlier called plainly "sakhīs." This first line defines them: they are the group whose affection leans more toward Hari, that is, toward Kṛṣṇa. In the standard label, these are the kṛṣṇa-snehādhikā.
जो सखियाँ पहले कही जा चुकी हैं, वे कृष्ण के प्रति अधिक स्नेह रखने वाली होती हैं।
L2definition
tadīyatābhimāninyo yāḥ snehaṁ sarvadāśritāḥ |
tadīyatābhimāninyo yāḥthose who pride themselves on being hers — belonging to the sakhī (Rādhā) tadīyatā = "the state of being hers"; abhimāninyaḥ = who take that as their self-identity. "Hers" is fixed by sakhyām in the next line.जो "मैं उसकी (सखी की) हूँ" ऐसा अभिमान (आत्म-भाव) रखती हैं
snehaṁ sarvadā āśritāḥwho at all times take affection as their refuge āśritāḥ, "having resorted to," governs sneham; sarvadā = constantly.जो सदा स्नेह का आश्रय लिए रहती हैं
yāḥ tadīyatā-abhimāninyaḥ — those who pride themselves on belonging to her; sneham sarvadā āśritāḥ — always resting in affection.
tadīyatābhimāninyo yāḥ — जो "उसकी" होने का अभिमान रखती हैं; snehaṁ sarvadā āśritāḥ — सदा स्नेह का आश्रय लिए।
Now the second group is introduced. These are the ones who take pride in belonging to the sakhī — in being "hers." And affection is their constant home; they never step outside it.
जो सखी की "मैं उसकी हूँ" ऐसी आत्म-भावना रखती हैं और सदा स्नेह में स्थित रहती हैं।
L3conclusion
sakhyām alpādhikaṁ kṛṣṇāt sakhī-snehādhikās tu tāḥ ||
sakhyām alpādhikaṁ kṛṣṇāttoward the sakhī [their affection is] a little greater than toward Kṛṣṇa sakhyām is locative (toward the sakhī); kṛṣṇāt is ablative of comparison — "than [that for] Kṛṣṇa," not "from Kṛṣṇa."सखी के प्रति (उनका स्नेह) कृष्ण की अपेक्षा कुछ अधिक होता है
sakhī-snehādhikās tu tāḥthey, then, are the ones whose affection for the sakhī is the greater tu closes the definition, naming the resulting category; tāḥ resumes the yāḥ of L2.इसीलिए वे "सखी-स्नेहाधिका" (सखी में अधिक स्नेह वाली) कहलाती हैं
sakhyām — toward the sakhī; kṛṣṇāt alpādhikaṁ — slightly more than toward Kṛṣṇa; tāḥ tu — they, then; sakhī-snehādhikāḥ — are those with greater affection for the sakhī.
sakhyām alpādhikaṁ kṛṣṇāt — सखी में कृष्ण से कुछ अधिक; sakhī-snehādhikās tu tāḥ — वे तो "सखी-स्नेहाधिका"।
Here is the measure that fixes the type. Their love for the sakhī runs just a little higher than their love for Kṛṣṇa. So these are the sakhī-snehādhikā — the friends weighted, by a small margin, toward the sakhī rather than toward Kṛṣṇa.
उनका स्नेह सखी के प्रति कृष्ण की अपेक्षा कुछ अधिक होता है, इसलिए वे "सखी-स्नेहाधिका" कहलाती हैं।
Commentary — decoded
Jīva Gosvāmī
s1other
na vyākhyātam.
na vyākhyātam[this] was not commented on na = not; vyākhyātam, past participle, "explained."व्याख्या नहीं की गई
na vyākhyātam — it was not explained.
na vyākhyātam — व्याख्या नहीं की गई।
Jīva passes over these two verses. He offers no comment on them.
जीव गोस्वामी ने इस श्लोक की व्याख्या नहीं की।
Viśvanātha Cakravartī
s1gloss
pūrvaṁ sakhīnāṁ pāñcavidhya-prasaṅge sakhyaḥ kusumikā-vindhyā ity ādyā uktāḥ ||
pūrvaṁearlier [in the chapter]पहले
sakhīnāṁ pāñca-vidhya-prasaṅgein the discussion of the fivefold division of the sakhīs prasaṅge is locative, "in the context of"; pāñca-vidhya = pañca-vidhatva, the state of being of five kinds.सखियों के पाँच प्रकार होने के प्रसंग में
sakhyaḥ kusumikā-vindhyā ity ādyāḥthe sakhīs — Kusumikā, Vindhyā, and the rest —कुसुमिका, विन्ध्या आदि सखियाँ
uktāḥwere namedकही गई हैं
pūrvaṁ — earlier; sakhīnāṁ pāñca-vidhya-prasaṅge — in the context of the fivefold division of the sakhīs; kusumikā-vindhyā ity ādyāḥ sakhyaḥ — the sakhīs Kusumikā, Vindhyā, and so on; uktāḥ — were mentioned.
pūrvaṁ — पहले; sakhīnāṁ pāñca-vidhya-prasaṅge — सखियों के पाँच प्रकारों के प्रसंग में; sakhyaḥ kusumikā-vindhyā ity ādyāḥ — कुसुमिका, विन्ध्या आदि सखियाँ; uktāḥ — कही गईं।
Viśvanātha pins down who "those earlier called sakhīs" are. Back where the sakhīs were sorted into five kinds, he had named them — Kusumikā, Vindhyā, and the rest. Those are the ones the verse is pointing back to.
पहले सखियों के पाँच भेदों के प्रसंग में कुसुमिका, विन्ध्या आदि सखियाँ कही जा चुकी हैं।
The fivefold grading of sakhīs he refers back to was given earlier in this prakaraṇa: sakhī, nitya-sakhī, prāṇa-sakhī, priya-sakhī, and parama-preṣṭha-sakhī. Kusumikā and Vindhyā are two of the friends named there.
जिन पाँच भेदों की ओर वे संकेत करते हैं, वे इसी प्रकरण में पहले गिनाए गए थे — सखी, नित्य-सखी, प्राण-सखी, प्रिय-सखी और परम-प्रेष्ठ-सखी; कुसुमिका और विन्ध्या इन्हीं में कही गई दो सखियाँ हैं।
← 8.1298.132 →