L1definition
guṇāḥ kṛtajñatā-kṣānti-karuṇādyās tu mānasāḥ ||
guṇāḥthe [character-]qualities [that stir up rasa] nom. subject of the definitionगुण (जो उद्दीपन के रूप में गिने जाते हैं)
kṛtajñatā-kṣānti-karuṇā-ādyāḥnamely gratitude, forbearance, compassion, and the restकृतज्ञता, क्षमा, करुणा आदि
tuand now, turning to this class tu marks the switch from the previous class of excitants to the mental oneपरन्तु (अब पिछले वर्ग से मानसिक वर्ग की ओर मोड़)
mānasāḥare the 'mental' excitantsमानसिक हैं (मन के गुण हैं)
guṇāḥ — the qualities; kṛtajñatā-kṣānti-karuṇā-ādyāḥ — namely gratitude, forbearance, compassion and so on; tu — as for these; mānasāḥ — are the mental [excitants].
guṇāḥ — गुण; kṛtajñatā-kṣānti-karuṇā-ādyāḥ — कृतज्ञता, क्षमा, करुणा आदि; tu — परन्तु; mānasāḥ — मानसिक।
Now the mental excitants. The character-qualities that stir up rasa — gratitude, forbearance, compassion, and the like — make up the 'mental' (mānasa) class of uddīpana.
कृतज्ञता, क्षमा, करुणा आदि जो गुण हैं, वे मानसिक (उद्दीपन-विभाव) हैं।
mānasa here labels a class of uddīpana-vibhāva: excitants that are qualities of Kṛṣṇa's mind and character, as opposed to the earlier physical or external classes. The lead-in 'tatra mānasāḥ—' announces the turn to this class.
मानसिक यहाँ उद्दीपन-विभाव के एक वर्ग का नाम है — कृष्ण के मन और स्वभाव के गुण, पहले वर्णित शारीरिक या बाह्य वर्गों से भिन्न। 'तत्र मानसाः—' कहकर इसी वर्ग की ओर मोड़ की घोषणा होती है।
L2example
vaśam alpikayāpi sevayāmum
vaśam[becomes] hers to command, won over acc. predicate describing amum — he is 'made vaśa'वश में (अमुम् को वश में किया हुआ)
alpikayā apiby even a tiny [service] api = even; presses the smallness — the least service sufficesथोड़ी-सी से भी (लेशमात्र सेवा ही पर्याप्त है)
sevayāby service instr. of meansसेवा के द्वारा
amumhim — Hari acc., the same object later named harimउसको (उसी को, जिसे आगे हरि कहा गया)
amum — him (Hari); alpikayā api sevayā — by even a tiny service; vaśam — [is] won over, brought under her sway.
vaśam — वश में; alpikayā api — थोड़ी-सी से भी; sevayā — सेवा से; amum — उसको।
Even a tiny act of service wins him over completely — he becomes hers to command. This is his gratitude (kṛtajñatā): the least offering is enough to conquer him.
थोड़ी-सी सेवा से भी उसको वश में (किया जा सकता है)।
An udāharaṇa (illustrative verse, verse 4) for the mānasa uddīpanas defined in the preceding line 10.3 — gratitude (kṛtajñatā), forbearance (kṣānti), and compassion (karuṇā). Verse 4 illustrates the three in turn: this line, his gratitude.
यह पूर्ववर्ती पंक्ति १०.३ में परिभाषित मानसिक उद्दीपनों — कृतज्ञता, क्षमा और करुणा — का उदाहरण-श्लोक (श्लोक ४) है। श्लोक ४ इन तीनों को क्रमशः दिखाता है; यह पंक्ति उसकी कृतज्ञता को।
L3example
vihite’py āgasi duḥsahe smitāsyam |
vihite api āgasieven when an offense has been committed [against him] locative absolute; api = evenअपराध हो जाने पर भी
duḥsahethough the offense is unbearable loc., agreeing with āgasiअसह्य (अपराध हो जाने पर)
smita-āsyam[him still] with a smiling face acc., describing Hariमुसकाते मुख वाला (हरि को)
duḥsahe āgasi vihite api — even when an unbearable offense has been done; smita-āsyam — [him] with a smiling face.
vihite api āgasi — अपराध हो जाने पर भी; duḥsahe — असह्य; smita-āsyam — मुसकाते मुख वाला।
Even when an offense too heavy to bear has been done against him, his face is still smiling. This is his forbearance (kṣānti).
असह्य अपराध हो जाने पर भी (जो) मुसकाते मुख वाला (रहता है)।
L4example
para-duḥkha-lave’pi kātaraṁ me
para-duḥkha-lave apieven at a mere trace of another's suffering loc.; api = even; lava = a drop, the least bitदूसरे के दुःख के लेशमात्र पर भी (लव = बूँद, सबसे थोड़ा-सा)
kātaram[him] stricken, gone weak with distress acc., describing Hariव्याकुल (हरि को)
memy... gen., left hanging — it attaches to 'mind' in the next lineमेरा (यह अगली पंक्ति के 'मन' से जुड़ता है)
para-duḥkha-lave api — even at a trace of another's suffering; kātaram — [him] stricken with distress; me — my [mind, in the next line].
para-duḥkha-lave api — दूसरे के दुःख के लेशमात्र पर भी; kātaram — व्याकुल; me — मेरा।
Even at the least trace of someone else's pain, he goes weak with distress. This is his compassion (karuṇā). The 'my' hangs unfinished, reaching forward to 'my mind' in the closing line.
दूसरे के दुःख के लेशमात्र से भी (जो) व्याकुल (हो उठता है) — मेरा…
L5example
harim udvīkṣya manas tanoti tṛṣṇām
harimHari acc., object of the gazingहरि को (देखने का विषय)
udvīkṣyaonce it gazes up at [him] absolutive — the looking-up sets off what followsऊपर की ओर निहारकर
manaḥmy mind nom. subjectमन (कर्ता)
tanotikeeps stretching out, expandsबढ़ाता है (विस्तार करता है)
tṛṣṇām[its] thirst, [its] longing acc.तृष्णा को
manaḥ — my mind; harim udvīkṣya — once it gazes up at Hari [the one just described]; me tṛṣṇām — my longing; tanoti — keeps stretching wider.
harim — हरि को; udvīkṣya — निहारकर; manaḥ — मन; tanoti — बढ़ाता है; tṛṣṇām — तृष्णा को।
Seeing Hari — the one won by a little service, smiling through an unbearable wrong, stricken at another's least pain — my mind only stretches its longing wider and wider. The very sight, meant to satisfy, instead enlarges the thirst.
हरि को निहारकर (मेरा) मन तृष्णा को बढ़ाता है।
This line supplies the main clause; L2-L4 are the three qualities of the 'him' (amum / harim) whom the mind gazes upon.
यह पंक्ति मुख्य वाक्य देती है; L2-L4 उसी 'उसके' (अमुम् / हरि) के तीन गुण हैं, जिसे मन निहारता है।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
vaśam alpikayeti |
vaśam alpikayā iti'vaśam alpikayā...' — [taking up the verse by its opening words] iti quotes the pratīka (catch-phrase) that flags the verse for comment'वशम् अल्पिकया' इति (यह प्रतीक टीका के लिए श्लोक को इंगित करता है)
vaśam alpikayā iti — [he takes up the verse] 'vaśam alpikayā...'.
vaśam alpikayā iti — 'वशम् अल्पिकया' इति।
He takes up the verse by its opening words, 'vaśam alpikayā...'.
'वशम् अल्पिकया' — इस प्रतीक (पकड़-वाक्य) से श्लोक की टीका आरम्भ होती है।
s2gloss
vākyam eva pura-vāsinyaāḥ pūrva-rāga-mayam iti jñeyam |
vākyam evathis speech, taken as a whole eva — the very utterance itself, the whole of itयह सम्पूर्ण वचन ही (सारी उक्ति ही)
pura-vāsinyāḥbelongs to a town-dwelling woman gen. of the speakerनगरवासिनी का (वक्त्री का)
pūrva-rāga-mayamand is made all of pūrva-rāga — the love that arises before the lovers have metपूर्वराग से भरा हुआ
iti jñeyamso it should be understoodऐसा जानना चाहिए
vākyam eva — this very speech; pura-vāsinyāḥ — [is] of a town-dwelling woman; pūrva-rāga-mayam — made wholly of pūrva-rāga; iti jñeyam — thus it should be understood.
vākyam eva — यह वचन ही; pura-vāsinyāḥ — नगरवासिनी का; pūrva-rāga-mayam — पूर्वरागमय; iti jñeyam — ऐसा जानना चाहिए।
Understand the whole speech as the words of a town-dwelling woman, and as steeped through and through in pūrva-rāga — the love that flares up before the lovers have ever met.
यह सम्पूर्ण वचन नगरवासिनी का पूर्वराग से भरा हुआ है — ऐसा जानना चाहिए।
pūrva-rāga: the attachment (rāga) that arises before union, kindled by hearing of the beloved's qualities or catching a glimpse of him. Jīva reads the verse as an expression of that pre-union love.
पूर्वराग वह अनुराग है जो संयोग से पहले जागता है, प्रिय के गुण सुनने या उसकी झलक पा लेने से उत्पन्न होता है। जीव इस श्लोक को उसी संयोग-पूर्व प्रेम की अभिव्यक्ति मानते हैं।
s3gloss
tat-tad-guṇānubhava-sātatyāvagateḥ |
tat-tad-guṇa-anubhava-sātatya-avagateḥbecause [the speech] lets us see an unbroken, ceaseless savoring of his every quality — the very mark of that early love abl. of reason (-avagateḥ), grounding s2's verdict of pūrva-rāgaक्योंकि उसके उन-उन गुणों के अनुभव की निरन्तरता का बोध होता है
tat-tad-guṇa-anubhava-sātatya-avagateḥ — because one grasps the constancy of [her] experiencing each of his qualities.
tat-tad-guṇa-anubhava-sātatya-avagateḥ — उन-उन गुणों के अनुभव की निरन्तरता के बोध के कारण।
Why call it pūrva-rāga? Because the speech shows her dwelling on his qualities without a pause — savoring one virtue after another, on and on. That ceaseless dwelling is the signature of pre-union love.
क्योंकि (इस वचन से) उसके उन-उन गुणों के अनुभव की निरन्तरता का बोध होता है, (इसी से इसे पूर्वराग कहा)।
s4avataranika
harim udvīkṣyeti |
harim udvīkṣya iti'harim udvīkṣya...' — [now taking up the closing line] iti quotes the pratīka of L5'हरिम् उद्वीक्ष्य' इति (L5 का प्रतीक उद्धृत)
harim udvīkṣya iti — [he now takes up] 'harim udvīkṣya...'.
harim udvīkṣya iti — 'हरिम् उद्वीक्ष्य' इति।
Now he takes up the closing phrase, 'harim udvīkṣya...'.
'हरिम् उद्वीक्ष्य' — यह L5 का प्रतीक (टीका के लिए) उद्धृत है।
s5gloss
prathamāyā ruceḥ pratipatteś ca |
prathamāyāḥ ruceḥ[the longing] of a first taste, a first liking [for him] gen. qualifying the tṛṣṇā of L5प्रथम रुचि की
pratipatteḥ caand of a first coming-to-know [him] gen.; ca = and; pratipatti = ascertaining, first graspingऔर प्रतिपत्ति (प्रथम बोध) की
prathamāyāḥ ruceḥ — [the thirst] of a first liking; pratipatteḥ ca — and of a first coming-to-know [him].
prathamāyāḥ ruceḥ — प्रथम रुचि की; pratipatteḥ ca — और प्रतिपत्ति की।
The 'longing' her mind stretches out is the longing of a first liking and a first coming-to-know him — once more the mark of a love still in its earliest stage, before any meeting.
(L5 की यह तृष्णा) प्रथम रुचि और प्रथम प्रतिपत्ति (पहले बोध) की सूचक है।
s6gloss
eṣā ca śrī-satyabhāmāvagamyate |
eṣā caand this speaker nom.; ca adds the identification of who she isऔर यह (वक्त्री नायिका)
śrī-satyabhāmāas Śrī Satyabhāmāश्री सत्यभामा
avagamyateis to be understood [to be]जानी जाती है
eṣā ca — and this woman; śrī-satyabhāmā — [as] Śrī Satyabhāmā; avagamyate — is to be understood.
eṣā ca — और यह; śrī-satyabhāmā — श्री सत्यभामा; avagamyate — जानी जाती है।
And this speaker, Jīva says, is to be recognized as Śrī Satyabhāmā — which fits the 'town-dwelling woman' he named just above.
और यह (वक्त्री नायिका) श्री सत्यभामा जानी जाती है।
s7reply
kintu madhurākhya-rasasyāsādhāraṇatoddīpana-guṇānuktiḥ sakhīṁ prati kañcid avahittārtham iti jñeyam ||
kintubut here note kintu heads off the natural puzzle: why are the erotic excitants left out?परन्तु (यहाँ सहज प्रश्न उठता है — श्रृंगारिक उद्दीपन क्यों छोड़ दिए गए?)
madhura-ākhya-rasasyaof the rasa called madhura — the sweet, erotic mood gen.मधुर नामक रस के
asādhāraṇatā-uddīpana-guṇa-anuktiḥthe not-mentioning of the excitant qualities that are its own uncommon, distinctive markअसाधारण उद्दीपन-गुणों का न कहा जाना
sakhīm pratibefore her friend prati = in front of, addressed toसखी के प्रति (सखी के सामने)
kañcid avahitta-arthamis for the sake of a little concealment (avahitthā)कुछ अवहित्था (भाव-गोपन) के लिए है
iti jñeyamso it should be understoodऐसा जानना चाहिए
madhura-ākhya-rasasya — of the sweet rasa; asādhāraṇatā-uddīpana-guṇa-anuktiḥ — the omission of the excitant qualities that are its special mark; sakhīm prati — before her friend; kintu — however; kañcid avahitta-artham — is for a bit of concealment; iti jñeyam — so understand it.
kintu — परन्तु; madhura-ākhya-rasasya — मधुर नामक रस के; asādhāraṇatā-uddīpana-guṇa-anuktiḥ — असाधारण उद्दीपन-गुणों का न कहा जाना; sakhīm prati — सखी के प्रति; kañcid avahitta-artham — कुछ अवहित्था के लिए; iti jñeyam — ऐसा जानना चाहिए।
But why does she name only gratitude, forbearance, and compassion, and say nothing of the excitants unique to madhura-rasa — its erotic stimulants? Because before her friend she is holding a little back: a touch of avahitthā, the shy hiding of one's own feelings. Understand it that way.
परन्तु मधुर नामक रस के असाधारण उद्दीपन-गुणों का न कहा जाना सखी के सामने कुछ अवहित्था (भाव छिपाने) के लिए है — ऐसा जानना चाहिए।
avahitthā: the concealment of one's inner feelings, counted among the thirty-three passing moods (vyabhicāri-bhāva). Jīva uses it to explain the silence about the erotic excitants.
अवहित्था अपने भीतर के भावों को छिपाना है, तैंतीस व्यभिचारी (संचारी) भावों में से एक। जीव इसी से यह समझाते हैं कि श्रृंगारिक उद्दीपनों के विषय में मौन क्यों रखा गया।
Viśvanātha Cakravartī
s1avataranika
śrī-rādhāyāḥ sakhī kācid asama-snehā kaiṅkaryāṁśa-pradhānā sajātīyāśayāṁ kāñcid anyāṁ sakhīṁ praty āha—vaśam iti |
śrī-rādhāyāḥ sakhī kācidsome friend of Śrī Rādhā gen. + nom.श्री राधा की कोई सखी
asama-snehāwhose affection is unmatched bahuvrīhi describing the friendजिसका स्नेह अनुपम है
kaiṅkarya-aṁśa-pradhānāin whom the servant-portion predominates — whose love runs chiefly in the mood of serviceजिसमें कैंकर्य (दास्य) अंश प्रधान है
sajātīya-āśayāmof a like temperament acc., describing the other friend addressedसमान आशय वाली (दूसरी सखी को)
kāñcid anyāṁ sakhīm pratitoward some other friendकिसी दूसरी सखी के प्रति
āhaspeaksकहती है
vaśam itithe verse 'vaśam...' iti quotes the pratīka'वशम्' इति (प्रतीक उद्धृत)
śrī-rādhāyāḥ sakhī kācid — some friend of Śrī Rādhā; asama-snehā — of matchless affection; kaiṅkarya-aṁśa-pradhānā — chiefly in the servant-mood; sajātīya-āśayām kāñcid anyāṁ sakhīm prati — toward another friend of like temperament; āha — speaks; vaśam iti — the verse 'vaśam...'.
śrī-rādhāyāḥ sakhī kācid — श्री राधा की कोई सखी; asama-snehā — असम स्नेह वाली; kaiṅkarya-aṁśa-pradhānā — कैंकर्य-अंश प्रधान; sajātīya-āśayām — समान आशय वाली; kāñcid anyāṁ sakhīm prati — किसी दूसरी सखी के प्रति; āha — कहती है; vaśam iti — 'वशम्' इति।
Viśvanātha sets the scene: some friend of Śrī Rādhā — one whose affection is unmatched and whose love runs mainly in the servant-mood (kaiṅkarya) — addresses another friend of the same temperament, and speaks the verse 'vaśam...'.
श्री राधा की कोई सखी, जिसका स्नेह अनुपम है और जिसमें दास्य-अंश प्रधान है, समान आशय वाली किसी दूसरी सखी के प्रति 'वशम्' (इत्यादि) कहती है।
Viśvanātha names the speaker only as an unnamed sakhī of Rādhā in the servant-mood — not Jīva's Śrī Satyabhāmā (s6). The two readings stand side by side; they are not to be reconciled.
विश्वनाथ वक्त्री को केवल दास्यभाव वाली राधा की एक अनाम सखी बताते हैं — जीव की श्री सत्यभामा (s6) नहीं। दोनों पाठ साथ-साथ खड़े हैं; इनका समन्वय नहीं करना है।
s2gloss
viśeṣaṇa-trayeṇa kṛtajñatvasya kṣamitvasya kāruṇyasya parāvadhitvaṁ tena cāsmad-vidha-bālā-jana-sukha-sevyatvam |
viśeṣaṇa-trayeṇaby the three qualifying clauses [the three 'even...' phrases] instr. of means: it is through these three that the point is shownतीन विशेषणों के द्वारा (इन्हीं तीन से यह बात दिखाई जाती है)
kṛtajñatvasyaof his gratitude gen.कृतज्ञता की
kṣamitvasyaof his forbearance gen.क्षमाशीलता की
kāruṇyasyaof his compassion gen.करुणा की
parāvadhitvam[is shown] driven to its very topmost limitपराकाष्ठा (परम सीमा)
tena caand by that very fact instr.; ca = andऔर उसके द्वारा
asmad-vidha-bālā-jana-sukha-sevyatvam[is shown] that girls like us can serve him with ease and delightहम जैसी बालाओं के लिए सुखपूर्वक सेव्य होना
viśeṣaṇa-trayeṇa — by the three qualifiers; kṛtajñatvasya kṣamitvasya kāruṇyasya — of his gratitude, forbearance, and compassion; parāvadhitvam — their being carried to the topmost limit; tena ca — and thereby; asmad-vidha-bālā-jana-sukha-sevyatvam — his being one whom young girls like us can serve with ease and joy.
viśeṣaṇa-trayeṇa — तीन विशेषणों से; kṛtajñatvasya — कृतज्ञता की; kṣamitvasya — क्षमाशीलता की; kāruṇyasya — करुणा की; parāvadhitvam — पराकाष्ठा; tena ca — और उससे; asmad-vidha-bālā-jana-sukha-sevyatvam — हम जैसी बालाओं के लिए सुखपूर्वक सेव्य होना।
The three 'even...' clauses each drive a virtue to its extreme: gratitude — won over by the tiniest service; forbearance — smiling through an unbearable offense; compassion — stricken at a mere trace of another's pain. And because these run to such an extreme, he becomes someone whom young girls like us can serve easily and with delight.
तीन विशेषणों के द्वारा (कृष्ण की) कृतज्ञता, क्षमाशीलता और करुणा की पराकाष्ठा (दिखाई गई), और उससे यह कि वे हम जैसी बालाओं के लिए सुखपूर्वक सेव्य हैं।
viśeṣaṇa-traya = the three qualifiers, i.e. the three 'api' (even...) clauses of the verse; Viśvanātha maps them one-to-one onto gratitude (L2), forbearance (L3), and compassion (L4).
विशेषण-त्रय अर्थात् तीन विशेषण — श्लोक के तीन 'अपि' (…हो जाने पर भी) वाले वाक्य; विश्वनाथ इन्हें क्रमशः कृतज्ञता (L2), क्षमा (L3) और करुणा (L4) से जोड़ते हैं।
s3conclusion
tena ca śṛṅgāra-rasaś cāntarbhāvitaḥ ||
tena caand by that same fact [his being a delight to serve] instr.; ca = andऔर उसके द्वारा
śṛṅgāra-rasaḥ cathe śṛṅgāra-rasa too — the erotic mood ca = also, as wellश्रृंगार-रस भी
antarbhāvitaḥis folded in, made present by implicationअन्तर्भावित (समाविष्ट) कर दिया गया
tena ca — and by that same fact; śṛṅgāra-rasaḥ ca — the erotic rasa as well; antarbhāvitaḥ — is tucked in, present by implication.
tena ca — और उससे; śṛṅgāra-rasaḥ ca — श्रृंगार-रस भी; antarbhāvitaḥ — अन्तर्भावित।
And by that very fact — that girls like us can serve him with delight — the śṛṅgāra-rasa, the erotic mood, is quietly folded in as well. The verse names only the mental virtues, yet the erotic mood is there by implication.
और उसी से श्रृंगार-रस भी (इसमें) अन्तर्भावित (समाविष्ट) कर दिया गया।