yathā— / atha kāyikāḥ—
te vayo rūpa-lāvaṇye saundaryam abhirūpatā |
mādhuryaṁ mārdavādyāś ca kāyikāḥ kathitā guṇāḥ ||
vayaś caturvidhaṁ tv atra kathitaṁ madhure rase |
vayaḥ-sandhis tathā navyaṁ vyaktaṁ pūrṇam iti kramāt ||
vayo-mukhā guṇāḥ pūrva-muktāḥ keśava-saṁśrayāḥ |
tena te’tra pravakṣyante prāyaśas tat-priyānugāḥ ||
The verse — decoded
L1definition
te vayo rūpa-lāvaṇye saundaryam abhirūpatā |
tethose [qualities that follow] — the subject, completed by 'guṇāḥ' in the next line nom. pl., picked up by kāyikāḥ guṇāḥ in L2वे (गुण) — जो आगे L2 में कायिक गुण कहलाएँगे
vayaḥyouthful ageवय (अवस्था, यौवन)
rūpa-lāvaṇyebeauty of form and glowing loveliness — two items dual: rūpa + lāvaṇya counted separatelyरूप और लावण्य — दोनों अलग-अलग गिने गए (द्विवचन)
saundaryamcomelinessसौन्दर्य
abhirūpatāhandsomenessअभिरूपता (सर्वांग सुन्दरता)
te — those [bodily qualities]; vayaḥ — youthful age; rūpa-lāvaṇye — beauty of form and loveliness; saundaryam — comeliness; abhirūpatā — handsomeness.
te — वे गुण; vayaḥ — वय; rūpa-lāvaṇye — रूप और लावण्य (दोनों पृथक्); saundaryam — सौन्दर्य; abhirūpatā — अभिरूपता।
Here the chapter starts listing the bodily qualities that stir up rasa. They are: youthful age, beauty of form, glowing loveliness, comeliness, and handsomeness. The word 'those' points ahead to 'the qualities' named at the end of the next line.
वे गुण ये हैं — वय, रूप, लावण्य, सौन्दर्य और अभिरूपता।
L2definition
mādhuryaṁ mārdavādyāś ca kāyikāḥ kathitā guṇāḥ ||
mādhuryamsweetnessमाधुर्य (मधुरता)
mārdava-ādyāḥ casoftness and the rest, too ādyāḥ = 'and so on'; ca closes the listऔर मार्दव (कोमलता) आदि — 'आदि' से और भी, 'ca' सूची को समाप्त करता है
kāyikāḥbelonging to the bodyकायिक (शरीर-सम्बन्धी)
kathitāḥare declared to beकहे गए हैं
guṇāḥthe qualitiesगुण
mādhuryam — sweetness; mārdava-ādyāḥ ca — softness and the rest; [ete] kāyikāḥ guṇāḥ — these bodily qualities; kathitāḥ — are declared.
mādhuryam — माधुर्य; mārdava-ādyāḥ ca — और मार्दव आदि; kāyikāḥ — कायिक; kathitāḥ — कहे गए; guṇāḥ — गुण।
Sweetness, softness, and the rest round out the list. All of these together are declared to be the 'bodily' qualities (kāyika-guṇas) — the excitants that arise from the body itself. This finishes the enumeration begun with 'those' in the previous line.
माधुर्य और मार्दव (कोमलता) आदि — ये कायिक गुण कहे गए हैं।
L3definition
vayaś caturvidhaṁ tv atra kathitaṁ madhure rase |
vayaḥage — the first quality, now singled outवय
caturvidhamas fourfoldचार प्रकार का
tunow, turning to it in particular tu marks the shift from the whole list to one itemपरन्तु — पूरी सूची से हटकर एक ही (वय) की ओर संकेत
atrahere [in this work]यहाँ (इस प्रसंग में)
kathitamis declared to beकहा गया है
madhure rasewithin the madhura-rasa (the sweet, amorous mood)मधुर रस में (सप्तमी)
vayaḥ tu — but age; atra — here; madhure rase — in the sweet rasa; caturvidham — as fourfold; kathitam — is declared.
vayaḥ — वय; caturvidham — चार प्रकार का; tu — परन्तु; atra — यहाँ; kathitam — कहा गया; madhure rase — मधुर रस में।
Now he takes up the first item, age, on its own. Here, within the madhura-rasa, age is declared to be of four kinds. The next line will name the four.
परन्तु यहाँ मधुर रस में वय को चार प्रकार का कहा गया है।
L4definition
vayaḥ-sandhis tathā navyaṁ vyaktaṁ pūrṇam iti kramāt ||
vayaḥ-sandhiḥvayaḥ-sandhi — the threshold where childhood turns to youthवयःसन्धि
tathāthenतथा
navyamnavya — fresh youthनव्य (नवीन)
vyaktamvyakta — youth fully shownव्यक्त
pūrṇampūrṇa — youth at its fullपूर्ण
iti kramātso, in this sequence kramāt marks the four as an ordered progressionइस क्रम से — ये चारों एक क्रमबद्ध विकास हैं
vayaḥ-sandhiḥ — the threshold of youth; tathā navyam — then fresh youth; vyaktam — manifest youth; pūrṇam — full youth; iti kramāt — thus in order.
vayaḥ-sandhiḥ — वयःसन्धि; tathā — तथा; navyam — नव्य; vyaktam — व्यक्त; pūrṇam — पूर्ण; iti kramāt — इस क्रम से।
The four kinds of age, in order, are: vayaḥ-sandhi (the very threshold of youth), navya (fresh youth), vyakta (youth openly showing), and pūrṇa (youth at its fullness). They mark a rising sequence.
वे चार क्रम से ये हैं — वयःसन्धि, नव्य, व्यक्त और पूर्ण।
L5other
vayo-mukhā guṇāḥ pūrva-muktāḥ keśava-saṁśrayāḥ |
vayo-mukhāḥ guṇāḥthe qualities headed by age — the whole list starting with vayaḥवय आदि गुण (जिनका आरम्भ वय से है)
pūrva-muktāḥalready set out before [in the earlier Bhakti-rasāmṛta-sindhu]पहले कहे जा चुके
keśava-saṁśrayāḥas resting in Keśava — treated there as Kṛṣṇa's own -saṁśraya = 'having X as their locus'जिनका आश्रय केशव हैं
vayo-mukhāḥ guṇāḥ — the qualities headed by age; pūrva-muktāḥ — stated already before; keśava-saṁśrayāḥ — as belonging to Keśava.
vayo-mukhāḥ guṇāḥ — वय आदि गुण; pūrva-muktāḥ — पहले कहे गए; keśava-saṁśrayāḥ — केशव जिनके आश्रय हैं।
These qualities, the whole set headed by age, were already given in the earlier work (the Bhakti-rasāmṛta-sindhu). But there they were treated as resting in Keśava — that is, as Kṛṣṇa's own qualities. This sets up the point the next line draws.
वय से आरम्भ होने वाले ये गुण पहले कहे जा चुके हैं, जिनका आश्रय केशव हैं।
L6conclusion
tena te’tra pravakṣyante prāyaśas tat-priyānugāḥ ||
tenatherefore — because they were already given for Kṛṣṇaइसलिए (तृतीया, कारण)
tethey [the same qualities]वे (गुण)
atrahereयहाँ
pravakṣyantewill now be set outकहे जाएँगे
prāyaśaḥfor the most part 'mostly', not 'wholly' — leaves an opening, which Viśvanātha exploitsप्रायः (अधिकांशतः, पूर्णतः नहीं)
tat-priyā-anugāḥas belonging to His beloveds — following the gopīsउनकी प्रिया के अनुगत रूप में
tena — therefore; te — they; atra — here; prāyaśaḥ — for the most part; tat-priyā-anugāḥ — as pertaining to His beloveds; pravakṣyante — will be set out.
tena — इसलिए; te — वे; atra — यहाँ; pravakṣyante — कहे जाएँगे; prāyaśaḥ — प्रायः; tat-priyā-anugāḥ — उनकी प्रिया के अनुगत।
Since these qualities were already covered for Kṛṣṇa before, here they will be presented mostly as belonging to His beloveds, the gopīs. Note the word 'mostly' — it does not say 'only'. That small opening will matter.
इसलिए वे गुण यहाँ प्रायः उनकी प्रिया के अनुगत रूप में कहे जाएँगे। 'प्रायः' कहने से पूर्णता नहीं, एक अवकाश छूट जाता है।
Commentary — decoded
Jīva Gosvāmī
s1other
rūpa-lāvaṇyādīnām api bhedāḥ svayam api bhedāḥ svayam eva vakṣyante ||
rūpa-lāvaṇya-ādīnām apiof beauty, loveliness, and the rest as well gen. pl.; api = these too, not only ageरूप, लावण्य आदि के भी (षष्ठी) — 'api' से केवल वय ही नहीं
bhedāḥtheir subdivisionsभेद (प्रकार)
svayam evaby the author himself, in due courseस्वयं ही
vakṣyantewill be statedकहे जाएँगे
rūpa-lāvaṇya-ādīnām api — of beauty, loveliness, and the rest too; bhedāḥ — the subdivisions; svayam eva — by the author himself; vakṣyante — will be stated.
rūpa-lāvaṇya-ādīnām api — रूप, लावण्य आदि के भी; bhedāḥ — भेद; svayam eva — स्वयं ही; vakṣyante — कहे जाएँगे।
Jīva adds a forward pointer: not only age but beauty, loveliness, and the other qualities also have subdivisions, and the author will state those himself later on. So the reader should not expect them all unpacked right here.
रूप, लावण्य आदि के भी भेद स्वयं ही (आगे) कहे जाएँगे — केवल वय के ही नहीं।
The printed text doubles a stretch — 'bhedāḥ svayam api bhedāḥ svayam eva' — an apparent copyist's repetition; the intended sentence is 'rūpa-lāvaṇyādīnām api bhedāḥ svayam eva vakṣyante,' decoded above.
मुद्रित पाठ में 'bhedāḥ svayam api bhedāḥ svayam eva' — यह अंश दो बार आ गया है, जो लेखक (प्रतिलिपिकार) की पुनरावृत्ति जान पड़ती है; अभीष्ट वाक्य 'rūpa-lāvaṇyādīnām api bhedāḥ svayam eva vakṣyante' है, जिसका ऊपर विवरण किया गया।
Viśvanātha Cakravartī
s1gloss
vayo yauvanam |
vayaḥthe word 'vayaḥ' (age)वय
yauvanammeans young adulthood, youthयौवन
vayaḥ — 'vayaḥ'; yauvanam — [means] youth.
vayaḥ — वय; yauvanam — यौवन।
Viśvanātha first fixes the plain sense of the word: 'vayaḥ' here means youth, young adulthood.
'वय' का अर्थ यौवन है।
s2gloss
vaya iti pṛthak padam |
vayaḥ iti'vayaḥ' — the word so read'वय' — यह शब्द
pṛthak padamstands as a separate word grammatical: not compounded with the neighboring rūpa-lāvaṇyeपृथक् पद (अलग पद, पास के रूप-लावण्य के साथ समास में नहीं)
vayaḥ iti — the word 'vayaḥ'; pṛthak padam — is a separate word.
vayaḥ iti — 'वय' यह; pṛthak padam — पृथक् पद।
He notes a parsing point in line 1: 'vayaḥ' is a standalone word. It is not joined into a compound with 'rūpa-lāvaṇye' beside it; it is counted as its own item in the list.
'वय' एक अलग पद है (समस्त नहीं)।
s3other
uktā bhakti-rasāmṛte, kintu saṁjñāntareṇeti jñeyam |
uktāḥ[these qualities] were already stated(ये गुण) कहे गए हैं
bhakti-rasāmṛtein the Bhakti-rasāmṛta[-sindhu]भक्तिरसामृत(सिन्धु) में (सप्तमी)
kintubutपरन्तु
saṁjñā-antareṇaunder a different set of names instr. of manner: 'by way of other terms'दूसरे नाम से (तृतीया, प्रकार)
iti jñeyamso it should be understoodऐसा जानना चाहिए
uktāḥ — [they] were stated; bhakti-rasāmṛte — in the Bhakti-rasāmṛta-sindhu; kintu — but; saṁjñā-antareṇa — under different names; iti jñeyam — this should be understood.
uktāḥ — कहे गए; bhakti-rasāmṛte — भक्तिरसामृत में; kintu — परन्तु; saṁjñā-antareṇa — दूसरे नाम से; iti jñeyam — ऐसा जानना चाहिए।
These qualities, he says, were already given in the Bhakti-rasāmṛta-sindhu — but there under different technical names. Keep that in mind. The next two sentences line up the old names with the new ones.
ये गुण भक्तिरसामृत(सिन्धु) में भी कहे गए हैं, परन्तु दूसरे नामों से — ऐसा जानना चाहिए।
s4gloss
tatra yat prathama-kaiśora-śabdenābhihitaṁ tasyaiva pūrvāpara-bhāgau vayaḥ-sandhi-navya-śabdābhyām atrocyete |
tatrathere [in the earlier work]वहाँ (उन चार में से)
yat prathama-kaiśora-śabdena abhihitamwhat was named by the term 'prathama-kaiśora' (early adolescence) instr. abhihitam = 'denoted by the word'जो 'प्रथम कैशोर' शब्द से कहा गया है (तृतीया, 'शब्द के द्वारा कथित')
tasya evaof that very [stage]उसी के (षष्ठी)
pūrva-apara-bhāgauits earlier and later halves — two portions dual, the two subjects of the dual verb belowपूर्व और अपर — दो भाग (द्विवचन)
vayaḥ-sandhi-navya-śabdābhyāmby the two terms 'vayaḥ-sandhi' and 'navya' instr. dual: one term per half'वयःसन्धि' और 'नव्य' शब्दों से (द्विवचन तृतीया, एक-एक भाग के लिए एक-एक शब्द)
atrahere [in this work]यहाँ
ucyeteare [both] spoken of dual verb, matching the two halvesकहे जाते हैं (द्विवचन क्रिया, दोनों भागों के अनुरूप)
tatra — there; yat prathama-kaiśora-śabdena abhihitam — what was called 'prathama-kaiśora'; tasya eva pūrva-apara-bhāgau — of that very stage the earlier and later halves; atra — here; vayaḥ-sandhi-navya-śabdābhyām — by the terms 'vayaḥ-sandhi' and 'navya'; ucyete — are spoken of.
tatra — वहाँ; yat prathama-kaiśora-śabdena abhihitam — जो 'प्रथम कैशोर' शब्द से कहा गया; tasya eva — उसी के; pūrva-apara-bhāgau — पूर्व और अपर भाग; vayaḥ-sandhi-navya-śabdābhyām — 'वयःसन्धि' और 'नव्य' शब्दों से; atra — यहाँ; ucyete — कहे जाते हैं।
Now the mapping. What the old work called 'prathama-kaiśora' (early adolescence) is here split in two: its first half is called vayaḥ-sandhi, and its second half is called navya. One old stage, two new names.
उनमें जो 'प्रथम कैशोर' शब्द से कहा गया, उसी के पूर्व और अपर दो भाग यहाँ 'वयःसन्धि' और 'नव्य' शब्दों से कहे जाते हैं।
s5gloss
tathā madhya-kaiśora-śeṣa-kaiśore vyakta-pūrva-śabdābhyām iti |
tathālikewiseइसी प्रकार
madhya-kaiśora-śeṣa-kaiśoremiddle adolescence and last adolescence — the two remaining stages dual, the two subjects of the carried-over 'ucyete'मध्य कैशोर और शेष कैशोर — दोनों (द्विवचन, पिछली क्रिया 'ucyete' के कर्ता)
vyakta-pūrṇa-śabdābhyāmby the two terms 'vyakta' and 'pūrṇa' instr. dual: printed 'vyakta-pūrva', read pūrṇa per mūla L4'व्यक्त' और 'पूर्ण' शब्दों से (द्विवचन तृतीया; मुद्रित 'व्यक्त-पूर्व', पर मूल L4 के अनुसार पूर्ण पढ़ें)
itiso [the pairing runs]इस प्रकार
tathā — likewise; madhya-kaiśora-śeṣa-kaiśore — middle adolescence and last adolescence; vyakta-pūrṇa-śabdābhyām — by the terms 'vyakta' and 'pūrṇa'; [ucyete — are spoken of].
tathā — इसी प्रकार; madhya-kaiśora-śeṣa-kaiśore — मध्य कैशोर और शेष कैशोर; vyakta-pūrṇa-śabdābhyām — 'व्यक्त' और 'पूर्ण' शब्दों से; iti — इस प्रकार।
And the same for the other two: what the old work called 'middle adolescence' is here 'vyakta', and 'last adolescence' is here 'pūrṇa'. So all four old kaiśora-stages match the four new terms of line 4 one for one.
इसी प्रकार मध्य कैशोर और शेष कैशोर 'व्यक्त' और 'पूर्ण' शब्दों से (कहे जाते हैं)।
The printed text reads 'vyakta-pūrva-śabdābhyām'; the fourth term of mūla L4 is pūrṇa ('full'), so 'pūrva' here stands for pūrṇa. The verb 'ucyete' from the previous sentence is carried over.
मुद्रित पाठ में 'vyakta-pūrva-śabdābhyām' है; मूल L4 का चौथा शब्द पूर्ण ('पूर्ण') है, अतः यहाँ 'पूर्व' पूर्ण के स्थान पर आया है। पिछले वाक्य की क्रिया 'ucyete' यहाँ भी चली आती है।
s6gloss
prāyaśa iti tad api tat tat smārayituṁ śrī-kṛṣṇasyātrāpi kiñcid ucyate ity arthaḥ ||
prāyaśaḥ itias for the word 'prāyaśaḥ (mostly)' [in line 6]'प्रायः' — यह शब्द
tad apithat qualifier too is deliberate api = the very choice of 'mostly' carries weightवह भी — 'प्रायः' का यह चुनाव भी सार्थक है
tat tat smārayitumin order to call to mind this and that [quality already assigned to Kṛṣṇa] infinitive of purpose: 'so as to remind'उन-उन (गुणों) का स्मरण कराने के लिए (हेत्वर्थक क्रिया)
śrī-kṛṣṇasyaconcerning Śrī Kṛṣṇaश्रीकृष्ण के (षष्ठी)
atra apihere as well [not only in the earlier work]यहाँ भी
kiñcit ucyatea little is saidकुछ कहा जाता है
iti arthaḥthis is the meaningऐसा अर्थ है
prāyaśaḥ iti — the word 'mostly'; tad api — that too [is purposeful]; tat tat smārayitum — to bring the several [qualities] to mind; śrī-kṛṣṇasya — about Śrī Kṛṣṇa; atra api — here too; kiñcit ucyate — something is said; iti arthaḥ — this is the meaning.
prāyaśaḥ iti — 'प्रायः' यह; tad api — वह भी; tat tat smārayitum — उन-उन का स्मरण कराने के लिए; śrī-kṛṣṇasya — श्रीकृष्ण के; atra api — यहाँ भी; kiñcit ucyate — कुछ कहा जाता है; iti arthaḥ — ऐसा अर्थ है।
Here Viśvanātha cashes out the word 'mostly'. Line 6 said the qualities are treated 'mostly' for the gopīs — and that 'mostly' is chosen on purpose. Because it is not 'only', room is left so that here, too, a little is said about Kṛṣṇa himself, enough to call back to mind the various qualities already assigned to him in the earlier work. That is why the verse says 'mostly' and not 'wholly'.
'प्रायः' शब्द भी सार्थक है — उन-उन गुणों का स्मरण कराने के लिए श्रीकृष्ण के भी यहाँ कुछ कहा जाता है, ऐसा अर्थ है।