L1definition
sthirā cittonnatir yā tu tad dhairyam iti kīrtyate ||
sthirāwhich is steady, unshakenस्थिर, अटल
citta-unnatiḥthe mind's raised, lofty state citta 'mind' + unnati 'rising, elevation' — the mark being definedचित्त की उन्नत अवस्था (मन का ऊँचा उठना)
yā tuthat very [elevation] which is [steady] yā relative pronoun; tu here mildly emphatic, 'precisely the one that…'जो निश्चय ही (ठीक वही जो)
tadthatवह
dhairyam itias 'dhairya' — composure, steadfastness'धैर्य' इस नाम से
kīrtyateis proclaimed, is calledकही जाती है, कहलाती है
yā citta-unnatiḥ sthirā — the elevation of mind that stays steady; tad — that; dhairyam iti — as 'dhairya'; kīrtyate — is proclaimed.
sthirā — स्थिर, अटल; citta-unnatiḥ — चित्त की उन्नत अवस्था; yā tu — जो निश्चय ही; tad — वह; dhairyam iti — 'धैर्य' इस नाम से; kīrtyate — कहलाती है।
That elevation of the mind which stays steady — that is proclaimed as dhairya, composure. This is verse 26's lakṣaṇa: the defining mark of dhairya is a raised state of mind that does not waver.
मन की जो उन्नत अवस्था स्थिर और अटल हो, वही 'धैर्य' कहलाती है।
dhairya is one of the anubhāvas of this prakaraṇa — an outward symptom that displays the underlying bhāva; here it shows as unshaken composure.
धैर्य इस प्रकरण के अनुभावों में से एक है — भीतर के भाव को प्रकट करने वाला बाह्य चिह्न; यहाँ यह अविचल शान्ति के रूप में प्रकट होता है।
L2example
audāsīnya-dhurā-parīta-hṛdayaḥ kāṭhinyam ālambatāṁ
audāsīnya-dhurā-parīta-hṛdayaḥhis heart wrapped round with the whole weight of indifference bahuvrīhi describing śyāmala-sundaraḥ in L3: audāsīnya 'indifference' + dhurā 'load, burden' + parīta 'pervaded, hemmed in'जिसका हृदय उदासीनता के भार से घिरा हुआ है, ऐसा वह
kāṭhinyamharshness, hard-heartedness [toward me]कठोरता को
ālambatāṁlet him take it up, let him resort to it 3sg imperative — Rādhā conceding, 'fine, let him'भले ही धारण कर ले (आश्रय ले ले)
audāsīnya-dhurā-parīta-hṛdayaḥ [śyāmala-sundaraḥ] — [the dark-lovely one,] his heart wrapped in the burden of indifference; kāṭhinyam — harshness [toward me]; ālambatāṁ — let him take up.
audāsīnya-dhurā-parīta-hṛdayaḥ — जिसका हृदय उदासीनता के भार से घिरा है; kāṭhinyam — कठोरता को; ālambatāṁ — भले ही धारण कर ले।
Let him — his heart wrapped round with the whole burden of indifference — take up harshness toward me. She grants it as a concession: fine, let him be cold.
उदासीनता के भार से घिरे हृदय वाला वह भले ही कठोरता धारण कर ले।
An udāharaṇa (illustrative verse) of dhairya, the anubhāva defined just above in verse 26 (11.26). Rādhā, defiantly composed, speaks it to her friend.
यह धैर्य का उदाहरण-पद है — वही अनुभाव जो अभी श्लोक 26 में परिभाषित हुआ। राधा, अटल शान्त भाव से, अपनी सखी से यह कहती हैं।
L3example
kāmaṁ śyāmala-sundaro mayi sakhi svairī sahasraṁ samāḥ |
kāmaṁfreely, as he pleases — 'by all means, let him' adverbial accusative of concessionभले ही (यह मान भी लें कि)
śyāmala-sundaraḥthe dark-lovely one [Kṛṣṇa], the subject who 'takes up harshness'वह श्यामल सुन्दर (कृष्ण)
mayitoward me, in my case locative of the object of his harshnessमुझ पर
sakhiO friend vocative — Rādhā addressing her confidanteहे सखी
svairīthe self-willed one, doing just as he likesस्वेच्छाचारी, मनमाना बना रहे
sahasraṁ samāḥfor a thousand years accusative of durationहज़ारों वर्षों तक
he sakhi — O friend; śyāmala-sundaraḥ svairī — the dark-lovely, self-willed one; mayi — toward me; sahasraṁ samāḥ — for a thousand years; kāmaṁ — as he pleases; [kāṭhinyam ālambatāṁ] — [may take up harshness].
kāmaṁ — भले ही; śyāmala-sundaraḥ — वह श्यामल सुन्दर; mayi — मुझ पर; sakhi — हे सखी; svairī — स्वेच्छाचारी; sahasraṁ samāḥ — हज़ारों वर्षों तक।
The dark-lovely one, self-willed and free, may — as he pleases, O friend — be harsh toward me for a thousand years. She keeps piling on the concession: any length of time, any degree of coldness.
हे सखी, भले ही वह श्यामल सुन्दर मुझ पर हज़ारों वर्षों तक मनमाना स्वेच्छाचारी बना रहे।
L4example
kintu bhrānti-bharād api kṣaṇam idaṁ tatra priyebhyaḥ priye
kintubut — the turn against everything just concededपरन्तु
bhrānti-bharāt apieven under the force of some huge delusion ablative of cause; api 'even'भारी भ्रम के कारण भी (भूल से भी)
kṣaṇamfor [even] a single moment accusative of durationएक क्षण के लिए भी
idaṁthis [heart of mine] points forward to ceto in L5यह (आगे 'चित्त' की ओर संकेत)
tatratoward him, the dark-lovely oneउस (श्यामसुन्दर) के प्रति
priyebhyaḥ priyeO [friend] dearer to me than [all] who are dear priye vocative; priyebhyaḥ ablative of comparison — 'dearer than the dear'हे प्रियों से भी प्रिय (सखी)
kintu — but; he priyebhyaḥ priye — O friend dearer than all the dear; idaṁ [ceto] — this heart of mine; bhrānti-bharāt api — even by force of some huge delusion; kṣaṇam — for a moment; tatra — toward him; [na hāsyati] — [will not let go].
kintu — परन्तु; bhrānti-bharāt api — भारी भ्रम के कारण भी; kṣaṇam — एक क्षण के लिए भी; idaṁ — यह; tatra — उसके प्रति; priyebhyaḥ priye — हे प्रियों से भी प्रिय सखी।
But — O friend dearer to me than all who are dear — not even for a single moment, not even dragged by some huge mistake, will this heart of mine toward him… (the sentence completes in the next line).
परन्तु हे प्रियों से भी प्यारी सखी, भूल से भी एक क्षण के लिए उस श्यामसुन्दर के प्रति यह (चित्त)—
L5example
ceto janmani janmani praṇayitād āsyaṁ na me hāsyati ||
cetothe heart, my mind — the subject nominative; the 'idaṁ' of L4(मेरा) चित्त
janmani janmanibirth after birth locative repeated for 'in each and every birth'जन्म-जन्म में
praṇayitā-dāsyaṁloving servitude — service rendered out of love printed in sandhi as 'praṇayitād āsyaṁ' = praṇayitā-dāsyaṁ; object of hāsyatiप्रणयी के प्रति दास्य-भाव (प्रेम-भरी सेवा) को
na me hāsyatiwill not abandon, will not let go of me hā 'give up', future 3sg; me genitive, 'my / from me'मेरा (चित्त) नहीं छोड़ेगा
me idaṁ ceto — this heart of mine; janmani janmani — birth after birth; tatra praṇayitā-dāsyaṁ — loving servitude toward him; na hāsyati — will not give up.
ceto — मेरा चित्त; janmani janmani — जन्म-जन्म में; praṇayitā-dāsyaṁ — प्रणयी के प्रति दास्य-भाव को; na me hāsyati — नहीं छोड़ेगा।
This heart of mine will not, birth after birth, give up loving service to him. Even hauled there by some enormous delusion, it will not let go, not for a moment. That unwavering resolve, held while she concedes his every cruelty, is the dhairya being illustrated.
मेरा यह चित्त जन्म-जन्म में उस (श्याम) के प्रति प्रणयी की दासता को कभी नहीं छोड़ेगा।
Viśvanātha Cakravartī
s1avataranika
śrī-rādhā nava-vṛndām āha—audāsīnyeti |
śrī-rādhāŚrī Rādhā — the speaker of the verse nominative, subject of āhaश्री राधा
nava-vṛndāmto Nava-vṛndā, the friend she addresses accusative — the one spoken toनववृन्दा से (जिससे कहा जा रहा है)
āhaspeaks, saysकहती हैं
audāsīnya itithe verse beginning 'audāsīnya…' pratīka — the catchword flagging verse 27'औदासीन्य' इत्यादि (श्लोक 27 का प्रतीक-वचन)
śrī-rādhā — Śrī Rādhā; nava-vṛndām — to Nava-vṛndā; audāsīnya iti [padyena] āha — speaks the verse beginning 'audāsīnya'.
śrī-rādhā — श्री राधा; nava-vṛndām — नववृन्दा से; āha — कहती हैं; audāsīnya iti — 'औदासीन्य' इत्यादि।
Śrī Rādhā speaks to Nava-vṛndā — the verse that opens 'audāsīnya.' So Viśvanātha fixes the speaker as Rādhā and the addressee as her friend Nava-vṛndā.
श्री राधा नववृन्दा से कहती हैं — 'औदासीन्य' इत्यादि श्लोक से।
s2gloss
praṇayitayā premṇā dāsyaṁ kaiṅkaryaṁ na hāsyati na tyakṣyati |
praṇayitayā premṇā'praṇayitā' means through loving affection — that is, through love instrumental — the mūla's praṇayitā read as the means, 'by love'प्रणयरूप प्रेम के द्वारा (मूल के 'प्रणयिता' को करण-रूप में, 'प्रेम के कारण')
dāsyaṁ kaiṅkaryaṁ'dāsya' means service, a servant's workदास्य अर्थात् कैंकर्य (सेवा) को
na hāsyati na tyakṣyati'na hāsyati' means she will not give it up, will not abandon itनहीं छोड़ेगा, नहीं त्यागेगा
praṇayitayā premṇā — through loving affection, through love; dāsyaṁ kaiṅkaryaṁ — servitude, i.e. service; na hāsyati na tyakṣyati — will not give up, will not abandon.
praṇayitayā premṇā — प्रणयरूप प्रेम के द्वारा; dāsyaṁ kaiṅkaryaṁ — दास्य अर्थात् कैंकर्य को; na hāsyati na tyakṣyati — नहीं छोड़ेगा, नहीं त्यागेगा।
He unpacks the words: praṇayitā means 'through loving affection,' that is, through love; dāsya means kaiṅkarya, service; and na hāsyati means 'will not abandon, will not give up.'
प्रेमरूप प्रणय के कारण (मेरा चित्त) दास्य अर्थात् कैंकर्य को नहीं छोड़ेगा, नहीं त्यागेगा।
s3gloss
atra viraha-vaivaśyenādhīra-svabhāvāyā api śrī-rādhāyās tadānīṁ raty-ākhya-sañcāri-prābalyodayāt dhairyam idam ayatnajam |
atrahere, in this verseयहाँ
viraha-vaivaśyenabecause separation has left her helpless instrumental of causeक्योंकि विरह ने उन्हें विवश कर रखा है
adhīra-svabhāvāyāḥ apialthough her very nature is restless (adhīrā) genitive + api = concessive, 'even though she is by nature the restless type'यद्यपि वह स्वभाव से अधीर (अस्थिर) प्रकृति की हैं
śrī-rādhāyāḥof Śrī Rādhā genitive — whose dhairya this isश्री राधा का (जिनका यह धैर्य है)
tadānīṁright then, at that momentउस समय
raty-ākhya-sañcāri-prābalya-udayātbecause the transitory feeling named rati rises up so strongly ablative of cause; sañcāri = a passing emotion, here the one called ratiक्योंकि रति नामक संचारी भाव की प्रबलता उदित हुई
dhairyam idamthis dhairya of hersयह धैर्य
ayatnajamis ayatnaja — it arises without any effort on her part ayatna-ja 'born of no-effort'बिना प्रयत्न के स्वयं उत्पन्न (अयत्नज)
atra — here; viraha-vaivaśyena adhīra-svabhāvāyāḥ api śrī-rādhāyāḥ — of Śrī Rādhā, though restless by nature and helpless from separation; tadānīṁ — at that moment; raty-ākhya-sañcāri-prābalya-udayāt — because the sañcāri called rati surges so strongly; idam dhairyam ayatnajam — this dhairya is effortless.
atra — यहाँ; viraha-vaivaśyena — विरह की विवशता के कारण; adhīra-svabhāvāyāḥ api — यद्यपि वह स्वभाव से अधीर प्रकृति की हैं; śrī-rādhāyāḥ — श्री राधा का; tadānīṁ — उस समय; raty-ākhya-sañcāri-prābalya-udayāt — रति नामक संचारी भाव की प्रबलता के उदय से; dhairyam idam — यह धैर्य; ayatnajam — बिना प्रयत्न के उत्पन्न।
Rādhā is by nature the restless type, and separation has left her helpless. Yet right then the passing emotion called rati surges so powerfully that this composure of hers is ayatnaja — it shows of itself, with no effort on her part.
यहाँ विरह की विवशता के कारण, यद्यपि श्री राधा स्वभाव से अधीर प्रकृति की हैं, फिर भी उस समय रति नामक संचारी भाव की प्रबलता के उदय से यह धैर्य बिना किसी प्रयत्न के स्वयं उत्पन्न हुआ।
ayatnaja = 'born without effort.' A dhairya that surfaces involuntarily on the strength of a rising sañcāri — not a composure she deliberately works up.
अयत्नज अर्थात् 'बिना प्रयत्न के उत्पन्न'। ऐसा धैर्य जो किसी उठते हुए संचारी भाव के बल पर स्वयमेव प्रकट होता है — वह शान्ति नहीं जिसे जान-बूझकर साधा जाए।
s4gloss
evaṁ śobhādayo mādhuryāntās tat-tad-deha-sabhāvajā api śobhādy-artha-prayatnābhāvād ayatnaja-śabdenaivocyante |
evaṁin the same way, likewiseइसी प्रकार
śobhā-ādayaḥ mādhurya-antāḥthe qualities running from śobhā (radiance) through to mādhurya (sweetness) the stretch of the list, śobhā first, mādhurya lastशोभा से लेकर माधुर्य तक (की सूची)
tat-tad-deha-svabhāva-jāḥ apieven though each is born from the nature of its own body api concessive — 'granted they arise from bodily nature'यद्यपि वे उस-उस देह के स्वभाव से उत्पन्न होते हैं
śobhā-ādy-artha-prayatna-abhāvātbecause there is no deliberate effort aimed at producing śobhā and the rest ablative of cause; -artha 'for the sake of'क्योंकि शोभा आदि के लिए कोई प्रयत्न नहीं होता
ayatnaja-śabdena evaby the very word 'ayatnaja' (effortless), and no other eva restrictive — precisely this term is used'अयत्नज' शब्द से ही
ucyantethey are called, spoken ofकहे जाते हैं
evaṁ — likewise; śobhā-ādayaḥ mādhurya-antāḥ tat-tad-deha-svabhāva-jāḥ api — the qualities śobhā through mādhurya, though born of each one's bodily nature; śobhā-ādy-artha-prayatna-abhāvāt — because no effort is aimed at producing śobhā etc.; ayatnaja-śabdena eva ucyante — are called by the very term 'ayatnaja'.
evaṁ — इसी प्रकार; śobhā-ādayaḥ mādhurya-antāḥ — शोभा से माधुर्य तक; tat-tad-deha-svabhāva-jāḥ api — यद्यपि वे उस-उस देह के स्वभाव से उत्पन्न होते हैं; śobhā-ādy-artha-prayatna-abhāvāt — शोभा आदि के लिए प्रयत्न के अभाव के कारण; ayatnaja-śabdena eva — 'अयत्नज' शब्द से ही; ucyante — कहे जाते हैं।
The same holds for the qualities from śobhā (radiance) up to mādhurya (sweetness). They do spring from the nature of each one's body — yet, because no one makes any deliberate effort to produce them, they too go under the very term 'ayatnaja,' effortless.
इसी प्रकार शोभा से माधुर्य तक के गुण, यद्यपि उस-उस देह के स्वभाव से उत्पन्न होते हैं, फिर भी शोभा आदि के लिए कोई प्रयत्न न होने से 'अयत्नज' शब्द से ही कहे जाते हैं।
The classification turns on three sources: svabhāvaja (arising from one's own nature), prayatnaja (deliberately worked up), and ayatnaja (surfacing of itself, with no effort aimed at it). Śobhā arises from the body's nature yet still counts as ayatnaja, because she does nothing to bring it on — like a flower's fragrance, given off without trying.
यह वर्गीकरण तीन स्रोतों पर टिका है — स्वभावज (अपने स्वभाव से उत्पन्न), प्रयत्नज (जान-बूझकर साधा हुआ), और अयत्नज (बिना किसी लक्षित प्रयत्न के स्वयं प्रकट)। शोभा देह के स्वभाव से उठती है फिर भी अयत्नज ही गिनी जाती है, क्योंकि उसे लाने के लिए वह कुछ नहीं करती — जैसे फूल की सुगन्ध, बिना प्रयास के दी हुई।
s5conclusion
pragalbhatādayas trayo’laṅkārās tu na svabhāvajāḥ, tatra tatrokta-yuktyā nāpi prayatnajā ity ayatnajā eva ||
pragalbhatā-ādayaḥ trayaḥ alaṅkārāḥ tubut the three adornments beginning with pragalbhatā (boldness) tu marks the contrasting third caseपरन्तु प्रगल्भता आदि तीन अलंकार
na svabhāvajāḥare not born from [bodily] natureस्वभावज नहीं हैं
tatra tatra ukta-yuktyāby the reasoning given in each of their respective placesवहाँ-वहाँ कही गई युक्ति के अनुसार
na api prayatnajāḥand are not born from deliberate effort either na api — 'nor even'न ही प्रयत्नज हैं
itiand so, on this groundइस प्रकार
ayatnajāḥ evathey too are simply ayatnaja — effortless eva — 'just this, nothing else left'अयत्नज ही हैं, और कुछ नहीं
pragalbhatā-ādayaḥ trayaḥ alaṅkārāḥ tu na svabhāvajāḥ — but the three adornments beginning with pragalbhatā are not born of nature; tatra tatra ukta-yuktyā na api prayatnajāḥ — by the reasoning stated in each place, not born of effort either; iti ayatnajāḥ eva — so they too are just ayatnaja.
pragalbhatā-ādayaḥ trayaḥ alaṅkārāḥ tu — परन्तु प्रगल्भता आदि तीन अलंकार; na svabhāvajāḥ — स्वभावज नहीं हैं; tatra tatra ukta-yuktyā — वहाँ-वहाँ कही गई युक्ति से; na api prayatnajāḥ — न ही प्रयत्नज हैं; iti — इस प्रकार; ayatnajāḥ eva — अयत्नज ही हैं।
But the three adornments beginning with pragalbhatā (boldness) are not born from nature; and, by the reasoning stated in each of their own places, they are not born from effort either. With both other options ruled out, they too come out simply as ayatnaja — effortless.
परन्तु प्रगल्भता आदि तीन अलंकार स्वभावज नहीं हैं; वहाँ-वहाँ कही गई युक्ति से वे प्रयत्नज भी नहीं हैं — इस प्रकार वे अयत्नज ही ठहरते हैं।
s7other
(23)
(23)an editorial enumeration number — item twenty-three; no text to gloss(२३) — क्रम-संख्या
(23) — a bare enumeration marker.
(23) — (२३), क्रम-संख्या का सूचक।
A structural enumeration number (23), carrying nothing to decode.
(२३)