nirvedādyās trayastriṁśad-bhāvā ye parikīrtitāḥ |
augryālasye vinā te’tra vijñeyā vyabhicāriṇaḥ ||
sakhy-ādiṣu nija-premāpy atra sañcāritāṁ vrajet ||
sākṣād-aṅgatyā neṣṭā kintv atra maraṇādayaḥ |
vardhyamānās tu yuktyāmī guṇatām upacinvate ||
The verse — decoded
L1definition
nirvedādyās trayastriṁśad-bhāvā ye parikīrtitāḥ |
nirvedādyāḥbeginning with nirveda (self-disgust, world-weariness) bahuvrīhi naming the set by its first memberनिर्वेद आदि जिनके आरम्भ में हैं, ऐसे
trayastriṁśad-bhāvāḥthe thirty-three bhāvas (inner feelings)तैंतीस भाव
ye parikīrtitāḥwhich have been fully catalogued [in the rasa treatises]जो (शास्त्र में) प्रसिद्ध रूप से गिनाए गए हैं
nirvedādyāḥ — beginning with nirveda; trayastriṁśat bhāvāḥ — the thirty-three feelings; ye parikīrtitāḥ — which have been catalogued
nirvedādyāḥ — निर्वेद आदि जिनके आरम्भ में हैं ऐसे; trayastriṁśad-bhāvāḥ — तैंतीस भाव; ye parikīrtitāḥ — जो (शास्त्र में) गिनाए गए हैं
There are thirty-three bhāvas, the list running from nirveda (self-disgust) onward, already set out in full in the treatises.
निर्वेद से आरम्भ करके तैंतीस भाव, जो शास्त्र में प्रसिद्ध रूप से कहे गए हैं।
L2definition
augryālasye vinā te’tra vijñeyā vyabhicāriṇaḥ ||
augrya-ālasye vināleaving out augrya (ferocity) and ālasya (indolence) vinā governs the two in the accusative/nominative dual — the two droppedउग्रता और आलस्य — इन दोनों को छोड़कर
te atrathese [remaining ones], here [in madhura-rasa]वे (भाव) यहाँ इस भक्तिरस में
vijñeyāḥ vyabhicāriṇaḥare to be recognized as the vyabhicārins (the passing, accessory feelings)व्यभिचारी भाव समझने चाहिए
augrya-ālasye vinā — minus ferocity and indolence; te atra — these, here; vyabhicāriṇaḥ vijñeyāḥ — are to be known as the vyabhicārins
augrya-ālasye vinā — उग्रता और आलस्य को छोड़कर; te atra — वे यहाँ इस रस में; vijñeyāḥ vyabhicāriṇaḥ — व्यभिचारी भाव जानने चाहिए
Drop two of them — augrya (ferocity) and ālasya (indolence) — and the remaining thirty-one are to be treated, here in the sweet mood, as the vyabhicāri-bhāvas.
उग्रता और आलस्य को छोड़कर, वे भाव यहाँ व्यभिचारी भाव जानने चाहिए।
L3definition
sakhy-ādiṣu nija-premāpy atra sañcāritāṁ vrajet ||
sakhy-ādiṣutoward the sakhīs (girlfriends) and the restसखी आदि में
nija-premā apieven one's own prema (love) [for them] as well api adds this to the list of vyabhicārins — even love itself can serve as oneअपना प्रेम भी
atrahere [in this rasa]यहाँ इस रस में
sañcāritāṁ vrajetcomes to serve as a sañcāri (an accessory feeling)सञ्चारी भाव की अवस्था को प्राप्त हो सकता है
sakhy-ādiṣu — toward the sakhīs and the rest; nija-premā api — even one's own love; atra — here; sañcāritāṁ vrajet — takes on the role of an accessory
sakhy-ādiṣu — सखी आदि में; nija-premā api — अपना प्रेम भी; atra — यहाँ इस रस में; sañcāritāṁ vrajet — सञ्चारी भाव की अवस्था को प्राप्त होता है
Even the devotee's own love for the sakhīs and the others turns, here, into a sañcāri — an accessory feeling that feeds the main mood rather than being the main mood itself.
सखी आदि में जो अपना प्रेम है, वह भी यहाँ सञ्चारी भाव की अवस्था को प्राप्त कर सकता है।
L4definition
sākṣād-aṅgatyā neṣṭā kintv atra maraṇādayaḥ |
sākṣād-aṅgatyāas direct limbs [of rasa] instrumental of capacity — 'in the character of a direct limb'साक्षात् अंग के रूप में
na iṣṭāḥare not acceptedइष्ट नहीं माने गए
kintu atra maraṇādayaḥbut rather, here, death and the rest kintu sets up the correction completed in L5किन्तु यहाँ मरण आदि (भाव)
atra maraṇādayaḥ — here, death and the rest; sākṣād-aṅgatyā na iṣṭāḥ — are not accepted as direct limbs; kintu — but rather
sākṣād-aṅgatyā — साक्षात् अंग के रूप में; na iṣṭāḥ — इष्ट नहीं हैं; kintu atra maraṇādayaḥ — किन्तु यहाँ मरण आदि
Death and the like are not admitted here as direct limbs of rasa. But there is a qualification, which the next line gives.
मरण आदि भाव साक्षात् अंग के रूप में यहाँ इष्ट नहीं माने गए; किन्तु —
L5conclusion
vardhyamānās tu yuktyāmī guṇatām upacinvate ||
vardhyamānāḥ tubut when they are heightened / built up tu carries the correction from L4 — 'not as limbs, but…'परन्तु बढ़ाए जाने पर
yuktyāby a fitting device (yukti) instrumental of means — the skilful handling that raises themयुक्ति के द्वारा
amīthese [death and the rest]ये (मरण आदि भाव)
guṇatām upacinvatebuild up the status of a guṇa (a subordinate, enhancing quality)गुणभाव को धारण करते हैं
amī — these; yuktyā vardhyamānāḥ tu — but when heightened by a fitting device; guṇatām upacinvate — accumulate the status of an enhancing quality
vardhyamānāḥ tu — परन्तु बढ़ाए जाने पर; yuktyā — युक्ति के द्वारा; amī — ये मरण आदि; guṇatām upacinvate — गुणभाव को धारण करते हैं
But when death and the rest are developed by a skilful device, they accumulate the standing of a guṇa — not a limb of rasa, yet a subordinate quality that enriches it.
परन्तु युक्ति के द्वारा बढ़ाए जाने पर ये मरण आदि गुणभाव को प्राप्त करते हैं।
Commentary — decoded
Jīva Gosvāmī
s1gloss
sañcāritāṁ vyabhicāritām ||
sañcāritām'the state of becoming a sañcāri' [in L3]'सञ्चारिता' (यह पद)
vyabhicāritāmmeans: the state of being a vyabhicāriव्यभिचारी भाव होना (इसका अर्थ)
sañcāritām — vyabhicāritām; 'sañcāri-hood' means 'vyabhicāri-hood'
sañcāritām — सञ्चारिता (यह पद); vyabhicāritām — व्यभिचारिता, अर्थात् व्यभिचारी भाव होना
Jīva glosses the verse's 'sañcāritām' as 'vyabhicāritām.' The two names — sañcāri and vyabhicāri — point to one and the same class of feeling.
'सञ्चारिता' का अर्थ है व्यभिचारी भाव होना।
s3gloss
upacinvate ādhikyena gṛhṇanti |
upacinvate'they build up' [in L5]'उपचिन्वते' (यह पद)
ādhikyena gṛhṇantimeans: they take [it] on in fuller measure instrumental ādhikyena = 'abundantly'; plural gṛhṇanti reads amī as the subjectअधिकता से ग्रहण करते हैं
upacinvate — ādhikyena gṛhṇanti; 'they build up' means 'they take on abundantly'
upacinvate — उपचिन्वते (यह पद); ādhikyena gṛhṇanti — अधिकता से ग्रहण करते हैं
Jīva reads 'upacinvate' as 'they take it on in greater measure.' Death and the rest do not just receive guṇa-status, they accumulate it fully.
'उपचिन्वते' का अर्थ है — अधिकता से ग्रहण करते हैं।
s4gloss
yuktyeti vyaktīkariṣyate ||
yuktyā itias for [the word] 'by a fitting device (yuktyā)' [in L5]'युक्त्या' यह पद
vyaktīkariṣyate[its sense] will be spelled out laterआगे स्पष्ट किया जाएगा
yuktyā iti — vyaktīkariṣyate; 'by yukti' — this will be made explicit further on
yuktyā iti — 'युक्त्या' यह पद; vyaktīkariṣyate — आगे स्पष्ट किया जाएगा
As for 'by a fitting device,' Jīva does not unpack it here — he notes that it will be made explicit later on.
'युक्त्या' पद को आगे स्पष्ट किया जाएगा।
Viśvanātha Cakravartī
s1avataranika
sakhy-ādiṣv iti |
sakhy-ādiṣu iti[taking up the phrase] 'toward the sakhīs and the rest''सख्यादिषु' यह पद (लेकर)
sakhy-ādiṣu iti — he picks up the verse-phrase 'toward the sakhīs and the rest' to comment on
sakhy-ādiṣu iti — 'सख्यादिषु' यह पद उठाकर
Viśvanātha now takes up the phrase 'toward the sakhīs and the rest.'
'सख्यादिषु' इस पद की व्याख्या करते हैं।
s2gloss
sakhī-prabhṛtiṣu kṛṣṇa-vallabhānāṁ yaḥ premā saḥ |
sakhī-prabhṛtiṣuamong the sakhīs and their kindसखी आदि में
kṛṣṇa-vallabhānāmwho are Kṛṣṇa's beloved companions genitive in apposition, describing the sakhīs etc.कृष्ण की प्रियाओं का
yaḥ premā saḥthe love [felt toward them] — that is what is meantजो प्रेम है, वह
sakhī-prabhṛtiṣu kṛṣṇa-vallabhānām — among the sakhīs and the rest, Kṛṣṇa's dear ones; yaḥ premā saḥ — the love toward them, that
sakhī-prabhṛtiṣu — सखी आदि में; kṛṣṇa-vallabhānām — कृष्ण की प्रियाओं का; yaḥ premā saḥ — जो प्रेम है, वह
By 'toward the sakhīs and the rest,' Viśvanātha means the sakhīs and their kind who are dear to Kṛṣṇa; the love one bears toward them is the 'own prema' the verse spoke of.
सखी आदि कृष्ण की प्रियाओं का जो प्रेम है, वह (यहाँ अभिप्रेत है)।
s3gloss
ādi-śabdāt dūtīṣv api parasparāyogeṣu |
ādi-śabdātfrom the word 'ādi (and the rest)' [in sakhy-ādi] ablative of source — 'by force of the word ādi''आदि' शब्द से
dūtīṣu apialso toward the dūtīs (the messenger-women)दूतियों में भी
parasparāyogeṣuwho work at the mutual bringing-together [of the lovers] paraspara-āyoga 'mutual joining'; loc. pl. qualifying the dūtīsपरस्पर आयोग (मिलन) रखने वालियों में
ādi-śabdāt — from the word 'ādi'; dūtīṣu api parasparāyogeṣu — also toward the dūtīs, who arrange the couple's meeting
ādi-śabdāt — 'आदि' शब्द से; dūtīṣu api — दूतियों में भी; parasparāyogeṣu — परस्पर आयोग में स्थित (दूतियों) में
The little word 'ādi (and the rest)' pulls in the dūtīs too — the messenger-women who arrange the couple's mutual meeting.
'आदि' शब्द से परस्पर आयोग में स्थित दूतियों में भी (वही प्रेम समझना चाहिए)।
s4gloss
anyeṣv api ca ||
anyeṣu api caand toward still others besides api 'even', ca 'and' — the extension keeps wideningऔर अन्यों में भी
anyeṣu api ca — and toward yet others too
anyeṣu api ca — और अन्यों में भी
And it reaches to still others besides. So this accessory-love is not confined to the sakhīs and dūtīs alone.
और इसी प्रकार अन्यों में भी।