L1example
sahoṣyatām iha preṣṭha dināni katicin mayā |
saha uṣyatāmplease stay on together [with me] passive imperative — 'let it be dwelt', addressed to Kṛṣṇa(मेरे) साथ निवास किया जाए (कर्मवाच्य विधि — कृष्ण से कहा जा रहा है)
ihahereयहाँ
preṣṭhaO dearest vocativeहे परम प्रिय!
dināni katicitfor a few days accusative of durationकुछ दिनों तक
mayāwith me instrumental of accompaniment — the very word Viśvanātha will fasten onमेरे साथ (तृतीया — साथ का भाव)
preṣṭha — O dearest; iha — here; mayā — with me; katicit dināni — for a few days; saha uṣyatām — please stay on together.
saha uṣyatām — साथ निवास किया जाए; iha — यहाँ; preṣṭha — हे परम प्रिय; dināni katicit — कुछ दिन; mayā — मेरे साथ।
O dearest, stay on here with me for a few days. Kubjā is begging Kṛṣṇa not to leave.
हे परम प्रिय! यहाँ मेरे साथ कुछ दिन निवास कीजिए।
An udāharaṇa (illustrative verse) of sādhāraṇī-rati — the 'ordinary' madhura love defined at UN 14.45 as the rati whose nidāna (root cause) is sambhogecchā, the desire for union. Quoted from the Bhāgavatam (10.48.9); the speaker, as Viśvanātha notes, is Kubjā.
यह सधारणी रति का उदाहरण-श्लोक है — वह 'साधारण' मधुर प्रेम जिसे उ. नी. १४.४५ में ऐसी रति कहा गया है जिसका निदान (मूल कारण) संभोग की इच्छा है। श्रीमद्भागवत (१०.४८.९) से उद्धृत; विश्वनाथ के अनुसार इसे कहने वाली कुब्जा है।
L2example
ramasva notsahe tyaktuṁ saṅgaṁ te’mburuhekṣaṇa ||
ramasvatake your pleasure, enjoy imperative — the word both commentators pivot onरमण कीजिए (विधि)
na utsahe tyaktumI have not the heart to give up utsahe + infinitive — 'I cannot bring myself to leave'मैं छोड़ने का साहस नहीं कर पाती
saṅgaṁ teyour companyआपका संग
amburuha-īkṣaṇaO lotus-eyed one vocativeहे कमलनयन!
amburuha-īkṣaṇa — O lotus-eyed one; ramasva — take your pleasure; te saṅgaṁ tyaktum — to give up your company; na utsahe — I have not the heart.
ramasva — रमण कीजिए; na utsahe tyaktum — छोड़ने का साहस नहीं कर पाती; saṅgaṁ te — आपका संग; amburuha-īkṣaṇa — हे कमलनयन।
Enjoy yourself! O lotus-eyed one, I cannot bear to give up your company.
रमण कीजिए! हे कमलनयन, मैं आपका संग छोड़ने का साहस नहीं कर पाती।
Commentary — decoded
Jīva Gosvāmī
s1gloss
ramasveti sambhogecchā-nidānatvaṁ vyaktam ||
ramasva itiby [the word] 'ramasva' ('enjoy')'रमस्व' — यह कहने से
sambhogecchā-nidānatvaṁthat [her rati] is the root cause of the desire for union nidānatva = being the nidāna, the root cause; the abstract answers to the lakṣaṇa's 'sambhogecchā-nidānā' at 14.45संभोग की इच्छा का मूल कारण होना (यह अमूर्त १४.४५ के लक्षण 'सम्भोगेच्छा-निदाना' का उत्तर है)
vyaktamis made plainस्पष्ट है
ramasva iti — by the word 'ramasva'; sambhogecchā-nidānatvaṁ — that [her rati] is the root cause of the desire for union; vyaktam — is made plain.
ramasva iti — 'रमस्व' कहने से; sambhogecchā-nidānatvaṁ — संभोग की इच्छा का मूल कारण होना; vyaktam — स्पष्ट है।
The one word 'ramasva' ('enjoy') makes it plain that her rati is the nidāna — the root cause — of the desire for union. So Jīva reads the verse as displaying exactly the sādhāraṇī-rati defined at 14.45: love whose root is the craving for enjoyment.
'रमस्व' कहने से यह स्पष्ट है कि इस रति का मूल कारण संभोग की इच्छा है।
s2other
(40)
(40)a numbered cross-reference carried over from the printed source — a footnote/definition marker, not part of the ācārya's Sanskrit sentence(४०)
(40) — a source-edition reference marker closing Jīva's note.
(40) — (४०)।
'(40)' is a reference number from the printed edition, pointing back to the numbered definition of this rati; it is not itself words of the commentary.
(४०)
Viśvanātha Cakravartī
s1avataranika
sambhuktā kubjā jāta-ratiḥ śrī-kṛṣṇam āha—ramasveti |
sambhuktā kubjāKubjā, now that Kṛṣṇa has united with her sambhuktā, fem. past participle — 'having been enjoyed/united with'जिसके साथ मिलन हो चुका, वह कुब्जा
jāta-ratiḥin whom love has [now] arisen bahuvrīhi — 'she in whom rati is born'जिसमें रति उत्पन्न हो गई (ऐसी वह)
śrī-kṛṣṇamto Śrī Kṛṣṇa accusative object of āhaश्रीकृष्ण से (कहने का कर्म)
āhaspeaks, addressing himकहती है
ramasva itiwith the words 'ramasva…''रमस्व' — यह
kubjā — Kubjā; sambhuktā — now united with [Kṛṣṇa]; jāta-ratiḥ — in whom love has arisen; śrī-kṛṣṇam — to Śrī Kṛṣṇa; āha — speaks; ramasva iti — the words 'ramasva…'.
sambhuktā kubjā — जिसके साथ मिलन हो चुका वह कुब्जा; jāta-ratiḥ — जिसमें रति उत्पन्न हो गई; śrī-kṛṣṇam — श्रीकृष्ण से; āha — कहती है; ramasva iti — 'रमस्व' यह।
Kubjā — whom Kṛṣṇa has now been intimate with, and in whom love has thereby arisen — addresses Śrī Kṛṣṇa with the words 'ramasva…'. So Viśvanātha names the speaker and sets the scene: her rati is freshly awakened.
मिलन के पश्चात् जिसमें रति उत्पन्न हो गई, वह कुब्जा श्रीकृष्ण से 'रमस्व' — यह कहती है।
s2definition
śrī-kṛṣṇasya sukha-tātparyaṁ rati-lakṣaṇam |
śrī-kṛṣṇasya sukha-tātparyaṁbeing aimed wholly at Śrī Kṛṣṇa's happiness tātparya = the purport/intent something is bent toward; genitive śrī-kṛṣṇasya = 'at Kṛṣṇa's [happiness]'श्रीकृष्ण के सुख की ओर तत्पर होना (जिसका सारा लक्ष्य कृष्ण का सुख हो)
rati-lakṣaṇamis the defining mark of [true] ratiरति का लक्षण है
śrī-kṛṣṇasya sukha-tātparyaṁ — being aimed at Śrī Kṛṣṇa's happiness; rati-lakṣaṇam — is the defining mark of rati.
śrī-kṛṣṇasya sukha-tātparyaṁ — श्रीकृष्ण के सुख की ओर तत्पर होना; rati-lakṣaṇam — रति का लक्षण है।
The defining mark of rati is that it aims at Śrī Kṛṣṇa's happiness. So Viśvanātha first sets the standard: real love intends Kṛṣṇa's pleasure.
श्रीकृष्ण के सुख की ओर तत्पर होना — यही रति का लक्षण है।
s3conclusion
tasyāḥ sva-sukha-tātparyeva mayety uktaḥ syāt ||
tasyāḥher love, by contrast genitive — 'of her [Kubjā]'उस (कुब्जा) का
sva-sukha-tātparyā evais aimed only at her own happiness eva restricts — her own pleasure alone, not Kṛṣṇa's; the pointed inversion of s2अपने ही सुख की ओर तत्परता ही (न कि कृष्ण के सुख की — यहीं स२ का उलटाव है)
mayā itiby the word 'mayā' ('with me')'मया' — यह शब्द
uktaḥ syātwould be what is expressed potential — 'is the sense that would be conveyed'जो अर्थ व्यक्त होता होगा
tasyāḥ — her love, on the other hand; sva-sukha-tātparyā eva — being aimed only at her own happiness; mayā iti — by the word 'mayā'; uktaḥ syāt — would be what is expressed.
tasyāḥ — उस कुब्जा का; sva-sukha-tātparyā eva — अपने ही सुख की ओर तत्परता ही; mayā iti — 'मया' शब्द से; uktaḥ syāt — जो अर्थ व्यक्त होता होगा।
But her love is bent only on her own happiness — and that self-directed aim is exactly what the little word 'mayā' ('enjoy with me') gives away. So on Viśvanātha's reading Kubjā's rati falls short of the mark set in the previous line: it seeks her own pleasure, not Kṛṣṇa's.
'मया' शब्द से यही अर्थ व्यक्त होता होगा कि वह अपने ही सुख की ओर तत्पर है, कृष्ण के सुख की ओर नहीं।
s4other
(40)
(40)a numbered cross-reference carried over from the printed source — a footnote/definition marker, not part of the ācārya's Sanskrit sentence(४०)
(40) — a source-edition reference marker closing Viśvanātha's note.
(40) — (४०)।
'(40)' is a reference number from the printed edition, pointing back to the numbered definition of this rati; it is not itself words of the commentary.
(४०)