अथ प्रेमरसः ।
प्रेयांस्तेऽहं त्वमपि च मम प्रेयसीति प्रवाद-
स्त्वं मे प्राणा अहमपि तवास्मीति हन्त प्रलापः ।
त्वं मे ते स्यामहमिति यत्तच्च नो साधु राधे
व्याहारे नौ न हि समुचितो युष्मदस्मत्प्रयोगः ॥
अत्र चित्तद्रवः स्थायी, स चोभयनिष्ठः । आलम्बनमन्योन्यम् । उद्दीपनमन्योन्यगुणपरिमलः । अनुभावः—विशिष्यनिर्वचनाभावः । व्यभिचारी—मत्यौत्सुक्यादिः । परोक्षः श्रीकृष्णराधयोः । सामाजिकानां प्रत्यक्षः ।
प्रेमरसे सर्वे रसा अन्तर्भवन्तीत्येष महीयानेव प्रपञ्चः । ग्रन्थगौरवभयाद्दिङ्मात्रमुक्तम् । केशाञ्चिन्मते श्रीराधाकृष्णयोः शृङ्गार एव रसः । तन्मतेऽप्येतदुदाहरणं नासङ्गतम् । शृङ्गारोऽङ्गी, प्रेमाङ्गम्, अङ्गस्यापि क्वचिदुद्रिक्तता । वयं तु प्रेमाङ्गी शृङ्गारोऽङ्गम् इति विशेषः । तथा च, ‘उन्मज्जन्ति निमज्जन्ति प्रेम्ण्यखण्डरसत्वतः । सर्वे रसाश्च भावाश्च तरङ्गा इव वारिधौ ॥’
atha prema-rasaḥ |
preyāṁs te’haṁ tvam api ca mama preyasīti pravādas
tvaṁ me prāṇā aham api tavāsmīti hanta pralāpaḥ |
tvaṁ me te syām aham iti yat tac ca no sādhu rādhe
vyāhāre nau na hi samucito yuṣmad-asmat-prayogaḥ ||
atra citta-dravaḥ sthāyī, sa cobhaya-niṣṭhaḥ | ālambanam anyonyam | uddīpanam anyonya-guṇa-parimalaḥ | anubhāvaḥ—viśiṣya-nirvacanābhāvaḥ | vyabhicārī—maty-autsukyādiḥ | parokṣaḥ śrī-kṛṣṇa-rādhayoḥ | sāmājikānāṁ pratyakṣaḥ |
prema-rase sarve rasā antarbhavantīty eṣa mahīyān eva prapañcaḥ | grantha-gaurava-bhayād diṅ-mātram uktam | keśāñcin mate śrī-rādhā-kṛṣṇayoḥ śṛṅgāra eva rasaḥ | tan-mate’py etad udāharaṇaṁ nāsaṅgatam | śṛṅgāro’ṅgī, premāṅgam, aṅgasyāpi kvacid udriktatā | vayaṁ tu premāṅgī śṛṅgāro’ṅgam iti viśeṣaḥ | tathā ca, ‘unmajjanti nimajjanti premṇy akhaṇḍa-rasatvataḥ | sarve rasāś ca bhāvāś ca taraṅgā iva vāridhau ||’
(Alaṅkāra-kaustubha: 5.27)
“‘[Śrī Kṛṣṇa:] [Our saying,] “I am your lover and you are my beloved” is [just] prattle. Oh! “You are my prāṇas and I am yours” is [just] chatter. O Rādhe! [Even] “You are mine and I am yours” is not correct, since usage [even] of [the words] “you” and “I” in our speech is not befitting.’
“Here, the sthāyī [-bhāva] is melting of the heart, and that, furthermore, is situated in both of them [i.e., in Śrī Rādhā and in Śrī Kṛṣṇa]. The ālambana is one another [i.e., the ālambana for Rādhā is Kṛṣṇa, and the ālambana for Kṛṣṇa is Rādhā]. The uddīpana is the fragrance of one another’s qualities. The anubhāva is the absence of articulation of the object to be distinguished [i.e., the absence of articulation of the separate identity of one another]. The vyabhicārīs are understanding (mati), eagerness (autsukya), and so on. It [i.e., the experience of the rasa] is indirect for Śrī Kṛṣṇa and Rādhā, and direct for the audience (sāmājikas).
“All the rasas are included in prema-rasa. Thus, this is verily a vast phenomenon. Out of fear of weightiness [i.e., lengthiness] of the book, [just] an indication [of it] is stated [here]. In the view of some, only the śṛṅgāra of Śrī Rādhā and Kṛṣṇa is a rasa [i.e., and the prema between them is not a rasa]. Even in that view, this illustration [i.e., the aforesaid verse] is not inappropriate; [those of that view can consider that] śṛṅgāra is the interiority (aṅgī), prema is the exteriority (aṅga), and sometimes an exceedance even of the exteriority (aṅga) [in comparison to the interiority (aṅgī)] occurs. We, however, [consider that] prema is the interiority (aṅgī), and śṛṅgāra is the exteriority (aṅga). This is the distinction [in views]. Thus, furthermore, [it is said,] ‘All rasas and [all] bhāvas rise up and dissolve down into prema like waves in an ocean on account of [prema’s] being undivided [i.e., being pure, complete] rasaness.”
Commentary
preyāṁs te’ham iti | śrī-kṛṣṇa āha—he rādhe! ahaṁ te tava preyān | tvaṁ me preyasī | tvaṁ me prāṇāḥ | aham api tava prāṇā asmīti | tvaṁ me mama, te tavāhaṁ syām iti ca yat tat sarvaṁ na sādhu, yato nāv āvayor vyāhāre kathā-prasaṅge yuṣmad-asmat-prayogo na samucitaḥ | ātmanor hi dehatva eva tādṛśaḥ prayogaḥ samucito bhavati | atra tu śyāma-pīta-deha-dvayayor eka evātmā yathaikasmāt kamala-nālād utpannaṁ nīla-pīta-kamala-dvayam, tadvad iti jñeyam ||
udriktatā—aṅgi-rasāpekṣayāṅga-rasasyādhikyam | etad abhiprāyeṇa vayam api śṛṅgāro’ṅgam iti brūmaḥ | akhaṇḍa-rasatvato’khaṇḍa-rasatvāt sarva unmajjanti nimajjanti samudre taraṅgā iva ||
(Subodhinī-tīkā of Śrī Viśvanātha Cakravartī)
“Śrī Kṛṣṇa says, ‘O Rādhe! “I am your lover. You are my beloved. You are my prāṇas. I am also your prāṇas. You are mine (me), and I am yours (te)”—all of that [i.e., any statement of this sort] is not correct, since [even] usage of “you” and “I” is not befitting in our (nau) speech (vyāhāra).’ Here, indeed, the swarthy and fair figures of the pair [i.e., of Rādhā and Kṛṣṇa] have only one self (ātmā). This is to be understood to be like two lotus flowers, a blue one and a yellow one, born of one lotus stem.
“The ‘exceedance’ (udrikatā) [spoken of above] is the superabundance of the rasa of the exteriority (aṅga) in comparison to the rasa of the interiority (aṅgī). With this intent even we say that śṛṅgāra is the exteriority (aṅga). ‘On account of being undivided rasaness’ (akhaṇḍa-rasatvataḥ), that is, on account of [prema’s] being undivided rasa, all [rasas and bhāvas] rise up and dissolve down [into prema] like waves in an ocean.”