Yukikaeri haru ya aware to omouran chigirishi hito no mata mo awaneba - Senzai Wakashu(English Translation & Meaning)

行き帰り春やあはれと思ふらん
契りし人の又も逢はねば

Roma-ji: Yukikaeri haru ya aware to omouran chigirishi hito no mata mo awaneba
English Translation: Going and returning,
does the spring itself feel grief
as I think it must?
for the one who made his promise
will never meet with us again
Meaning: Going and coming round again, does spring too feel this sorrow? For the one who promised to come will never meet us again.
Commentary: Book Nine Poems of Lament 546

Headnote: "Reply"
A reply to Prince Tomohira's poem before it. Does spring, which leaves and comes round again, also feel this sorrow, the poet asks, since the one who promised will never meet us again? Taking up the lament that even the scattered flowers have bloomed again, he personifies spring itself and mourns Nobukata, who died without keeping his promise.
The author, "Major Counselor Kintō," was the son of Chancellor and Regent Fujiwara no Yoritada. He rose to Provisional Major Counselor and was called the Shijō Major Counselor. He compiled the Wakan Rōeishū and excelled in Chinese verse, waka and music. He is one of the Thirty-Six Poetic Immortals of the Middle Ages and has a poem in the Ogura Hyakunin Isshu.
In this exchange with the preceding poem, 545, where that poem says the flowers have bloomed but people do not return, this one answers that spring has come round but the friend does not come.
The fourth line of this text reads "chigirishi hito no," which does not agree with "chirinishi hito no" in the reading line. Here the text is followed.

First line, "yukikaeri": spring going away and coming round again, answering "haru kureba" in the preceding poem, 545.
Second line, "haru ya aware to": the interrogative "ya" closes with the attributive "ran" in the third line. Spring is treated like a person, "does spring too feel sorrow?" It takes up the "aware" of "aware wakare no" in the preceding poem.
Third line, "omouran": the present conjectural "ran," "does it think so?" The poem pauses here.
Fourth line, "chigirishi hito no": "chigiri" is to promise, and "shi" the attributive of the past "ki," "the one who promised," Nobukata, who said he would surely join the next flower viewing.
Fifth line, "mata mo awaneba": "ne" is the perfective of the negative "zu," and with "ba" gives a reason, "since he will not meet us again." Set against "chirinishi hana mo sakinikeri" in the preceding poem, it shows that though flowers bloom again, people do not come again.
Author: Fujiwara no Kintō
Source: Senzai Wakashu
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