Premabase · Bhakti-rasāmṛta-sindhu · Vibhāga 1 · Laharī 1
Show
SanskritHindiEnglish
Edition
PhilologicalAnnotatedStudy
Study decode
Phrases
Reading
AlignedContinuous
Script
IASTदेवनागरीবাংলা
Commentary
JīvaMukunda-dāsaViśvanātha
BRS 1.1.6
← 1.1.51.1.7 →
bhakti-rasasya prastutir akhila-jagaṅ-maṅgala-prasaṅgasya |
ajñenāpi mayāsya kriyate suhṛdām pramodāya ||
Word for word
bhakti-rasasya of the rasa of devotion; prastutiḥ the presentation; akhila-jagat-maṅgala-prasaṅgasya whose theme is the welfare of the whole world (genitive — qualifies bhakti-rasasya); ajñena api even by one who is ignorant; mayā by me; asya of this; kriyate is made; suhṛdām of the well-wishers; pramodāya for the delight
bhakti-rasasya भक्ति-रस की; prastutiḥ प्रस्तुति; akhila-jagat-maṅgala-prasaṅgasya जिसका प्रसंग समस्त जगत् का मंगल है (षष्ठी — bhakti-rasasya का विशेषण); ajñena api अज्ञ होने पर भी; mayā मुझसे; asya इस; kriyate की जाती है; suhṛdām सुहृदों के; pramodāya प्रमोद के लिए
Construed
akhila-jagat-maṅgala-prasaṅgasya — whose theme is the welfare of the whole world; asya bhakti-rasasya — of this rasa of devotion; prastutiḥ — the presentation; ajñena api mayā — even by me, ignorant though I am; suhṛdām — of the well-wishers; pramodāya — for the delight; kriyate — is made.
akhila-jagat-maṅgala-prasaṅgasya — जिसका प्रसंग समस्त जगत् का मंगल है; asya bhakti-rasasya — इस भक्ति-रस की; prastutiḥ — प्रस्तुति; ajñena api mayā — अज्ञ होने पर भी मुझसे; suhṛdām — सुहृदों के; pramodāya — प्रमोद के लिए; kriyate — की जाती है।
Translation
The presentation of the rasa of devotion, whose very theme is the welfare of the whole world, is made by me, ignorant though I am, of this, for the delight of well-wishers.
समस्त जगत् के मंगल का प्रसंग वाले भक्ति-रस की प्रस्तुति, अज्ञ होने पर भी मुझसे, इस (भक्ति-रस) की, सुहृदों के प्रमोद के लिए की जाती है।
Commentary
Jīva Gosvāmī
Durgama-saṅgamanī
mama punar anukūlānāṁ pratikūlānāṁ ca paṇḍitānāṁ samādhāne na śaktiḥ |
As for me, I have no capacity to satisfy the learned, whether favorable or opposed.
मुझमें तो अनुकूल और प्रतिकूल पण्डितों के समाधान की शक्ति नहीं है।
kintv etad-artham evedaṁ kriyata ity āha bhakti-rasasyeti |
Rather, it is for this very purpose that this is undertaken, he says—with "bhakti-rasasya."
किन्तु इसी प्रयोजन के लिए ही यह किया जाता है—ऐसा कहते हैं—'भक्ति-रसस्य' से।
ajñeneti pūrvavad dainye’pi na vidyate jño yasmāt teneti jñeyam |
On ajñena — "ajñena," as before in the humility—"by him from whom no knower exists," that is, by one who is ignorant: thus it is to be understood.
ajñena — 'अज्ञेन' पूर्ववत् दीनता में—'जिससे कोई ज्ञाता नहीं रहता' अर्थात् अज्ञ से, ऐसा समझना चाहिए।
apir atra svataḥ-prayojanābhāvaṁ vyañjayati ||
On apir — The "api" here suggests the absence of any purpose of his own.
apir — यहाँ 'अपि' स्वतः-प्रयोजन के अभाव को व्यंजित करता है।

As for me, I have no capacity to satisfy the learned, whether favorable or opposed. Rather, it is for this very purpose that this is undertaken—as expressed in "bhakti-rasasya."

मुझमें तो अनुकूल और प्रतिकूल पण्डितों के समाधान की शक्ति नहीं है। किन्तु इसी प्रयोजन के लिए ही यह किया जाता है—यह 'भक्ति-रसस्य' पद से कहते हैं।

"ajñena," as before in the expression of humility, is to be understood as "by him from whom no knower exists," that is, by one who is ignorant. The "api" here suggests the absence of any purpose of his own.

'अज्ञेन' पद पूर्ववत् दीनता में प्रयुक्त है—'जिससे कोई ज्ञाता नहीं रहता' अर्थात् अज्ञ से, ऐसा समझना चाहिए। यहाँ 'अपि' स्वतः-प्रयोजन के अभाव को व्यंजित करता है।

Viśvanātha Cakravartī
Bhakti-sāra-pradarśinī
mama punar anukūla-pratikūlānāṁ ca paṇḍitānāṁ samādhāne na śaktiḥ |
As for me, I have no capacity to satisfy the learned, whether favorable or opposed.
मुझमें तो अनुकूल-प्रतिकूल पण्डितों के समाधान की शक्ति नहीं है।
kintu suhṛdāṁ pramodārtham eva kriyata ity āha bhakti-rasasyeti |
Rather, it is undertaken solely for the delight of well-wishers, he says—with "bhakti-rasasya."
किन्तु सुहृदों के प्रमोद के लिए ही यह किया जाता है—ऐसा कहते हैं—'भक्ति-रसस्य' से।
akhila-jagan-maṅgalasya śrī-kṛṣṇasya prasaṅgo yatra tathāvidhasya bhakti-rasasya prastutir mayā kriyate |
On akhila-jagan-maṅgalasya and prasaṅgo and bhakti-rasasya and prastutir and mayā — The presentation of the rasa of devotion of such a kind—in which there is the theme of Śrī Kṛṣṇa, the welfare of the whole world—is made by me.
akhila-jagan-maṅgalasya, prasaṅgo, bhakti-rasasya, prastutir, mayā — समस्त जगत् के मंगल-स्वरूप श्रीकृष्ण का प्रसंग जिसमें है, ऐसे भक्ति-रस की प्रस्तुति मुझसे की जाती है।
ajñeneti pūrvavad dainye’pi na vidyate jño yasmāt teneti ||
On ajñeneti — "ajñena," as before—"by him from whom no knower exists," thus.
ajñeneti — 'अज्ञेन' पूर्ववत्—'जिससे कोई ज्ञाता नहीं रहता' अर्थात् अज्ञ से, ऐसा।

As for me, I have no capacity to satisfy the learned, whether favorable or opposed. Rather, it is undertaken solely for the delight of well-wishers—as expressed in "bhakti-rasasya."

मुझमें तो अनुकूल-प्रतिकूल पण्डितों के समाधान की शक्ति नहीं है। किन्तु सुहृदों के प्रमोद के लिए ही यह किया जाता है—यह 'भक्ति-रसस्य' पद से कहते हैं।

The presentation of the rasa of devotion of such a kind—in which there is the theme of Śrī Kṛṣṇa, the welfare of the whole world—is made by me. "ajñena," as before, means "by him from whom no knower exists."

समस्त जगत् के मंगल-स्वरूप श्रीकृष्ण का प्रसंग जिसमें है, ऐसे भक्ति-रस की प्रस्तुति मुझसे की जाती है। 'अज्ञेन' पद पूर्ववत् है—'जिससे कोई ज्ञाता नहीं रहता' अर्थात् अज्ञ से, ऐसा।

Word for word
bhakti-rasasya of the rasa of devotion; prastutiḥ the presentation; akhila-jagat-maṅgala-prasaṅgasya whose theme is the welfare of the whole world (genitive — qualifies bhakti-rasasya); ajñena api even by one who is ignorant; mayā by me; asya of this; kriyate is made; suhṛdām of the well-wishers; pramodāya for the delight
bhakti-rasasya भक्ति-रस की; prastutiḥ प्रस्तुति; akhila-jagat-maṅgala-prasaṅgasya जिसका प्रसंग समस्त जगत् का मंगल है (षष्ठी — bhakti-rasasya का विशेषण); ajñena api अज्ञ होने पर भी; mayā मुझसे; asya इस; kriyate की जाती है; suhṛdām सुहृदों के; pramodāya प्रमोद के लिए
Construed
akhila-jagat-maṅgala-prasaṅgasya — whose theme is the welfare of the whole world; asya bhakti-rasasya — of this rasa of devotion; prastutiḥ — the presentation; ajñena api mayā — even by me, ignorant though I am; suhṛdām — of the well-wishers; pramodāya — for the delight; kriyate — is made.
akhila-jagat-maṅgala-prasaṅgasya — जिसका प्रसंग समस्त जगत् का मंगल है; asya bhakti-rasasya — इस भक्ति-रस की; prastutiḥ — प्रस्तुति; ajñena api mayā — अज्ञ होने पर भी मुझसे; suhṛdām — सुहृदों के; pramodāya — प्रमोद के लिए; kriyate — की जाती है।
Translation
The presentation of the rasa of devotion, whose very theme is the welfare of the whole world, is made by me, ignorant though I am, of this — for the delight of well-wishers.
समस्त जगत् के मंगल का प्रसंग वाले भक्ति-रस की प्रस्तुति, अज्ञ होने पर भी मुझसे, इस (भक्ति-रस) की, सुहृदों के प्रमोद के लिए की जाती है।
Commentary
Jīva Gosvāmī
Durgama-saṅgamanī
mama punar anukūlānāṁ pratikūlānāṁ ca paṇḍitānāṁ samādhāne na śaktiḥ |
As for me, I have no capacity to satisfy the learned, whether favorable or opposed.
मुझमें तो अनुकूल और प्रतिकूल पण्डितों के समाधान की शक्ति नहीं है।
kintv etad-artham evedaṁ kriyata ity āha bhakti-rasasyeti |
Rather, it is for this very purpose that this is undertaken, he says — with 'bhakti-rasasya.'
किन्तु इसी प्रयोजन के लिए ही यह किया जाता है—ऐसा कहते हैं—'भक्ति-रसस्य' शब्द से।
ajñeneti pūrvavad dainye’pi na vidyate jño yasmāt teneti jñeyam |
On ajñena — 'ajñena,' as before in the humility — 'by him from whom no knower exists,' that is, by one who is ignorant: thus it is to be understood.
ajñena — 'अज्ञेन' पूर्ववत् दीनता में—'जिससे कोई ज्ञाता नहीं रहता' अर्थात् अज्ञ से, ऐसा समझना चाहिए।
apir atra svataḥ-prayojanābhāvaṁ vyañjayati ||
On apir — The 'api' here suggests [vyañjayati — from vyañjanā, in alaṅkāra (the theory of dhvani) the word's third power, 'suggestion,' by which a further sense is intimated beyond the literal (abhidhā) and the indicated (lakṣaṇā); here the particle 'api' hints at what is not overtly said] the absence of any purpose of his own.
apir — यहाँ 'अपि' स्वतः-प्रयोजन के अभाव को व्यंजित [vyañjayati — vyañjanā से; alaṅkāra (dhvani-सिद्धान्त) में शब्द की तीसरी शक्ति 'व्यंजना' अर्थात् 'सूचन', जिससे अभिधा (मुख्यार्थ) और लक्षणा (लक्ष्यार्थ) से परे एक और अर्थ की प्रतीति होती है; यहाँ 'अपि' कण अनकहे भाव की ओर संकेत करता है] करता है।

As for me, I have no capacity to satisfy the learned, whether favorable or opposed.

मुझमें तो अनुकूल और प्रतिकूल पण्डितों के समाधान की शक्ति नहीं है।

Rather, it is for this very purpose that this is undertaken — this he states with the words 'bhakti-rasasya.'

किन्तु इसी प्रयोजन के लिए ही यह किया जाता है—ऐसा 'भक्ति-रसस्य' शब्द से कहते हैं।

The word 'ajñena' is to be taken as before, in the expression of humility: 'by him from whom no knower exists,' that is, by one who is ignorant — thus it is to be understood. The 'api' here suggests [vyañjayati — from vyañjanā, in alaṅkāra (the theory of dhvani) the word's third power, 'suggestion,' by which a further sense is intimated beyond the literal (abhidhā) and the indicated (lakṣaṇā); here the particle 'api' hints at what is not overtly said] the absence of any purpose of his own.

'अज्ञेन' को पूर्ववत् दीनता में समझना चाहिए—'जिससे कोई ज्ञाता नहीं रहता', अर्थात् अज्ञ से। यहाँ 'अपि' कण स्वतः-प्रयोजन के अभाव को व्यंजित [vyañjayati — vyañjanā से; alaṅkāra (dhvani-सिद्धान्त) में शब्द की तीसरी शक्ति 'व्यंजना' अर्थात् 'सूचन', जिससे अभिधा (मुख्यार्थ) और लक्षणा (लक्ष्यार्थ) से परे एक और अर्थ की प्रतीति होती है; यहाँ 'अपि' कण अनकहे भाव की ओर संकेत करता है] करता है।

Viśvanātha Cakravartī
Bhakti-sāra-pradarśinī
mama punar anukūla-pratikūlānāṁ ca paṇḍitānāṁ samādhāne na śaktiḥ |
As for me, I have no capacity to satisfy the learned, whether favorable or opposed.
मुझमें तो अनुकूल-प्रतिकूल पण्डितों के समाधान की शक्ति नहीं है।
kintu suhṛdāṁ pramodārtham eva kriyata ity āha bhakti-rasasyeti |
Rather, it is undertaken solely for the delight of well-wishers, he says — with 'bhakti-rasasya.'
किन्तु सुहृदों के प्रमोद के लिए ही यह किया जाता है—ऐसा कहते हैं—'भक्ति-रसस्य' शब्द से।
akhila-jagan-maṅgalasya śrī-kṛṣṇasya prasaṅgo yatra tathāvidhasya bhakti-rasasya prastutir mayā kriyate |
On akhila-jagan-maṅgalasya and prasaṅgo and bhakti-rasasya and prastutir and mayā — The presentation of the rasa of devotion of such a kind — in which there is the theme of Śrī Kṛṣṇa, the welfare of the whole world — is made by me.
akhila-jagan-maṅgalasya, prasaṅgo, bhakti-rasasya, prastutir, mayā — समस्त जगत् के मंगल-स्वरूप श्रीकृष्ण का प्रसंग जिसमें है, ऐसे भक्ति-रस की प्रस्तुति मुझसे की जाती है।
ajñeneti pūrvavad dainye’pi na vidyate jño yasmāt teneti ||
On ajñeneti — 'ajñena,' as before — 'by him from whom no knower exists,' thus.
ajñeneti — 'अज्ञेन' पूर्ववत्—'जिससे कोई ज्ञाता नहीं रहता' अर्थात् अज्ञ से, ऐसा।

As for me, I have no capacity to satisfy the learned, whether favorable or opposed.

मुझमें तो अनुकूल-प्रतिकूल पण्डितों के समाधान की शक्ति नहीं है।

Rather, it is undertaken solely for the delight of well-wishers — this he states with the words 'bhakti-rasasya.' The presentation of the rasa of devotion of such a kind — in which there is the theme of Śrī Kṛṣṇa, the welfare of the whole world — is made by me.

किन्तु सुहृदों के प्रमोद के लिए ही यह किया जाता है—ऐसा 'भक्ति-रसस्य' शब्द से कहते हैं। समस्त जगत् के मंगल-स्वरूप श्रीकृष्ण का प्रसंग जिसमें है, ऐसे भक्ति-रस की प्रस्तुति मुझसे की जाती है।

The word 'ajñena' is to be taken as before: 'by him from whom no knower exists,' thus.

'अज्ञेन' को पूर्ववत् समझना चाहिए—'जिससे कोई ज्ञाता नहीं रहता', अर्थात् अज्ञ से, ऐसा।

The verse — decoded
L1invocation
bhakti-rasasya prastutir akhila-jagaṅ-maṅgala-prasaṅgasya |
bhakti-rasasyaof the rasa of devotion (the mood of bhakti) — this is what is being set out genitive; object of prastutiḥभक्ति-रस की (जिसकी प्रस्तुति की जा रही है)
prastutiḥthe setting-forth, the presentationप्रस्तुति (आरम्भ, प्रस्तावना)
akhila-jagat-maṅgala-prasaṅgasyawhose subject is a blessing to the whole world — because just taking it up brings good to everyone genitive; qualifies bhakti-rasasyaजो समस्त जगत् के मंगल से सम्बन्ध रखता है, ऐसे (भक्ति-रस) का
akhila-jagat-maṅgala-prasaṅgasya — whose very subject is a blessing to the whole world; bhakti-rasasya — of that rasa of devotion; prastutiḥ — the presentation
bhakti-rasasya — भक्ति-रस की; prastutiḥ — प्रस्तुति; akhila-jagat-maṅgala-prasaṅgasya — समस्त जगत् के मंगल का प्रसंग जिसमें है, ऐसे भक्ति-रस की
Here is a presentation of bhakti-rasa — the devotional mood. And its subject is itself a blessing to the whole world: simply taking up this topic does good to everyone.
समस्त जगत् के मंगल से जिसका सम्बन्ध है, उस भक्ति-रस की प्रस्तुति (की जा रही है)।
rasa: in poetics, the savored emotional 'flavor' of a work; here, the devotional mood tasted in bhakti. maṅgala (in prasaṅga): not merely 'auspicious' but 'a blessing' — the very theme benefits all beings.
रस — काव्यशास्त्र में किसी कृति का आस्वादित 'भाव'; यहाँ भक्ति में चखा जाने वाला भक्ति-रस। मंगल (प्रसंग के साथ) — केवल 'शुभ' नहीं, अपितु 'कल्याण' ही; यह प्रसंग अर्थात् विषय ही समस्त जगत् का हित करने वाला है।
L2invocation
ajñenāpi mayāsya kriyate suhṛdām pramodāya ||
ajñena apieven though the one doing it is ignorant — api concedes it: 'ignorant as I am' instrumental, concessive; api = 'even'अज्ञ (मूर्ख) होते हुए भी
mayāby me — the author names himself as the doer instrumental agent of kriyateमेरे द्वारा
asyaof this (rasa of devotion) — of the very topic just named genitive, referring back to bhakti-rasasyaइस (भक्ति-रस) की
kriyateis being made, is undertaken passive, agrees with prastutiḥ from L1की जाती है
suhṛdāmof good-hearted friends, well-wishers — for their sake genitiveसुहृदों (हितैषियों) के
pramodāyain order to give joy, for the delight (of those friends) dative of purposeआनन्द के लिए
asya — of this rasa of devotion; prastutiḥ — the presentation; ajñena api mayā — by me, ignorant though I am; suhṛdām — of well-wishers; pramodāya — for the delight; kriyate — is being made
ajñena api — अज्ञ होते हुए भी; mayā — मेरे द्वारा; asya — इस भक्ति-रस की; kriyate — (प्रस्तुति) की जाती है; suhṛdām — सुहृदों के; pramodāya — आनन्द के लिए
This presentation of bhakti-rasa is made by me — and I am no scholar, ignorant as I am. I take it up only for one reason: to bring joy to my well-wishers, the good-hearted friends I write for.
यद्यपि मैं अज्ञ हूँ, तौभी मेरे द्वारा इस भक्ति-रस की प्रस्तुति सुहृदों के आनन्द के लिए की जाती है।
suhṛd: literally 'good-hearted one' — a true friend or well-wisher; here the devoted readers the author writes to please.
सुहृद् — शब्दशः 'सुहृदय', अर्थात् सच्चा मित्र या हितैषी; यहाँ वे भक्त पाठक, जिन्हें प्रसन्न करने के लिए ग्रन्थकार यह रचना कर रहे हैं।
Commentary — decoded
Jīva Gosvāmī
s1objection
mama punar anukūlānāṁ pratikūlānāṁ ca paṇḍitānāṁ samādhāne na śaktiḥ |
mamaas for me genitive of possession, contrastiveमेरी
punarbut, for my part contrastive particleपरन्तु
anukūlānāṁof the scholars who are favorable genitive plural, qualifies paṇḍitānāmअनुकूल (पक्ष में रहने वाले)
pratikūlānāṁand of those who are opposed genitive pluralतथा प्रतिकूल (विरोधी)
caand (joins the two kinds)और
paṇḍitānāṁof the learned people genitive plural, object of samādhānaपण्डितों के
samādhānewhen it comes to satisfying them locative of respectसमाधान करने में
na śaktiḥI have no powerसामर्थ्य नहीं है
mama punar — but as for me; anukūlānāṁ pratikūlānāṁ ca paṇḍitānāṁ — of the learned who are favorable and of those who are opposed; samādhāne — in satisfying them; na śaktiḥ — there is no power.
mama — मेरी; punar — परन्तु; anukūlānām — अनुकूल; pratikūlānām — तथा प्रतिकूल; ca — और; paṇḍitānām — पण्डितों के; samādhāne — समाधान में; na śaktiḥ — सामर्थ्य नहीं
But I, for my part, have no power to satisfy the learned. That holds both for the scholars who favor this work and for those who oppose it. So pleasing the experts is not why I write.
परन्तु अनुकूल और प्रतिकूल पण्डितों का समाधान करने में तो मेरी सामर्थ्य नहीं है।
s2avataranika
kintv etad-artham evedaṁ kriyata ity āha bhakti-rasasyeti |
kinturather, on the contraryकिन्तु
etad-arthamfor this very purpose accusative of purpose; refers ahead to the delight of well-wishersइसी प्रयोजन के लिए (सुहृदों के आनन्द के लिए)
evaprecisely, and for nothing elseही
idaṁthis workयह (प्रस्तुति)
kriyateis being made passiveकी जाती है
iti— this is the point that… quotative, closes the thoughtऐसा (कहकर)
āhahe saysकहते हैं
bhakti-rasasya itiin the words beginning "bhakti-rasasya" pratīka — names the verse being introduced'भक्ति-रसस्य' इत्यादि (यह श्लोक)
kintu — rather; etad-artham eva — for this very purpose alone; idaṁ kriyate — this is made; iti āha — this he says; bhakti-rasasya iti — with the phrase "bhakti-rasasya."
kintu — किन्तु; etad-artham — इसी प्रयोजन के लिए; eva — ही; idam — यह; kriyate — की जाती है; iti — ऐसा; āha — कहते हैं; bhakti-rasasya iti — 'भक्ति-रसस्य' यह पद
Rather, this work is made for one purpose only. To say what that purpose is, he speaks the verse beginning "bhakti-rasasya." So this line introduces the verse and points to the real reason for writing: the delight of well-wishers, named there.
किन्तु यह प्रस्तुति इसी प्रयोजन के लिए ही की जाती है — ऐसा (दिखाने को) 'भक्ति-रसस्य' इत्यादि कहते हैं।
s3gloss
ajñeneti pūrvavad dainye’pi na vidyate jño yasmāt teneti jñeyam |
ajñena itithe word "ajñena" ("by one who does not know") pratīka — the word being explained'अज्ञेन' यह पद
pūrvavadis to be taken as before i.e. as glossed at the earlier verseपूर्ववत् (पहले जैसे व्याख्या हुई वैसे ही)
dainye apieven here in a tone of humility locative; api marks that the humble sense too is meantदैन्य (विनम्रता) के अर्थ में भी
na vidyatethere does not existविद्यमान नहीं है
jñaḥany knowerज्ञ (जानने वाला)
yasmātfrom whom relative — sets up the bahuvrīhi reading of a-jñaजिससे
tenaby that one, i.e. by me instrumental, resolving ajñenaउस (अज्ञ) के द्वारा
iti jñeyamso it should be understoodऐसा जानना चाहिए
ajñena iti — the word "ajñena"; pūrvavad — as before; dainye api — in the humble sense too; na vidyate jñaḥ yasmāt — he from whom no knower exists; tena — by that one (by me); iti jñeyam — so it is to be understood.
ajñena iti — 'अज्ञेन' पद; pūrvavad — पूर्ववत्; dainye api — दैन्य के अर्थ में भी; na vidyate — नहीं है; jñaḥ — ज्ञ (जानकार); yasmāt — जिससे; tena — उसके द्वारा; iti jñeyam — ऐसा जानना चाहिए
Take the word "ajñena" the same way it was explained at the earlier verse. Read in humility, it breaks up as a description: "the one from whom no knower exists." That is, someone so lowly that no one even more ignorant can be found. "By that one" then means "by me." Understand the word in this humble sense.
'अज्ञेन' पद पूर्ववत्, दैन्य के अर्थ में भी (लिया जाए)। जिससे कोई ज्ञ (जानने वाला) विद्यमान नहीं, वह 'अज्ञ' — इस बहुव्रीहि से 'तेन' समझना चाहिए।
a-jña: on the surface "one who does not know, ignorant." Here Jīva reads it as a bahuvrīhi — "he from whom (yasmāt) no knower (jñaḥ) exists" — the author's self-deprecating way of calling himself the least knowing of all.
अ-ज्ञ — ऊपरी अर्थ में 'जो न जाने, अज्ञानी'। यहाँ जीव इसे बहुव्रीहि मानते हैं — 'जिससे (यस्मात्) बढ़कर कोई ज्ञाता (ज्ञ) है ही नहीं (न विद्यते)', अर्थात् जिसकी तुलना में सब ज्ञाता ठहरें ऐसा सबसे अल्पज्ञ; इस प्रकार ग्रन्थकार विनयवश अपने को सबसे कम जानने वाला कहते हैं।
s4gloss
apir atra svataḥ-prayojanābhāvaṁ vyañjayati ||
apiḥthe particle "api" ("even") the word whose force is being drawn out'अपि' शब्द
atrahere, in this verseयहाँ
svataḥ-prayojana-abhāvaṁthe absence of any purpose of his own accusative, object of vyañjayatiअपने लिए किसी प्रयोजन के अभाव को
vyañjayatihints at, suggests without stating it outrightव्यंजित करता है (सूचित करता है)
apiḥ atra — the "api" here; svataḥ-prayojana-abhāvaṁ — the absence of any self-serving purpose; vyañjayati — suggests.
apiḥ — 'अपि' शब्द; atra — यहाँ; svataḥ-prayojana-abhāvam — स्व-प्रयोजन के अभाव को; vyañjayati — व्यंजित करता है
The little word "api" ("even") in "ajñenāpi" is doing quiet work. It hints that the author has no purpose of his own in this. He writes not for personal gain but only for others' delight. The word does not say this straight out; it merely suggests it.
'अपि' शब्द यहाँ (कर्ता के) अपने लिए किसी प्रयोजन के अभाव को व्यंजित करता है।
vyañjayati / vyañjanā: in Sanskrit poetics (the theory of dhvani), a word's third power — "suggestion." Beyond its literal sense (abhidhā) and its indicated sense (lakṣaṇā), a word can hint at a further meaning. Here the particle "api" suggests what is left unsaid: the author's freedom from any self-interest.
व्यंजना (व्यञ्जयति) — संस्कृत काव्यशास्त्र के ध्वनि-सिद्धान्त में शब्द की तीसरी शक्ति, अर्थात् 'सूचन'। अभिधा (साक्षात् अर्थ) और लक्षणा (लक्ष्य अर्थ) से परे शब्द किसी और अर्थ की ओर संकेत करता है। यहाँ 'अपि' कण उस अनकही बात को व्यंजित करता है — कि ग्रन्थकार किसी भी स्व-प्रयोजन से मुक्त हैं।
Viśvanātha Cakravartī
s1objection
mama punar anukūla-pratikūlānāṁ ca paṇḍitānāṁ samādhāne na śaktiḥ |
mamaas for me — on my part genitive of the person concernedमेरी
punarbut, for my part (marking the contrast with a capable author)परन्तु
anukūla-pratikūlānāmof scholars who are friendly and of those who are hostile genitive plural, qualifying paṇḍitānāmअनुकूल तथा प्रतिकूल
caand — both kinds alikeऔर
paṇḍitānāmof the learned — the expert critics genitive plural, object of samādhāneपण्डितों के
samādhānewhen it comes to satisfying them, answering their objections locative of sphere/referenceसमाधान करने में
na śaktiḥthere is no power in me — I simply cannotसामर्थ्य नहीं है
mama — on my part; punar — but; anukūla-pratikūlānām ca paṇḍitānām — of the learned, both the friendly and the hostile; samādhāne — in the matter of satisfying them; na śaktiḥ — there is no capacity.
mama — मेरी; punar — परन्तु; anukūla-pratikūlānām — अनुकूल-प्रतिकूल; ca — और; paṇḍitānām — पण्डितों के; samādhāne — समाधान में; na śaktiḥ — सामर्थ्य नहीं
As for me, I have no power to satisfy the learned. That is true whether they are friendly to me or hostile. I cannot answer such expert critics on either side.
परन्तु अनुकूल और प्रतिकूल पण्डितों का समाधान करने में तो मेरी सामर्थ्य नहीं है।
s2reply
kintu suhṛdāṁ pramodārtham eva kriyata ity āha bhakti-rasasyeti |
kinturather, on the contrary — setting aside pleasing the criticsकिन्तु
suhṛdāmof the well-wishers, my good-hearted friends genitive, going with pramodaसुहृदों के
pramodārthamfor the sake of their delight — to give them joy artham = 'for the purpose of'आनन्द के लिए
evasolely, for this alone — and for no other reasonही
kriyatethis work is being made, undertakenकी जाती है
itiwith these words — introducing the verseऐसा
āhahe (the author) saysकहते हैं
bhakti-rasasya itinamely, the line beginning 'bhakti-rasasya' — he cites it by its first words'भक्ति-रसस्य' इत्यादि (यह पद)
kintu — rather; suhṛdām pramodārtham eva — solely for the delight of well-wishers; kriyate — it is undertaken; iti — thus; āha — he says; bhakti-rasasya iti — with the words 'bhakti-rasasya…'.
kintu — किन्तु; suhṛdām — सुहृदों के; pramodārtham — आनन्द के लिए; eva — ही; kriyate — की जाती है; iti — ऐसा; āha — कहते हैं; bhakti-rasasya iti — 'भक्ति-रसस्य' यह पद
Rather, this work is undertaken for one reason only: to delight my well-wishers. That is what the author says. He makes the point with the verse that begins 'bhakti-rasasya.'
किन्तु (यह प्रस्तुति) सुहृदों के आनन्द के लिए ही की जाती है — ऐसा (दिखाने को) 'भक्ति-रसस्य' इत्यादि कहते हैं।
s3gloss
akhila-jagan-maṅgalasya śrī-kṛṣṇasya prasaṅgo yatra tathāvidhasya bhakti-rasasya prastutir mayā kriyate |
akhila-jagan-maṅgalasyaof him who is the blessing of the whole world — the one who brings good to all beings genitive, in apposition to śrī-kṛṣṇasyaसमस्त जगत् के मंगल-स्वरूप
śrī-kṛṣṇasyaof Śrī Kṛṣṇa himself genitive; this is what 'blessing of the whole world' namesश्रीकृष्ण का
prasaṅgaḥthe theme, the topic under discussionप्रसंग (सम्बन्ध, चर्चा)
yatrain which [rasa] — the relative that resolves the compoundजिसमें (है)
tathāvidhasyaof that very kind — the rasa so described genitive, picking up the yatra-clauseवैसे (उस प्रकार के)
bhakti-rasasyaof the bhakti-rasa (the devotional mood) genitive, object of prastutiḥभक्ति-रस की
prastutiḥthe setting-forth, the presentationप्रस्तुति
mayāby me instrumental of the agentमेरे द्वारा
kriyateis being madeकी जाती है
yatra — in which rasa; akhila-jagan-maṅgalasya śrī-kṛṣṇasya — of Śrī Kṛṣṇa, who is the blessing of the whole world; prasaṅgaḥ — is the theme; tathāvidhasya bhakti-rasasya — of the bhakti-rasa of that kind; prastutiḥ — the presentation; mayā — by me; kriyate — is made.
akhila-jagan-maṅgalasya — समस्त जगत् के मंगलस्वरूप; śrī-kṛṣṇasya — श्रीकृष्ण का; prasaṅgaḥ — प्रसंग; yatra — जिसमें; tathāvidhasya — वैसे; bhakti-rasasya — भक्ति-रस की; prastutiḥ — प्रस्तुति; mayā — मेरे द्वारा; kriyate — की जाती है
Here Viśvanātha unpacks the compound of the verse. He reads 'the blessing of the whole world' as a name for Śrī Kṛṣṇa himself — Kṛṣṇa is what blesses all beings. So the phrase describes the rasa this way: it is the bhakti-rasa whose theme is Śrī Kṛṣṇa, the blessing of the whole world. The presentation of that rasa is what I am making. In short: the topic of this devotional mood is Kṛṣṇa, and Kṛṣṇa is the good of everyone.
जिसमें समस्त जगत् के मंगलस्वरूप श्रीकृष्ण का प्रसंग है, ऐसे (उस प्रकार के) भक्ति-रस की प्रस्तुति मेरे द्वारा की जाती है।
maṅgala: ordinary sense a 'blessing' or 'the auspicious'; here Viśvanātha takes it not as an abstract 'welfare of the world' but as an epithet of a person — Kṛṣṇa is himself the blessing of all the world, so 'akhila-jagan-maṅgala' and 'Śrī Kṛṣṇa' name the same one.
मंगल — साधारण अर्थ में 'कल्याण' या 'शुभ'; यहाँ विश्वनाथ इसे जगत् के किसी अमूर्त 'हित' रूप में नहीं, अपितु एक व्यक्ति के विशेषण रूप में लेते हैं — कृष्ण स्वयं समस्त जगत् के मंगल-स्वरूप हैं, अतः 'अखिल-जगन्-मंगल' और 'श्रीकृष्ण' एक ही को कहते हैं।
s4gloss
ajñeneti pūrvavad dainye’pi na vidyate jño yasmāt teneti ||
ajñena itias for the word 'ajñena' ('by one ignorant') — he now explains it'अज्ञेन' यह पद
pūrvavadas before — take it the same way it was taken earlier refers back to the prior humility glossपूर्ववत् (पहले जैसे व्याख्या हुई वैसे ही)
dainye apieven though it is an expression of humility — even in this modest self-descriptionदैन्य (विनम्रता) के अर्थ में भी
na vidyatethere does not existविद्यमान नहीं है
jñaḥa knowerज्ञ (जानने वाला)
yasmātfrom whom — the one from whom (no knower comes) relative; sets up the bahuvrīhi etymology of a-jñaजिससे
tenaby him — that is the person meant by 'ajñena' instrumental, resolving the wordउस (अज्ञ) के द्वारा
itiso it is to be understoodऐसा (समझें)
ajñena iti — the word 'ajñena'; pūrvavad — as before; dainye api — even as humility; yasmāt jñaḥ na vidyate — from whom no knower exists; tena — by him; iti — thus understand it.
ajñena iti — 'अज्ञेन' पद; pūrvavad — पूर्ववत्; dainye api — दैन्य के अर्थ में भी; na vidyate — नहीं है; jñaḥ — ज्ञ; yasmāt — जिससे; tena — उसके द्वारा; iti — ऐसा
Now he explains the word 'ajñena,' 'by one who is ignorant.' Take it as before. Even as a humble self-description, read it by breaking the word apart: a-jña means 'one from whom no knower arises.' 'By him' — that is the sense of 'by one ignorant.' Understand it in that way.
'अज्ञेन' पद पूर्ववत्, दैन्य के अर्थ में भी। जिससे कोई ज्ञ (जानने वाला) विद्यमान नहीं, वह 'अज्ञ' — इस प्रकार 'तेन' (समझना चाहिए)।
← 1.1.51.1.7 →