L1definition
ādyā sāmānya-bhakty-āḍhyā dvitīyā sādhanānvitā |
ādyāthe first one — that is, the first wave (laharī)पहली (लहरी)
sāmānya-bhakti-āḍhyāis rich in devotion of the general kind — bhakti taken broadly, before it is narrowed to any one stage nom. fem. sg., agreeing with ādyā (laharī); āḍhyā 'rich in, full of'सामान्य भक्ति से भरपूर
dvitīyāthe second one — the second waveदूसरी (लहरी)
sādhana-anvitāis joined with sādhana — with devotion as practice, the disciplined method nom. fem. sg., agreeing with dvitīyā; anvita 'accompanied by, joined with'साधन से युक्त
ādyā — the first wave; sāmānya-bhakti-āḍhyā — is rich in general devotion; dvitīyā — the second wave; sādhana-anvitā — is joined with sādhana (devotion as practice).
ādyā — पहली लहरी; sāmānya-bhakti-āḍhyā — सामान्य भक्ति से भरपूर; dvitīyā — दूसरी लहरी; sādhana-anvitā — साधन से युक्त
He now names the waves in order. The first wave is full of bhakti in its general sense — devotion taken broadly, not yet pinned to any single stage. The second wave is joined with sādhana, that is, devotion as disciplined practice. (Each phrase leaves "the wave" and "is" understood; you supply them: "the first [wave] is…, the second [wave] is…")
पहली लहरी सामान्य भक्ति से भरपूर है। और दूसरी लहरी साधन से युक्त है।
sādhana: in the wider tradition simply the 'means' or method to reach a goal; here it names one specific stage of bhakti — devotion practiced as a method, the second of the four waves.
साधन: व्यापक परम्परा में यह किसी लक्ष्य तक पहुँचने का केवल 'उपाय' या साधनरूप मार्ग है; परन्तु यहाँ यह भक्ति की एक विशिष्ट अवस्था का नाम है — साधनरूप में अनुष्ठित भक्ति, चार लहरियों में से दूसरी।
L2definition
bhāvāśritā tṛtīyā ca turyā prema-nirūpikā ||
bhāva-āśritārests on bhāva — takes its stand on the awakened feeling of devotion nom. fem. sg.; fronted here, but describes tṛtīyā; āśrita 'resting on, grounded in'भाव पर आश्रित
tṛtīyāthe third one — the third waveतीसरी (लहरी)
caand — linking this wave into the same listऔर
turyāthe fourth one — the fourth waveचौथी (लहरी)
prema-nirūpikāsets out prema — lays out and defines prema, love in its full ripeness nom. fem. sg., agreeing with turyā; nirūpikā 'the one that defines/expounds'प्रेम का निरूपण करने वाली
tṛtīyā ca — and the third wave; bhāva-āśritā — rests on bhāva; turyā — the fourth wave; prema-nirūpikā — sets out prema (mature love).
bhāva-āśritā — भाव पर आश्रित; tṛtīyā — तीसरी लहरी; ca — और; turyā — चौथी लहरी; prema-nirūpikā — प्रेम का निरूपण करने वाली
And the third wave rests on bhāva — the awakened feeling of devotion. The fourth wave sets out prema, love in its full maturity. So the four waves climb in order: general bhakti, then sādhana, then bhāva, then prema. Again "wave" and "is" are understood in each phrase.
तीसरी लहरी भाव पर आश्रित है। और चौथी लहरी प्रेम का निरूपण करने वाली है।
bhāva / prema: bhakti's own vocabulary for two ascending stages of the heart — bhāva the first sprouting of the devotional emotion, prema its fully ripened, unshakable form. Here they name the third and fourth waves respectively.
भाव / प्रेम: ये भक्ति के अपने ही शब्द हैं, जो हृदय की दो उत्तरोत्तर चढ़ती अवस्थाओं को कहते हैं — भाव अर्थात् भक्ति-भाव का प्रथम अंकुरण, और प्रेम उसी का पूर्ण परिपक्व, अटल रूप। यहाँ ये क्रमशः तीसरी और चौथी लहरी का नाम हैं।
Commentary — decoded
Jīva Gosvāmī + Viśvanātha Cakravartī
s1other
na vyākhyātam.
nanot — nothing was negative particleनहीं
vyākhyātamexplained; here "no comment was given" past passive participle (n. sg.), from vi-ā-khyā, 'to explain, comment on'व्याख्या की गई
na — not; vyākhyātam — (was) explained
na — नहीं; vyākhyātam — व्याख्या की गई
This is an editorial skip note, not a comment on the verse itself. It records that Śrī Jīva and Śrī Viśvanātha wrote no commentary on this verse. Two words: na is the negation, "not"; vyākhyātam means "explained" or "commented on." Together: "nothing was explained here" — that is, these two commentators pass over this verse in silence.
इस श्लोक की व्याख्या नहीं की गई।
vyākhyāta- (from vi-ā-khyā) is the standard śāstric word for a formal commentarial explanation, an exposition of a text. Here it is negated to mark simply that no such explanation exists from these commentators for this verse.
व्याख्यात (वि-आ-ख्या धातु से): किसी ग्रन्थ की औपचारिक टीकारूप व्याख्या, शास्त्रीय विवरण के लिए यह प्रसिद्ध शब्द है। यहाँ इसका निषेध करके केवल इतना सूचित किया गया है कि इन टीकाकारों की ओर से इस श्लोक पर ऐसी कोई व्याख्या उपलब्ध नहीं है।
Mukunda-dāsa Gosvāmī
s1gloss
anukramam āha—ādyā prathamā laharī sāmānyā sādhanādi-viśeṣaṇam aprāptā yā bhaktis tayāḍhyā |
anukramamthe order, the sequence — that is, the plan of the four waves the verse lays out acc. sg.; object of āha
āhahe states, he tells pres. 3rd sg.
ādyā"the first" (the verse's word he is about to explain) nom. fem., lemma from the mūla
prathamā laharīmeans the first wave nom. fem. — the gloss of ādyā
sāmānyā"general" — the sense of sāmānya- in the verse's compound nom. fem.
sādhanādi-viśeṣaṇamthe describing words "practice and the rest" — the terms that would mark it off as a special kind acc. sg.; object of aprāptā
aprāptāhas not yet taken on, has not reached nom. fem. past part.
yā bhaktiḥthat devotion which — sets up the relative clause nom. fem. relative
tayāby that very devotion — the correlative picking up yā bhaktiḥ instr. fem., of means
āḍhyāis rich, is filled — so the first wave is rich by that general devotion nom. fem., glossing -āḍhyā of the mūla compound
anukramam — the sequence; āha — he states; ādyā — the verse's word "the first"; prathamā laharī — means the first wave; sā — that wave; sāmānyā yā bhaktiḥ — is rich by that devotion which is "general," namely; sādhanādi-viśeṣaṇam — the describing terms "practice and the rest"; aprāptā — has not attained; tayā — by that devotion; āḍhyā — rich.
Here Mukunda tells us the plan of the four waves the verse is laying out. He takes the verse's first word, "the first," and says it means the first wave. Then he explains what "general" devotion is. It is devotion that has not yet taken on the describing terms — "practice" and the ones that follow — that would mark it as a special kind. So the first wave is rich in that plain, general devotion.
viśeṣaṇa: literally a distinguishing or describing word — the words that pin down what a thing is (as "blue" pins down which lotus). Here Mukunda means that this first, "general" devotion has not yet been narrowed by any such describing term (sādhana-devotion, bhāva-devotion, prema-devotion); those come only in the later waves.
s2gloss
turyā caturthī ||
turyā"turyā" — the verse's rare word for the fourth nom. fem., lemma from the mūla
caturthīmeans the fourth (wave) nom. fem. — the plain gloss
turyā — the verse's word turyā; caturthī — means the fourth.
The verse uses the uncommon word "turyā." Mukunda simply tells us it means "the fourth" — that is, the fourth wave.