L1definition
kleśa-ghnī śubhadā mokṣa-laghutā-kṛt sudurlabhā |
kleśa-ghnīshe destroys afflictions — she kills off suffering bahuvrīhi/agent, fem., describing sāक्लेश (दुःखों) का नाश करने वाली
śubhadāshe gives what is good — she brings about every blessing agent noun, fem.शुभ (कल्याण) देने वाली
mokṣa-laghutā-kṛtshe makes liberation a small thing — she turns mokṣa into a trifle -kṛt: agent, 'maker of'; laghutā 'lightness, triviality'मोक्ष को तुच्छ (लघु) बना देने वाली
sudurlabhāshe is very hard to get — she is won only with great difficulty su- 'very' + durlabhā 'hard to obtain'अत्यन्त दुर्लभ
sā (from L2) — she, that devotion; kleśa-ghnī — destroys afflictions; śubhadā — gives what is good; mokṣa-laghutā-kṛt — makes liberation a trifle; sudurlabhā — is very hard to get.
kleśa-ghnī — क्लेश का नाश करने वाली; śubhadā — शुभ प्रदान करने वाली; mokṣa-laghutā-kṛt — मोक्ष को तुच्छ बना देने वाली; sudurlabhā — अत्यन्त दुर्लभ।
She destroys afflictions. She gives every blessing. She makes even liberation look like a small thing. And she is very hard to get. These are the first four things said about her — this devotion.
वह क्लेशों का नाश करती है और कल्याण देती है। वह मोक्ष को भी तुच्छ बना देती है, और अत्यन्त दुर्लभ है।
kleśa: in Patañjali's Yoga the kleśas are the five root afflictions (ignorance, ego, attachment, aversion, clinging to life) that tie one to rebirth; here the word covers that whole burden of suffering, which devotion undoes. mokṣa: in the philosophical schools, release from rebirth is normally the highest goal; here devotion so far outshines it that she 'makes it a trifle.'
क्लेश — पतञ्जलि के योग में क्लेश वे पाँच मूल क्लेश हैं (अविद्या, अस्मिता, राग, द्वेष, अभिनिवेश) जो जीव को जन्म-मरण से बाँधे रखते हैं; यहाँ यह शब्द दुःख के उसी समस्त भार को समेटता है, जिसे भक्ति नष्ट कर देती है। मोक्ष — दर्शन-शास्त्रों में जन्म-मरण से छुटकारा प्रायः सर्वोच्च पुरुषार्थ माना जाता है; परन्तु यहाँ भक्ति उससे इतनी बढ़कर है कि उसे तुच्छ (लघु) बना देती है।
L2definition
sāndrānanda-viśeṣātmā śrī-kṛṣṇākarṣiṇī ca sā ||
sāndrānanda-viśeṣātmāher very nature is a dense, special joy — she is made of a thick, one-of-a-kind bliss bahuvrīhi ending in -ātmā 'whose nature/self is…'; sāndra 'thick, dense', viśeṣa 'particular, special'जिसका स्वरूप सघन आनन्द का एक विशेष रूप है
śrī-kṛṣṇākarṣiṇīshe pulls Śrī Kṛṣṇa to herself — she draws Kṛṣṇa in ākarṣiṇī: agent, fem., 'the one who draws/attracts'श्रीकृष्ण को आकर्षित करने वाली
caand — closing the list of her qualitiesऔर
sāshe — that devotion, the subject the whole verse is describing fem. demonstrative; governs every attribute in L1 and L2वह (भक्ति — जो L1 और L2 के सभी विशेषणों की विशेष्य है)
sā — she, that devotion; sāndrānanda-viśeṣātmā — is by her very nature a dense, special joy; śrī-kṛṣṇākarṣiṇī ca — and she draws Śrī Kṛṣṇa to herself.
sā — वह भक्ति; sāndrānanda-viśeṣātmā — सघन आनन्द के विशेष रूप वाली; śrī-kṛṣṇākarṣiṇī — श्रीकृष्ण को आकर्षित करने वाली; ca — और (है)।
Her very nature is a dense, one-of-a-kind joy. And she pulls Śrī Kṛṣṇa Himself to her. The 'she' here is that devotion — she is the one the whole verse has been describing, from the first word to the last.
वह भक्ति सघन आनन्द के एक विशेष रूप वाली है। और वह श्रीकृष्ण को भी अपनी ओर खींच लेती है।
ānanda: 'joy, bliss'; sāndra ('thick, dense') marks it as concentrated, and viśeṣa ('particular, special') as unlike any ordinary happiness — a joy that stands apart, not just an intense version of a common feeling.
आनन्द — 'सुख, हर्ष'; सान्द्र ('घना, गाढ़ा') उसे सघन बताता है, और विशेष ('विलक्षण, असाधारण') यह कि वह किसी साधारण सुख जैसा नहीं — ऐसा आनन्द जो सबसे अलग खड़ा है, न कि किसी सामान्य भाव का केवल तीव्र रूप।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
atha vaiśiṣṭyaṁ kathayitum iti yad uktaṁ tad eva saṅkṣipya darśayati—kleśaghnīti ||
athanow (picking up the thread from before) transitional particleअब
vaiśiṣṭyaṁwhat makes this devotion special, its distinctive excellence accusative, object of kathayitumवैशिष्ट्य (विशेषता) को
kathayitumin order to state it infinitive of purposeकहने के लिए
iti— so ran the earlier announcement (closes the quoted promise) quotation markerऐसा (जो कहा गया, उसका उद्धरण)
yad uktaṁwhich had been said earlier yad relative + past participleजो कहा गया था
tad evathat very thing, precisely that correlative tad; eva = preciselyउसी को
saṅkṣipyahaving boiled it down, in brief gerundसंक्षेप करके
darśayatihe now shows 3rd sg. presentदिखाते हैं
kleśaghnītiin the verse beginning kleśaghnī (the catchword naming this verse) pratīka + iti'क्लेशघ्नी' इस पद से
atha — now; yad uktaṁ — what had been announced earlier, namely 'vaiśiṣṭyaṁ kathayitum iti' — 'in order to state her distinctive excellence'; tad eva — that very thing; saṅkṣipya — having condensed it; darśayati — he shows; kleśaghnīti — in the verse beginning kleśaghnī.
atha — अब; vaiśiṣṭyaṁ kathayitum — विशेषता कहने के लिए; iti yad uktaṁ — ऐसा जो पहले कहा गया था; tad eva saṅkṣipya — उसी को संक्षेप में; kleśaghnī iti — 'क्लेशघ्नी' इत्यादि से; darśayati — दिखाते हैं।
Now Jīva connects this verse back to an earlier promise. Earlier the author had announced that he would state what makes this devotion special. That is exactly what he does here. He shows it in condensed form. And he points to it with the verse's opening word, kleśaghnī.
"अब (भक्ति की) विशेषता कहने के लिए" — ऐसा जो पहले कहा गया था, उसी को संक्षेप में 'क्लेशघ्नी' इत्यादि पद से दिखाते हैं।
vaiśiṣṭya: from viśeṣa, 'a distinguishing feature'; here it means the special excellence of devotion that sets it apart from everything else. The word kleśaghnīti is a pratīka — a catchword quotation of the verse's own first word (kleśa-ghnī), used to point at the verse, not an outside citation.
वैशिष्ट्य — विशेष से बना, 'भेद दिखानेवाला लक्षण'; यहाँ इसका अर्थ है भक्ति की वह विशेष उत्कृष्टता जो उसे और सब से अलग कर देती है। 'क्लेशघ्नीति' शब्द एक प्रतीक है — श्लोक के अपने ही प्रथम शब्द (क्लेश-घ्नी) का कैचवर्ड-रूप में उच्चारण, जो श्लोक की ओर संकेत करने के लिए है, बाहर से किया गया कोई उद्धरण नहीं।
Viśvanātha Cakravartī
s1avataranika
atra vaiśiṣṭyaṁ kathayitum iti yad uktaṁ tad eva saṅkṣipya darśayati—kleśaghnīti |
atrahere (at this point in the text) adverb, locative senseयहाँ
vaiśiṣṭyaṁher distinctive excellence — what sets this devotion apart accusative, object of 'to state'विशेषता को
kathayitumin order to state, to put into words infinitive of purposeकहने के लिए
iti yad uktaṁ— this is what was announced earlier yad... 'which (had been said)'ऐसा जो कहा गया था
tad evathat very thing, and nothing new eva 'the very same'उसी को
saṅkṣipyahaving compressed it, in brief gerundसंक्षेप करके
darśayatihe now shows, sets it before us present verbदिखाते हैं
kleśaghnīti— namely in the verse beginning kleśaghnī iti tagging the verse's opening word'क्लेशघ्नी' इस पद से
atra — here; vaiśiṣṭyaṁ kathayitum — in order to state her distinctive excellence; iti yad uktaṁ — this is what was announced; tad eva saṅkṣipya — having compressed that very thing; darśayati — he shows it; kleśaghnīti — in the verse beginning kleśaghnī.
atra — यहाँ; vaiśiṣṭyaṁ kathayitum — विशेषता कहने के लिए; iti yad uktaṁ — ऐसा जो कहा गया था; tad eva saṅkṣipya — उसी को संक्षेप में; kleśaghnī iti — 'क्लेशघ्नी' इस पद से; darśayati — दिखाते हैं।
Earlier the author announced that he would now state what makes this devotion special. Here he does exactly that, but in a compressed form. He shows it in the verse that begins with the word kleśaghnī. So this verse is the promised short statement of devotion's distinctive excellence.
"यहाँ (भक्ति की) विशेषता कहने के लिए" — ऐसा जो कहा गया था, उसी को संक्षेप में 'क्लेशघ्नी' इस पद से दिखाते हैं।
This opening repeats Jīva's introduction almost word for word; Viśvanātha writes 'atra' (here) where Jīva writes 'atha' (now).
यह आरम्भ जीव की अवतरणिका को प्रायः शब्दशः दोहराता है; जीव जहाँ 'अथ' (अब) लिखते हैं वहाँ विश्वनाथ 'अत्र' (यहाँ) लिखते हैं।
s2gloss
tatra sādhana-bhaktiḥ kleśaghnī-rūpā śubhadā-rūpā ca |
tatraamong these qualities, taking them in turn locative, 'therein'उनमें (उन विशेषणों में)
sādhana-bhaktiḥdevotion in practice — the stage of disciplined effort nominative, subjectसाधन-भक्ति
kleśaghnī-rūpāshows itself as the destroyer of afflictions -rūpā 'having the form of''क्लेशघ्नी' रूप वाली
śubhadā-rūpāand as the bringer of blessing -rūpā 'having the form of''शुभदा' रूप वाली
ca— both these together 'and'और
tatra — among these; sādhana-bhaktiḥ — devotion in practice; kleśaghnī-rūpā — has the form of destroying afflictions; śubhadā-rūpā ca — and the form of bringing blessing.
tatra — उनमें; sādhana-bhaktiḥ — साधन-भक्ति; kleśaghnī-rūpā — 'क्लेशघ्नी' रूप वाली; śubhadā-rūpā ca — और 'शुभदा' रूप वाली (है)।
Now he distributes the verse's six descriptions across the three stages of devotion. The first stage is sādhana-bhakti, devotion practiced by disciplined effort. It answers to the first two words of the verse. It is the destroyer of afflictions, and it is the bringer of blessing. So those first two qualities belong to devotion at the level of practice.
उन विशेषणों में से साधन-भक्ति 'क्लेशघ्नी' और 'शुभदा' रूप वाली है।
sādhana-bhakti: devotion cultivated by prescribed practice, the entry stage — distinguished here from bhāva (emotion) and prema (mature love), the two stages named in the next atoms.
साधन-भक्ति — विधि-विहित अभ्यास से सधनेवाली भक्ति, प्रवेश की अवस्था — यहाँ इसे भाव (अनुभूति) और प्रेम (परिपक्व प्रीति) से अलग किया गया है, जो दो अवस्थाएँ आगे के अंशों में कही जा रही हैं।
s3gloss
bhāva-bhaktir mokṣa-laghutā-kṛd-rūpā sudurlabhā-rūpā ca |
bhāva-bhaktirdevotion as emotion — the stage where feeling awakens nominative, subjectभाव-भक्ति
mokṣa-laghutā-kṛd-rūpāshows itself as what makes liberation look small -rūpā 'having the form of''मोक्ष-लघुता-कृत्' रूप वाली
sudurlabhā-rūpāand as what is very hard to reach -rūpā 'having the form of''सुदुर्लभा' रूप वाली
ca— both these together 'and'और
bhāva-bhaktir — devotion as emotion; mokṣa-laghutā-kṛd-rūpā — has the form of making liberation a trifle; sudurlabhā-rūpā ca — and the form of being very hard to reach.
bhāva-bhaktir — भाव-भक्ति; mokṣa-laghutā-kṛd-rūpā — 'मोक्ष-लघुता-कृत्' रूप वाली; sudurlabhā-rūpā ca — और 'सुदुर्लभा' रूप वाली (है)।
The second stage is bhāva-bhakti, devotion that has ripened into feeling. It answers to the next two words of the verse. It makes liberation look small — a soul with this feeling no longer prizes release. And it is very hard to reach. So those two qualities belong to devotion at the level of awakened emotion.
भाव-भक्ति 'मोक्ष-लघुता-कृत्' और 'सुदुर्लभा' रूप वाली है।
bhāva-bhakti: the middle stage, where devotion turns from disciplined practice into spontaneous feeling for Kṛṣṇa — short of full prema but past mere sādhana.
भाव-भक्ति — मध्यम अवस्था, जहाँ भक्ति विधि-नियमित अभ्यास से मुड़कर कृष्ण के प्रति स्वतःस्फूर्त भाव बन जाती है — पूर्ण प्रेम से कुछ पहले, पर केवल साधन से आगे।
s4gloss
sādhya-prema-bhaktiḥ sāndrānanda-viśeṣātmā-rūpā śrī-kṛṣṇākarṣiṇī-rūpā cety agre vyaktīkariṣyatīti |
sādhya-prema-bhaktiḥdevotion as the goal itself — prema, mature love, the thing aimed at nominative, subject; sādhya 'to be attained'साध्य-रूप प्रेम-भक्ति
sāndrānanda-viśeṣātmā-rūpāshows itself as a special, dense joy at its very core -rūpā 'having the form of''सान्द्रानन्द-विशेषात्मा' रूप वाली
śrī-kṛṣṇākarṣiṇī-rūpāand as the power that draws Śrī Kṛṣṇa himself -rūpā 'having the form of''श्रीकृष्णाकर्षिणी' रूप वाली
ca— both these together 'and'और
iti— so runs the threefold mapping closing the distributionऐसा (इस विभाजन को समाप्त करते हुए)
agrefurther on, later in the text adverb, 'ahead'आगे
vyaktīkariṣyatītihe will make this plain future verb + itiस्पष्ट करेंगे, ऐसा
sādhya-prema-bhaktiḥ — devotion as the goal, prema; sāndrānanda-viśeṣātmā-rūpā — has the form of a special dense joy; śrī-kṛṣṇākarṣiṇī-rūpā ca — and the form of drawing Śrī Kṛṣṇa; iti agre vyaktīkariṣyati — this he will make plain further on.
sādhya-prema-bhaktiḥ — साध्य-रूप प्रेम-भक्ति; sāndrānanda-viśeṣātmā-rūpā — 'सान्द्रानन्द-विशेषात्मा' रूप वाली; śrī-kṛṣṇākarṣiṇī-rūpā ca — और 'श्रीकृष्णाकर्षिणी' रूप वाली; iti agre vyaktīkariṣyati — ऐसा आगे स्पष्ट करेंगे।
The third stage is prema-bhakti, mature love, which is the goal devotion aims at. It answers to the last two words of the verse. At its core it is a special, dense joy, unlike any other. And it draws Śrī Kṛṣṇa himself to the devotee. So the six qualities split three by three across practice, emotion, and love. Viśvanātha adds that he will spell all this out more fully later in the work.
साध्य-रूप प्रेम-भक्ति 'सान्द्रानन्द-विशेषात्मा' और 'श्रीकृष्णाकर्षिणी' रूप वाली है — ऐसा आगे स्पष्ट करेंगे।
prema-bhakti: the highest stage and the very goal (sādhya) of the path — the ripened love that both is supreme joy and attracts Kṛṣṇa; the culmination of sādhana and bhāva.
प्रेम-भक्ति — सर्वोच्च अवस्था और मार्ग का साध्य ही — वह परिपक्व प्रीति जो एक साथ परम आनन्द-स्वरूप है और कृष्ण को आकर्षित करती है; साधन और भाव की चरम परिणति।
s5other
vāyu ādi bhūta-catuṣṭayavat tatra tatra tat-tad-antarbhāva iti ||
vāyu ādi bhūta-catuṣṭayavatjust as with the four elements — air and the rest -vat 'like, in the manner of'; the standard of comparisonवायु आदि चार भूतों के समान
tatra tatrain each case here, stage by stage distributive repetition, 'at each point'उन-उन स्थानों में
tat-tad-antarbhāvaeach one is contained inside the next antarbhāva 'inclusion within'उन-उन का अन्तर्भाव (परस्पर समावेश)
iti— that is how the nesting works closing the analogyऐसा (इस उपमा को समाप्त करते हुए)
vāyu ādi bhūta-catuṣṭayavat — like the four elements, air and the rest; tatra tatra — in each case; tat-tad-antarbhāva — the one is included within the other; iti — so it is.
vāyu ādi bhūta-catuṣṭayavat — वायु आदि चार भूतों के समान; tatra tatra — उन-उन में; tat-tad-antarbhāva — उन-उन का अन्तर्भाव (है); iti — ऐसा।
He closes with an analogy. Think of the gross elements — earth, water, fire, air — which are ranked so that each finer element pervades and is included within the grosser one. Here the four ranked elements are the picture; the qualities of the three stages of devotion are what the picture explains; and 'inclusion within' is the point being made. Just so, stage by stage, the earlier qualities of devotion are taken up and contained within the later ones — practice within emotion, emotion within love. The analogy shows only this nesting of one within the next; it is not claiming the stages are physical elements. Read as support for the threefold scheme just given: the tiers are not separate blocks but a single devotion contained at ever-higher levels.
जैसे वायु आदि चार भूत एक-दूसरे में रहते हैं, वैसे ही उन-उन स्थानों में उन-उन का अन्तर्भाव है — ऐसा (समझना चाहिए)।
The four bhūtas (air and the rest): in Sāṅkhya and Vaiśeṣika cosmology the gross elements — earth, water, fire, air (with ether as a fifth) — are graded so that each finer element permeates and is included in the grosser. Here that grading is borrowed only as a figure for how each earlier attribute of devotion is comprised within the next; no elemental physics is asserted.
चार भूत (वायु आदि) — सांख्य और वैशेषिक की सृष्टि-विद्या में स्थूल भूत — पृथ्वी, जल, अग्नि, वायु (आकाश पाँचवाँ) — इस क्रम में श्रेणीबद्ध हैं कि प्रत्येक सूक्ष्मतर भूत स्थूलतर में व्याप्त और अन्तर्भूत रहता है। यहाँ वह क्रम केवल एक दृष्टान्त के रूप में लिया गया है कि भक्ति का प्रत्येक पूर्व गुण अगले में कैसे अन्तर्भूत हो जाता है; कोई भौतिक तत्त्व-विज्ञान नहीं कहा जा रहा।