Commentary — decoded
Jīva Gosvāmī
s1avataranika
manāg eveti |
manāg evathe words "even a little" — the phrase from the verse he is about to explain pratīka (lemma-citation), the verse phrase quoted back'मनाक् एव' यह पद (उद्धृत करके)
ition this, i.e. "regarding the phrase manāg eva…" iti marking the quoted lemmaइस प्रकार (लेकर व्याख्या करते हैं)
manāg eva — the words "even a little"; iti — on this phrase [he now comments]
manāg eva — 'मनाक् एव' यह पद; iti — इस प्रकार उद्धृत करके
He picks up the verse's phrase "even a little" (manāg eva). This only flags which words he is about to explain. Nothing is said yet — he is just naming the phrase before glossing it.
जीव 'मनाक् एव' इस पद को उद्धृत करके उसकी व्याख्या करते हैं।
iti here is the commentator's standard way of quoting a bit of the verse to say "on these words…" — a pratīka. It is a signpost, not part of the teaching.
यहाँ 'इति' टीकाकार की वह प्रथा है जिससे वह श्लोक का एक अंश उद्धृत करके कहता है 'इन शब्दों पर…' — यह प्रतीक (श्लोक-अंश का उद्धरण) है। यह केवल संकेत-चिह्न है, उपदेश का अंग नहीं।
s2gloss
alpam api prarūḍhāyāṁ, na tu janitāyāṁ, tasyāḥ svayam prakāśa-rūpatvāt |
alpam apieven a little — so, even the smallest trace counts api "even", conceding the smallest degreeथोड़ी-सी भी
prarūḍhāyāmonce it has sprouted — i.e. once the love has taken root and started to grow locative absolute: "when it has sprouted…"जब प्रवृद्ध (उग) हो जाए
na tu janitāyāmbut NOT merely "once it has been produced" — he rules out the weaker reading tu "but", marking the contrast / correctionन कि केवल उत्पन्न हो जाने पर
tasyāḥof it, i.e. of that love (bhagavad-rati) genitive, whose nature is being statedउस (रति) का
svayam prakāśa-rūpatvātbecause by nature it is self-luminous — it shows itself; it is not something newly made ablative of reason: "because…"क्योंकि वह स्वयं-प्रकाश-रूप है
alpam api prarūḍhāyām — once it has sprouted even a little; na tu janitāyām — but not [merely] once it has been produced; tasyāḥ svayam-prakāśa-rūpatvāt — because its nature is self-luminous
alpam api prarūḍhāyām — थोड़ी-सी भी प्रवृद्ध हो जाने पर; na tu janitāyām — न कि केवल उत्पन्न हो जाने पर; tasyāḥ svayam-prakāśa-rūpatvāt — क्योंकि उस रति का स्वरूप स्वयं-प्रकाश है
"Even a little sprouted" means: once the love has taken root and just begun to grow — even the smallest trace is enough. He is careful to say "sprouted," not merely "produced." Why the care? Because this love is self-luminous by nature: it shows itself, it is not something manufactured from outside. So the verse speaks of love already sprouting on its own, not of love being freshly made.
अर्थात् रति थोड़ी-सी भी प्रवृद्ध हो जाने पर, न कि केवल उत्पन्न हो जाने पर; क्योंकि उसका स्वरूप स्वयं-प्रकाश है।
svayam-prakāśa ("self-luminous") is a term from Vedānta epistemology, where it describes consciousness that reveals itself without needing anything else to reveal it. Here Jīva applies it to bhagavad-rati: the love is not produced like an ordinary effect; it manifests of its own accord, so the right word is "sprouts," not "is made."
'स्वयं-प्रकाश' (अपने आप से प्रकाशमान) वेदान्त के प्रमाण-शास्त्र का पद है, जहाँ यह उस चैतन्य को कहता है जो स्वयं को प्रकट करता है, किसी अन्य के प्रकाशित करने की अपेक्षा नहीं रखता। यहाँ जीव इसे भगवद्-रति पर घटाते हैं — यह प्रेम किसी सामान्य कार्य की भाँति उत्पन्न नहीं किया जाता, अपने आप प्रकट होता है; इसीलिए ठीक शब्द 'प्ररूढ' (अंकुरित होना) है, 'जनित' (बनाया जाना) नहीं।
s3gloss
puruṣārtho dharmārtha-kāma-mokṣākhyās tṛṇāyante tatra gantuṁ lajjante ity arthaḥ ||
puruṣārthaḥthe human aims — the goals a person may rightly pursue the word from the verse being glossed'पुरुषार्थ' (यह पद)
dharma-artha-kāma-mokṣa-ākhyāḥnamed dharma, artha, kāma, and mokṣa — i.e. right conduct, gain, desire, and liberation; so he spells out the four by name bahuvrīhi: "those called dharma, artha…"धर्म, अर्थ, काम और मोक्ष नामक (चारों)
tṛṇāyanteturn to straw — become worthless as a blade of grass denominative verb: "they act like straw"तिनके के समान हो जाते हैं
tatra gantuṁ lajjantethey are ashamed to go there — i.e. they shrink from approaching such a heart infinitive of purpose gantum "to go"; this unpacks what "turn to straw" amounts toवहाँ जाने में लज्जित होते हैं
ity arthaḥthat is the meaning closing formula sealing the glossऐसा अर्थ है
puruṣārthaḥ dharma-artha-kāma-mokṣa-ākhyāḥ — the human aims, named dharma, artha, kāma, mokṣa; tṛṇāyante — turn to straw; tatra gantuṁ lajjante — [meaning] they are ashamed to go there; ity arthaḥ — that is the meaning
puruṣārthaḥ — 'पुरुषार्थ' पद; dharma-artha-kāma-mokṣa-ākhyāḥ — धर्म, अर्थ, काम और मोक्ष नामक; tṛṇāyante tatra gantuṁ lajjante — तिनके के समान होकर वहाँ जाने में लज्जित होते हैं; ity arthaḥ — ऐसा अर्थ है
The "human aims" are the four a person may rightly pursue: dharma (right conduct), artha (gain), kāma (desire), and mokṣa (liberation). He names all four. "Turn to straw" means they become as worthless as a blade of grass. And he unpacks it further: they are ashamed to even go there — they shrink from approaching a heart where such love has sprouted. That, he says, is the meaning.
'पुरुषार्थ' अर्थात् धर्म, अर्थ, काम और मोक्ष नामक चारों तिनके के समान हो जाते हैं — अर्थात् वहाँ जाने में लज्जित होते हैं, ऐसा अर्थ है।
puruṣārtha comes from dharmaśāstra, where it names the four legitimate goals of human life — dharma, artha, kāma, mokṣa. Here all four are named only to be dismissed: before even a trace of love for Bhagavān, they "turn to straw" and are too ashamed to approach.
'पुरुषार्थ' धर्मशास्त्र से आता है, जहाँ यह मनुष्य-जीवन के चार वैध लक्ष्यों — धर्म, अर्थ, काम, मोक्ष — को नाम देता है। यहाँ चारों का नाम केवल इसलिए लिया गया है कि उन्हें ठुकराया जाए: भगवान् के प्रेम की लेशमात्र झलक के सामने वे तृण के समान हो जाते हैं और वहाँ जाने में लज्जित होते हैं।
s4gloss
hari-bhaktīti ceṭikāvad iti bhītā ity arthaḥ ||
hari-bhaktithe words "Hari-bhakti" — the phrase from the verse he now takes up pratīka (lemma-citation)'हरि-भक्ति'
ition this, i.e. "regarding the phrase hari-bhakti…" iti marking the quoted lemmaइस पद को (उद्धृत करके)
ceṭikāvat"like maidservants" — the comparison used in the verse the specific word he is about to explain'चेटिकावत्' (दासी के समान)
ition this word, i.e. "as for 'like maidservants'…" iti marking the second quoted wordइस पद का (अभिप्राय)
bhītāḥ[it means they are] afraid — like servants standing in awe of their mistress the actual gloss of "like maidservants"भयभीत (होकर अनुसरण करती हैं)
ity arthaḥthat is the meaning closing formula sealing the glossऐसा अर्थ है
hari-bhakti iti — on the phrase "Hari-bhakti"; ceṭikāvat iti — as for the word "like maidservants"; bhītāḥ — [it means they are] afraid; ity arthaḥ — that is the meaning
hari-bhakti iti — 'हरि-भक्ति' पद लेकर; ceṭikāvat iti — 'चेटिकावत्' पद का; bhītāḥ ity arthaḥ — भयभीत होकर अनुसरण करती हैं, ऐसा अर्थ है
Now he takes up the words "Hari-bhakti" and, within that verse, the phrase "like maidservants." What does "like maidservants" mean? It means they are afraid — the perfections and enjoyments stand before Hari-bhakti in awe, the way maidservants are timid before their mistress. That, he says, is the meaning.
'हरि-भक्ति' पद लेकर, 'चेटिकावत्' का अर्थ है — भयभीत होकर (उसका अनुसरण करती हैं), ऐसा अर्थ है।
ceṭikā is a maidservant / handmaid. The verse compares the siddhis and enjoyments to maidservants attending the goddess Hari-bhakti; Jīva pins down the point of the comparison as fear — they wait on her in awe, not as equals.
'चेटिका' दासी या परिचारिका को कहते हैं। श्लोक सिद्धियों और भोगों की तुलना उन दासियों से करता है जो हरि-भक्ति देवी की सेवा में रहती हैं; जीव तुलना का मर्म भय में स्थिर करते हैं — वे उसके सामने विस्मय-भय से सेवा में रहती हैं, समान के रूप में नहीं।
Viśvanātha Cakravartī
s1gloss
adbhutā bhuktayo viṣaya-bhogāś ceṭikāvad dāsīvat paścād-gāminyaḥ ||
adbhutā bhuktayaḥthe wondrous enjoyments — picking up the verse's own words to explain them nominative plural; the phrase from the mūla being glossed'अद्भुत भुक्तियाँ' (यह पद)
viṣaya-bhogāḥthat is, the pleasures of the senses gloss in apposition — restates what the enjoyments areअर्थात् विषय-भोग
ceṭikāvat"like maidservants" — again quoting the verse's word the mūla word ceṭikāvat, now to be glossed'चेटिकावत्'
dāsīvatthat is, like handmaids plainer synonym supplied for ceṭikāअर्थात् दासी के समान
paścād-gāminyaḥthey walk behind her nominative plural; glosses the verse's anuvratāḥ ("faithfully attending")पीछे-पीछे चलने वाली (अनुगामिनी)
adbhutā bhuktayaḥ — the wondrous enjoyments; viṣaya-bhogāḥ — that is, the pleasures of the senses; ceṭikāvat — "like maidservants"; dāsīvat — that is, like handmaids; paścād-gāminyaḥ — walk behind her.
adbhutā bhuktayaḥ — 'अद्भुत भुक्तियाँ'; viṣaya-bhogāḥ — अर्थात् विषय-भोग; ceṭikāvat dāsīvat — 'चेटिकावत्' अर्थात् दासी के समान; paścād-gāminyaḥ — पीछे-पीछे चलने वाली हैं
Viśvanātha simply spells out the verse's words. "The wondrous enjoyments" means the pleasures of the senses. "Like maidservants" he restates with a plainer word — like handmaids. And they walk along behind her. So the sense-pleasures trail after devotion the way a servant-girl walks behind her mistress.
'अद्भुत भुक्तियाँ' अर्थात् विषय-भोग; 'चेटिकावत्' अर्थात् दासी के समान पीछे-पीछे चलने वाली हैं।
viṣaya-bhoga: viṣaya on its own means a sense-object or field of experience; here viṣaya-bhoga is the enjoyment of such objects, i.e. ordinary sense-pleasure. He is glossing the verse's bhukti (enjoyment) with this everyday term.
'विषय' अकेले का अर्थ है इन्द्रिय-विषय या अनुभव का क्षेत्र; यहाँ 'विषय-भोग' उन विषयों का भोग है, अर्थात् सामान्य इन्द्रिय-सुख। विश्वनाथ श्लोक के 'भुक्ति' (भोग) शब्द को इसी लौकिक शब्द से समझाते हैं।