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IASTदेवनागरीবাংলা
Commentary
JīvaMukunda-dāsaViśvanātha
BRS 1.1.41
← 1.1.401.1.42 →
śrī-kṛṣṇākarṣiṇī—
kṛtvā hariṁ prema-bhājaṁ priya-varga-samanvitam |
bhaktir vaśīkarotīti śrī-kṛṣṇākarṣiṇī matā ||
Word for word
kṛtvā having made; harim Hari; prema-bhājam a recipient of love; priya-varga-samanvitam accompanied by His circle of dear ones; bhaktiḥ devotion; vaśīkaroti brings under control; iti thus; śrī-kṛṣṇa-ākarṣiṇī the attractor of Śrī Kṛṣṇa; matā is held to be
kṛtvā बनाकर; harim हरि को; prema-bhājam प्रेम का पात्र; priya-varga-samanvitam अपने प्रिय-वर्ग सहित; bhaktiḥ भक्ति; vaśīkaroti वश में कर लेती है; iti इस प्रकार; śrī-kṛṣṇa-ākarṣiṇī श्रीकृष्ण को आकर्षित करने वाली; matā मानी गयी है
Construed
bhaktiḥ — devotion; harim — Hari; prema-bhājam — a recipient of love; priya-varga-samanvitam — accompanied by His circle of dear ones; kṛtvā — having made; vaśīkaroti — brings under control; iti — thus; śrī-kṛṣṇa-ākarṣiṇī matā — it is held to be the attractor of Śrī Kṛṣṇa.
bhaktiḥ — भक्ति; harim — हरि को; prema-bhājam — प्रेम का पात्र; priya-varga-samanvitam — अपने प्रिय-वर्ग सहित; kṛtvā — बनाकर; vaśīkaroti — वश में कर लेती है; iti — इस प्रकार; śrī-kṛṣṇa-ākarṣiṇī matā — वह श्रीकृष्ण को आकर्षित करने वाली मानी गयी है।
Translation
Having made Hari a recipient of love, accompanied by His circle of dear ones, devotion brings Him under control — thus it is held to be the attractor of Śrī Kṛṣṇa.
हरि को प्रेम का पात्र, अपने प्रिय-वर्ग सहित बनाकर, भक्ति उन्हें वश में कर लेती है — इस प्रकार वह श्रीकृष्ण को आकर्षित करने वाली मानी गयी है।
Commentary
Jīva Gosvāmī
Durgama-saṅgamanī
prema-bhājam iti ākarṣaṇa-śabda-balāt |
On prema-bhājam — "prema-bhājam" — by the force of the word "attracting."
prema-bhājam — "प्रेम-भाजम्" — "आकर्षण" शब्द के बल से।
priya-varga-samanvitam iti śrī-śabda-balād vyākhyātam ||
On priya-varga-samanvitam — "priya-varga-samanvitam" is explained by the force of the word "Śrī."
priya-varga-samanvitam — "प्रिय-वर्ग-समन्वितम्" "श्री" शब्द के बल से व्याख्यात है।

The phrase "prema-bhājam" is established by the force of the word meaning "attracting," while "priya-varga-samanvitam" is explained by the force of the word "Śrī."

"प्रेम-भाजम्" — यह "आकर्षण" शब्द के बल से सिद्ध होता है, और "प्रिय-वर्ग-समन्वितम्" "श्री" शब्द के बल से व्याख्यात है।

Viśvanātha Cakravartī
Bhakti-sāra-pradarśinī
na vyākhyātam ||
Śrī Viśvanātha offers no comment here.
श्री विश्वनाथ यहाँ कोई व्याख्या नहीं देते।

Śrī Viśvanātha offers no comment here.

श्री विश्वनाथ यहाँ कोई व्याख्या नहीं देते।

Word for word
kṛtvā having made; harim Hari; prema-bhājam a vessel of love; priya-varga-samanvitam together with His circle of dear ones; bhaktiḥ devotion; vaśīkaroti brings under her sway; iti thus; śrī-kṛṣṇa-ākarṣiṇī the one who draws Śrī Kṛṣṇa; matā is held to be
kṛtvā बनाकर; harim हरि को; prema-bhājam प्रेम का पात्र; priya-varga-samanvitam अपने प्रिय-वर्ग सहित; bhaktiḥ भक्ति; vaśīkaroti वश में कर लेती है; iti इस प्रकार; śrī-kṛṣṇa-ākarṣiṇī श्रीकृष्ण को आकर्षित करने वाली; matā मानी गयी है
Construed
bhaktiḥ — devotion; harim — Hari; prema-bhājam — a vessel of love; priya-varga-samanvitam — together with His circle of dear ones; kṛtvā — having made; vaśīkaroti — brings under her sway; iti — thus; śrī-kṛṣṇa-ākarṣiṇī matā — she is held to be the one who draws Śrī Kṛṣṇa.
bhaktiḥ — भक्ति; harim — हरि को; prema-bhājam — प्रेम का पात्र; priya-varga-samanvitam — अपने प्रिय-वर्ग सहित; kṛtvā — बनाकर; vaśīkaroti — वश में कर लेती है; iti — इस प्रकार; śrī-kṛṣṇa-ākarṣiṇī matā — वह श्रीकृष्ण को आकर्षित करने वाली मानी गयी है।
Translation
Having made Hari a vessel of love, together with His circle of dear ones, devotion brings Him under her sway — thus she is held to be the one who draws Śrī Kṛṣṇa.
हरि को प्रेम का पात्र, अपने प्रिय-वर्ग सहित बनाकर, भक्ति उन्हें वश में कर लेती है — इस प्रकार वह श्रीकृष्ण को आकर्षित करने वाली मानी गयी है।
Commentary
Jīva Gosvāmī
Durgama-saṅgamanī
prema-bhājam iti ākarṣaṇa-śabda-balāt |
On prema-bhājam — "prema-bhājam" — this follows from the force of the word "drawing" (ākarṣaṇa).
prema-bhājam — "प्रेम-भाजम्" — "आकर्षण" शब्द के बल से।
priya-varga-samanvitam iti śrī-śabda-balād vyākhyātam ||
On priya-varga-samanvitam — "priya-varga-samanvitam" is derived from the force of the word "Śrī."
priya-varga-samanvitam — "प्रिय-वर्ग-समन्वितम्" "श्री" शब्द के बल से व्याख्यात है।

"prema-bhājam" follows from the force of the word "drawing" (ākarṣaṇa), while "priya-varga-samanvitam" is derived from the force of the word "Śrī."

"प्रेम-भाजम्" पद "आकर्षण" शब्द के बल से सिद्ध होता है, और "प्रिय-वर्ग-समन्वितम्" "श्री" शब्द के बल से व्याख्यात है।

Viśvanātha Cakravartī
Bhakti-sāra-pradarśinī
na vyākhyātam ||
Śrī Viśvanātha offers no comment here.
श्री विश्वनाथ यहाँ कोई व्याख्या नहीं देते।

Śrī Viśvanātha offers no comment here.

श्री विश्वनाथ यहाँ कोई व्याख्या नहीं देते।

The verse — decoded
L1definition
kṛtvā hariṁ prema-bhājaṁ priya-varga-samanvitam |
kṛtvāhaving first made [him into] absolutive (kṛ) — the prior act that leads into the main verb in L2(पहले यह) करके, अर्थात् बनाकर
hariṁHari — the one she works on accusative, objectहरि को (बनाने का कर्म)
prema-bhājaṁinto a vessel of love, someone who himself holds love accusative predicate to harim (double accusative with kṛtvā)प्रेम का भाजन अर्थात् प्रेमपात्र (हरि को ऐसा बनाकर)
priya-varga-samanvitamand along with his circle of dear ones accusative, describing Hari; -samanvita 'joined together with'अपने प्रियजनों के समूह से युक्त
bhaktiḥ (from L2) — devotion; hariṁ — Hari; prema-bhājaṁ — into a vessel of love; priya-varga-samanvitam — together with his circle of dear ones; kṛtvā — having made [him].
hariṁ — हरि को; prema-bhājaṁ — प्रेम का भाजन; priya-varga-samanvitam — प्रियजनों के समूह से युक्त; kṛtvā — बनाकर
First, devotion makes Hari into a vessel of love — she fills him with love, so that he himself becomes full of it. And she makes him this way together with his circle of dear ones; when she takes hold of him, his intimate companions come along too. This is the setup; what devotion then does with him comes in the next line.
हरि को प्रेम का भाजन (प्रेमपात्र) तथा अपने प्रियजनों के समूह से युक्त बनाकर —
L2definition
bhaktir vaśīkarotīti śrī-kṛṣṇākarṣiṇī matā ||
bhaktirdevotion (bhakti) — she is the one acting throughout nominative, subject of the whole sentenceभक्ति (वाक्य का कर्ता)
vaśīkarotibrings him under her sway, gets him under her control present verb, main verb of the sentence(उन्हें) वश में कर लेती है
itiand for this reason, on this ground iti closing the description, giving the basis for what followsइस प्रकार (जो करती है), इस कारण
śrī-kṛṣṇākarṣiṇīshe is the one who draws Śrī Kṛṣṇa to herself nominative feminine, agreeing with bhaktiḥ; ākarṣiṇī 'the drawer, the one who pulls'श्रीकृष्ण को आकर्षित करने वाली (खींच लेने वाली)
matāis held to be, is taught to be — so the tradition considers her nominative feminine past participle (man 'to think, hold')मानी गई है
bhaktiḥ — devotion; hariṁ … kṛtvā (from L1) — having made Hari [a vessel of love, with his dear ones]; vaśīkaroti — brings him under her sway; iti — for this reason; śrī-kṛṣṇa-ākarṣiṇī matā — she is held to be the one who draws Śrī Kṛṣṇa.
bhaktir — भक्ति; hariṁ — (हरि को); prema-bhājaṁ priya-varga-samanvitam kṛtvā — प्रेमपात्र एवं प्रियजनों से युक्त बनाकर; vaśīkaroti — वश में कर लेती है; iti — इस कारण; śrī-kṛṣṇākarṣiṇī — श्रीकृष्ण को आकर्षित करने वाली; matā — मानी गई है
Having made him that way, devotion then brings Hari under her sway — she takes control of him. And it is exactly because she does this that devotion is called śrī-kṛṣṇa-ākarṣiṇī, the one who draws Śrī Kṛṣṇa to herself. That is how the tradition defines her. So the verse ends by naming devotion for what she does: she is the power that pulls Kṛṣṇa in.
जो भक्ति (हरि को) इस प्रकार बनाकर वश में कर लेती है, इसी कारण वह श्रीकृष्ण को आकर्षित करने वाली मानी गई है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
prema-bhājam iti ākarṣaṇa-śabda-balāt |
prema-bhājamthe phrase "a vessel of love" — that is, the verse's saying devotion makes Hari someone full of love the verse-phrase being justified (quoted lemma)'प्रेम-भाजम्' यह पद (जिसकी पुष्टि हो रही है)
iti— this phrase is there because of… iti marking the quoted phraseऐसा जो (पद्य में) कहा
ākarṣaṇa-śabda-balātbecause of the force of the word "drawing" (ākarṣaṇa, in "she draws Kṛṣṇa") ablative of reason: -balāt "from the force of"'आकर्षण' शब्द के बल से (इसी कारण यह अर्थ सिद्ध है)
prema-bhājam iti — the verse-phrase "a vessel of love"; ākarṣaṇa-śabda-balāt — [stands] because of the force of the word "drawing."
prema-bhājam iti — 'प्रेम-भाजम्' यह पद; ākarṣaṇa-śabda-balāt — 'आकर्षण' शब्द के बल से (व्याख्यात है)
Here Jīva justifies one phrase of the verse. Why does the verse call devotion the maker of Hari into "a vessel of love" (prema-bhājam)? Because of the word "drawing" (ākarṣaṇa), in "she draws Kṛṣṇa." You can only draw someone to you by filling him with love for you. So the verb "draws" already carries "makes him a vessel of love." The one phrase follows from the force of the other word.
'प्रेम-भाजम्' — यह पद 'आकर्षण' शब्द के बल से (सिद्ध होता है)।
śabda-bala: literally "the force / strength of a word." In commentarial usage it names an argument from what a word necessarily implies — here, that "drawing" a person can only mean making him love you, so "vessel of love" is entailed by "draws."
शब्द-बल का अर्थ है किसी शब्द के अनिवार्य अभिप्राय से किया गया तर्क। यहाँ 'आकर्षण' (खींचना) का तात्पर्य ही यह है कि किसी को अपने प्रति प्रेमी बना लेना; अतः 'प्रेम-भाजन' अर्थ 'आकर्षिणी' शब्द से ही सिद्ध हो जाता है, अलग से कहने की आवश्यकता नहीं।
s2gloss
priya-varga-samanvitam iti śrī-śabda-balād vyākhyātam ||
priya-varga-samanvitamthe phrase "together with His circle of dear ones" the verse-phrase being explained (quoted lemma)'प्रिय-वर्ग-समन्वितम्' यह पद
iti— this phrase… iti marking the quoted phraseऐसा जो (पद्य में) कहा
śrī-śabda-balādbecause of the force of the word "Śrī" (in "Śrī-Kṛṣṇa") ablative of reason: -balāt "from the force of"'श्री' शब्द के बल से (इसी कारण)
vyākhyātamis [thus] explained past participle: "has been explained"व्याख्यात है, अर्थात् समझाया गया है
priya-varga-samanvitam iti — the verse-phrase "together with His circle of dear ones"; śrī-śabda-balāt — because of the force of the word "Śrī"; vyākhyātam — is explained.
priya-varga-samanvitam iti — 'प्रिय-वर्ग-समन्वितम्' यह पद; śrī-śabda-balād — 'श्री' शब्द के बल से; vyākhyātam — व्याख्यात है
Now Jīva justifies a second phrase the same way. Why does the verse add "together with His circle of dear ones" (priya-varga-samanvitam)? Because of the word "Śrī" — the verse says she draws Śrī-Kṛṣṇa, not just Kṛṣṇa. "Śrī" brings in His dear ones, His consorts and intimates. So naming "Śrī" already implies the whole circle. That is how this phrase is explained.
'प्रिय-वर्ग-समन्वितम्' — यह पद 'श्री' शब्द के बल से व्याख्यात है।
śrī: here read not as a mere honorific prefix but as pointing to Kṛṣṇa's Śrī — His beloved(s) and intimate associates. Jīva takes the single word "Śrī" to carry the priya-varga, the circle of dear ones, into the verse.
यहाँ 'श्री' शब्द केवल आदरसूचक उपसर्ग नहीं है, अपितु कृष्ण की श्री — उनके प्रियजन तथा अन्तरंग पार्षद — का सूचक है। जीव इसी एक 'श्री' शब्द से प्रिय-वर्ग को, अर्थात् प्रियजनों के समूह को, श्लोक में ले आते हैं।
Viśvanātha Cakravartī
s1other
na vyākhyātam ||
nanot negative particleनहीं
vyākhyātamexplained — i.e. he gave no comment on this verse past passive participle, vi-ā-√khyā; impersonal ("[it was] not explained")व्याख्यात (किया गया) — कर्तृरहित प्रयोग, अर्थात् '(इसकी) व्याख्या नहीं की गई'
na — not; vyākhyātam — explained ("[it was] not explained") — that is, Śrī Viśvanātha offers no gloss on this verse.
na — नहीं; vyākhyātam — व्याख्यात (किया गया)
Just two words: "na vyākhyātam" — "not explained." This is an editorial note, not an argument. It records that Śrī Viśvanātha Cakravartī, unlike Jīva and Mukunda before him, gives no comment on this verse. Where the earlier commentators unpacked "priya-varga-samanvitam," Viśvanātha passes over it in silence.
(इसकी) व्याख्या नहीं की गई।
vyākhyāta- is the standard commentarial term for "explained, glossed." Here it is used impersonally and negated to mark the plain fact that no explanation was given — the compiler is noting an absence, not making a claim about the verse itself.
'व्याख्यात' टीका-परम्परा का प्रसिद्ध शब्द है, जिसका अर्थ है 'व्याख्या की गई'। यहाँ इसे भाववाच्य में तथा निषेधपूर्वक प्रयुक्त किया गया है, जिससे केवल यह सूचित हो कि कोई व्याख्या नहीं दी गई। संकलनकर्ता अभाव की ओर संकेत कर रहे हैं, श्लोक के विषय में स्वयं कोई मत नहीं दे रहे।
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