L1definition
sā bhaktiḥ sādhanaṁ bhāvaḥ premā ceti tridhoditā ||
sā bhaktiḥthat bhakti (loving devotion) — the very bhakti already defined nom.; sā points back to the earlier definitionवह भक्ति (जिसका लक्षण पूर्व श्लोक में कहा गया)
sādhanaṁas practice (the devotion one does to reach the goal) first of the three, in appositionसाधन (पहला भेद)
bhāvaḥas bhāva (the first dawning of real love) second of the threeभाव (दूसरा भेद)
premāand as prema (full, ripened love) third of the threeप्रेम (तीसरा भेद)
caand — closing the list of threeऔर
iti— so, in these terms quotative, closing the enumerationइस प्रकार (गणना समाप्त करते हुए)
tridhāin three ways, as three kinds adverbतीन प्रकार से
uditāhas been stated, laid out past passive participleकही गई है
sā bhaktiḥ — that devotion already defined; sādhanaṁ bhāvaḥ premā ca iti — as practice, as bhāva, and as prema; tridhā uditā — has been set out as three kinds.
sā bhaktiḥ — वह भक्ति; sādhanaṁ — साधन; bhāvaḥ — भाव; premā — प्रेम; ca — और; iti — इस प्रकार; tridhā — तीन प्रकार से; uditā — कही गई है
That same bhakti already defined is now stated as three kinds: sādhana (the devotion one practices), bhāva (love's first dawning), and prema (love fully ripened). This one verse-line is the heading the whole chapter will unpack.
वह भक्ति साधन, भाव और प्रेम — इस प्रकार तीन प्रकार से कही गई है।
sādhana / sādhya: home sense in yoga-śāstra — the means vs the goal. Here sādhana-bhakti is devotion as practice; bhāva and prema are that same devotion arrived at its goal.
साधन और साध्य — यह जोड़ी योग-शास्त्र से आती है: साधन अर्थात् उपाय, साध्य अर्थात् जिस लक्ष्य को पाना है। यहाँ साधन-भक्ति वह भक्ति है जो अभ्यास-रूप में है; भाव और प्रेम वही भक्ति है जो अपने लक्ष्य पर पहुँच चुकी है।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
sā bhaktir āpātataḥ pratīty-artham evedaṁ vivecanam, viśeṣatas tv idaṁ jñeyam—bhaktis tāvad dvividhā—sādhana-rūpā, sādhya-rūpā ca |
sā bhaktiḥ"that bhakti" — the words of the verse he is about to explain pratīka, quoting the mūla"वह भक्ति" (मूल श्लोक का प्रतीक-वचन)
āpātataḥ pratīty-artham evaonly to give a first, surface understanding āpātataḥ = at first glance; pratīti-artham = for the sake of grasping itकेवल ऊपरी दृष्टि से, प्रथम बोध के लिए ही
idaṁ vivecanamthis analysis (into three) is meant nom., supply "is"यह विवेचन (है)
viśeṣataḥ tubut when you look more closely tu marks the turn from surface to precise senseपरन्तु विशेष रूप से (सूक्ष्म दृष्टि से)
idaṁ jñeyamthis is what should be understood gerundiveयह जानना चाहिए
bhaktiḥ tāvatbhakti, to begin with, tāvat = first of all, setting up the real divisionभक्ति सबसे पहले (वस्तुतः)
dvividhāis of two kinds nom.दो प्रकार की (है)
sādhana-rūpāone having the form of practice first kindसाधन-रूपा (पहला प्रकार)
sādhya-rūpā caand one having the form of the goal reached second kind; ca links the pairऔर साध्य-रूपा (दूसरा प्रकार)
sā bhaktiḥ iti idaṁ vivecanam — this threefold analysis; āpātataḥ pratīty-artham eva — is only for a first grasp; viśeṣataḥ tu idaṁ jñeyam — but precisely, understand this; bhaktiḥ tāvat dvividhā — bhakti is really twofold; sādhana-rūpā sādhya-rūpā ca — practice-form and goal-form.
sā bhaktiḥ — "वह भक्ति"; āpātataḥ pratīty-artham eva — केवल प्रथम बोध के लिए ही; idaṁ vivecanam — यह विवेचन है; viśeṣataḥ tu — परन्तु विशेष रूप से; idaṁ jñeyam — यह जानना चाहिए; bhaktiḥ tāvat — भक्ति सबसे पहले; dvividhā — दो प्रकार की; sādhana-rūpā — साधन-रूपा; sādhya-rūpā ca — और साध्य-रूपा
Jīva says: the three-way split in the verse is only for an easy first understanding. Look more closely and here is the truth: bhakti is really of two kinds — bhakti as practice (sādhana), and bhakti as the goal attained (sādhya). He is about to show how the verse's "three" fits inside this deeper "two."
"वह भक्ति" — यह विवेचन केवल प्रथम बोध के लिए ही है। परन्तु सूक्ष्म दृष्टि से यह जानना चाहिए — भक्ति वस्तुतः दो प्रकार की है: साधन-रूपा और साध्य-रूपा।
Do not read "only for a first grasp" as dismissive. Jīva is not rejecting the verse; he is saying the count of three is a teaching convenience whose exact anatomy is two-plus-subtypes, which he now spells out.
"केवल प्रथम बोध के लिए" को तिरस्कार के रूप में न पढ़ें। जीव श्लोक का खण्डन नहीं कर रहे; वे कह रहे हैं कि तीन की गणना एक शिक्षण-सुविधा है, जिसका ठीक-ठीक स्वरूप दो प्रकार तथा उनके उपभेद हैं — यही वे अब खोलकर बता रहे हैं।
s2avataranika
tatra prathamāyā lakṣaṇaṁ bhedāś ca vakṣyante |
tatraof those two locative, "among them"उन दोनों में से
prathamāyāḥof the first one (bhakti-as-practice) gen. sg. fem.पहली (साधन-रूपा) का
lakṣaṇaṁits defining marks nom.लक्षण
bhedāḥ caand its subdivisions nom. pl.और भेद
vakṣyantewill be stated later on future passiveआगे कहे जाएँगे
tatra prathamāyāḥ — of the first of the two; lakṣaṇaṁ bhedāḥ ca — its definition and its kinds; vakṣyante — will be given further on.
tatra — उनमें; prathamāyāḥ — पहली का; lakṣaṇaṁ — लक्षण; bhedāḥ ca — और भेद; vakṣyante — आगे कहे जाएँगे
Of these two, the first — bhakti as practice — will get its own definition and its subdivisions later in the text. Jīva sets that one aside for now and turns to the second.
उन दोनों में से पहली (साधन-रूपा) का लक्षण और उसके भेद आगे कहे जाएँगे।
s3gloss
dvitīyā tu hārda-rūpā, sāpi bhakti-śabdenocyate |
dvitīyā tuthe second one, however, tu shifts to the other memberपरन्तु दूसरी (साध्य-रूपा)
hārda-rūpāhas the form of an inner feeling of the heart hārda = of the heart (from hṛd)हृदय से सम्बन्धित रूप वाली (हार्द-रूपा)
sā apiand it too api = even this goal-form, not only the practice-formवह भी (यह साध्य-रूप भी)
bhakti-śabdenaby the word "bhakti" instrumental of means"भक्ति" शब्द से
ucyateis called, is named passiveकही जाती है
dvitīyā tu hārda-rūpā — the second is a feeling of the heart; sā api bhakti-śabdena ucyate — and it too is called by the word "bhakti."
dvitīyā tu — परन्तु दूसरी; hārda-rūpā — हृदयगत रूप वाली; sā api — वह भी; bhakti-śabdena — "भक्ति" शब्द से; ucyate — कही जाती है
The second kind — bhakti as the goal — is a feeling of the heart. And this heart-feeling, too, is called by the very word "bhakti." So when the goal is named, it still counts as bhakti, not something outside devotion.
परन्तु दूसरी (साध्य-रूपा) हृदयगत रूप वाली है; वह भी "भक्ति" शब्द से ही कही जाती है।
hārda: home sense — "belonging to the heart (hṛd)," hence heartfelt, inner. Here it names sādhya-bhakti as an inward state of loving feeling, as opposed to the outward practices of sādhana.
हार्द अर्थात् "हृद् (हृदय) से सम्बन्धित", इसलिए अन्तर का, भावनात्मक। यहाँ यह साध्य-भक्ति को हृदय के भीतर उठने वाली प्रेममयी अवस्था के रूप में नाम देता है — जो साधन के बाहरी अभ्यासों से भिन्न है।
s4citation
yathaikādaśe—bhaktyā sañjātayā bhaktyā bibhraty utpulakāṁ tanum iti |
yathā ekādaśeas in the Eleventh Book (of the Bhāgavata) locative of place-in-text; yathā introduces proofजैसे एकादश स्कन्ध में (कहा गया)
bhaktyā sañjātayāby devotion that has fully arisen (the practice) instrumental — the sādhana that produces the resultउत्पन्न हुई भक्ति के द्वारा (जो साधन फल उपजाती है)
bhaktyāwith devotion (now as the awakened feeling) instrumental — the sādhya, the second "bhakti"(उस दूसरी) भक्ति से (साध्य-भक्ति से)
bibhratithey bear, they carry 3rd pl. presentधारण करते हैं
utpulakāṁ tanuma body with hair standing on end (thrilled with love) acc.; utpulaka = bristling with raptureरोमांचित शरीर को
iti— so the verse runs closing the quotationऐसा (उद्धरण समाप्त)
yathā ekādaśe — as in the Eleventh Book; bhaktyā sañjātayā — through devotion fully arisen; bhaktyā — with [that awakened] devotion; utpulakāṁ tanum bibhrati — they bear a body thrilled with love.
yathā ekādaśe — जैसे एकादश में; bhaktyā sañjātayā — उत्पन्न हुई भक्ति के द्वारा; bhaktyā — (उस) भक्ति से; bibhrati — धारण करते हैं; utpulakāṁ tanum — रोमांचित शरीर को; iti — ऐसा
He proves it from the Eleventh Book of the Bhāgavata: "by devotion fully arisen, with devotion they bear a body with hair standing on end." The verse uses "bhakti" twice — first for the practice that arises, then for the awakened heart-feeling it produces. That second "bhakti" is exactly the goal-form, and scripture still calls it bhakti.
जैसे एकादश स्कन्ध में — "उत्पन्न हुई भक्ति के द्वारा, (उस) भक्ति से (वे) रोमांचित शरीर को धारण करते हैं" — ऐसा (कहा गया है)।
Why cited: Scriptural proof that the goal-state feeling is itself named "bhakti" — the word appears twice, the second time for the awakened emotion.
क्यों उद्धृत: यह शास्त्रीय प्रमाण है कि साध्य-अवस्था का भाव स्वयं "भक्ति" नाम से पुकारा जाता है — वचन में "भक्ति" शब्द दो बार आता है, दूसरी बार जागी हुई भावावस्था के लिए।
s5gloss
asyāś ca bhāva-prema-praṇaya-sneha-rāgākhyāḥ pañca bhedāḥ |
asyāḥ caand of this one (the goal-form bhakti) gen. sg. fem., referring to sādhya-bhaktiऔर इस (साध्य-भक्ति) के
bhāva-prema-praṇaya-sneha-rāga-ākhyāḥnamed bhāva, prema, praṇaya, sneha, and rāga bahuvrīhi: "having the names…"भाव, प्रेम, प्रणय, स्नेह और राग नाम वाले
pañca bhedāḥthere are five subdivisions nom. pl., supply "there are"पाँच भेद (हैं)
asyāḥ ca — and of this goal-form; bhāva-prema-praṇaya-sneha-rāga-ākhyāḥ — called bhāva, prema, praṇaya, sneha, rāga; pañca bhedāḥ — are five kinds.
asyāḥ ca — और इसके; bhāva-prema-praṇaya-sneha-rāga-ākhyāḥ — भाव, प्रेम, प्रणय, स्नेह, राग नाम वाले; pañca bhedāḥ — पाँच भेद
This goal-form bhakti has five graded stages: bhāva, prema, praṇaya, sneha, and rāga — love deepening step by step. Note that the verse's "bhāva" and "prema" are just the first two names on this longer list.
और इस (साध्य-भक्ति) के भाव, प्रेम, प्रणय, स्नेह और राग नाम वाले पाँच भेद हैं।
s6gloss
tathā ujjvala-nīlamaṇāv asya pariśiṣṭa-granthe mānānurāga-mahābhāvās trayaś ca santi |
tathālikewise, in addition connective, adding more sub-stagesतथा (और भी उपस्तर जोड़ते हुए)
ujjvala-nīlamaṇauin the Ujjvala-nīlamaṇi locative of place-in-text (Rūpa's own later work)उज्ज्वल-नीलमणि में (रूप गोस्वामी के परवर्ती ग्रन्थ में)
asya pariśiṣṭa-granthein the supplementary section of this [teaching] locative; pariśiṣṭa = appendix, remainder-textइसके परिशिष्ट-ग्रन्थ में (शेष-भाग में)
māna-anurāga-mahābhāvāḥ trayaḥ cathree more — māna, anurāga, and mahābhāva nom. pl.; ca adds them to the fiveमान, अनुराग और महाभाव — ये तीन भी (उन पाँच में जोड़ते हुए)
santiexist, are given 3rd pl. presentहैं
tathā ujjvala-nīlamaṇau asya pariśiṣṭa-granthe — likewise in the Ujjvala-nīlamaṇi, the supplement to this; māna-anurāga-mahābhāvāḥ trayaḥ ca santi — there are three more, māna, anurāga, mahābhāva.
tathā — तथा; ujjvala-nīlamaṇau — उज्ज्वल-नीलमणि में; asya pariśiṣṭa-granthe — इसके परिशिष्ट-ग्रन्थ में; māna-anurāga-mahābhāvāḥ trayaḥ ca — मान, अनुराग और महाभाव — ये तीन भी; santi — हैं
And in the Ujjvala-nīlamaṇi, the supplementary work, three further stages are added: māna, anurāga, and mahābhāva. So the goal-form of bhakti is charted even more finely there than the five given here.
तथा उज्ज्वल-नीलमणि में, जो इसका परिशिष्ट-ग्रन्थ है, मान, अनुराग और महाभाव — ये तीन भी हैं।
s7conclusion
tad evam aṣṭau |
tat evamso, adding these up tat = therefore; evam = in this wayइसलिए इस प्रकार
aṣṭau[they come to] eight nom. pl., supply "there are" / "the kinds are"आठ (भेद हैं)
tat evam — so in this way; aṣṭau — [the subdivisions are] eight.
tat evam — इसलिए इस प्रकार; aṣṭau — आठ
Add the five to the three and the goal-form of bhakti has, in all, eight stages. Jīva has just shown the goal-form is far richer than the two names the verse mentions.
इसलिए इस प्रकार (कुल) आठ (भेद) हुए।
s8gloss
tathāpi bhāvaḥ premeti dvi-bhedatvenoktis tūpalakṣaṇartham eva |
tathā apieven so, despite there being eight concessive; grants the eight just countedफिर भी (अभी गिने हुए आठ को स्वीकार करते हुए)
bhāvaḥ premā itithe naming of just "bhāva" and "prema" pratīka, the two words the verse actually uses"भाव" और "प्रेम" — ऐसा (श्लोक में प्रयुक्त दो ही शब्द)
dvi-bhedatvena uktiḥthe statement putting it as only two kinds instrumental of manner; "the saying by way of twofoldness"दो भेद के रूप में जो कथन (किया गया), वह
tuhowever marks the resolution of the tensionतो (तनाव का समाधान करते हुए)
upalakṣaṇa-artham evais purely by way of a pointer — naming a couple to indicate the whole set upalakṣaṇa = an incidental mark used to point out, not to define exhaustivelyकेवल उपलक्षण के लिए ही (है) — संकेत मात्र के लिए, पूर्ण परिभाषा के लिए नहीं
tathā api — yet even so; bhāvaḥ premā iti dvi-bhedatvena uktiḥ — the verse's stating it as the two kinds "bhāva" and "prema"; tu upalakṣaṇa-artham eva — is only meant as a pointer to the whole.
tathā api — फिर भी; bhāvaḥ premā iti — "भाव", "प्रेम" — ऐसा; dvi-bhedatvena uktiḥ — दो भेद के रूप में कथन; tu — तो; upalakṣaṇa-artham eva — केवल उपलक्षण के लिए ही
So a question arises: if the goal-form has eight stages, why does the verse mention only two, "bhāva" and "prema"? Jīva answers: those two names are used as a pointer (upalakṣaṇa). Naming the first and a later stage flags the whole series — it is not a claim that there are only two.
फिर भी "भाव और प्रेम" — इस प्रकार दो भेद के रूप में जो कहा गया, वह तो केवल उपलक्षण के लिए ही है।
upalakṣaṇa vs viśeṣaṇa: a viśeṣaṇa (defining mark) is part of what a thing IS — "a blue lotus," where blueness belongs to the lotus. An upalakṣaṇa (pointer) merely helps you locate it, like "the house with the crow on the roof" — the crow is not part of the house and may fly off; it just picks the house out. Here "bhāva and prema" is upalakṣaṇa: the two names are not the full definition of the goal-form; they merely point to the whole eight-fold range.
उपलक्षण और विशेषण का भेद: विशेषण (परिभाषक लक्षण) वस्तु के स्वरूप का ही अंग होता है — जैसे "नीला कमल", जहाँ नीलापन कमल का ही है। उपलक्षण (संकेतक) केवल वस्तु को पहचानने में सहायता करता है — जैसे "जिस घर की छत पर कौआ है"; कौआ घर का अंग नहीं, वह उड़ भी सकता है, वह तो केवल घर की ओर संकेत करता है। यहाँ "भाव और प्रेम" उपलक्षण है: ये दो नाम साध्य-रूप की पूर्ण परिभाषा नहीं; ये तो सम्पूर्ण आठ भेदों की ओर संकेत मात्र करते हैं।
s9citation
premṇa eva vilāsatvād vairalyaṁ sādhakeṣv api | atra snehādayo bhedā vivicya na hi śaṁsitāḥ ||
premṇaḥ eva vilāsatvātbecause the later stages are only the play-forms of prema itself ablative of reason; vilāsa = expansive play/varieties; eva = precisely of premaक्योंकि (ये) प्रेम के ही विलास (विस्तार) हैं
vairalyaṁ sādhakeṣu apithey are rare even among advanced practitioners nom.; api = even in sādhakas, let alone ordinary peopleसाधकों में भी (इनकी) विरलता है (सामान्य जनों की तो बात ही क्या)
atrahere (in this work / at this place) locativeयहाँ (इस ग्रन्थ में)
sneha-ādayaḥ bhedāḥthe divisions beginning with sneha nom. pl.; the higher stages sneha, māna, etc.स्नेह आदि (ऊँचे) भेद
vivicyahaving separated them out one by one absolutiveअलग-अलग विवेचन करके
na hi śaṁsitāḥare indeed not being separately expounded na hi = for indeed not; śaṁsitāḥ = declared, praised-forthक्योंकि नहीं कहे गए (घोषित नहीं किए गए)
premṇaḥ eva vilāsatvāt — since they are but the play-forms of prema; sādhakeṣu api vairalyaṁ — they are rare even in practitioners; atra sneha-ādayaḥ bhedāḥ — here the stages from sneha on; vivicya na hi śaṁsitāḥ — are not treated separately, one by one.
premṇaḥ eva vilāsatvāt — क्योंकि प्रेम के ही विलास होने से; vairalyaṁ sādhakeṣu api — साधकों में भी विरलता; atra — यहाँ; sneha-ādayaḥ bhedāḥ — स्नेह आदि भेद; vivicya — विवेचन करके; na hi śaṁsitāḥ — नहीं कहे गए
Jīva quotes his own coming verse to back the pointer-reading: the higher stages (sneha onward) are just prema unfolding in play, and they are rare even in advanced practitioners; so here they are not spelled out one by one. This is why the verse names only "bhāva" and "prema" — the rest are folded into prema and left for later.
क्योंकि (ये) प्रेम के ही विलास हैं, इसलिए साधकों में भी इनकी विरलता है। यहाँ स्नेह आदि भेदों का अलग-अलग विवेचन करके (उन्हें) नहीं कहा गया।
Why cited: Supports the upalakṣaṇa reading: the higher stages are prema's own expansions and so rare that they are deliberately not itemized here — hence only "bhāva" and "prema" are named.
क्यों उद्धृत: यह उपलक्षण-पाठ का समर्थन करता है: ऊँचे भेद प्रेम के ही विस्तार हैं और इतने विरल हैं कि यहाँ जानबूझकर उनकी अलग गणना नहीं की गई — इसीलिए केवल "भाव" और "प्रेम" ही नाम लिए गए हैं।
s10conclusion
ity atraiva prema-lahary-ante vakṣyamāṇatvāt ||
iti— thus (closing the reason) quotative, wrapping the citationऐसा (उद्धरण को लपेटते हुए)
atra evain this very work locative, emphatic evaइसी (ग्रन्थ) में
prema-lahari-anteat the end of the Prema wave (chapter) locative of place-in-textप्रेम-लहरी के अन्त में
vakṣyamāṇatvātbecause it is going to be stated there ablative of reason: "since it will be said"चूँकि आगे कहा जाएगा (इस कारण)
iti atra eva prema-lahari-ante — thus at the end of the Prema-laharī of this very work; vakṣyamāṇatvāt — because [that verse] will be stated there.
iti — ऐसा; atra eva — इसी में; prema-lahari-ante — प्रेम-लहरी के अन्त में; vakṣyamāṇatvāt — चूँकि आगे कहा जाएगा
He adds that this proof-verse will itself be given later, at the end of the Prema wave of this same book. So the omission here is deliberate and cross-referenced — the fuller treatment is coming. That closes Jīva's harmonizing: three on the surface, two-plus-eight in truth, with "bhāva and prema" pointing to the whole.
— ऐसा, क्योंकि इसी (ग्रन्थ) की प्रेम-लहरी के अन्त में (यह) आगे कहा जाएगा।
Viśvanātha Cakravartī
s1avataranika
sā bhaktir iti |
sā bhaktiḥ iti[the verse beginning] "sā bhaktiḥ" pratīka — Viśvanātha marks the verse he will comment on"वह भक्ति" इत्यादि (जिस श्लोक पर विश्वनाथ टीका करेंगे उसका प्रतीक)
sā bhaktiḥ iti — [on the words] "that bhakti…"
sā bhaktiḥ iti — "वह भक्ति" इत्यादि
Viśvanātha opens by citing the verse's first words, "sā bhaktiḥ" — the standard way of announcing which line he is about to discuss.
"वह भक्ति" — इस (श्लोक पर टीका आरम्भ होती है)।
s2objection
athātra sādhana-sādhyatva-rūpa-dvividha-bheda evāstu |
atha atranow here (in this verse) atha opens the objectionअब यहाँ (आपत्ति उठाते हुए)
sādhana-sādhyatva-rūpa-dvividha-bhedaḥ evaonly a twofold division — namely, being-practice and being-the-goal nom.; eva = just this, only twoसाधन और साध्य रूप दो ही भेद
astulet there be, suppose we allow 3rd sg. imperative of concession — voicing the opponentहों (ऐसा मान लीजिए)
atha atra — now in this verse; sādhana-sādhyatva-rūpa-dvividha-bhedaḥ eva astu — let there be just the twofold split of practice and goal.
atha atra — अब यहाँ; sādhana-sādhyatva-rūpa-dvividha-bhedaḥ eva — साधन और साध्य रूप दो ही भेद; astu — हों
Viśvanātha raises an objection in another's voice: why not keep just two divisions — bhakti as practice and bhakti as the goal? Following Jīva's own "really twofold," the objector proposes collapsing the verse's three into a tidy two.
(आपत्ति:) अब यहाँ साधनत्व और साध्यत्व रूप दो ही भेद हों।
s3objection
bhāvasyāpi sādhya-bhakty-antarbhāvo’stu |
bhāvasya apiand bhāva as well gen.; api = bhāva too, not left outभाव का भी (जिसे छोड़ा न जाए)
sādhya-bhakti-antarbhāvaḥits inclusion within goal-bhakti nom.; antarbhāva = being subsumed underसाध्य-भक्ति में अन्तर्भाव (उसी के अन्दर समावेश)
astulet it be so concessive imperative, continuing the objectionहो जाए (आपत्ति जारी रखते हुए)
bhāvasya api — of bhāva also; sādhya-bhakti-antarbhāvaḥ astu — let there be inclusion within goal-bhakti.
bhāvasya api — भाव का भी; sādhya-bhakti-antarbhāvaḥ — साध्य-भक्ति में अन्तर्भाव; astu — हो जाए
The objector presses on: just fold bhāva into goal-bhakti. Then "bhāva" needs no separate slot, and the whole scheme reduces neatly to two. Why bother listing three?
(और) भाव का भी साध्य-भक्ति में अन्तर्भाव हो जाए।
antarbhāva: home sense — one category being included inside another (as in grammar, subsuming a form under a class). The objection: treat bhāva as a mere sub-case of sādhya-bhakti rather than a third head.
अन्तर्भाव अर्थात् एक श्रेणी का दूसरी के भीतर समावेश हो जाना (जैसे व्याकरण में किसी रूप को किसी वर्ग के अन्तर्गत ले लेना)। आपत्ति यह है: भाव को एक तीसरा शीर्ष न मानकर साध्य-भक्ति का ही एक उपभेद मान लिया जाए।
s4reply
kiṁ bheda-traya-karaṇena ? iti cet na, yato’gre vakṣyamāṇasya
kiṁ bheda-traya-karaṇenawhat is the use of making three divisions? instrumental with kiṁ = "what point in…"; the objection's punch-lineतीन भेद करने से क्या (प्रयोजन)? (आपत्ति का निष्कर्ष)
iti cetif you ask this standard "if [you say] so" setting up the replyयदि ऐसा कहो
nano (it is not so) the reply's refusalनहीं (उत्तर का निषेध)
yataḥbecause — here is the reason gives the ground for "no"क्योंकि ("नहीं" का आधार देते हुए)
agre vakṣyamāṇasyaof the [passage] that will be stated further on gen.; agre = ahead; sets up the coming quotation as evidenceआगे कहे जाने वाले (वचन का) — जो प्रमाण रूप में आएगा
kiṁ bheda-traya-karaṇena iti cet — if you ask, why make three divisions?; na — no; yataḥ agre vakṣyamāṇasya — because of what will be said further on.
kiṁ bheda-traya-karaṇena — तीन भेद करने से क्या; iti cet — यदि ऐसा कहो; na — नहीं; yataḥ — क्योंकि; agre vakṣyamāṇasya — आगे कहे जाने वाले (वचन का)
The objector's challenge: "So what is the point of making it three?" Viśvanātha answers flatly: "No" — the three-way split is right. And he gives his reason: because of a passage coming later in the book, which he now quotes to prove bhāva cannot simply be folded into goal-bhakti.
"तीन भेद करने से क्या प्रयोजन?" — यदि ऐसा कहो, तो नहीं; क्योंकि आगे कहे जाने वाले (वचन के आधार पर उत्तर है)।
s5citation
utpanna-ratayaḥ samyaṅ nairvighnyam anupāgatāḥ | kṛṣṇa-sākṣāt-kṛtau yogyāḥ sādhakāḥ parikīrtitāḥ ||
utpanna-ratayaḥthose in whom rati (the first real love) has arisen bahuvrīhi, nom. pl.; rati = bhāva at its onsetजिनमें रति उत्पन्न हो चुकी है (ऐसे जन)
samyak nairvighnyam anupāgatāḥwho have not yet fully reached the freedom-from-obstacles nom. pl.; the key qualifier — completeness is still lacking(परन्तु) पूर्ण निर्विघ्नता को नहीं प्राप्त हुए (यही मुख्य विशेषण)
kṛṣṇa-sākṣāt-kṛtau yogyāḥfit for the direct meeting with Kṛṣṇa locative of goal; yogya = qualified, readyकृष्ण के साक्षात्कार के योग्य
sādhakāḥ parikīrtitāḥare declared to be "sādhakas" (practitioners still on the way) nom. pl.; parikīrtita = well-proclaimed, technically namedसाधक (के रूप में) कहे गए हैं
utpanna-ratayaḥ — those in whom rati has arisen; samyak nairvighnyam anupāgatāḥ — who have not fully attained obstacle-freedom; kṛṣṇa-sākṣāt-kṛtau yogyāḥ — fit for direct realization of Kṛṣṇa; sādhakāḥ parikīrtitāḥ — are called sādhakas.
utpanna-ratayaḥ — जिनमें रति उत्पन्न हुई; samyak nairvighnyam anupāgatāḥ — पूर्ण निर्विघ्नता को नहीं प्राप्त; kṛṣṇa-sākṣāt-kṛtau yogyāḥ — कृष्ण के साक्षात्कार के योग्य; sādhakāḥ parikīrtitāḥ — साधक कहे गए हैं
He quotes the coming definition of a sādhaka: one in whom rati (bhāva) has arisen, who is fit to meet Kṛṣṇa directly, but who has not yet fully reached freedom from obstacles — such a one is still called a "sādhaka," a practitioner. The load-bearing words are "not yet fully free of obstacles": bhāva can be present while something still blocks the way.
जिनमें रति उत्पन्न हो चुकी है, परन्तु जो पूर्ण निर्विघ्नता को नहीं प्राप्त हुए, वे कृष्ण के साक्षात्कार के योग्य साधक कहे गए हैं।
Why cited: Proof that a person who has bhāva/rati is still classed as a sādhaka and has not fully cleared all obstacles — so bhāva is not yet the obstacle-free goal-state.
क्यों उद्धृत: यह प्रमाण कि जिस व्यक्ति में भाव/रति है वह भी अब तक साधक ही गिना जाता है और उसने समस्त विघ्नों को पार नहीं किया — इसलिए भाव अभी विघ्नरहित साध्य-अवस्था नहीं है।
s6reply
iti sādhaka-bhakta-lakṣaṇasya madhye raty-apara-paryāyasya bhāvasyāvirbhāve’pi samyaṅ-nairvighnyam anupāgatāḥ iti viśeṣaṇena prabalatarasya kasyacin mahad-aparādhasya kaścana bhāgo’vaśiṣṭo’stīti labhyate |
iti sādhaka-bhakta-lakṣaṇasya madhyewithin this definition of the sādhaka-devotee locative; "in the middle of," i.e. inside that verseइस साधक-भक्त के लक्षण के भीतर
rati-apara-paryāyasya bhāvasyaof bhāva — which is just another name for rati gen.; apara-paryāya = a second synonymरति का दूसरा पर्याय जो भाव है, उसके
āvirbhāve apieven when it has appeared locative absolute with api: "even though it is present"प्रकट हो जाने पर भी
samyak-nairvighnyam anupāgatāḥ iti viśeṣaṇenaby the qualifier "not yet fully free of obstacles" instrumental of means; the defining word that does the work"पूर्ण निर्विघ्नता को नहीं प्राप्त" इस विशेषण के द्वारा
prabalatarasya kasyacit mahat-aparādhasyaof some rather strong grave offense gen.; prabalatara = quite powerful; mahad-aparādha = a major offenseकिसी अत्यन्त प्रबल महा-अपराध का
kaścana bhāgaḥ avaśiṣṭaḥ astisome portion still remains left over nom.; avaśiṣṭa = remainingकोई अंश शेष रह जाता है
iti labhyate— this is what we learn from it passive; "is obtained/inferred"ऐसा प्राप्त (सिद्ध) होता है
iti sādhaka-bhakta-lakṣaṇasya madhye — within this definition of the sādhaka-devotee; rati-apara-paryāyasya bhāvasya āvirbhāve api — even when bhāva (another name for rati) has appeared; samyak-nairvighnyam anupāgatāḥ iti viśeṣaṇena — by the qualifier "not fully free of obstacles"; prabalatarasya kasyacit mahad-aparādhasya kaścana bhāgaḥ avaśiṣṭaḥ asti iti labhyate — we learn that some remnant of a strong grave offense still remains.
iti sādhaka-bhakta-lakṣaṇasya madhye — इस साधक-भक्त के लक्षण के भीतर; rati-apara-paryāyasya bhāvasya — रति का दूसरा पर्याय जो भाव, उसके; āvirbhāve api — प्रकट होने पर भी; samyak-nairvighnyam anupāgatāḥ iti viśeṣaṇena — "पूर्ण निर्विघ्नता को नहीं प्राप्त" इस विशेषण से; prabalatarasya kasyacit mahat-aparādhasya — किसी अत्यन्त प्रबल महा-अपराध का; kaścana bhāgaḥ avaśiṣṭaḥ asti — कोई अंश शेष है; iti labhyate — ऐसा सिद्ध होता है
Now he draws out the point. Bhāva is just another name for rati. The quoted definition says that even after bhāva has appeared, the person is "not yet fully free of obstacles." From that one qualifier we learn something precise: some leftover portion of a strong, grave offense can still remain in a person who already has bhāva. So bhāva coexists with unfinished business.
इस साधक-भक्त के लक्षण के भीतर, रति का दूसरा पर्याय जो भाव है, उसके प्रकट हो जाने पर भी, "पूर्ण निर्विघ्नता को नहीं प्राप्त" इस विशेषण के द्वारा (यह) सिद्ध होता है कि किसी अत्यन्त प्रबल महा-अपराध का कोई अंश शेष रह जाता है।
viśeṣaṇa (defining qualifier): here the phrase "not fully free of obstacles" is a true viśeṣaṇa — it belongs to and pins down what a sādhaka is, the way "blue" belongs to "a blue lotus." Because that qualifier is built into the definition, it positively establishes that some obstacle can still linger where bhāva is present.
विशेषण (परिभाषक गुण): यहाँ "पूर्ण रूप से विघ्नरहित नहीं" यह वस्तुतः विशेषण है — यह साधक के स्वरूप का ही अंग है और उसे ठीक-ठीक निश्चित करता है, जैसे "नीला कमल" में नीलापन कमल का ही है। यह विशेषण परिभाषा में गुँथा होने के कारण सकारात्मक रूप से यह स्थापित करता है कि जहाँ भाव विद्यमान है वहाँ भी कोई विघ्न अब भी टिका रह सकता है।
s7reply
evaṁ sati kleśa-janakasyāparādhasya leśe’pi sādhya-bhakter āvirbhāvo na sambhavati |
evaṁ satithis being so locative absolute: "given this"ऐसा होने पर
kleśa-janakasya aparādhasyaof an offense that produces affliction gen.; kleśa-janaka = suffering-causingक्लेश उत्पन्न करने वाले अपराध के
leśe apieven in the slightest trace locative; leśa = a mere particle; api = even so much asलेश मात्र (अंश) के भी रहते हुए
sādhya-bhakteḥ āvirbhāvaḥthe appearing of goal-bhakti nom.; āvirbhāva = manifestationसाध्य-भक्ति का प्राकट्य
na sambhavatiis simply not possible 3rd sg.; the categorical denialसम्भव नहीं (श्रेणीबद्ध निषेध)
evaṁ sati — this being so; kleśa-janakasya aparādhasya leśe api — even given a trace of an affliction-causing offense; sādhya-bhakteḥ āvirbhāvaḥ na sambhavati — the appearance of goal-bhakti is impossible.
evaṁ sati — ऐसा होने पर; kleśa-janakasya aparādhasya — क्लेश उत्पन्न करने वाले अपराध के; leśe api — लेश मात्र के भी रहते; sādhya-bhakteḥ āvirbhāvaḥ — साध्य-भक्ति का प्राकट्य; na sambhavati — सम्भव नहीं
Here is the contrast. Given all that, goal-bhakti cannot appear so long as even a trace of an affliction-causing offense remains. Bhāva tolerates a leftover offense; the goal-state does not. That single difference is enough to keep them apart.
ऐसा होने पर, क्लेश उत्पन्न करने वाले अपराध के लेश मात्र के भी रहते हुए साध्य-भक्ति का प्राकट्य सम्भव नहीं।
s8citation
ata eva tatraivoktasya sādhya-bhakti-viśiṣṭa-siddha-bhakta-lakṣaṇasya madhye—avijñātākhila-kleśāḥ sadā kṛṣṇāśrita-kriyāḥ siddhāḥ syuḥ ity anena tathaiva pratipāditam |
ata evafor this very reason marks the next quote as confirming the same pointइसीलिए (अगले उद्धरण को उसी बात की पुष्टि के रूप में)
tatra eva uktasyaof what is stated in that very same place gen.; the same coming sectionउसी (आगे आने वाले) प्रसंग में कहे गए
sādhya-bhakti-viśiṣṭa-siddha-bhakta-lakṣaṇasya madhyewithin the definition of the perfected devotee, marked by goal-bhakti locative; siddha-bhakta = the accomplished devotee; viśiṣṭa = distinguished byसाध्य-भक्ति से युक्त सिद्ध-भक्त के लक्षण के भीतर
avijñāta-akhila-kleśāḥthose to whom all affliction has become unknown bahuvrīhi, nom. pl.; they no longer even register sufferingजिन्हें समस्त क्लेशों का अनुभव (ज्ञान) ही नहीं रहता
sadā kṛṣṇa-āśrita-kriyāḥwhose every act is always given over to Kṛṣṇa bahuvrīhi; āśrita = taken-refuge-inजिनकी सारी क्रियाएँ सदा कृष्ण के आश्रित हैं
siddhāḥ syuḥthey are to be known as the perfected ones optative; the predicate of the definitionवे सिद्ध होते हैं (लक्षण का विधेय)
iti anenaby this [statement] instrumental; "through this line"इस वचन के द्वारा
tathā eva pratipāditamthe very same point is established past passive; pratipādita = demonstratedवैसा ही प्रतिपादित किया गया है
ata eva — for this reason; tatra eva uktasya siddha-bhakta-lakṣaṇasya madhye — within that same-place definition of the perfected devotee marked by goal-bhakti; avijñāta-akhila-kleśāḥ sadā kṛṣṇa-āśrita-kriyāḥ siddhāḥ syuḥ iti anena — by the line "free of all known affliction, ever acting for Kṛṣṇa, they are the perfected ones"; tathā eva pratipāditam — the same thing is established.
ata eva — इसीलिए; tatra eva uktasya — उसी में कहे गए; sādhya-bhakti-viśiṣṭa-siddha-bhakta-lakṣaṇasya madhye — साध्य-भक्ति से युक्त सिद्ध-भक्त के लक्षण के भीतर; avijñāta-akhila-kleśāḥ — जिन्हें समस्त क्लेशों का अनुभव नहीं; sadā kṛṣṇa-āśrita-kriyāḥ — जिनकी क्रियाएँ सदा कृष्ण-आश्रित; siddhāḥ syuḥ — वे सिद्ध होते हैं; iti anena — इस वचन से; tathā eva pratipāditam — वैसा ही प्रतिपादित
The same source confirms it from the other side. Its definition of the perfected devotee — the one who actually has goal-bhakti — says: all affliction has become unknown to them, their every act is always given to Kṛṣṇa, and such are the siddhas. So the goal-state means affliction is entirely gone. This proves, from the positive side, that goal-bhakti and any lingering affliction cannot coexist.
इसीलिए, उसी प्रसंग में कहे गए साध्य-भक्ति से युक्त सिद्ध-भक्त के लक्षण के भीतर — "जिन्हें समस्त क्लेशों का अनुभव ही नहीं रहता, जिनकी सारी क्रियाएँ सदा कृष्ण के आश्रित हैं, वे सिद्ध होते हैं" — इस वचन के द्वारा वैसा ही प्रतिपादित किया गया है।
Why cited: Confirms from the perfected-devotee's side that goal-bhakti means all affliction is gone — so a person with any remaining affliction (yet already possessing bhāva) has not reached goal-bhakti.
क्यों उद्धृत: सिद्ध-भक्त के पक्ष से पुष्टि कि साध्य-भक्ति में समस्त क्लेश नष्ट हो जाते हैं — इसलिए जिसमें कोई क्लेश शेष है (यद्यपि भाव उसमें आ चुका है) वह साध्य-भक्ति तक नहीं पहुँचा।
s9conclusion
tasmād bhāvasya sādhya-bhakter antarbhāvo na sambhavati |
tasmāttherefore draws the conclusion from s5–s8इसलिए (s5–s8 से निष्कर्ष निकालते हुए)
bhāvasyaof bhāva gen. sg.भाव का
sādhya-bhakteḥ antarbhāvaḥinclusion within goal-bhakti nom.; the objector's proposal from s3साध्य-भक्ति में अन्तर्भाव (आपत्तिकर्ता का प्रस्ताव)
na sambhavatiis not possible the verdictसम्भव नहीं (निर्णय)
tasmāt bhāvasya — therefore, for bhāva; sādhya-bhakteḥ antarbhāvaḥ na sambhavati — inclusion within goal-bhakti is impossible.
tasmāt — इसलिए; bhāvasya — भाव का; sādhya-bhakteḥ antarbhāvaḥ — साध्य-भक्ति में अन्तर्भाव; na sambhavati — सम्भव नहीं
Therefore bhāva cannot be folded into goal-bhakti. The objector's first move fails: since bhāva can carry a leftover offense and the goal-state cannot, the two are not the same category. Bhāva needs its own place.
इसलिए भाव का साध्य-भक्ति में अन्तर्भाव सम्भव नहीं।
s10reply
tathaiva sādhana-bhakter antarbhāvas tu sutarām eva nāsti |
tathā evajust as clearly parallels the previous conclusion, now for the other optionवैसे ही (अब दूसरे विकल्प के लिए, पिछले निष्कर्ष के समानान्तर)
sādhana-bhakteḥ antarbhāvaḥ tuas for folding it into practice-bhakti gen.; tu shifts to the remaining possibilityपरन्तु साधन-भक्ति में अन्तर्भाव तो
sutarām eva na astithere is all the more certainly no such thing sutarām = even more so; the stronger denialऔर भी अधिक (नितान्त) नहीं है
tathā eva — likewise; sādhana-bhakteḥ antarbhāvaḥ tu — but the inclusion within practice-bhakti; sutarām eva na asti — is all the more surely not the case.
tathā eva — वैसे ही; sādhana-bhakteḥ antarbhāvaḥ tu — परन्तु साधन-भक्ति में अन्तर्भाव तो; sutarām eva na asti — और भी अधिक नहीं है
And folding bhāva into practice-bhakti fails even more obviously. If bhāva is not the goal-state, still less is it mere practice — it stands above practice. So neither reduction works, and he now gives the reason for this second one.
वैसे ही (भाव का) साधन-भक्ति में अन्तर्भाव तो और भी अधिक नहीं है।
s11reply
yato’traiva prakaraṇe sādhana-bhakti-lakṣaṇe bhāva-sādhanatva-rūpa-viśeṣaṇena bhāvasya sādhana-bhaktitvaṁ parāstam |
yataḥ atra eva prakaraṇebecause in this very section gives the ground; prakaraṇa = the topical discussion at handक्योंकि इसी प्रकरण में (प्रस्तुत चर्चा में)
sādhana-bhakti-lakṣaṇein the definition of practice-bhakti locative; the coming definition of sādhana-bhaktiसाधन-भक्ति के (आगे आने वाले) लक्षण में
bhāva-sādhanatva-rūpa-viśeṣaṇenaby the qualifier "being the means to bhāva" instrumental of means; the defining word in that definition"भाव का साधन होना" रूप विशेषण के द्वारा
bhāvasya sādhana-bhaktitvaṁbhāva's being practice-bhakti nom.; the claim that gets refutedभाव का साधन-भक्ति होना (जो दावा खण्डित होता है)
parāstamis thrown out, ruled out past passive; parāsta = refuted, driven offखण्डित (दूर) कर दिया गया है
yataḥ atra eva prakaraṇe sādhana-bhakti-lakṣaṇe — because in this very section, in the definition of practice-bhakti; bhāva-sādhanatva-rūpa-viśeṣaṇena — by the qualifier "being the means to bhāva"; bhāvasya sādhana-bhaktitvaṁ parāstam — bhāva's being practice-bhakti is ruled out.
yataḥ atra eva prakaraṇe — क्योंकि इसी प्रकरण में; sādhana-bhakti-lakṣaṇe — साधन-भक्ति के लक्षण में; bhāva-sādhanatva-rūpa-viśeṣaṇena — "भाव का साधन होना" रूप विशेषण से; bhāvasya sādhana-bhaktitvaṁ — भाव का साधन-भक्ति होना; parāstam — खण्डित कर दिया गया
His reason: in this very section the definition of practice-bhakti carries the qualifier "being the means to bhāva." Practice-bhakti is defined as what leads to bhāva. That built-in qualifier by itself rules out calling bhāva "practice-bhakti" — the means cannot be the very thing it is the means toward.
क्योंकि इसी प्रकरण में साधन-भक्ति के लक्षण में, "भाव का साधन होना" रूप विशेषण के द्वारा, भाव का साधन-भक्ति होना खण्डित कर दिया गया है।
viśeṣaṇa (defining qualifier) again: "being the means to bhāva" is written into the definition of sādhana-bhakti the way "blue" is written into "a blue lotus." Because that mark is part of what practice-bhakti IS, it automatically excludes bhāva itself, which is the destination, not the road to it.
यहाँ फिर विशेषण (परिभाषक गुण): "भाव का साधन होना" साधन-भक्ति की परिभाषा में उसी प्रकार गुँथा है जैसे "नीला" "नीले कमल" में। यह चिह्न साधन-भक्ति के स्वरूप का ही अंग होने के कारण स्वयं भाव को बाहर कर देता है — क्योंकि भाव तो गन्तव्य है, उस तक जाने का मार्ग नहीं।
s12reply
bhāvasya bhāva-sādhanatvābhāvāt |
bhāvasyaof bhāva gen. sg.भाव में
bhāva-sādhanatva-abhāvātbecause it has no quality of being the means to bhāva ablative of reason; abhāva = absence"भाव का साधन होना" — इसका अभाव होने के कारण
bhāvasya bhāva-sādhanatva-abhāvāt — because bhāva has no being-the-means-to-bhāva.
bhāvasya — भाव में; bhāva-sādhanatva-abhāvāt — "भाव का साधन होना" इसका अभाव होने से
And the plain reason why: bhāva is not a means to bhāva. A thing is not its own cause; the goal is not the road to itself. So bhāva simply lacks the one mark that would make it practice-bhakti.
क्योंकि भाव में "भाव का साधन होना" — इसका अभाव है।
s13conclusion
tasmāt sādhūktaṁ bhaktes trividhatvam iti vivecanīyam ||
tasmāttherefore, on all these grounds final inference from the whole discussionइसलिए (सम्पूर्ण चर्चा से अन्तिम अनुमान)
bhakteḥ trividhatvambhakti's being threefold nom.; the thesis of the verseभक्ति का त्रिविधत्व (तीन प्रकार होना) — श्लोक का सिद्धान्त
sādhu uktaṁhas been rightly stated sādhu = well, correctly; ukta = saidभली प्रकार कहा गया है
iti— so quotative, closing the conclusionऐसा (निष्कर्ष समाप्त करते हुए)
vivecanīyamis how it should be analyzed / this is the settled understanding gerundive; "is to be discerned"विवेचन करना (समझना) चाहिए
tasmāt bhakteḥ trividhatvam sādhu uktaṁ iti vivecanīyam — therefore, that bhakti is threefold has been rightly stated: so it should be understood.
tasmāt — इसलिए; bhakteḥ trividhatvam — भक्ति का त्रिविधत्व; sādhu uktaṁ — भली प्रकार कहा गया; iti — ऐसा; vivecanīyam — विवेचन करना चाहिए
So Viśvanātha's verdict: bhakti is rightly called threefold — sādhana, bhāva, prema. Bhāva cannot be swallowed into the goal-state, and still less into practice; it deserves its own place. The verse's count of three is exactly correct, and that is how it should be understood.
इसलिए भक्ति का त्रिविधत्व भली प्रकार कहा गया है — ऐसा विवेचन करना चाहिए।