L1definition
samprārthanātmikā dainya-bodhikā lālasāmayī |
samprārthanātmikāone kind consists of earnest pleading (samprārthanā) — asking for what one longs for -ātmikā 'consisting of', feminine agreeing with vijñaptiḥजिसका स्वरूप सम्प्रार्थना (सविनय प्रार्थना) हो
dainya-bodhikāanother makes one's own lowliness known — it voices humility and helplessness dainya 'lowliness' + bodhikā 'that which makes known'जो दीनता प्रकट करती हो
lālasāmayīanother is made of intense yearning (lālasā) — a burning eagerness for the goal lālasā 'yearning' + -mayī 'made of, full of'जो लालसा से भरी हो
vijñaptiḥ (from L2) — the submission to Kṛṣṇa is: samprārthanātmikā — of the nature of earnest pleading; dainya-bodhikā — that which makes one's lowliness known; lālasāmayī — full of intense yearning
samprārthanātmikā — जिसका स्वरूप सम्प्रार्थना हो; dainya-bodhikā — जो दीनता प्रकट करे; lālasāmayī — जो लालसा से परिपूर्ण हो।
Submission to Kṛṣṇa comes in several forms. One is samprārthanā — earnest pleading, asking outright for what you long for. One is dainya-bodhikā — the kind that lays bare your own lowliness and helplessness. One is lālasāmayī — the kind that is all yearning, a burning eagerness for what you want. This line lists three of these forms; the next line closes the definition.
यहाँ विज्ञप्ति के भेद बताए जा रहे हैं। एक सम्प्रार्थना-रूप होती है, जो विनती से बनी होती है। एक दीनता प्रकट करने वाली होती है। एक लालसा से भरी होती है।
vijñapti: in ordinary Sanskrit 'a request, information, making-known'; here a technical name for a devotional practice — the devotee's heartfelt appeal placed before Kṛṣṇa.
विज्ञप्ति सामान्य संस्कृत में 'निवेदन, सूचना, जताना' है; यहाँ यह भक्ति की एक साधना का पारिभाषिक नाम है — भक्त कृष्ण के सामने अपनी हार्दिक प्रार्थना रखता है।
L2definition
ity ādir vividhā dhīraiḥ kṛṣṇe vijñaptir īritā
ity ādirand so on — 'beginning with these', i.e. these three and others of the same sort iti 'thus' + ādi 'and the rest', masculine to agree with the typeइस प्रकार आदि (और भी अनेक)
vividhāis of many kinds — it takes various forms adjective of vijñaptiḥनाना प्रकार की
dhīraiḥas taught by the wise — the steady, discerning authorities have set it out instrumental of agent, 'by the wise'धीर (गम्भीर, आत्मसंयमी) पुरुषों के द्वारा
kṛṣṇedirected to Kṛṣṇa — the appeal is placed before him locative, 'toward/upon Kṛṣṇa'कृष्ण के प्रति
vijñaptir īritāis what is called 'vijñapti', submission — this is the practice that has been declared vijñaptiḥ (subject) + īritā 'has been spoken, declared'विज्ञप्ति कही गई है
iti ādiḥ — beginning with these; vividhā — of many kinds; kṛṣṇe — toward Kṛṣṇa; dhīraiḥ — by the wise; vijñaptiḥ — the submission; īritā — has been declared
ity ādir — इस प्रकार आदि; vividhā — नाना प्रकार की; dhīraiḥ — धीर पुरुषों के द्वारा; kṛṣṇe — कृष्ण के प्रति; vijñaptir īritā — विज्ञप्ति कही गई है।
'And so on' — these three are only the start; there are more of the same kind. So this submission to Kṛṣṇa takes many forms. The wise, the discerning authorities, are the ones who have laid it out and called it vijñapti. That is the practice being defined here.
इस प्रकार आदि भेदों से विज्ञप्ति नाना प्रकार की होती है। धीर पुरुषों ने कृष्ण के प्रति की जाने वाली इस विज्ञप्ति का वर्णन किया है।
dhīra: literally 'steady, firm, self-possessed'; used of the sober authorities on bhakti whose word settles the matter.
धीर का अर्थ है 'स्थिर, दृढ़, आत्मसंयमी'; यहाँ भक्ति के वे गम्भीर प्रामाणिक आचार्य, जिनका वचन विषय को निश्चित कर देता है।
Commentary — decoded
Jīva Gosvāmī
s1other
na vyākhyātam |
na vyākhyātamnot explained — Jīva offers no comment here na 'not' + vyākhyātam 'commented on, explained'इसकी व्याख्या नहीं की गई
na — not; vyākhyātam — explained (by Jīva)
na vyākhyātam — व्याख्या नहीं की गई।
Jīva Gosvāmī leaves this verse without comment. This is simply an editorial note recording that he passed over it — nothing was explained here by him.
इस आचार्य ने इस श्लोक पर कोई व्याख्या नहीं लिखी।
vyākhyāta: 'commented on, expounded'; the standard word for a commentator's gloss. Saying 'na vyākhyātam' just marks that this ācārya wrote nothing on the verse.
व्याख्यात का अर्थ है 'जिसकी व्याख्या की गई हो'; यह टीकाकार की टीका के लिए प्रचलित शब्द है। 'न व्याख्यातम्' कहकर बस इतना सूचित होता है कि इस आचार्य ने इस श्लोक पर कुछ नहीं लिखा।
Mukunda-dāsa Gosvāmī
s1gloss
samprārthanā mana āder bhagavan-niṣṭhī-karaṇa-prārthanā-mātram |
samprārthanā'earnest pleading' (samprārthanā) means — the term from the verse, taken up to be defined
mana āderof the mind and the rest — taking the mind and one's other faculties genitive, 'of the mind etc.'; ādi 'and the others' (senses, self)
bhagavan-niṣṭhī-karaṇa-the making of them fixed on the Lord — getting the mind settled firmly on Bhagavān bhagavat 'the Lord' + niṣṭhī-karaṇa 'making firmly fixed'
prārthanā-mātramis simply the asking for that — nothing more than the prayer for it prārthanā 'request' + mātram 'only, merely'
samprārthanā — earnest pleading; mana ādeḥ — of the mind and the rest; bhagavat-niṣṭhī-karaṇa — their being made fixed on the Lord; prārthanā-mātram — is merely the prayer for that
Mukunda Datta explains samprārthanā. It is simply this: praying to have your mind and your other faculties made steady and fixed on Bhagavān. Nothing more than the request for that fixing — 'let my mind rest firmly on you' — is what samprārthanā means.
niṣṭhā: 'steadiness, fixed devotion'; here niṣṭhī-karaṇa is 'the act of making the mind niṣṭhā — firmly settled' on the Lord.
s2gloss
lālasā svābhīpsita-sevādi-prārthanam ||
lālasā'yearning' (lālasā) means — the term from the verse, taken up to be defined
svābhīpsita-for what one longs for oneself — the particular service one's own heart craves sva 'one's own' + abhīpsita 'longed-for, desired'
sevādi-prārthanamis the asking for that service and the like — the prayer to be granted it sevā 'service' + ādi 'and the rest' + prārthanam 'the request'
lālasā — yearning; sva-abhīpsita-sevā-ādi — one's own longed-for service and the like; prārthanam — the asking for it
Mukunda Datta then explains lālasā. It is the asking for the particular service your own heart most longs for — and things of that kind. Where samprārthanā prays for a fixed mind, lālasā prays 'let me have that very service I crave.' That craving-and-asking is lālasā.
Viśvanātha Cakravartī
s1gloss
samprārthanā anutpanna-bhāvasya |
samprārthanā'earnest pleading' (samprārthanā) — the term from the verse, taken up to be distinguishedसम्प्रार्थना (वह पद जो भेद दिखाने के लिए उठाया गया)
anutpanna-bhāvasyabelongs to one in whom bhāva has not yet arisen — the devotee whose loving emotion hasn't dawned an-utpanna 'not-arisen' + bhāva 'loving emotion' + genitive 'of the one whose…'जिसका भाव अभी उत्पन्न नहीं हुआ, उस भक्त की
samprārthanā — earnest pleading; anutpanna-bhāvasya — of one in whom bhāva has not yet arisen
samprārthanā — सम्प्रार्थना; anutpanna-bhāvasya — जिसका भाव अभी उत्पन्न नहीं हुआ, उस भक्त की।
Viśvanātha marks a difference. Samprārthanā, he says, belongs to the devotee in whom bhāva — real loving emotion — has not yet arisen. It is the pleading of one still on the near side of that awakening.
सम्प्रार्थना उस भक्त की होती है जिसके हृदय में भाव अभी उत्पन्न नहीं हुआ।
bhāva: literally 'a state, becoming, emotion'; in bhakti a technical stage — the first dawning of divine love in the heart. 'anutpanna-bhāva' is the devotee in whom that stage has not yet appeared.
भाव का शाब्दिक अर्थ है 'अवस्था, होना, भावना'; भक्ति में यह एक पारिभाषिक अवस्था है — हृदय में दिव्य प्रेम का पहला उदय। 'अनुत्पन्न-भाव' वह भक्त है जिसमें यह अवस्था अभी प्रकट नहीं हुई।
s2conclusion
lālasā utpanna-bhāvasya iti bhedo jñeyaḥ ||
lālasā'yearning' (lālasā) — the second term, set opposite the firstलालसा (दूसरा पद, पहले के विपरीत रखा गया)
utpanna-bhāvasyabelongs to one in whom bhāva has arisen — the devotee whose loving emotion has already dawned utpanna 'arisen' + bhāva + genitive 'of the one whose…'जिसका भाव उत्पन्न हो चुका, उस भक्त की
iti bhedo jñeyaḥso this is the difference to grasp — take this as how the two are told apart iti 'thus' + bheda 'distinction' + jñeyaḥ 'is to be known'ऐसा भेद जानना चाहिए
lālasā — yearning; utpanna-bhāvasya — of one in whom bhāva has arisen; iti — thus; bhedaḥ — the distinction; jñeyaḥ — is to be understood
lālasā — लालसा; utpanna-bhāvasya — जिसका भाव उत्पन्न हो चुका, उस भक्त की; iti bhedo jñeyaḥ — ऐसा भेद जानना चाहिए।
Lālasā, by contrast, belongs to the devotee in whom bhāva has already arisen — whose loving emotion has dawned. So the two are told apart by the stage of the devotee: samprārthanā before bhāva awakens, lālasā after. That, says Viśvanātha, is the difference to grasp.
लालसा उस भक्त की होती है जिसमें भाव उत्पन्न हो चुका है। इस प्रकार दोनों में भेद जानना चाहिए।
This is Viśvanātha's dividing line: the same two names Mukunda glossed by their content, he now sorts by the devotee's stage — bhāva not-yet-arisen (samprārthanā) versus bhāva arisen (lālasā).
यह विश्वनाथ की विभाजक रेखा है — जिन दो नामों को मुकुन्द ने उनके अर्थ के अनुसार समझाया, उन्हें वे अब भक्त की अवस्था के अनुसार बाँटते हैं — भाव अभी उत्पन्न न हुआ (सम्प्रार्थना) और भाव उत्पन्न हो चुका (लालसा)।