L1definition
viśvāso mitra-vṛttiś ca sakhyaṁ dvividham īritam ||
viśvāsaḥtrust — confiding in Kṛṣṇa without fear nom. sg.विश्वास (भरोसा)
mitra-vṛttiḥand behaving toward him as a friend would nom. sg.मित्र जैसा आचरण
caand — joining the two membersऔर
sakhyamfriendship (sakhya, the mood of comradeship) nom. sg. subjectसख्य (यही विषय है)
dvividhamis of two kinds predicate adj.दो प्रकार का
īritamso it has been stated / declared past pass. part.कहा गया है
sakhyam — friendship; dvividham — is of two kinds; īritam — it is declared [to be]; viśvāsaḥ — [namely] trust; ca — and; mitra-vṛttiḥ — behaving as a friend.
viśvāsaḥ — विश्वास; mitra-vṛttiḥ — मित्र जैसा आचरण; ca — और; sakhyam — सख्य; dvividham — दो प्रकार का; īritam — कहा गया है।
Friendship (sakhya) has been declared to be of two kinds. The first is trust — confiding in Kṛṣṇa without fear. The second is behaving toward him the way a friend behaves. So the one mood, comradeship, shows up in these two forms.
सख्य दो प्रकार का कहा गया है — विश्वास और मित्र जैसा आचरण।
Commentary — decoded
Jīva Gosvāmī
s1gloss
viśvāsa iti pūrvavad anya-matam |
viśvāsaḥ itias for the word "viśvāsa" (trust) iti marks the word being discussed'विश्वास' यह पद ('iti' जिस शब्द की चर्चा हो रही है उसे दर्शाता है)
pūrvavatjust as in the earlier cases adv., "as before"पहले की तरह
anya-matamthis states someone else's view nom. sg. predicateअन्य (आचार्य) का मत
viśvāsaḥ iti — the word "trust"; pūrvavat — as in the earlier verses; anya-matam — [represents] another authority's opinion.
viśvāsaḥ iti — 'विश्वास' यह पद; pūrvavat — पहले की तरह; anya-matam — अन्य का मत।
Take the first word, "viśvāsa" (trust). Just as in the earlier verses, this one records somebody else's opinion — not Rūpa Gosvāmī's own. He is reporting how another authority defined friendship.
'विश्वास' यह पद पहले की तरह किसी अन्य का मत है।
anya-mata (home: "another's view / a rival opinion" in debate) — here it flags that Rūpa is quoting a prior authority's definition, not stating his own.
अन्य-मत का अर्थ है दूसरे का मत, वाद में विरोधी का पक्ष; यहाँ यह सूचित करता है कि रूप गोस्वामी किसी पूर्व प्रमाण की परिभाषा उद्धृत कर रहे हैं, अपनी नहीं कह रहे।
s2gloss
mitra-vṛttir iti tu sva-matam |
mitra-vṛttiḥ itias for the words "mitra-vṛtti" (behaving as a friend) iti marks the phrase being discussed'मित्र-वृत्ति' यह पद ('iti' जिस पद की चर्चा हो रही है उसे दर्शाता है)
tubut — marking the contrast with the first wordपरन्तु
sva-matamthis states his own view nom. sg. predicateअपना मत
mitra-vṛttiḥ iti — the phrase "behaving as a friend"; tu — but; sva-matam — [is] his own opinion.
mitra-vṛttiḥ iti — 'मित्र-वृत्ति' यह पद; tu — परन्तु; sva-matam — अपना मत।
But the second phrase, "mitra-vṛtti" (behaving as a friend), is Rūpa Gosvāmī's own view. The little word "tu" (but) marks the switch: first he gave the other authority's term, now he gives his own.
परन्तु 'मित्र-वृत्ति' यह पद (रूप गोस्वामी का) अपना मत है।
sva-mata (home: "one's own view") — here it identifies the second definition as Rūpa's settled position, set off against the borrowed one.
स्व-मत अर्थात् अपना मत; यहाँ यह दूसरी परिभाषा को रूप गोस्वामी का सिद्धान्तपक्ष बताता है, जो उधार ली गई पहली परिभाषा से भिन्न है।
s3gloss
mitraṁ bandhu-mātram |
mitramthe word "mitra" (friend) nom. sg.मित्र
bandhu-mātrammeans simply a close companion, nothing more nom. sg. predicateकेवल बन्धु / साथी मात्र
mitram — "friend"; bandhu-mātram — [means] merely a relation/companion.
mitram — मित्र; bandhu-mātram — केवल साथी।
Here "mitra" just means a close companion — a friend in the plain sense. The word "mātra" (merely) rules out any grander meaning: it is simply someone bound to you as a comrade.
यहाँ 'मित्र' का अर्थ केवल साथी है।
bandhu (home: "kinsman, relative") — here softened to "companion / intimate," the ordinary sense of a friend, so mitra is not read as anything more technical.
बन्धु का मूल अर्थ है सम्बन्धी, सजन; यहाँ इसे 'साथी, घनिष्ठ जन' के सामान्य अर्थ में नरम कर लिया गया है, ताकि 'मित्र' को कोई विशेष तकनीकी अर्थ न दिया जाए।
s4gloss
yan-mitraṁ paramānandam itivat tad-vṛttis tat tayābhimānaḥ ||
yan-mitraṁ paramānandam"whose friend is the supreme bliss [Kṛṣṇa]" — as the scripture says quoted words, BhP 10.14.32'यन्-मित्रं परमानन्दम्' (उद्धृत वचन, भा.पु. 10.14.32)
itivaton the pattern of that usage / in that same sense adv., "just as in…"जैसा कि उसमें (कहा गया है)
tad-vṛttiḥ"behaving as such a friend" is that friend-relationship itself nom. sg.उस (मित्र) के प्रति वृत्ति
tatthat — i.e. this is what mitra-vṛtti refers to nom. sg., resuming mitra-vṛttiवही (अर्थात् मित्र-वृत्ति)
tayāby means of that relationship instr. of meansउसी के द्वारा (क्योंकि उसी वृत्ति से)
abhimānaḥone's felt sense of being his friend nom. sg.अपनापन का अभिमान (भाव)
yan-mitraṁ paramānandam itivat — in the sense of "whose friend is the supreme bliss"; tad-vṛttiḥ — behaving as that friend; tat — is just that [relationship]; tayā — and by that relationship; abhimānaḥ — [comes] the sense of being his friend.
yan-mitraṁ paramānandam — 'यन्-मित्रं परमानन्दम्' (यह वचन); itivat — जैसा कि उसमें; tad-vṛttiḥ — उस मित्र के प्रति वृत्ति; tat — वही मित्र-वृत्ति; tayā — उसी के द्वारा; abhimānaḥ — अपनापन का अभिमान।
Take it in the sense of the verse "whose friend is the supreme bliss [Kṛṣṇa]." "Mitra-vṛtti" means the friend-relationship itself — treating Kṛṣṇa as one's friend. And through that relationship comes abhimāna: the devotee's own felt conviction, "I am his friend." So friendship in Rūpa's sense is this relating to Kṛṣṇa as a comrade, and the self-identity it carries.
'यन्-मित्रं परमानन्दम्' — इस वचन की तरह; उस मित्र के प्रति जो वृत्ति है वही मित्र-वृत्ति है, और उसी वृत्ति से (कृष्ण को अपना मानने का) अभिमान होता है।
Why cited: Cited to fix the sense of "mitra": the cowherds whose friend is the Supreme himself — friendship is regarding Kṛṣṇa as one's own companion.
क्यों उद्धृत: यह वचन 'मित्र' का अर्थ स्थिर करने के लिए उद्धृत है — वे गोप जिनका मित्र स्वयं परमानन्दस्वरूप भगवान् हैं; मित्रता का अर्थ है कृष्ण को अपना साथी मानना।
Viśvanātha Cakravartī
s1gloss
viśvāsa iti pūrvavad anya-matam |
viśvāsaḥ itias for the word "viśvāsa" (trust) iti marks the word being discussed'विश्वास' यह पद ('iti' जिस शब्द की चर्चा हो रही है उसे दर्शाता है)
pūrvavatjust as in the earlier cases adv., "as before"पहले की तरह
anya-matamthis states someone else's view nom. sg. predicateअन्य (आचार्य) का मत
viśvāsaḥ iti — the word "trust"; pūrvavat — as in the earlier verses; anya-matam — [represents] another authority's opinion.
viśvāsaḥ iti — 'विश्वास' यह पद; pūrvavat — पहले की तरह; anya-matam — अन्य का मत।
Viśvanātha reads it the same way. The word "viśvāsa" (trust), as in the earlier verses, records another authority's opinion rather than Rūpa's own.
'विश्वास' यह पद पहले की तरह किसी अन्य का मत है।
anya-mata (home: "another's view") — again flags the first term as a borrowed definition; Viśvanātha's gloss here matches Jīva's word for word.
अन्य-मत अर्थात् दूसरे का मत; यहाँ पुनः यह प्रथम पद को उधार ली गई परिभाषा बताता है; विश्वनाथ की यह व्याख्या जीव की व्याख्या से शब्दशः मिलती है।
s2gloss
mitra-vṛttir iti tu sva-matam |
mitra-vṛttiḥ itias for the words "mitra-vṛtti" (behaving as a friend) iti marks the phrase being discussed'मित्र-वृत्ति' यह पद ('iti' जिस पद की चर्चा हो रही है उसे दर्शाता है)
tubut — marking the contrast with the first wordपरन्तु
sva-matamthis states his own view nom. sg. predicateअपना मत
mitra-vṛttiḥ iti — the phrase "behaving as a friend"; tu — but; sva-matam — [is] his own opinion.
mitra-vṛttiḥ iti — 'मित्र-वृत्ति' यह पद; tu — परन्तु; sva-matam — अपना मत।
But "mitra-vṛtti" (behaving as a friend) is Rūpa Gosvāmī's own view. The "tu" (but) marks the turn from the borrowed term to Rūpa's settled one — the same distinction Jīva drew.
परन्तु 'मित्र-वृत्ति' यह पद (विश्वनाथ का) अपना मत है।
s3gloss
mitraṁ bandhu-mātram |
mitramthe word "mitra" (friend) nom. sg.मित्र
bandhu-mātrammeans simply a close companion, nothing more nom. sg. predicateकेवल बन्धु / साथी मात्र
mitram — "friend"; bandhu-mātram — [means] merely a relation/companion.
mitram — मित्र; bandhu-mātram — केवल साथी।
"Mitra" just means a close companion — a friend in the plain sense, nothing more elevated. Again identical to Jīva's gloss.
यहाँ 'मित्र' का अर्थ केवल साथी है।
s4gloss
yan-mitraṁ paramānandam itivat tad-vṛttis tat tayābhimānaḥ ||
yan-mitraṁ paramānandam"whose friend is the supreme bliss [Kṛṣṇa]" — as the scripture says quoted words, BhP 10.14.32'यन्-मित्रं परमानन्दम्' (उद्धृत वचन, भा.पु. 10.14.32)
itivaton the pattern of that usage / in that same sense adv., "just as in…"जैसा कि उसमें (कहा गया है)
tad-vṛttiḥ"behaving as such a friend" is that friend-relationship itself nom. sg.उस (मित्र) के प्रति वृत्ति
tatthat — i.e. this is what mitra-vṛtti refers to nom. sg., resuming mitra-vṛttiवही (अर्थात् मित्र-वृत्ति)
tayāby means of that relationship instr. of meansउसी के द्वारा (क्योंकि उसी वृत्ति से)
abhimānaḥone's felt sense of being his friend nom. sg.अपनापन का अभिमान (भाव)
yan-mitraṁ paramānandam itivat — in the sense of "whose friend is the supreme bliss"; tad-vṛttiḥ — behaving as that friend; tat — is just that [relationship]; tayā — and by that relationship; abhimānaḥ — [comes] the sense of being his friend.
yan-mitraṁ paramānandam — 'यन्-मित्रं परमानन्दम्' (यह वचन); itivat — जैसा कि उसमें; tad-vṛttiḥ — उस मित्र के प्रति वृत्ति; tat — वही मित्र-वृत्ति; tayā — उसी के द्वारा; abhimānaḥ — अपनापन का अभिमान।
As in the verse "whose friend is the supreme bliss [Kṛṣṇa]." "Mitra-vṛtti" is the friend-relationship itself — treating Kṛṣṇa as one's comrade — and through it comes abhimāna, the felt sense "I am his friend." Viśvanātha's explanation matches Jīva's exactly.
'यन्-मित्रं परमानन्दम्' — इस वचन की तरह; उस मित्र के प्रति जो वृत्ति है वही मित्र-वृत्ति है, और उसी वृत्ति से (कृष्ण को अपना मानने का) अभिमान होता है।
Why cited: Cited to fix the sense of "mitra": the cowherds whose friend is the Supreme himself — friendship is regarding Kṛṣṇa as one's own companion.
क्यों उद्धृत: यह वचन 'मित्र' का अर्थ स्थिर करने के लिए उद्धृत है — वे गोप जिनका मित्र स्वयं परमानन्दस्वरूप भगवान् हैं; मित्रता का अर्थ है कृष्ण को अपना साथी मानना।