L1definition
rāgānugāṅgatāsya syād vidhi-mārgānapekṣatvāt |
rāgānugāṅgatābeing a limb of the path of spontaneous attraction (rāgānugā) nom.; rāgānugā + aṅgatāरागानुगा का अंग होना (रागानुगा-भक्ति का अंगत्व)
asyaof this [sakhya-rati, friendship-love] gen.इसका (इस सख्य का)
syātwould hold / applies opt. of asहोता है
vidhi-mārgānapekṣatvātbecause it does not depend on the path of rules (the vaidhī path of scriptural injunction) abl. of cause; an-apekṣatva 'not-requiring'क्योंकि यह विधि-मार्ग की अपेक्षा नहीं रखता
asya — of this friendship-love; rāgānugāṅgatā — being a limb of the spontaneous path; syāt — would hold; vidhi-mārgānapekṣatvāt — because it does not depend on the path of rules.
rāgānugāṅgatā — रागानुगा का अंग होना; asya — इस (सख्य) का; syāt — होता है; vidhi-mārgānapekṣatvāt — क्योंकि यह विधि-मार्ग की अपेक्षा नहीं रखता
This friendship-love (sakhya-rati) counts as a limb of the rāgānugā path, the path of spontaneous attraction. Why? Because it does not lean on the vidhi-mārga, the path of scriptural rules. It arises on its own, out of longing, not because a rule commands it.
इस (सख्य) का रागानुगा का अंग होना इसलिए बनता है, क्योंकि यह विधि-मार्ग की अपेक्षा नहीं रखता।
L2conclusion
mārga-dvayena caitena sādhyā sakhya-ratir matā ||
mārga-dvayenaby the two paths together instr. of meansदोनों मार्गों के द्वारा
caand (linking to what precedes)और
etenaby this [pair just named] instr., agreeing with mārga-dvayenaइन (दोनों मार्गों) के द्वारा
sādhyāto be attained / reachable gerundiveजिसे साधा जाता है, साध्य
sakhya-ratiḥfriendship-love (the loving mood of a friend) nom.सख्य-रति
matāis held to be / is the accepted view pp. of manमानी गई है
etena mārga-dvayena ca — and by these two paths; sakhya-ratiḥ — friendship-love; sādhyā — reachable; matā — is held to be.
mārga-dvayena — दोनों मार्गों के द्वारा; ca — और; etena — इन (दोनों मार्गों) के द्वारा; sādhyā — साध्य; sakhya-ratiḥ — सख्य-रति; matā — मानी गई है
And by these two paths taken together, friendship-love is held to be attainable. Which two? The path of rules (vaidhī) and the path of spontaneous attraction (rāgānugā). So sakhya-rati can be reached on either road — that is the accepted position.
और इन दोनों मार्गों के द्वारा सख्य-रति साध्य मानी गई है।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
tad evaṁ yadyapi pūrvam udāharaṇaṁ vakṣyamāṇa-rāgānugāṅgatvam eva praviśati |
tat evamso, in this way connectiveतो इस प्रकार
yadyapieven though / granted that concessive, answered by tathāpiयद्यपि
pūrvamearlier / already given before adv.पहले (पूर्व में दिया गया)
udāharaṇamthe example [that was cited] nom.उदाहरण
vakṣyamāṇa-rāgānugāṅgatvamthe being-a-limb-of-rāgānugā that is about to be stated acc.; vakṣyamāṇa 'to be spoken'आगे कहे जाने वाले रागानुगा-अंगत्व में
evaprecisely / just restrictiveही
praviśatifalls under / enters into pres. 3sgप्रवेश करता है
tat evam — so; yadyapi — even though; pūrvam udāharaṇam — the example given earlier; vakṣyamāṇa-rāgānugāṅgatvam eva — precisely into the coming category of being-a-limb-of-rāgānugā; praviśati — falls.
tat evam — तो इस प्रकार; yadyapi — यद्यपि; pūrvam — पहले (दिया गया); udāharaṇam — उदाहरण; vakṣyamāṇa-rāgānugāṅgatvam — आगे कहे जाने वाले रागानुगा-अंगत्व में; eva — ही; praviśati — प्रवेश करता है
Jīva sets up the point. Granted, he says, the example already given earlier falls squarely under the heading he is about to state — namely, being a limb of the rāgānugā path. So that earlier example is really a rāgānugā case. This 'even though' clause is only the first half; the answer comes next.
तो इस प्रकार, यद्यपि पहले दिया गया उदाहरण आगे कहे जाने वाले रागानुगा-अंगत्व में ही प्रवेश करता है।
s2avataranika
tathāpy etad-anusāreṇa vaidhy-aṅgodāharaṇam api draṣṭavyam ity abhiprāyeṇa āha—rāgānugāṅgateti |
tathāpieven so / nevertheless answers yadyapiफिर भी
etad-anusāreṇafollowing this [same example] instr. of mannerइसके अनुसार
vaidhy-aṅgodāharaṇaman example of a limb of the vaidhī [path] nom.; vaidhī-aṅga-udāharaṇaविधि-भक्ति के अंग का उदाहरण
apialso / as wellभी
draṣṭavyamshould be seen / is to be understood gerundive of dṛśदेखना चाहिए (द्रष्टव्य है)
iti abhiprāyeṇawith this intention in mind instr., 'thinking that…'इस अभिप्राय से
āhahe [Rūpa] says pres. 3sg, introduces the verseकहते हैं
rāgānugāṅgatā itinamely, the words 'rāgānugāṅgatā…' [the verse he now quotes] pratīka, citing the verse's opening'रागानुगाङ्गता' इत्यादि (पद उठाकर)
tathāpi — even so; etad-anusāreṇa — following this same example; vaidhy-aṅgodāharaṇam api — an example of a vaidhī-limb too; draṣṭavyam — should be seen; iti abhiprāyeṇa — with this intention; āha — he says; rāgānugāṅgatā iti — 'rāgānugāṅgatā…'.
tathāpi — फिर भी; etad-anusāreṇa — इसके अनुसार; vaidhy-aṅgodāharaṇam — विधि-भक्ति के अंग का उदाहरण; api — भी; draṣṭavyam — देखना चाहिए; iti abhiprāyeṇa — इस अभिप्राय से; āha — कहते हैं; rāgānugāṅgatā iti — 'रागानुगाङ्गता' इत्यादि पद से
Even so, Jīva continues, by following this very same example one should also recognize a case of a limb of the vaidhī path. With that intention Rūpa Gosvāmī speaks the verse beginning 'rāgānugāṅgatā…'. So the resolution is: the same devotional act can serve as an example on both sides — read one way it is rāgānugā, read another it is vaidhī. The verse is spoken to make that second reading visible.
फिर भी इसके अनुसार विधि-भक्ति के अंग का उदाहरण भी देखना चाहिए — इस अभिप्राय से 'रागानुगाङ्गता' इत्यादि कहते हैं।
s3gloss
sakhya-ratir bandhu-bhāva-ratir ity arthaḥ ||
sakhya-ratiḥthe term 'sakhya-rati' [in the verse] nom., the word being explainedसख्य-रति
bandhu-bhāva-ratiḥmeans the love that has the mood of a bosom-companion / true friend nom., the gloss offeredबन्धु-भाव की रति (मित्रता के भाव की रति)
iti arthaḥthat is the meaning closing formulaऐसा अर्थ है
sakhya-ratiḥ — the word sakhya-rati; bandhu-bhāva-ratiḥ — love in the mood of a close friend; iti arthaḥ — that is its meaning.
sakhya-ratiḥ — सख्य-रति; bandhu-bhāva-ratiḥ — बन्धु-भाव की रति; iti arthaḥ — ऐसा अर्थ है
Jīva glosses the key word. 'Sakhya-rati' means bandhu-bhāva-rati — love felt in the mood of a real friend, a bosom companion. He is pinning down that sakhya here is not mere acquaintance but the warm intimacy of true friendship.
'सख्य-रति' का अर्थ है बन्धु-भाव की रति।
Mukunda-dāsa Gosvāmī
s1avataranika
mārga-dvayena caiteneti |
mārga-dvayena ca etena ition the phrase 'and by these two paths' [he comments] pratīka citing line 2 of the verse
mārga-dvayena ca etena iti — [taking up the verse's phrase] 'and by these two paths…'.
Mukunda now takes up the verse's phrase 'and by these two paths.' He is flagging exactly which words of the mūla he is about to unpack.
s2avataranika
ayaṁ bhāvaḥ—
ayam bhāvaḥthis is the sense of it / here is the idea nom., introduces an explanatory quotation
ayam bhāvaḥ — the purport is this [as follows].
The purport, Mukunda says, is this. He is about to quote a verse from Rūpa's own text to establish what makes something belong to one path rather than the other.
s3citation
tat-tad-bhāvādi-mādhurye śrute dhīr yad apekṣate |
nātra śāstraṁ na yuktiṁ ca tal-lobhotpatti-lakṣaṇaṁ ||
tat-tad-bhāvādi-mādhuryewhen the sweetness of this or that mood [of the Vraja devotees], and the rest, is — loc. absolute, completed by śrute
śruteonce it has been heard [in scripture] loc. absolute with mādhurye: 'when it has been heard'
dhīḥthe mind / intelligence nom., subject
yat apekṣatewhatever it comes to hanker for / craves rel. clause
na atra śāstramhere [in that craving] there is no [waiting on] scripture acc., object of apekṣate carried over
na yuktim caand no [waiting on] reasoning either acc.; ca links the two negations
tat-lobhotpatti-lakṣaṇamthat is the very mark of the arising of [true] longing (lobha) nom., predicate; lobha-utpatti-lakṣaṇa
tat-tad-bhāvādi-mādhurye śrute — when the sweetness of this or that [Vraja] mood is heard; dhīḥ yat apekṣate — whatever the mind then craves; na atra śāstram na yuktim ca — with no dependence here on scripture or on reasoning; tat lobhotpatti-lakṣaṇam — that is the mark of longing having arisen.
Here is the quoted verse. When a person hears of the sweetness of the moods of Kṛṣṇa's Vraja associates and the mind spontaneously reaches out for it — craving that mood without waiting for a scriptural command and without waiting for a supporting argument — that reaching-out is the very definition of lobha, spiritual longing, having awakened. In short: longing is recognized precisely by its not needing rule or logic to justify it.
Why cited: Defines lobha (spontaneous longing) as craving a Vraja mood without depending on scripture or reasoning — the criterion Mukunda uses to sort the rāgānugā limb from the vaidhī limb.
lobha: in ordinary usage 'greed'; here the technical rāgānugā term for the spontaneous spiritual longing to attain a Vraja devotee's mood, arising on its own before any injunction.
s4reply
iti lakṣaṇena lobhena kṛtasyāsyāṅgasya rāgānugāṅgatā syāt |
iti lakṣaṇena lobhenaby longing (lobha) of the kind just defined instr. of means; iti closes the citation
kṛtasyaof [a limb] that has been performed / prompted gen., agreeing with aṅgasya
asya aṅgasyaof this devotional limb gen.
rāgānugāṅgatābeing a limb of the rāgānugā path nom., predicate
syātwould hold opt.
iti lakṣaṇena lobhena kṛtasya asya aṅgasya — of this limb performed by longing of the kind just defined; rāgānugāṅgatā syāt — being-a-limb-of-rāgānugā would hold.
Now Mukunda applies the definition. If a devotional act is done out of that kind of longing — the lobha just defined — then that act qualifies as a limb of the rāgānugā path. The driver is spontaneous craving, so the act belongs to the spontaneous road.
s5reply
śāstrasya śāsanenaiva kṛtasya tu vaidhy-aṅgatā syāt |
śāstrasya śāsanenaby the command of scripture instr. of means; gen. śāstrasya into śāsana
evasolely / only [by that] restrictive
kṛtasyaof [a limb] that has been performed gen.
tubut / whereas contrasts with the previous sentence
vaidhy-aṅgatābeing a limb of the vaidhī path nom., predicate
syātwould hold opt.
śāstrasya śāsanena eva kṛtasya tu — but of a limb performed solely by the command of scripture; vaidhy-aṅgatā syāt — being-a-limb-of-vaidhī would hold.
But, Mukunda continues, if the very same act is done only because scripture commands it, then it qualifies as a limb of the vaidhī path. Same act, different driver: obedience to the rule instead of spontaneous longing. So what sorts the act into one path or the other is the motive behind it.
s6conclusion
vidhi-mārgānapekṣaṇatvasya svarūpam eveti ||
vidhi-mārgānapekṣaṇatvasyaof [the verse's phrase] 'not depending on the path of rules' gen., the phrase being explained
svarūpamthe very essence / what it really consists in nom., predicate
evaprecisely / nothing but restrictive
itiso [ends the explanation] closing
[etat] vidhi-mārgānapekṣaṇatvasya svarūpam eva iti — this [being driven by longing] is precisely the essence of 'not depending on the path of rules'.
And this, Mukunda concludes, is exactly what the verse's phrase 'not depending on the path of rules' really means. To be independent of the vidhi-mārga is nothing other than to act from spontaneous longing rather than from scriptural command. He has thereby cashed out the mūla's reason (vidhi-mārgānapekṣatvāt) in terms of motive.
Viśvanātha Cakravartī
s1gloss
asya mitra-vṛtti-rūpa-sakhyasya |
asyathe word 'asya' [in the verse, 'of this'] means — gen., the pronoun being explainedइसका
mitra-vṛtti-rūpa-sakhyasyaof the friendship that takes the form of behaving as a friend / a comrade's way of relating gen., the referent suppliedमित्र-वृत्ति रूप सख्य का
asya — the verse's 'of this'; mitra-vṛtti-rūpa-sakhyasya — of the friendship that consists in acting as a friend.
asya — इसका; mitra-vṛtti-rūpa-sakhyasya — मित्र-वृत्ति रूप सख्य का
Viśvanātha first fixes the reference of the verse's pronoun 'asya' ('of this'). It refers, he says, to sakhya — friendship — understood as mitra-vṛtti, the way one behaves toward and relates to a friend. So 'of this' means: of this comrade-like friendship.
'इसका' अर्थात् मित्र-वृत्ति रूप सख्य का।
s2objection
yadyapi vidhi-mārgānapekṣatvena pūrva-pūrvokta-sarveṣām api rāgānugāṅgatvam asty eva |
yadyapigranted that / even though concessive, answered by tathāpiयद्यपि
vidhi-mārgānapekṣatvenaon the score of not depending on the path of rules instr. of reasonविधि-मार्ग की अपेक्षा न होने के कारण
pūrva-pūrvokta-sarveṣāmof absolutely all the [devotional limbs] mentioned one after another before this gen. pl.पहले-पहले कहे गए सभी (भावों) का
apias well / equallyभी
rāgānugāṅgatvambeing a limb of the rāgānugā path nom.रागानुगा का अंगत्व
asti evadoes indeed hold eva emphatic: 'certainly is there'अवश्य ही है
yadyapi — even though; vidhi-mārgānapekṣatvena — by not depending on the path of rules; pūrva-pūrvokta-sarveṣām api — of all the earlier-mentioned limbs too; rāgānugāṅgatvam asti eva — being-a-limb-of-rāgānugā certainly holds.
yadyapi — यद्यपि; vidhi-mārgānapekṣatvena — विधि-मार्ग की अपेक्षा न होने के कारण; pūrva-pūrvokta-sarveṣām — पहले-पहले कहे गए सभी का; api — भी; rāgānugāṅgatvam — रागानुगा-अंगत्व; asti eva — अवश्य ही है
Viśvanātha raises the natural question. Granted, he says, that being independent of the path of rules, every one of the devotional limbs listed earlier is equally a limb of the rāgānugā path — that much is certainly true. So why single out friendship here? This is the 'even though'; the answer follows.
यद्यपि विधि-मार्ग की अपेक्षा न होने के कारण पहले-पहले कहे गए सब (भावों) का भी रागानुगा-अंगत्व अवश्य ही है।
s3reply
tathāpi mitra-vṛtti-rūpa-sakhyasya viśiṣyātra kathanaṁ tu rāga-mārge prādhānya-dyotanāyeti jñeyam |
tathāpieven so / nevertheless answers yadyapiतथापि
mitra-vṛtti-rūpa-sakhyasyaof this friendship that consists in relating as a comrade gen.मित्र-वृत्ति रूप सख्य का
viśiṣyasingling it out specifically gerund, adverbialविशेष रूप से
atrahere [in this verse] adv.यहाँ
kathanamthe mentioning / its being named nom., subjectकथन
tuhowever marks the contrast with the concessionतो (परन्तु)
rāga-mārgeon the path of spontaneous attraction (rāga) loc.राग-मार्ग में
prādhānya-dyotanāyain order to bring out its pre-eminence / to signal that it is foremost dat. of purposeप्रधानता प्रकट करने के लिए
iti jñeyamso it should be understood closing gerundiveऐसा जानना चाहिए
tathāpi — even so; mitra-vṛtti-rūpa-sakhyasya viśiṣya atra kathanam tu — the singling-out mention of this comrade-friendship here; rāga-mārge prādhānya-dyotanāya — is in order to signal its pre-eminence on the path of rāga; iti jñeyam — thus it should be understood.
tathāpi — तथापि; mitra-vṛtti-rūpa-sakhyasya — मित्र-वृत्ति रूप सख्य का; viśiṣya — विशेष रूप से; atra — यहाँ; kathanam — कथन; tu — तो; rāga-mārge — राग-मार्ग में; prādhānya-dyotanāya — प्रधानता प्रकट करने के लिए; iti jñeyam — ऐसा जानना चाहिए
Even so, Viśvanātha answers, friendship is picked out for special mention here for a reason: to bring out that on the rāga path it is pre-eminent, one of the foremost moods. That is why Rūpa names sakhya specifically, even though independence of rules is common to all the limbs. So the singling-out is not arbitrary — it flags friendship's high rank among the spontaneous relationships.
तथापि मित्र-वृत्ति रूप सख्य का यहाँ विशेष रूप से कथन तो राग-मार्ग में (इसकी) प्रधानता प्रकट करने के लिए है — ऐसा जानना चाहिए।
s4conclusion
etena vaidha-rāga-mārga-dvayena sādhanī-bhūta-sakhya-bhakteḥ sādhyā sakhya-ratir matā ||
etena vaidha-rāga-mārga-dvayenaby this pair of paths, the vaidhī and the rāga path instr. of meansइन वैध और राग — दोनों मार्गों के द्वारा
sādhanī-bhūta-sakhya-bhakteḥfrom the friendship-devotion that serves as the practice / the means abl. of source; sādhanī-bhūta 'having-become-the-means'साधन-रूप बनी सख्य-भक्ति से
sādhyāas the goal to be reached gerundive, predicateसाध्य
sakhya-ratiḥfriendship-love nom., subjectसख्य-रति
matāis held to be pp.मानी गई है
etena vaidha-rāga-mārga-dvayena — by this pair, the vaidhī and rāga paths; sādhanī-bhūta-sakhya-bhakteḥ — out of the friendship-devotion that is the practice; sakhya-ratiḥ sādhyā matā — friendship-love is held to be the attainable goal.
etena vaidha-rāga-mārga-dvayena — इन वैध और राग दोनों मार्गों के द्वारा; sādhanī-bhūta-sakhya-bhakteḥ — साधन-रूप बनी सख्य-भक्ति से; sādhyā — साध्य; sakhya-ratiḥ — सख्य-रति; matā — मानी गई है
Viśvanātha closes by construing the verse's second line. By this pair of paths — the vaidhī path and the rāga path — friendship-devotion functions as the practice, the sādhana. And out of that practice, the ripened friendship-love (sakhya-rati) is held to be the goal attained. So he distinguishes the two levels: sakhya-bhakti is the means one performs, sakhya-rati is the mature love that results.
इन वैध और राग — दोनों मार्गों के द्वारा साधन बनी सख्य-भक्ति से साध्य सख्य-रति मानी गई है।