L1definition
rucim udvahatas tatra janasya bhajane hareḥ |
rucima taste, a relish — the object he is carrying accusative object of udvahataḥरुचि को
udvahataḥof one who is carrying it, who bears it in his heart genitive sg. present participle, agreeing with janasyaजो धारण करता है, उस (व्यक्ति) के
tatrathere, in that — namely in the worship named next adverb, pointing ahead to bhajaneवहाँ, अर्थात् उस भजन में
janasyaof the person, for that person genitive sg., the one who has the tasteउस व्यक्ति के
bhajanein the worship, in the devotional service locative, where the taste is directedभजन में
hareḥof Hari — the worship is worship of Hari genitive, with bhajaneहरि के
tatra hareḥ bhajane — in that worship of Hari; rucim udvahataḥ janasya — of the person who carries a taste [for it]
rucim — रुचि को; udvahataḥ — धारण करने वाले; tatra — वहाँ; janasya — उस व्यक्ति के; bhajane — भजन में; hareḥ — हरि के
This first line names the condition. Take a person who carries ruci — a real taste, a relish — for one thing: the worship of Hari. He does not just perform the worship; he has come to relish it. The second line will say what happens to such a person.
जो व्यक्ति वहाँ हरि के भजन में रुचि धारण करता है।
L2definition
viṣayeṣu gariṣṭho’pi rāgaḥ prāyo vilīyate ||
viṣayeṣutoward sense-objects — the things the senses chase locative, the objects the attachment is aimed atजिन विषयों की ओर वह लगा है, उन विषयों में
gariṣṭhaḥ apieven though very heavy, very strong — api concedes it is no small attachment nom. sg. superlative + concessive api, describing rāgaḥअत्यन्त प्रबल होने पर भी
rāgaḥthe attachment, the craving — the subject that dissolves nominative subjectराग (आसक्ति)
prāyaḥfor the most part, generally — usually but not yet totally adverb qualifying vilīyateप्रायः
vilīyatemelts away, dissolves 3rd sg. passive-middle, main verbविलीन हो जाता है
viṣayeṣu rāgaḥ — attachment toward sense-objects; gariṣṭhaḥ api — even though very strong; prāyaḥ vilīyate — for the most part dissolves
viṣayeṣu — विषयों में; gariṣṭhaḥ api — अत्यन्त प्रबल होने पर भी; rāgaḥ — राग; prāyaḥ — प्रायः; vilīyate — विलीन हो जाता है
Here is the result. That person's attachment to sense-objects melts away. And Rūpa concedes how strong that attachment can be — gariṣṭha, very heavy, deeply rooted. Even so, it dissolves. But note the one careful word: prāyaḥ, 'for the most part.' Not that it vanishes utterly all at once — mostly it dissolves. The commentators will make much of that word.
उसका राग, विषयों के प्रति चाहे कितना ही प्रबल क्यों न हो, प्रायः विलीन हो जाता है।
rāga: in ordinary usage simply 'passion, attachment'; here it is attachment aimed at viṣayas, sense-objects, and stands opposed to ruci, the taste aimed at Hari's worship. gariṣṭha: literally 'heaviest,' i.e. most deeply entrenched — the line grants the craving is strong so that its dissolving is the more striking.
राग साधारण बोलचाल में केवल 'आसक्ति, अनुराग' है; परन्तु यहाँ यह विषयों की ओर लगी हुई आसक्ति है, और हरि के भजन की ओर लगी हुई रुचि के विपरीत खड़ी है। 'गरिष्ठ' का शब्दार्थ है 'सबसे भारी', अर्थात् सबसे गहरे जड़ जमाई हुई; यह पंक्ति यह स्वीकार करती है कि आसक्ति प्रबल है, जिससे उसका विलीन हो जाना और भी विस्मयकारी लगता है।
Commentary — decoded
Jīva Gosvāmī
s1objection
nanu pūrvaṁ bhakti-praviṣṭasya vairāgyaṁ citta-kāṭhinya-hetutayā heyatvenoktam |
nanubut surely — raising a doubt particle opening an objection(शंका) परन्तु
pūrvaṁearlier, before this adverb of timeपहले
bhakti-praviṣṭasyafor one who has entered upon devotion — the person now inside bhakti genitive sg., the person spoken aboutभक्ति में प्रविष्ट हुए व्यक्ति के लिए
vairāgyaṁrenunciation, detachment — the thing that was said to be rejectable nominative subject of the reported statementवैराग्य को
citta-kāṭhinya-hetutayābecause it causes hardness of heart — since it makes the mind hard instrumental of cause (citta mind + kāṭhinya hardness + hetu cause)क्योंकि वह चित्त की कठोरता का कारण है
heyatvenaas something to be given up, as rejectable instrumental, predicating what it was calledत्याज्य होने के रूप में
uktamwas said, was stated [earlier] past participle, main verb of the objectionकहा गया है
nanu — but surely; pūrvaṁ — earlier; bhakti-praviṣṭasya vairāgyaṁ — renunciation, for one who has entered devotion; citta-kāṭhinya-hetutayā — because it hardens the heart; heyatvena uktam — was called rejectable
nanu — परन्तु; pūrvaṁ — पहले; bhakti-praviṣṭasya — भक्ति में प्रविष्ट के लिए; vairāgyaṁ — वैराग्य को; citta-kāṭhinya-hetutayā — चित्त की कठोरता का हेतु होने से; heyatvena — त्याज्य रूप में; uktam — कहा गया
Jīva opens with an objection. He reminds us of something said earlier: for a person who has already entered the path of devotion, renunciation was called a thing to be given up — because it makes the heart hard. So detachment, for such a devotee, was set aside as a liability. The next sentence draws the awkward conclusion from this.
परन्तु पहले तो भक्ति में प्रविष्ट हुए व्यक्ति के लिए वैराग्य को त्याज्य कहा गया था, क्योंकि वह चित्त की कठोरता का कारण बनता है।
s2objection
tarhi tasya viṣaya-bhoga eva vihitaḥ |
tarhithen, in that case — drawing the consequence inferential particleतब तो
tasyafor him — that same devotee genitive sg., referring back to the bhakti-praviṣṭaउस (भक्ति में प्रविष्ट व्यक्ति) के लिए
viṣaya-bhogaḥenjoyment of sense-objects — indulging the senses nominative subject (viṣaya objects + bhoga enjoyment)विषय-भोग
evathen precisely that — 'nothing but sense-enjoyment is left for him' emphatic particle, restrictingही
vihitaḥwould be enjoined, prescribed [as what he should do] past participle, predicateविहित हो जाता है
tarhi — then; tasya — for him; viṣaya-bhogaḥ eva — sense-enjoyment alone; vihitaḥ — would be enjoined
tarhi — तब तो; tasya — उसके लिए; viṣaya-bhogaḥ — विषय-भोग; eva — ही; vihitaḥ — विहित
Here is the sharp consequence. If renunciation is to be dropped by the devotee, then — the objector presses — the only thing left prescribed for him is to enjoy sense-objects. If not detachment, then indulgence: that seems to be the forced conclusion. This is the objector overstating the case on purpose, to be answered.
तब तो उसके लिए विषय-भोग ही विहित ठहरता है।
s3avataranika
tac ca—
tatand that [very point] — that sense-enjoyment is his lot nominative, pointing to the objection just madeवह (अभी की गई शंका)
caand — linking to the proof about to be quoted connective particleऔर
tat ca — and that [is confirmed by the following] —
tat — वह; ca — और
'And that too —' he says, and breaks off. This is the lead-in: the objector is about to bring a supporting verse to back up his claim that sense-enjoyment and Kṛṣṇa cannot go together. The quotation follows.
और वह (यह शंका इस प्रमाण से समर्थित है)—
s4citation
viṣayāviṣṭa-cittasya kṛṣṇāveśaḥ sudūrataḥ | vāruṇī-dig-gataṁ vastu vrajan naindrīṁ kim āpnuyāt ||
viṣayāviṣṭa-cittasyafor one whose mind is absorbed in sense-objects — the mind soaked in viṣayas genitive sg. (viṣaya objects + āviṣṭa absorbed + citta mind)जिसका चित्त विषयों में आविष्ट है, उसके लिए
kṛṣṇāveśaḥabsorption in Kṛṣṇa — being rapt in Kṛṣṇa nominative subject (kṛṣṇa + āveśa entering, absorption)कृष्ण में आवेश
sudūrataḥis very far off — nowhere near adverb/ablative, predicateअत्यन्त दूर है
vāruṇī-dig-gataṁgone toward the western quarter — a thing lying off in Varuṇa's direction, the west accusative, agreeing with vastu (vāruṇī of Varuṇa + diś direction + gata gone)वारुणी दिशा में गई हुई
vastua thing, an object accusative, the goal one moves towardवस्तु को
vrajanone who is going, moving [toward it] nom. sg. present participle, the travellerजाता हुआ (व्यक्ति)
naindrīṁthe eastern [quarter] — Indra's direction, the east accusative fem. (of Indra), agreeing with an understood diśऐन्द्री दिशा को
kim āpnuyāthow could he ever reach it? — he plainly cannot kim rhetorical 'how'; āpnuyāt 3rd sg. optative 'would reach'कैसे प्राप्त कर सकेगा?
viṣayāviṣṭa-cittasya — for one whose mind is absorbed in objects; kṛṣṇāveśaḥ sudūrataḥ — absorption in Kṛṣṇa is far off; vāruṇī-dig-gataṁ vastu vrajan — [as] one going toward a thing in the west; naindrīṁ kim āpnuyāt — how could he reach the east?
viṣayāviṣṭa-cittasya — जिसका चित्त विषयों में आविष्ट है उसके लिए; kṛṣṇāveśaḥ — कृष्ण में आवेश; sudūrataḥ — अत्यन्त दूर; vāruṇī-dig-gataṁ — वारुणी दिशा में गई; vastu — वस्तु को; vrajan — जाता हुआ; naindrīṁ — ऐन्द्री दिशा को; kim āpnuyāt — कैसे पाएगा
The quoted verse argues by an analogy of opposite directions. Plainly: for someone whose mind is soaked in sense-objects, being absorbed in Kṛṣṇa is a very distant prospect. Then the picture: a man is walking toward something that lies in the west, Varuṇa's quarter. How could he, by going that way, ever arrive in the east, Indra's quarter? The mapping is exact — walking west stands for the mind chasing sense-objects; the eastern quarter stands for absorption in Kṛṣṇa. East and west are opposite; you cannot walk toward one and land in the other. The analogy is meant to prove the two are mutually exclusive — chase objects and Kṛṣṇa is out of reach. (Its limit shows in the reply: the verse under comment speaks of one who already has taste for worship, so this 'mind soaked in objects' framing does not describe him.)
जिसका चित्त विषयों में आविष्ट है, उसके लिए कृष्ण में आवेश अत्यन्त दूर की बात है। वारुणी दिशा की ओर गई हुई वस्तु की ओर बढ़ता हुआ व्यक्ति भला ऐन्द्री दिशा को कैसे प्राप्त कर सकेगा?
Why cited: Brought by the objector as scriptural support that a sense-absorbed mind and absorption in Kṛṣṇa are mutually exclusive — like walking west to reach the east.
क्यों उद्धृत: शंकाकार इसे शास्त्र-प्रमाण रूप में लाता है कि विषयों में डूबा चित्त और कृष्ण में आवेश परस्पर विरोधी हैं—जैसे पश्चिम की ओर चलकर पूर्व में पहुँचना।
vāruṇī diś = the west (Varuṇa is its guardian deity); naindrī diś = the east (Indra is its guardian). The poet picks the two most opposed points of the compass so that 'going one way, reaching the other' is flatly impossible.
वारुणी दिश अर्थात् पश्चिम (वरुण उसके अधिष्ठाता देव हैं); ऐन्द्री दिश अर्थात् पूर्व (इन्द्र उसके अधिष्ठाता हैं)। कवि ने दिशाओं के दो सर्वाधिक विपरीत छोर चुने हैं, जिससे 'एक ओर जाकर दूसरी ओर पहुँचना' सर्वथा असम्भव सिद्ध हो जाए।
s5reply
atrocyate—bhaktau ruci-mātram eva tasya viṣaya-rāga-vilāpakaṁ, tasmād vairāgyābhyāsa-kāṭhinyaṁ na yuktam ity āha rucim iti |
atra ucyateto this the answer is given — here is the reply atra 'to this'; ucyate 3rd sg. passive 'it is said'इसका उत्तर कहा जाता है
bhaktauin devotion, toward devotional service locative, where the taste is directedभक्ति में
ruci-mātrama mere taste — taste and nothing more, all by itself nominative (ruci taste + mātra only)केवल रुचि
evataste alone — precisely a taste is enough, without harsh renunciation emphatic, restricting to ruciही
tasyaof that person — the devotee's genitive, going with viṣaya-rāgaउस (विषय-राग) का
viṣaya-rāga-vilāpakaṁis what dissolves his attachment to sense-objects — it melts the craving away nom. sg. (viṣaya objects + rāga attachment + vilāpaka dissolver)विषय-राग को विलीन करने वाली है
tasmāttherefore, for that reason ablative of consequenceइसलिए
vairāgyābhyāsa-kāṭhinyaṁthe hardness of practicing renunciation — the harsh discipline of forcing detachment nom. sg. (vairāgya renunciation + abhyāsa practice + kāṭhinya hardness)वैराग्य के अभ्यास की कठोरता
na yuktamis not fitting, is not called for predicate, 'not proper'उचित नहीं है
iti āhaso he [Rūpa] says — introducing the verse iti quotative; āha 'he says'ऐसा (सोचकर) कहते हैं
rucim itiin the words beginning 'rucim…' — naming the verse by its first word pratīka, tagging the mūla by its opening word'रुचिम्' इस पद से (मूल को)
atra ucyate — to this it is answered; bhaktau ruci-mātram eva — a mere taste in devotion, alone; tasya viṣaya-rāga-vilāpakaṁ — dissolves his attachment to objects; tasmāt — therefore; vairāgyābhyāsa-kāṭhinyaṁ na yuktam — the hardness of renunciation-practice is uncalled for; iti āha rucim iti — so he speaks in 'rucim…'
atra ucyate — इसका उत्तर कहा जाता है; bhaktau — भक्ति में; ruci-mātram — केवल रुचि; eva — ही; tasya — उस विषय-राग का; viṣaya-rāga-vilāpakaṁ — विषय-राग को विलीन करने वाली; tasmāt — इसलिए; vairāgyābhyāsa-kāṭhinyaṁ — वैराग्य-अभ्यास की कठोरता; na yuktam — उचित नहीं; iti āha — ऐसा कहते हैं; rucim iti — 'रुचिम्' कहकर
Now Jīva answers the objection. His reply: it takes only a taste for devotion — nothing more — to dissolve a person's craving for sense-objects. The taste alone does the job. And from that a further point follows: since taste by itself melts the craving, there is no need to put the devotee through the harsh discipline of forced renunciation. That is exactly the point Rūpa is making, Jīva says, in the verse that begins 'rucim…' So the objector's dilemma — either renunciation or indulgence — is false: taste for worship is the third thing, and it quietly removes the attachment on its own.
इसका उत्तर यह है—भक्ति में केवल रुचि ही उस विषय-राग को विलीन कर देने वाली है। इसलिए वैराग्य के अभ्यास की कठोरता उचित नहीं है। यही (आशय) 'रुचिम्' इत्यादि पद से (ग्रन्थकार) कहते हैं।
s6gloss
atra rucim udvahataḥ prāyo vilīyata iti |
atrahere, in this verse adverbयहाँ
rucim udvahataḥ'[of one] carrying a taste' — the verse-words he picks up pratīka: the mūla phrase being glossed'रुचिम् उद्वहतः' (यह मूल का पद)
prāyaḥ vilīyate iti'for the most part it dissolves' — and the closing words of the line pratīka: the second phrase of the mūla, joined by iti'प्रायो विलीयते' यह (मूल का दूसरा पद)
atra — here; rucim udvahataḥ … prāyaḥ vilīyate iti — [the verse says] 'of one carrying a taste … it mostly dissolves'
atra — यहाँ; rucim udvahataḥ — 'रुचिम् उद्वहतः'; prāyaḥ vilīyate iti — 'प्रायो विलीयते' यह
Jīva now points to the exact words of the verse he will explain: 'of one carrying a taste … for the most part it dissolves.' He is isolating the two key phrases — the taste-carrier at the front, and the qualified 'mostly dissolves' at the end — before he explains the force of that 'mostly' in the next sentence.
यहाँ 'रुचिम् उद्वहतः' (रुचि धारण करने वाले का राग) 'प्रायो विलीयते' (प्रायः विलीन हो जाता है)।
s7gloss
pariṇāmatas tu kārtsnyenaiva vilīyata ity arthaḥ |
pariṇāmataḥat the point of full ripening — when the taste matures ablative/adverb of time, 'in the end, by maturation'परिणाम में, अर्थात् परिपक्व होने पर
tubut — marking the contrast with the mere 'mostly' of the verse contrastive particleपरन्तु
kārtsnyenacompletely, in its entirety — the whole of it instrumental, 'wholly'सम्पूर्ण रूप से
evacompletely and without remainder — precisely all of it emphatic, reinforcing kārtsnyenaही
vilīyatedissolves 3rd sg., the verb carried over from the verseविलीन हो जाता है
iti arthaḥthat is the meaning closing formulaऐसा अर्थ है
pariṇāmataḥ tu — but at full ripening; kārtsnyena eva vilīyate — it dissolves completely; iti arthaḥ — that is the sense
pariṇāmataḥ — परिपक्व होने पर; tu — परन्तु; kārtsnyena — सम्पूर्ण रूप से; eva — ही; vilīyate — विलीन हो जाता है; iti arthaḥ — ऐसा अर्थ है
Here Jīva explains the careful word 'mostly' (prāyaḥ). The verse says the craving mostly dissolves — but that is only for now, while the taste is still growing. But when the taste ripens fully, he says, the craving dissolves completely, without any remainder. So 'mostly' is not a permanent limit; it marks the in-between stage. At maturity, nothing of the attachment is left. That is the meaning.
परन्तु परिपक्व होने पर वह पूर्णतया ही विलीन हो जाता है—ऐसा अर्थ है।
s8avataranika
tad etad upalakṣaṇam uktaṁ jñānaṁ ca bhavatīty asya—
tat etatand this same [statement of the verse] nom./acc. neuter, pointing to what the verse has just saidयह जो (मूल में) कहा गया है
upalakṣaṇamis an indicatory mention — it names one thing but points to more predicate noun, the technical termउपलक्षण रूप में
uktaṁis stated, is spoken [as such] past participleकहा गया है
jñānaṁ ca bhavati'and knowledge too arises' — the further thing it silently implies the implied content: jñāna 'knowledge' + ca 'also' + bhavati 'comes about''ज्ञान भी उत्पन्न होता है' (यह निहित आशय)
iti asyaof this [implication], to establish which — iti closes the implied clause; asya genitive, 'for the sake of this'यह (दिखाने) के लिए
tat etat upalakṣaṇam uktaṁ — this [verse] is spoken as an indicator; jñānaṁ ca bhavati iti asya — that 'knowledge too arises' — to show which —
tat etat — यह जो कहा गया; upalakṣaṇam — उपलक्षण रूप में; uktaṁ — कहा गया; jñānaṁ ca bhavati — 'ज्ञान भी उत्पन्न होता है'; iti asya — यह दिखाने के लिए
Jīva now makes a technical point. The verse literally speaks only of the craving dissolving. But he says this statement is an upalakṣaṇa — an indicatory mention. By naming just this one effect (the craving melting), the verse silently points to a further effect that comes with it: knowledge (jñāna) also arises. The verse mentions the one to imply the other. To back up that 'knowledge too arises,' he now quotes a supporting verse.
जो (राग का विलीन होना मूल में) कहा गया, वह उपलक्षण रूप से कहा गया है—अर्थात् 'ज्ञान भी उत्पन्न होता है', यह (सूचित करने) के लिए—
upalakṣaṇa vs. viśeṣaṇa: a viśeṣaṇa is a defining feature that is part of the thing — 'the blue lotus,' where blueness actually belongs to the lotus. An upalakṣaṇa is only an indicator that points beyond itself — 'the house where the crow is sitting,' where the crow is not part of the house but just helps you pick it out, and once you have the house the crow may fly off. Here 'the craving dissolves' is used as an upalakṣaṇa: it is not the whole of what devotion does, but a marker that also points to knowledge arising alongside it.
उपलक्षण और विशेषण में भेद है। विशेषण वह भेदक धर्म है जो वस्तु का ही अंग हो—जैसे 'नीलकमल', जहाँ नीलता वस्तुतः कमल में ही रहती है। उपलक्षण केवल संकेतक है जो अपने से परे की ओर इशारा करता है—जैसे 'वह घर जहाँ कौआ बैठा है', जहाँ कौआ घर का अंग नहीं, केवल घर पहचानने में सहायक है, और घर मिल जाने पर कौआ उड़ भी जाए तो कोई हानि नहीं। यहाँ 'राग विलीन हो जाता है' उपलक्षण रूप में प्रयुक्त है—यह भक्ति के समस्त फल का बोधक नहीं, अपितु ऐसा चिह्न है जो साथ-साथ ज्ञान के उदय की ओर भी संकेत करता है।
s9citation
vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ | janayaty āśu vairāgyaṁ jñānaṁ ca yad ahaitukam ||
vāsudeve bhagavatitoward Lord Vāsudeva — directed to the Lord, Vāsudeva locative, the object toward which the yoga is appliedभगवान् वासुदेव में
bhakti-yogaḥthe yoga of devotion, devotional practice nominative subjectभक्ति-योग
prayojitaḥwhen it is applied, once it is set to work past participle, 'engaged in'लगाया गया
janayatiproduces, gives birth to 3rd sg. causative, main verbउत्पन्न करता है
āśuquickly, before long adverbशीघ्र
vairāgyaṁdetachment, dispassion accusative object 1वैराग्य को
jñānaṁ caand knowledge too — the point the quote is brought for accusative object 2 + ca 'and'और ज्ञान को
yat ahaitukam[knowledge] that is causeless — arising without any outer cause, on its own yat relative 'which'; ahaituka 'motiveless, uncaused'जो अहैतुक (निर्हेतुक) है
vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ — devotional yoga applied to Lord Vāsudeva; āśu vairāgyaṁ jñānaṁ ca janayati — quickly produces detachment and knowledge; yat ahaitukam — [knowledge] that is causeless
vāsudeve bhagavati — भगवान् वासुदेव में; bhakti-yogaḥ — भक्ति-योग; prayojitaḥ — लगाया गया; janayati — उत्पन्न करता है; āśu — शीघ्र; vairāgyaṁ — वैराग्य को; jñānaṁ ca — और ज्ञान को; yat ahaitukam — जो अहैतुक है
The quoted verse (from Bhāgavatam 1.2.7) says: when the yoga of devotion is directed to Lord Vāsudeva, it soon produces both detachment and knowledge — and a knowledge that arises on its own, without any separate cause. Jīva brings it for one specific word: 'and knowledge.' It proves his point from the previous sentence — that devotion yields not only freedom from craving but also jñāna, spontaneously. So the verse he is commenting on, by mentioning only the craving's dissolution, was indeed pointing to this fuller result.
भगवान् वासुदेव में लगाया गया भक्ति-योग शीघ्र ही वैराग्य को और उस ज्ञान को भी उत्पन्न कर देता है, जो अहैतुक (निर्हेतुक) होता है।
Why cited: Scriptural proof that devotion produces not only detachment but knowledge as well — supporting Jīva's claim that the verse's 'craving dissolves' silently implies 'knowledge too arises.'
क्यों उद्धृत: शास्त्र-प्रमाण कि भक्ति केवल वैराग्य ही नहीं, ज्ञान भी उत्पन्न करती है—जीव के इस कथन का समर्थन कि मूल का 'राग विलीन होता है' चुपचाप 'ज्ञान भी उदित होता है' का भी बोध कराता है।
Mukunda-dāsa Gosvāmī
s1avataranika
bhakti-svabhāvena viṣaya-rāga-nivṛtter avadhim āha rucim iti |
bhakti-svabhāvenaby the very nature of devotion — because that is how devotion works instrumental of means/cause (bhakti + svabhāva own-nature)
viṣaya-rāga-nivṛtteḥof the ceasing of attachment to sense-objects — the fading of the craving genitive (viṣaya + rāga + nivṛtti cessation)
avadhimthe limit, the terminus — how far and to what point it goes accusative object of āha
āhahe [Rūpa] states — in the verse 3rd sg., 'he says'
rucim itiin the words beginning 'rucim…' — the verse tagged by its first word pratīka
bhakti-svabhāvena viṣaya-rāga-nivṛtteḥ avadhim — the limit of the ceasing of object-attachment by devotion's own nature; āha rucim iti — he states in 'rucim…'
Mukunda tells us what the verse is doing. By its very nature, devotion causes attachment to sense-objects to fade. But how far does that fading go — to what point? That limit is what Rūpa is stating, Mukunda says, in the verse beginning 'rucim…' So he reads the verse as fixing the boundary of how completely devotion removes the craving.
s2gloss
rucim ādau śraddhā tataḥ sādhu-saṅga ity atra vakṣyamāṇāṁ niṣṭhānantarāṁ sādhana-niṣṭhatām |
rucim'a taste' — the verse-word he is defining pratīka: the mūla word being glossed
ādau śraddhā tataḥ sādhu-saṅga itiin the well-known list, 'first faith, then the company of the holy…' — citing the sequence of stages pratīka of the stage-list verse (ādau 'at first'; tataḥ 'then'); iti tags it
atrain that [list] adverb pointing to the cited sequence
vakṣyamāṇāṁthat is going to be stated [later in the text] future passive participle, describing the stage
niṣṭhā-anantarāṁthat comes right after steadiness — the rung immediately following niṣṭhā accusative fem. (niṣṭhā firmness + anantara 'immediately after')
sādhana-niṣṭhatāmmeans the settledness in practice — being firmly established in one's devotional practice accusative, the gloss-word for rucim (sādhana practice + niṣṭhatā settledness)
rucim — 'taste' [means]; ādau śraddhā tataḥ sādhu-saṅga iti atra — in the list 'first faith, then holy company…'; niṣṭhā-anantarāṁ vakṣyamāṇāṁ sādhana-niṣṭhatām — the settledness-in-practice, to be described later, that comes right after steadiness
Mukunda pins down what 'ruci' means here by placing it on the ladder of stages. He recalls the coming list — 'first faith, then holy company…' and so on up through the rungs. On that ladder, the taste (ruci) named in the verse is the settled footing in practice that comes immediately after niṣṭhā, steadiness. So this is not a beginner's flicker of interest: it is the firm, established taste that sits just past the stage of steadiness on the standard progression.
The list Mukunda cites (BRS 1.4.15–16, 'ādau śraddhā tataḥ sādhu-saṅga…') runs faith → holy company → practice → clearing of anarthas → niṣṭhā (steadiness) → ruci (taste) → āsakti (attachment) → bhāva → prema. His point is that the verse's ruci is precisely the rung right after niṣṭhā.
s3gloss
prāya iti harau jātāsaktes tu kārtsnyenaiva vilīyata ity arthaḥ ||
prāyaḥ iti'for the most part' — the verse-word he now takes up pratīka: the mūla word being glossed
harautoward Hari locative, where the attachment is directed
jāta-āsakteḥfor one in whom attachment [to Hari] has arisen — once deep attachment has been born genitive sg. (jāta 'arisen' + āsakti attachment)
tubut — contrasting with the merely 'mostly' dissolved case contrastive particle
kārtsnyenacompletely, entirely instrumental, 'wholly'
evacompletely, with nothing left over — precisely all of it emphatic, reinforcing kārtsnyena
vilīyatedissolves 3rd sg., verb carried from the verse
iti arthaḥthat is the meaning closing formula
prāyaḥ iti — [the word] 'mostly' [is because]; harau jāta-āsakteḥ tu — but for one whose attachment to Hari has arisen; kārtsnyena eva vilīyate — it dissolves completely; iti arthaḥ — that is the sense
Mukunda explains the qualifying word 'mostly' (prāyaḥ). The verse says the craving mostly dissolves — because at the stage of mere taste, a little may remain. But, he adds, for the person in whom attachment to Hari (āsakti) has actually arisen — the next rung up — the craving dissolves completely, with nothing left. So the word 'mostly' fits the ruci stage; move up to āsakti and the qualifier drops away. That is the meaning.
Viśvanātha Cakravartī
s1objection
nanu, pūrvaṁ bhakti-praviṣṭasya vairāgyaṁ citta-kāṭhinya-hetutayā heyatvenoktaṁ, tarhi tasya viṣaya-bhoga eva vihitaḥ |
nanubut surely — raising the doubt particle opening an objection(शंका) परन्तु
pūrvaṁearlier, before this adverb of timeपहले
bhakti-praviṣṭasyafor one who has entered devotion genitive sg., the person spoken aboutभक्ति में प्रविष्ट हुए व्यक्ति के लिए
vairāgyaṁrenunciation, detachment nominative subject of the reported statementवैराग्य को
citta-kāṭhinya-hetutayābecause it hardens the heart — since it causes the mind to grow hard instrumental of cause (citta mind + kāṭhinya hardness + hetu cause)क्योंकि वह चित्त की कठोरता का कारण है
heyatvenaas something to be rejected instrumental, predicating what it was calledत्याज्य होने के रूप में
uktaṁwas said [earlier] past participleकहा गया है
tarhithen, in that case inferential particleतब तो
tasyafor him — that devotee genitive sg.उसके लिए
viṣaya-bhogaḥenjoyment of sense-objects nominative subject (viṣaya + bhoga enjoyment)विषय-भोग
evanothing but that — sense-enjoyment alone is left for him emphatic, restrictingही
vihitaḥwould be enjoined, prescribed past participle, predicateविहित हो जाता है
nanu pūrvaṁ bhakti-praviṣṭasya vairāgyaṁ citta-kāṭhinya-hetutayā heyatvena uktaṁ — but earlier renunciation, for one entered in devotion, was called rejectable since it hardens the heart; tarhi tasya viṣaya-bhogaḥ eva vihitaḥ — then for him sense-enjoyment alone would be enjoined
nanu — परन्तु; pūrvaṁ — पहले; bhakti-praviṣṭasya — भक्ति में प्रविष्ट के लिए; vairāgyaṁ — वैराग्य को; citta-kāṭhinya-hetutayā — चित्त की कठोरता का हेतु होने से; heyatvena — त्याज्य रूप में; uktaṁ — कहा गया; tarhi — तब तो; tasya — उसके लिए; viṣaya-bhogaḥ — विषय-भोग; eva — ही; vihitaḥ — विहित
Viśvanātha raises the same objection Jīva did, here in a single breath. Earlier it was said that for a devotee, renunciation is a thing to be dropped, because it hardens the heart. Well then — the objector presses — if not renunciation, the only thing left prescribed for him is to enjoy sense-objects. Either detachment or indulgence, and detachment has been ruled out. That is the difficulty to be answered.
परन्तु पहले तो भक्ति में प्रविष्ट हुए व्यक्ति के लिए वैराग्य को त्याज्य कहा गया था, क्योंकि वह चित्त की कठोरता का कारण बनता है; तब तो उसके लिए विषय-भोग ही विहित ठहरता है।
s2avataranika
tac ca—
tatand that [very claim] — that sense-enjoyment is his lot nominative, pointing to the objectionवह (यह शंका)
caand — linking to the proof about to be quoted connective particleऔर
tat ca — and that [is supported by the following] —
tat — वह; ca — और
'And that too —' he breaks off, exactly as Jīva did. The objector is about to cite a verse in support of his claim that a sense-absorbed mind cannot reach Kṛṣṇa. The quotation follows.
और वह (यह शंका इस प्रमाण से समर्थित है)—
s3citation
viṣayāviṣṭa-cittasya viṣṇv-āveśaḥ sudūrataḥ | vāruṇī-dig-gataṁ vastu vrajan naindrīṁ kim āpnuyāt ||
viṣayāviṣṭa-cittasyafor one whose mind is absorbed in sense-objects genitive sg. (viṣaya + āviṣṭa absorbed + citta mind)जिसका चित्त विषयों में आविष्ट है, उसके लिए
viṣṇv-āveśaḥabsorption in Viṣṇu — being rapt in Viṣṇu nominative subject (viṣṇu + āveśa absorption); note: Viśvanātha's text reads 'viṣṇu' where Jīva's read 'kṛṣṇa'विष्णु में आवेश
sudūrataḥis very far off adverb/ablative, predicateअत्यन्त दूर है
vāruṇī-dig-gataṁgone off toward the west — a thing lying in Varuṇa's quarter accusative, agreeing with vastuवारुणी दिशा में गई हुई
vastua thing, an object accusative, the goal moved towardवस्तु को
vrajanone who is going toward it nom. sg. present participleजाता हुआ (व्यक्ति)
naindrīṁthe eastern quarter — Indra's direction accusative fem., with an understood diśऐन्द्री दिशा को
kim āpnuyāthow could he ever reach it? — he cannot kim rhetorical; āpnuyāt optative 'would reach'कैसे प्राप्त कर सकेगा?
viṣayāviṣṭa-cittasya viṣṇv-āveśaḥ sudūrataḥ — for a mind absorbed in objects, absorption in Viṣṇu is far off; vāruṇī-dig-gataṁ vastu vrajan naindrīṁ kim āpnuyāt — going toward a thing in the west, how could he reach the east?
viṣayāviṣṭa-cittasya — जिसका चित्त विषयों में आविष्ट है उसके लिए; viṣṇv-āveśaḥ — विष्णु में आवेश; sudūrataḥ — अत्यन्त दूर; vāruṇī-dig-gataṁ — वारुणी दिशा में गई; vastu — वस्तु को; vrajan — जाता हुआ; naindrīṁ — ऐन्द्री दिशा को; kim āpnuyāt — कैसे पाएगा
Viśvanātha's copy of the same quoted verse — the only difference being that it reads 'absorption in Viṣṇu' where Jīva's read 'absorption in Kṛṣṇa.' The argument is identical, by the analogy of opposite directions: for a mind soaked in sense-objects, being absorbed in Viṣṇu is far away. A man walking toward something in the west (Varuṇa's quarter) can never by that road arrive in the east (Indra's quarter). Walking west stands for the mind chasing objects; the east stands for absorption in Viṣṇu; the two are opposite and cannot be reached at once. The objector uses it to prove sense-enjoyment and Kṛṣṇa/Viṣṇu-absorption are mutually exclusive. The reply that follows will limit it by saying the verse under comment is about someone who already has taste for worship.
जिसका चित्त विषयों में आविष्ट है, उसके लिए विष्णु में आवेश अत्यन्त दूर की बात है। वारुणी दिशा की ओर गई हुई वस्तु की ओर बढ़ता हुआ व्यक्ति भला ऐन्द्री दिशा को कैसे प्राप्त कर सकेगा?
Why cited: Adduced by the objector as scriptural support that a sense-absorbed mind and absorption in Viṣṇu are mutually exclusive — like walking west to reach the east.
क्यों उद्धृत: शंकाकार इसे शास्त्र-प्रमाण रूप में लाता है कि विषयों में डूबा चित्त और विष्णु में आवेश परस्पर विरोधी हैं—जैसे पश्चिम की ओर चलकर पूर्व में पहुँचना।
As in Jīva's citation: vāruṇī diś = west (Varuṇa's quarter), naindrī diś = east (Indra's quarter) — the two most opposed directions, so that going toward one and reaching the other is impossible. Only the divine name differs (Viṣṇu here, Kṛṣṇa in Jīva).
जीव के उद्धरण की भाँति ही—वारुणी दिश अर्थात् पश्चिम (वरुण का क्षेत्र), ऐन्द्री दिश अर्थात् पूर्व (इन्द्र का क्षेत्र); दिशाओं के दो सर्वाधिक विपरीत छोर, जिससे एक ओर जाकर दूसरी ओर पहुँचना असम्भव है। यहाँ केवल दिव्य नाम भिन्न है (यहाँ विष्णु, जीव में कृष्ण)।
s4reply
atrocyate—bhaktau ruci-mātram eva tasya viṣaya-rāga-vilāpakaṁ, tasmād vairāgyābhyāsa-kāṭhinyaṁ na yuktam ity āha rucim iti |
atra ucyateto this the answer is given atra 'to this'; ucyate 'it is said'इसका उत्तर कहा जाता है
bhaktauin devotion, toward devotional service locativeभक्ति में
ruci-mātrama mere taste — taste and nothing else nominative (ruci + mātra only)केवल रुचि
evataste alone — a taste by itself is enough emphatic, restricting to ruciही
tasyaof that person — the devotee's genitive, with viṣaya-rāgaउस (विषय-राग) का
viṣaya-rāga-vilāpakaṁis what dissolves his attachment to objects nom. sg. (viṣaya + rāga + vilāpaka dissolver)विषय-राग को विलीन करने वाली है
tasmāttherefore ablative of consequenceइसलिए
vairāgyābhyāsa-kāṭhinyaṁthe harshness of practicing renunciation nom. sg. (vairāgya + abhyāsa practice + kāṭhinya hardness)वैराग्य के अभ्यास की कठोरता
na yuktamis not fitting, is uncalled for predicateउचित नहीं है
iti āhaso he [Rūpa] says iti quotative; āha 'he says'ऐसा (सोचकर) कहते हैं
rucim itiin the words beginning 'rucim…' pratīka'रुचिम्' इस पद से (मूल को)
atra ucyate — to this it is answered; bhaktau ruci-mātram eva tasya viṣaya-rāga-vilāpakaṁ — a mere taste in devotion dissolves his object-attachment; tasmāt vairāgyābhyāsa-kāṭhinyaṁ na yuktam — therefore the harshness of renunciation-practice is uncalled for; iti āha rucim iti — so he says in 'rucim…'
atra ucyate — इसका उत्तर कहा जाता है; bhaktau — भक्ति में; ruci-mātram — केवल रुचि; eva — ही; tasya — उस विषय-राग का; viṣaya-rāga-vilāpakaṁ — विषय-राग को विलीन करने वाली; tasmāt — इसलिए; vairāgyābhyāsa-kāṭhinyaṁ — वैराग्य-अभ्यास की कठोरता; na yuktam — उचित नहीं; iti āha — ऐसा कहते हैं; rucim iti — 'रुचिम्' कहकर
Viśvanātha's reply is word-for-word Jīva's. The answer to the objection: a mere taste for devotion, all by itself, dissolves the devotee's craving for sense-objects. And since taste alone does this, there is no need for the punishing discipline of forced renunciation. That is just what Rūpa states in the verse beginning 'rucim…' So the objector's either/or — renunciation or indulgence — collapses: taste for worship is the missing third option, and it removes the attachment on its own.
इसका उत्तर यह है—भक्ति में केवल रुचि ही उस विषय-राग को विलीन कर देने वाली है। इसलिए वैराग्य के अभ्यास की कठोरता उचित नहीं है। यही (आशय) 'रुचिम्' इत्यादि पद से (ग्रन्थकार) कहते हैं।
s5gloss
tatra bhajane rucim udvahato janasyety atra ruci-padaṁ bhakti-praveśottara-kālotpanna-śraddhā-viśeṣa-param |
tatra bhajane rucim udvahataḥ janasya iti atrain the phrase 'of the person carrying a taste in that worship' — the verse-words he is unpacking pratīka: the mūla phrase being glossed'तत्र भजने रुचिम् उद्वहतो जनस्य' इस (मूल पद) में
ruci-padaṁthe word 'ruci' [in the verse] nominative, the term under discussion (pada 'word')'रुचि' शब्द
bhakti-praveśa-uttara-kāla-utpanna-śraddhā-viśeṣa-paramrefers to a special kind of faith that arises in the period after one has entered devotion — that is what 'taste' points to here nom. sg. (bhakti-praveśa entering devotion + uttara-kāla the later time + utpanna arisen + śraddhā-viśeṣa a special faith + para 'having as its object')भक्ति में प्रवेश के पश्चात् के काल में उत्पन्न हुई एक विशेष श्रद्धा को अपना विषय बनाने वाला है
tatra bhajane rucim udvahataḥ janasya iti atra — in 'of the person carrying a taste in that worship'; ruci-padaṁ — the word 'ruci'; bhakti-praveśa-uttara-kāla-utpanna-śraddhā-viśeṣa-param — points to a special faith arisen in the time after entering devotion
tatra bhajane rucim udvahataḥ janasya iti atra — 'तत्र भजने रुचिम् उद्वहतो जनस्य' इस पद में; ruci-padaṁ — 'रुचि' शब्द; bhakti-praveśa-uttara-kāla-utpanna-śraddhā-viśeṣa-param — भक्ति-प्रवेश के उत्तरकाल में उत्पन्न विशेष श्रद्धा को विषय बनाने वाला
Viśvanātha defines the verse's word 'ruci.' It does not mean taste in general, he says. It points to a particular kind of faith — a special śraddhā that develops only later, in the period after a person has already entered the practice of devotion. So the 'taste' the verse speaks of is this matured, post-entry faith, not the raw beginner's faith that first brought him to devotion. (Note this differs slightly from Mukunda, who placed ruci as the rung just after niṣṭhā; Viśvanātha frames it as a special śraddhā arising after entry — the readings are not harmonized here.)
'तत्र भजने रुचिम् उद्वहतो जनस्य' इस पद में 'रुचि' शब्द भक्ति में प्रवेश के पश्चात् के काल में उत्पन्न हुई एक विशेष श्रद्धा को अपना विषय बनाता है।
s6gloss
prāyo vilīyata iti bhaktau praveśānantaraṁ viṣaye kiṁcid rāga-sattve’pi na doṣaḥ |
prāyaḥ vilīyate iti'for the most part it dissolves' — the verse-words he now takes up pratīka: the mūla phrase being glossed'प्रायो विलीयते' यह (मूल पद)
bhaktau praveśa-anantaraṁright after entering devotion — in the time just following one's entry into bhakti adverbial (bhaktau 'in devotion' + praveśa entry + anantara 'immediately after')भक्ति में प्रवेश के तुरन्त बाद
viṣayetoward a sense-object locativeविषय में
kiṁcid rāga-sattve apieven though some little attachment still exists — granting a trace of craving remains locative absolute + concessive api (kiṁcid 'some' + rāga attachment + sattva 'existing')कुछ राग के रहने पर भी
na doṣaḥthere is no fault, nothing wrong predicate, 'no defect'कोई दोष नहीं है
prāyaḥ vilīyate iti — 'it mostly dissolves' [means]; bhaktau praveśa-anantaraṁ — just after entering devotion; viṣaye kiṁcid rāga-sattve api — even if some little attachment to objects still remains; na doṣaḥ — there is no fault
prāyaḥ vilīyate iti — 'प्रायो विलीयते' यह; bhaktau praveśa-anantaraṁ — भक्ति में प्रवेश के तुरन्त बाद; viṣaye — विषय में; kiṁcid rāga-sattve api — कुछ राग के रहने पर भी; na doṣaḥ — कोई दोष नहीं
Now Viśvanātha explains why the verse says 'mostly' and not 'entirely.' In the stretch right after a person has entered devotion, even if a little attachment to sense-objects is still hanging on, there is no fault in that. The word 'mostly' makes room for that lingering trace. So the beginner in devotion need not be alarmed that some craving remains — it is expected at that point, and it is not a defect. The next sentence says what becomes of even that remainder.
'प्रायो विलीयते' (प्रायः विलीन हो जाता है) का अर्थ यह है कि भक्ति में प्रवेश के तुरन्त बाद विषय में कुछ राग के रहने पर भी कोई दोष नहीं है।
s7conclusion
bhakte paripākāt tad api sāmastyena yāsyatīti bhāvaḥ ||
bhakte paripākātbecause devotion ripens — once the devotion matures ablative of cause (bhakti + paripāka full ripening)भक्ति के परिपक्व होने के कारण
tat apieven that [remaining trace of attachment] too nominative, 'that also' — the leftover rāgaवह (शेष राग) भी
sāmastyenain its entirety, wholly — every last bit instrumental, 'as a whole, completely'सम्पूर्ण रूप से
yāsyatiwill go away, will depart 3rd sg. futureचला जाएगा
iti bhāvaḥsuch is the underlying import closing formula, 'this is the intended sense'यह भाव है
bhakte paripākāt — through the ripening of devotion; tat api sāmastyena yāsyati — even that [trace] too will go away entirely; iti bhāvaḥ — such is the import
bhakte paripākāt — भक्ति के परिपक्व होने से; tat api — वह भी; sāmastyena — सम्पूर्ण रूप से; yāsyati — चला जाएगा; iti bhāvaḥ — यह भाव है
Viśvanātha closes with the same point the others reached. That little remaining attachment does not stay forever. As the devotion ripens fully, even that leftover trace will depart completely, every last bit of it. So 'mostly' is only a description of the in-between stage; at maturity, the craving is gone in its entirety. That is the underlying import of the verse.
भक्ति के परिपक्व हो जाने पर वह शेष राग भी सम्पूर्ण रूप से चला जाएगा—यही भाव है।