L1citation
kāmād dveṣād bhayāt snehād yathā bhaktyeśvare manaḥ |
āveśya tad aghaṁ hitvā bahavas tad-gatiṁ gatāḥ ||
gopyaḥ kāmād bhayāt kaṁso dveṣāc caidyādayo nṛpāḥ |
sambandhād vṛṣṇayaḥ snehād yūyaṁ bhaktyā vayaṁ vibho || iti ||
kāmātout of lust / longing abl. of causeकाम के कारण
dveṣātout of hatred abl. of causeद्वेष के कारण
bhayātout of fear abl. of causeभय के कारण
snehātout of affection abl. of causeस्नेह के कारण
yathājust as / for exampleजैसे
bhaktyāand by devotion instr.भक्ति के द्वारा
īśvareon the Lord loc.ईश्वर में
manaḥthe mindमन को
āveśyahaving fixed / absorbed gerundप्रविष्ट कराकर (लगाकर)
tat aghamthat sin (of theirs)उस पाप को
hitvāhaving given (it) up gerundत्यागकर
bahavaḥmany peopleबहुत से लोग
tat-gatimhis state / his own form as the goalउसकी गति को (उसके स्वरूप को)
gatāḥhave reached / attainedप्राप्त हुए
gopyaḥthe gopīs (cowherd women)गोपियाँ
kāmātby lust / amorous longing abl.काम के कारण
bhayātby fear abl.भय के कारण
kaṁsaḥKaṁsa (reached him)कंस
dveṣātby hatred abl.द्वेष के कारण
caidya-ādayaḥ nṛpāḥkings such as Caidya (Śiśupāla) and the restचैद्य (शिशुपाल) आदि राजा लोग
sambandhātby kinship / family tie abl.सम्बन्ध के कारण
vṛṣṇayaḥthe Vṛṣṇis (Kṛṣṇa's clansmen)वृष्णिवंशी
snehātby affection abl.स्नेह के कारण
yūyamyou (the Pāṇḍavas)तुम लोग (पाण्डव)
bhaktyāby devotion instr.भक्ति के द्वारा
vayamwe (Nārada and his like)हम
vibhoO mighty one (Yudhiṣṭhira) voc.हे विभो! (हे सर्वव्यापी!)
itiso (ends the quotation)इस प्रकार
yathā — for example; kāmāt dveṣāt bhayāt snehāt bhaktyā — out of lust, hatred, fear, affection, and by devotion; manaḥ īśvare āveśya — having fixed the mind on the Lord; tat agham hitvā — having dropped that sin; bahavaḥ — many; tat-gatim gatāḥ — have reached his state. gopyaḥ kāmāt — the gopīs by lust; kaṁsaḥ bhayāt — Kaṁsa by fear; caidya-ādayaḥ nṛpāḥ dveṣāt — kings like Śiśupāla by hatred; vṛṣṇayaḥ sambandhāt — the Vṛṣṇis by kinship; yūyam snehāt — you by affection; vayam bhaktyā — we by devotion; vibho — O mighty king.
yathā — जैसे; bahavaḥ — बहुत से लोग; kāmād dveṣād bhayāt snehāt — काम, द्वेष, भय अथवा स्नेह के कारण; īśvare manaḥ āveśya — ईश्वर में मन लगाकर; tat aghaṁ hitvā — उस पाप को त्यागकर; bhaktyā — (और) भक्ति के भाव से; tad-gatiṁ gatāḥ — उसकी गति (स्वरूप) को प्राप्त हुए। gopyaḥ kāmāt — गोपियाँ काम से; kaṁsaḥ bhayāt — कंस भय से; caidyādayo nṛpāḥ dveṣāt — चैद्य आदि राजा द्वेष से; vṛṣṇayaḥ sambandhāt — वृष्णिवंशी सम्बन्ध से; yūyaṁ snehāt — तुम (पाण्डव) स्नेह से; vayaṁ bhaktyā — हम भक्ति से (उसी को पाए); vibho — हे विभो!
Nārada speaks to Yudhiṣṭhira. Many people have reached Kṛṣṇa by fixing the mind on him — whether out of lust, hatred, fear, affection, or by devotion. Whatever sin they carried, they dropped it, and they attained his own state. To show it: the gopīs came to him through amorous longing; Kaṁsa through fear; kings like Śiśupāla through hatred; the Vṛṣṇis through family kinship; you Pāṇḍavas through affection; and we through devotion, O mighty king.
जैसे बहुत से लोग काम, द्वेष, भय या स्नेह के वश ईश्वर में मन को लगा देते हैं, और अपने पाप को छोड़कर उसी की गति को — उसके अपने स्वरूप को — प्राप्त कर लेते हैं। गोपियों ने काम से, कंस ने भय से, शिशुपाल आदि राजाओं ने द्वेष से, वृष्णिवंशियों ने सम्बन्ध से, तुम पाण्डवों ने स्नेह से, और हे विभो, हमने भक्ति से — इसी प्रकार उसी को पाया।
Why cited: The mūla verse itself: proof that the mind fixed on Kṛṣṇa through any strong emotion — even lust, hatred, or fear — reaches him, the topic of rāgānugā just opened.
क्यों उद्धृत: मूल श्लोक स्वयं — यह प्रमाण कि किसी भी प्रबल भाव से (चाहे काम, द्वेष या भय ही क्यों न हो) कृष्ण में स्थिर हुआ मन उसे प्राप्त कर लेता है; यही रागानुगा का अभी उठाया गया विषय है।
tat-gati here means 'his state / goal' — reaching Kṛṣṇa's own nature; the commentators will divide over exactly what 'his state' picks out. iti closes the two-verse quotation from Bhāgavata 7.1.29-30.
'तद्-गति' का अर्थ है 'उसकी गति / लक्ष्य' — अर्थात् कृष्ण के अपने स्वरूप की प्राप्ति; 'उसकी गति' से ठीक-ठीक क्या अभिप्रेत है, इस पर टीकाकारों में मतभेद होगा। अन्त का 'इति' श्रीमद्भागवत ७.१.२९-३० के इन दो श्लोकों की उद्धृति को समाप्त करता है।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
kāmād iti |
kāmāt itithe verse beginning 'kāmāt' (out of lust)'कामात्' इत्यादि (इस श्लोक के विषय में)
kāmāt iti — [now the verse] 'kāmāt' [is taken up for comment].
kāmāt iti — 'कामात्' इस शब्द से आरम्भ होने वाला श्लोक।
Jīva now takes up the verse that begins with the word kāmāt.
'कामात्' — इस शब्द से आरम्भ होने वाले श्लोक की व्याख्या।
'X iti' is the standard commentarial way of naming a verse by its opening word before glossing it — like saying 'as for the kāmāt verse.'
'X इति' किसी श्लोक को उसके आरम्भिक शब्द से नाम देकर उसकी व्याख्या शुरू करने की टीका-परम्परा है — मानो 'कामात् वाले श्लोक के विषय में' कहा जा रहा हो।
s2objection
atra svarasata evotpadyamānānāṁ kāmādīnāṁ vidhātum aśakyatvāt tan-mayīnāṁ katham āpa na vaidhītvam |
atrahere (in this case)यहाँ (इस प्रसंग में)
svarasataḥ evapurely of their own accord, spontaneously abl., eva = preciselyस्वरस से ही (स्वाभाविक रूप से ही)
utpadyamānānāmof (emotions) that are arising gen. pres. part.जो उत्पन्न होते रहते हैं, उन
kāma-ādīnāmof lust and the rest gen.काम आदि भावों का
vidhātumto enjoin / to prescribe infin.विधान करना (आज्ञा देना)
aśakyatvātbecause it is impossible abl. of reasonअशक्य होने के कारण
tat-mayīnāmof (states of devotion) made of those [emotions] gen.उन्हीं भावों से युक्त (भक्ति) का
kathamhow (could it be)कैसे
āpaat all / everप्राप्त हो
na vaidhītvamthere is no rule-based character (they are not 'enjoined' devotion)वैधीपन को नहीं (अर्थात् अवैधीपन को)
atra — here; svarasataḥ eva utpadyamānānām kāma-ādīnām — of lust and the rest, which arise purely on their own; vidhātum aśakyatvāt — because they cannot be enjoined; tat-mayīnām — of the devotional states made of them; katham āpa na vaidhītvam — how could there be, in any way, a rule-based character?
atra — यहाँ; svarasata eva utpadyamānānāṁ kāmādīnāṁ — स्वरस से ही उत्पन्न होने वाले काम आदि भावों का; vidhātum aśakyatvāt — विधान करना अशक्य होने से; tan-mayīnāṁ — उन्हीं से युक्त भक्ति को; kathaṁ na vaidhītvam āpa — अवैधीपन कैसे न प्राप्त हो (अर्थात् वह वैधी नहीं हो सकती)।
Here is the problem Jīva raises. Lust, hatred and the rest arise all on their own; you cannot command a person to feel them. So the devotion built out of those emotions cannot be 'rule-based' devotion (vaidhī-bhakti) at all — how could it be? He is establishing that these are cases of spontaneous, not enjoined, attraction.
यहाँ काम आदि भाव तो स्वरस से — अपने-आप — उत्पन्न होते हैं, और जो स्वयं उत्पन्न हो, उसका विधान (आज्ञा) करना सम्भव नहीं। तो फिर उन्हीं भावों से बनी भक्ति अवैधी क्यों न हो? (अर्थात् उसे वैधी नहीं माना जा सकता।)
vaidhī-bhakti = devotion practiced because scripture commands it; rāgānugā/rāgātmikā = devotion driven by spontaneous emotion. The point: an emotion that erupts on its own cannot be the product of a rule, so these cannot be classed as vaidhī.
वैधी-भक्ति = शास्त्र की आज्ञा के कारण की जाने वाली भक्ति; रागानुगा/रागात्मिका = स्वाभाविक भाव से प्रेरित भक्ति। तात्पर्य यह कि जो भाव स्वयं फूट पड़े, वह किसी विधि का फल नहीं हो सकता, इसलिए इन्हें वैधी नहीं माना जा सकता।
s3objection
yaś ca—tasmād vairānubandhena nirvaireṇa bhayena vā | snehāt kāmena vā yuñjyāt iti liṅ-pratyayaḥ śrūyate |
yaḥ caand the (verbal form) whichऔर जो (वचन)
tasmātthereforeइसलिए / उससे
vaira-anubandhenathrough a bond of enmity instr.वैर के अनुबंध (सम्बन्ध) से
nirvaireṇaor without enmity (in a friendly way) instr.निर्वैर भाव से
bhayena vāor through fear instr.अथवा भय से
snehātout of affection abl.स्नेह से
kāmena vāor through lust instr.अथवा काम से
yuñjyātone should join / engage (the mind on him) optative (liṅ)जोड़े (मन लगावे — 'चाहिए' के अर्थ में)
iti— thus (the text runs)ऐसा
liṅ-pratyayaḥthe optative endingलिङ् प्रत्यय (विधिलिङ्)
śrūyateis heard (in the scripture)सुना जाता है
yaḥ ca — and there is the [verb] which; tasmāt vaira-anubandhena nirvaireṇa bhayena vā snehāt kāmena vā yuñjyāt iti — 'therefore one should engage [the mind on him] through enmity, or without enmity, or through fear, or out of affection, or through lust'; liṅ-pratyayaḥ śrūyate — the optative suffix is heard.
yaś ca — और जो यह वचन है; tasmād vairānubandhena nirvaireṇa bhayena vā snehāt kāmena vā yuñjyāt iti — 'इसलिए वैर के अनुबंध से, निर्वैर से, भय से, स्नेह से अथवा काम से (मन को) जोड़े' ऐसा; liṅ-pratyayaḥ śrūyate — इसमें लिङ् (विधि का) प्रत्यय सुनाई देता है।
And there is a second reason for the worry. The Bhāgavata says (7.1.25): 'Therefore one should engage the mind on him — through a bond of enmity, or in a friendly way, or through fear, or out of affection, or through lust.' The verb yuñjyāt is in the optative — 'one should engage.' An optative sounds like a command, and a command means a rule. So this too pushes toward calling it rule-based devotion.
और यह जो वचन है — 'इसलिए वैर के सम्बन्ध से, निर्वैर से, भय से, स्नेह से या काम से (भगवान् में मन को) जोड़ना चाहिए' — इसमें 'युञ्ज्यात्' रूप में लिङ् (विधि का) प्रत्यय सुनाई पड़ता है।
Why cited: Bhā.pu. 7.1.25, adduced by the objector: its optative 'yuñjyāt' ('one should engage') sounds like an injunction, seeming to make these emotional paths vaidhī after all.
क्यों उद्धृत: भा.पु. ७.१.२५, आपत्तिकर्ता द्वारा उद्धृत: इसका विधिलिङ् 'युञ्ज्यात्' ('जोड़ना चाहिए') आज्ञा-सा लगता है, जिससे ये भाव-मार्ग भी वैधी प्रतीत होने लगते हैं।
s4reply
so’pi sambhāvanāyāṁ sambhavati |
saḥ apithat (optative) tooवह (लिङ्) भी
sambhāvanāyāmin the sense of mere possibility loc. of scopeसम्भावना के अर्थ में
sambhavatiis possible / fitsसम्भव है (बैठ जाता है)
saḥ api — that optative too; sambhāvanāyām sambhavati — works in the sense of 'possibility'.
saḥ api — वह लिङ् भी; sambhāvanāyāṁ sambhavati — सम्भावना (हो सकने) के अर्थ में घट जाता है।
Jīva answers. That optative 'one should engage' can just as well carry the sense of possibility — 'one can engage the mind this way' — rather than a command. The optative (liṅ) has a recognized 'possibility' use, so it need not be read as an injunction. The worry dissolves.
वह लिङ् प्रत्यय 'सम्भावना' (हो सकने) के अर्थ में भी बन सकता है।
In Sanskrit grammar the optative (liṅ) has several senses; besides command (vidhi) it can express sambhāvanā, 'possibility / likelihood.' Jīva picks that sense so the line describes what can happen, not what is ordered.
संस्कृत व्याकरण में लिङ् (विधिलिङ्) के कई अर्थ होते हैं; विधि (आज्ञा) के अतिरिक्त वह सम्भावना — 'हो सकना / सम्भवतः' — का भी बोध कराता है। जीव इसी अर्थ को लेते हैं, जिससे यह वचन जो हो सकता है उसका वर्णन बनता है, न कि आज्ञा।
s5reply
tasmāt kenāpy upāyena iti tu abhyanujñā-mātram |
tasmāt kena api upāyena'therefore by any means whatever''इसलिए किसी भी उपाय से' (यह वचन)
iti tuas for this phrase, howeverऐसा जो है, वह तो
abhyanujñā-mātramis mere permission / sanction onlyकेवल अभ्यनुज्ञा (अनुमति) मात्र है
tasmāt kena api upāyena iti tu — but the phrase 'therefore by any means whatever'; abhyanujñā-mātram — is only a granting of leave.
tasmāt kenāpy upāyena iti — 'इसलिए किसी भी उपाय से' यह वचन; tu abhyanujñā-mātram — तो केवल अनुमति (अभ्यनुज्ञा) मात्र है।
And the next words of the Bhāgavata, 'therefore by any means whatever' (7.1.31), are only a permission, not a command. Scripture is saying 'it is allowed to fix the mind on him by any of these means,' not 'you are ordered to.' So again nothing here makes it rule-based devotion.
और 'इसलिए किसी भी उपाय से (मन को कृष्ण में लगावे)' — यह वचन तो केवल अनुमति देना मात्र है, कोई नयी आज्ञा नहीं।
Why cited: Bhā.pu. 7.1.31 'tasmāt kenāpy upāyena', read by Jīva as mere sanction (abhyanujñā), not an injunction — closing off the 'it must be vaidhī' objection.
क्यों उद्धृत: भा.पु. ७.१.३१ 'तस्मात् केनाप्युपायेन', जिसे जीव मात्र अभ्यनुज्ञा (अनुमति) मानते हैं, विधि नहीं — इससे 'यह तो वैधी ही होगी' आपत्ति का निराकरण हो जाता है।
s6gloss
yathā yathāvat tad-gatiṁ tad-rūpaṁ gamyaṁ prāptāḥ |
yathā yathāvat'yathā' means 'accordingly / duly, as fits each case''यथा' अर्थात् यथावत् (ठीक-ठीक जैसा)
tat-gatim'tad-gatim' means'तद्-गति' अर्थात्
tat-rūpam gamyamthe goal that is his own formउसका स्वरूप, जो गम्य (प्राप्तव्य) है
prāptāḥthey reached / attainedप्राप्त हुए
yathā — [is glossed] yathāvat, duly; tat-gatim — [is glossed] tat-rūpam gamyam, the destination that is his very form; prāptāḥ — they attained.
yathā — यथावत्; tad-gatiṁ — तद्-गति अर्थात्; tad-rūpaṁ gamyaṁ — उसका स्वरूप, जो गम्य (प्राप्तव्य) है; prāptāḥ — उसी को प्राप्त हुए।
Now Jīva glosses the verse's words. 'yathā' means 'each in his own fitting way.' 'tad-gatim' — 'his state' — means the goal that is Kṛṣṇa's own form; and 'gatāḥ' means they reached it. So 'they attained his very form as their destination.'
'यथा' का अर्थ है यथावत्। और 'तद्-गति' अर्थात् उसका स्वरूप, जो प्राप्त करने योग्य है — उसी को वे प्राप्त हुए।
Jīva reads tat-gati concretely as tad-rūpa — Kṛṣṇa's own form — not a vague 'state.' The goal reached is the Lord's own nature/form.
जीव 'तद्-गति' को ठोस रूप में 'तद्-रूप' — कृष्ण के अपने स्वरूप — के रूप में पढ़ते हैं, किसी अस्पष्ट 'अवस्था' के रूप में नहीं। प्राप्त लक्ष्य स्वयं भगवान् का स्वरूप है।
s7gloss
tad-agham iti teṣāṁ madhye yad-dveṣa-bhayayor aghaṁ bhavati, tad api tad-āveśa-prabhāveṇa hitvety arthaḥ |
tat-agham itias for the words 'tad-agham' (that sin)'तद्-अघम्' (उसका पाप) — इस पद का अभिप्राय
teṣām madhyeamong them (these several people)उन (भावों) के बीच
yat-dveṣa-bhayayoḥ agham bhavatiwhatever sin belongs to hatred and to fear gen. dualजो द्वेष और भय — इन दोनों का पाप होता है
tat apieven thatउस पाप को भी
tat-āveśa-prabhāveṇaby the power of that absorption (in Kṛṣṇa) instr. of meansउस (भगवद्-) आवेश के प्रभाव से
hitvāhaving given upत्यागकर
iti arthaḥ— this is the meaningऐसा अर्थ है
tat-agham iti — as for 'that sin'; teṣām madhye — among them; yat dveṣa-bhayayoḥ agham bhavati — whatever sin attaches to hatred and fear; tat api tat-āveśa-prabhāveṇa hitvā — that too they dropped by the power of absorption in him; iti arthaḥ — this is the sense.
tad-agham iti — 'तद्-अघम्' का तात्पर्य; teṣāṁ madhye — उन भावों में से; yad dveṣa-bhayayor aghaṁ bhavati — जो द्वेष और भय का पाप होता है; tad api — उसे भी; tad-āveśa-prabhāveṇa hitvā — उस आवेश के प्रभाव से त्यागकर; ity arthaḥ — यह अर्थ है।
Here Jīva explains 'that sin' (tad-agham). Among these people, hatred and fear do carry sin. But even that sin they cast off — and they cast it off by the sheer power of their absorption in Kṛṣṇa. That is the meaning: the mind's absorption in him burned away even the sin their hostile or fearful emotion incurred.
'तद्-अघम्' का अर्थ — उन भावों में से जो द्वेष और भय का पाप होता है, उसे भी उस (भगवान् में) आवेश के प्रभाव से छोड़कर — ऐसा अभिप्राय है।
Note the restriction he is setting up: it is specifically dveṣa and bhaya that involve sin. This prepares the next sentence, which insists kāma here does not.
ध्यान दें कि वे यहाँ एक सीमा बाँध रहे हैं: पाप विशेष रूप से द्वेष और भय में ही है। यह अगले वाक्य की भूमिका है, जो कहेगा कि यहाँ का काम पापयुक्त नहीं है।
s8conclusion
na tu kāme’pīti mantavyam |
na tubut notपरन्तु ऐसा नहीं
kāme apiin the case of lust as wellकाम में भी (पाप है)
iti mantavyamis it to be supposed (that there is sin)ऐसा मानना चाहिए — (अर्थात् ऐसा न माने)
na tu kāme api iti mantavyam — but one must not suppose [that sin attaches] in the case of kāma too.
na tu kāme'pi (aghaṁ) iti mantavyam — किन्तु 'काम में भी पाप है' — ऐसा नहीं मानना चाहिए।
And one must not think that lust likewise carries sin here. The 'sin to be dropped' clause covers hatred and fear only; the gopīs' kāma is not sinful. Jīva draws the line clearly: do not extend 'that sin' to kāma.
किन्तु यह नहीं समझना चाहिए कि काम में भी (वैसा ही) पाप है।
The gopīs' kāma is a transcendental amorous love, not worldly lust; hence, unlike Kaṁsa's fear or Śiśupāla's hatred, it incurs no sin to be given up.
गोपियों का काम दिव्य प्रेममयी अनुरागरूप है, लौकिक विषय-वासना नहीं; इसलिए कंस के भय या शिशुपाल के द्वेष के विपरीत, इसमें त्यागने योग्य कोई पाप नहीं है।
s9citation
dviṣann api hṛṣīkeśaṁ kim utādhokṣaja-priyāḥ iti tasya kāmasya dveṣādi-gaṇa-pātitām ullaṅghya stutatvāt ||
dviṣan api hṛṣīkeśam'even one who hates Hṛṣīkeśa [is purified]'हृषीकेश से द्वेष करने वाला भी (जब उसे पा लेता है)
kim uta adhokṣaja-priyāḥ'how much more those dear to the Lord (Adhokṣaja)!'तो फिर अधोक्षज के प्रिय जनों की तो बात ही क्या!
iti— by this (verse)ऐसा (वचन)
tasya kāmasyaof that kāma (of the gopīs) gen.उस काम की
dveṣa-ādi-gaṇa-pātitāmits falling into the class of hatred and the restद्वेष आदि के वर्ग में गिरने की स्थिति को
ullaṅghyahaving overstepped / left behind gerundलाँघकर (पार करके)
stutatvātbecause it is (instead) praised abl. of reasonस्तुति की गई है, इस कारण
dviṣan api hṛṣīkeśam kim uta adhokṣaja-priyāḥ iti — by the verse 'even a hater of Hṛṣīkeśa..., how much more his beloveds'; tasya kāmasya — of that kāma; dveṣa-ādi-gaṇa-pātitām ullaṅghya — having leapt past its being lumped with hatred and the rest; stutatvāt — because it is praised.
dviṣann api hṛṣīkeśaṁ kim utādhokṣaja-priyāḥ iti — 'हृषीकेश से द्वेष करने वाला भी (पा जाता है), फिर अधोक्षज के प्रियजनों का तो कहना ही क्या' इस वचन से; tasya kāmasya — उस काम की; dveṣādi-gaṇa-pātitām ullaṅghya — द्वेष आदि के वर्ग में पड़ने को लाँघकर; stutatvāt — स्तुति होने के कारण।
Why is the gopīs' kāma not sinful? Because scripture praises it. The verse 'even someone who hates Hṛṣīkeśa [gains purity] — how much more those who are dear to the Lord!' lifts the gopīs' kāma clean out of the category of hatred-and-the-rest and actually praises it. Since it is praised, it cannot be counted a sin. That is Jīva's proof.
'हृषीकेश से द्वेष करने वाला भी उसे पा लेता है, फिर अधोक्षज के प्रियजनों की तो बात ही क्या' — इस वचन से उस काम की स्तुति की गई है; अतः वह द्वेष आदि के वर्ग में गिरने से ऊपर उठ जाता है।
Why cited: Bhā.pu. 10.29.13, cited to prove the gopīs' kāma is not sinful: scripture praises it, raising it above the class of hatred/fear rather than condemning it.
क्यों उद्धृत: भा.पु. १०.२९.१३, इस सिद्धि के लिए उद्धृत कि गोपियों का काम पापयुक्त नहीं है: शास्त्र उसकी स्तुति करता है, उसे द्वेष/भय के वर्ग में गिराता नहीं बल्कि उससे ऊपर उठाता है।
s10gloss
gopya iti—pūrva-rāgāvasthā jñeyāḥ |
gopyaḥ itias for the words 'the gopīs...''गोप्यः' (गोपियाँ) — इस पद से
pūrva-rāga-avasthāḥthey are in the state of pūrva-rāga (love before union)पूर्व-राग की अवस्था वाली
jñeyāḥare to be understoodजाननी चाहिए
gopyaḥ iti — as for 'the gopīs'; pūrva-rāga-avasthāḥ jñeyāḥ — they are to be understood as being in the pūrva-rāga stage.
gopyaḥ iti — 'गोप्यः' पद से; pūrva-rāgāvasthā jñeyāḥ — (वे) पूर्व-राग की अवस्था में स्थित जाननी चाहिए।
On the word 'gopīs': understand that they are in the condition of pūrva-rāga — the love that arises before actual union, love kindled at a distance. That is the phase Jīva says the verse points to for them.
'गोप्यः' (गोपियाँ) — इस पद से उन्हें पूर्व-राग की अवस्था में स्थित समझना चाहिए।
pūrva-rāga (a rasa-śāstra term) = the attraction and longing a lover feels before ever meeting or uniting with the beloved. Jīva reads the gopīs' kāmāt here as this preliminary longing-love.
पूर्व-राग (रस-शास्त्र का पारिभाषिक शब्द) = प्रिय से मिलने या संयोग से पूर्व ही प्रेमी को होने वाला आकर्षण और उत्कण्ठा। जीव यहाँ गोपियों के 'कामात्' को इसी प्रारम्भिक उत्कण्ठा-प्रेम के रूप में पढ़ते हैं।
s11conclusion
evaṁ vṛṣṇy-ādayo’pi ||
evamin the same wayइसी प्रकार
vṛṣṇi-ādayaḥ apithe Vṛṣṇis and the rest too (are to be understood)वृष्णि आदि भी (समझें)
evam vṛṣṇi-ādayaḥ api — likewise the Vṛṣṇis and the others as well [are to be understood on the same lines].
evam — इसी प्रकार; vṛṣṇy-ādayo'pi — वृष्णि आदि के विषय में भी (यही समझें)।
And the same holds for the Vṛṣṇis and the others: understand them the same way. Jīva closes his comment by extending the reading to the remaining groups named in the verse.
इसी प्रकार वृष्णिवंशी आदि के विषय में भी (यही व्याख्या लागू कर लें)।
'evaṁ ... api' — a compact way of saying 'apply the foregoing analysis to the rest of the list too,' so the whole verse is covered without repeating the gloss group by group.
'एवं ... अपि' — यह कहने का संक्षिप्त ढंग कि 'शेष सूची पर भी पूर्वोक्त व्याख्या लगा लें', जिससे प्रत्येक वर्ग की व्याख्या दोहराए बिना समूचा श्लोक आवृत हो जाता है।
Mukunda-dāsa Gosvāmī
s1gloss
tad-gatiṁ tasya prapañcāgocarāvasthāṁ gatāḥ prāptā vartante |
tat-gatim'his state' means
tasya prapañca-agocara-avasthāmhis condition that is beyond the reach of the material world gen.
gatāḥ prāptāḥ vartantethey have gone to, i.e. they abide having attained (it)
tat-gatim — 'his state'; tasya prapañca-agocara-avasthām — his condition inaccessible to the phenomenal world; gatāḥ prāptāḥ vartante — they have reached and remain in it.
Mukunda glosses 'his state' (tad-gatim). It means Kṛṣṇa's own condition that lies beyond the grasp of the material world. And 'gatāḥ' — they went there — means they have attained that condition and now abide in it.
Where Jīva glossed tad-gati as tad-rūpa (his form), Mukunda glosses it as prapañcāgocarāvasthā — a plane the material world cannot touch. Do not harmonize: these are two readings of the same word.
s2gloss
ayam arthaḥ—caidya-kaṁsādīnāṁ pūrva-janmani bhagavad-dhasta-mṛtyu-prabhāvād veṇavad dveṣa-phala-naraka-bhogo na, kintu parama-bhoga-prāptiḥ |
ayam arthaḥthis is the meaning
caidya-kaṁsa-ādīnāmfor Caidya (Śiśupāla), Kaṁsa and the rest gen.
pūrva-janmaniin a former birth loc.
bhagavat-hasta-mṛtyu-prabhāvātbecause of the power of death at the Lord's own hand abl. of cause
veṇu-vatlike a flute / bamboo
dveṣa-phala-naraka-bhogaḥ nathere is no hell-suffering as the fruit of hatred
kintubut rather
parama-bhoga-prāptiḥthe attaining of the highest enjoyment
ayam arthaḥ — this is the sense; caidya-kaṁsa-ādīnām — for Śiśupāla, Kaṁsa and the rest; pūrva-janmani bhagavat-hasta-mṛtyu-prabhāvāt — because in a former life they died by the Lord's own hand; veṇu-vat — like a bamboo flute; dveṣa-phala-naraka-bhogaḥ na — there is no hellish fruit of their hatred; kintu parama-bhoga-prāptiḥ — but instead the gaining of the highest enjoyment.
Here is Mukunda's meaning. Śiśupāla, Kaṁsa and the rest died in a former birth at Kṛṣṇa's own hand. Because of the power of that death-by-his-hand, they suffer no hell as the fruit of their hatred; instead they gain the highest enjoyment. The analogy is the bamboo flute: just as a hollow reed, once cut and bored by the maker's hand, is turned into an instrument on his lips, so these enemies, 'cut down' by the Lord's own hand, are transformed and taken to him rather than punished. It shows that death from Kṛṣṇa himself purifies; it does not, of itself, say their hatred was devotion.
veṇu-vat (dṛṣṭānta): the flute = the enemy killed by Kṛṣṇa; the maker's cutting/boring = death at the Lord's hand; becoming a played instrument = attaining the supreme goal. The point is the effect of his touch, not that enmity is a virtue.
s3gloss
janma-janmābhyāsād vardhamānena sva-dehādi-sambandhatayā bhakti-yogād api tīvreṇa dveṣeṇa mano’bhiniveśān muktiḥ |
janma-janma-abhyāsātbecause of practice over birth after birth abl. of cause
vardhamānenaby (a hatred) that keeps growing instr.
sva-deha-ādi-sambandhatayāon account of relating (Kṛṣṇa) to one's own body and such instr./abl. of reason
bhakti-yogāt api tīvreṇaby a (hatred) more intense even than the practice of devotion instr., abl. of comparison
dveṣeṇaby that hatred instr. of means
manaḥ-abhiniveśātbecause of the mind's total engrossment (in him) abl. of cause
muktiḥliberation (results)
janma-janma-abhyāsāt vardhamānena — by a hatred grown through practice birth after birth; sva-deha-ādi-sambandhatayā — through relating him to their own body and belongings; bhakti-yogāt api tīvreṇa dveṣeṇa — by a hatred fiercer even than devotional practice; manaḥ-abhiniveśāt — from the mind's utter engrossment; muktiḥ — comes liberation.
Mukunda gives a second explanation of how the haters were freed. Birth after birth they practiced their hatred, so it kept intensifying — they were constantly relating Kṛṣṇa to their own body and possessions (as the enemy who threatened them). That hatred grew fiercer even than the practice of devotion. Because such hatred engrosses the mind in him totally, liberation results. So the sheer, all-consuming fixation on Kṛṣṇa — even as an enemy — frees them.
abhiniveśa = the mind's complete, unremitting absorption in an object. The claim is that constant fixation on Kṛṣṇa, whatever its emotional color, liberates — an argument Mukunda is about to qualify.
s4objection
etad api vāco yukti-mātram |
etat apithis (explanation) too
vācaḥ yukti-mātramis a mere plausibility of speech / just a way of talking
etat api — this too; vācaḥ yukti-mātram — is only a verbal plausibility.
But Mukunda now pulls back: this explanation too is only a manner of speaking. The idea that intense hatred by itself liberates is just a plausible-sounding argument, not the real cause. He is signaling that he will replace it with the true reason.
vāco yukti-mātram = 'merely a turn of phrase / a plausible verbal account' — a standard way an ācārya flags a proposed reason as provisional before giving the settled one.
s5conclusion
śrī-kṛṣṇa-hasta-mṛtyu-prabhāva eva baky-ādivan mukti-kāraṇam |
śrī-kṛṣṇa-hasta-mṛtyu-prabhāvaḥ evathe power of death at Śrī Kṛṣṇa's own hand alone eva = alone
bakī-ādi-vatas in the case of Bakī (Pūtanā) and the like
mukti-kāraṇamis the cause of liberation
śrī-kṛṣṇa-hasta-mṛtyu-prabhāvaḥ eva — the power of death at Kṛṣṇa's hand alone; bakī-ādi-vat — like Bakī (Pūtanā) and others; mukti-kāraṇam — is the cause of their liberation.
Here is Mukunda's settled position. What actually liberates the haters is the power of dying at Śrī Kṛṣṇa's own hand — that alone. The proof-case is Pūtanā (Bakī) and others like her: she came to kill the child Kṛṣṇa, yet because she died from his touch she reached the highest destination. So it is his lethal touch, not the enmity, that frees them.
Bakī = Pūtanā, the demoness who tried to poison the infant Kṛṣṇa and was killed by him, yet attained a mother's destination. She is the standing example that death from Kṛṣṇa purifies regardless of the killer's hostile intent.
s6conclusion
gopy-ādīnāṁ svabhāva-siddhaḥ parama-premā janma-līlāyāṁ navīna iva bhāsamāno’bhiniveśa-kāraṇam antardhāna-līlāpekṣayā tat-prāpakaś cokta iti ||
gopī-ādīnāmfor the gopīs and the rest gen.
svabhāva-siddhaḥ parama-premātheir supreme love, perfect by its very nature
janma-līlāyāmin the pastime of (Kṛṣṇa's) appearance / birth loc.
navīnaḥ iva bhāsamānaḥappearing as if brand-new
abhiniveśa-kāraṇamis the cause of (their) absorption
antardhāna-līlā-apekṣayāwith reference to the pastime of (his) disappearance instr. of respect
tat-prāpakaḥ caand it is what makes them attain him
uktaḥhas been stated (in the verse)
iti— so it is
gopī-ādīnām — for the gopīs and the rest; svabhāva-siddhaḥ parama-premā — their supreme love, perfect by nature; janma-līlāyām navīnaḥ iva bhāsamānaḥ — shining as if new at the time of his appearance; abhiniveśa-kāraṇam — is the cause of their absorption; antardhāna-līlā-apekṣayā tat-prāpakaḥ ca — and, in view of the disappearance-pastime, is what brings them to him; uktaḥ iti — thus it is stated.
Now Mukunda handles the gopīs, distinguishing them from the haters. Their supreme love is perfect by its very nature — eternally established, never manufactured. At the time of Kṛṣṇa's appearance it merely shone out as if it were brand-new. That love is the cause of their total absorption in him; and, with respect to his disappearance-pastime, it is exactly what carries them to him. This, says Mukunda, is what the verse means. So for the gopīs the cause is their own eternal love, not a fatal touch — unlike the enemies' case.
svabhāva-siddha = accomplished by intrinsic nature, not brought about — so navīna iva ('as if new') stresses that the gopīs' love only looks newborn at his advent; it was always there. Contrast with Kaṁsa/Śiśupāla, whose cause was death at his hand.
Viśvanātha Cakravartī
s1avataranika
kāmād iti |
kāmāt itithe verse beginning 'kāmāt' (out of lust)'कामात्' इत्यादि (श्लोक के विषय में)
kāmāt iti — [now the verse] 'kāmāt' [is taken up].
kāmāt iti — 'कामात्' इस शब्द से आरम्भ होने वाला श्लोक।
Viśvanātha now takes up the verse beginning with kāmāt.
'कामात्' — इस शब्द से आरम्भ होने वाले श्लोक की व्याख्या।
Same naming convention as Jīva's opening — Viśvanātha's comment runs closely parallel and will diverge at specific points.
जीव के आरम्भ जैसी ही नामकरण-पद्धति — विश्वनाथ की टीका बहुत कुछ समानान्तर चलती है और कुछ विशिष्ट स्थलों पर भिन्न होगी।
s2objection
atra svayam evotpadyamānānāṁ kāmānāṁ vidhātum aśaktyatvāt tan-mayīnāṁ katham api na vaidhītvam |
atrahereयहाँ
svayam eva utpadyamānānāmof (desires) arising all by themselves gen., eva = preciselyस्वयं ही उत्पन्न होने वाले (जिनके)
kāmānāmof the (various) desires gen.कामों (कामनाओं) का
vidhātum aśaktyatvātbecause it is beyond one's power to enjoin them abl. of reasonविधान करना अशक्य होने के कारण
tat-mayīnāmof (states) made of those [desires] gen.उन्हीं से युक्त (भक्ति) का
katham apiin no way at allकिसी भी प्रकार
na vaidhītvamthere is no rule-based characterवैधीपन नहीं (अवैधीपन ही)
atra — here; svayam eva utpadyamānānām kāmānām — of desires that arise on their own; vidhātum aśaktyatvāt — because they cannot be enjoined; tat-mayīnām — of the states made of them; katham api na vaidhītvam — in no way is there a rule-based character.
atra — यहाँ; svayam evotpadyamānānāṁ kāmānāṁ — स्वयं ही उत्पन्न होने वाले कामों का; vidhātum aśaktyatvāt — विधान करना अशक्य होने से; tan-mayīnāṁ — उन्हीं से युक्त भक्ति को; katham api na vaidhītvam — किसी भी प्रकार वैधीपन नहीं (अवैधीपन ही)।
Viśvanātha frames the same problem. These desires arise entirely on their own, and no one has the power to command them. So the devotion composed of them cannot be rule-based devotion (vaidhī) in any way whatsoever. His wording is near-identical to Jīva's, closing off the vaidhī reading up front.
यहाँ काम तो स्वयं ही उत्पन्न होते हैं, और जो स्वयं उत्पन्न हो उसका विधान करना सम्भव नहीं; इसलिए उन्हीं से बनी भक्ति किसी भी प्रकार वैधी नहीं हो सकती।
Reads kāmānām (desires) where Jīva read kāma-ādīnām (lust and the rest); the argument is the same — spontaneous emotion cannot be the output of a rule.
जहाँ जीव ने 'कामादीनाम्' (काम आदि) पढ़ा, वहाँ विश्वनाथ 'कामानाम्' (कामनाओं) पढ़ते हैं; तर्क वही है — स्वाभाविक भाव किसी विधि का फल नहीं हो सकता।
s3objection
yaś ca tasmād vairānubandhena nirvaireṇa bhayena vā |
yaḥ caand the (verb) which occurs inऔर जो (वचन)
tasmāt'therefore'इसलिए
vaira-anubandhenathrough a bond of enmity instr.वैर के अनुबंध से
nirvaireṇaor without enmity instr.निर्वैर भाव से
bhayena vāor through fear instr.अथवा भय से
yaḥ ca — and the [verb] found in; tasmāt vaira-anubandhena nirvaireṇa bhayena vā — 'therefore through enmity, or without enmity, or through fear...' [continued next].
yaś ca — और जो वचन; tasmād vairānubandhena nirvaireṇa bhayena vā — 'इसलिए वैर के अनुबंध से, निर्वैर से, अथवा भय से'।
And there is the verb that occurs in the Bhāgavata line 'therefore, through a bond of enmity, or without enmity, or through fear...' Viśvanātha begins quoting the same 7.1.25 passage; the sentence carries over into the next segment.
और यह जो वचन है — 'इसलिए वैर के सम्बन्ध से, निर्वैर भाव से, अथवा भय से...'।
Why cited: Opening half of Bhā.pu. 7.1.25 (quoted, not marked): sets up the same 'yuñjyāt' optative that seems to make the emotional paths enjoined.
क्यों उद्धृत: भा.पु. ७.१.२५ का पूर्वार्ध (उद्धृत, पर अचिह्नित): यही वही 'युञ्ज्यात्' विधिलिङ् की भूमिका रचता है जो इन भाव-मार्गों को विहित-सा दिखाता है।
s4objection
snehāt kāmena vā yuñjyād iti liṅ-pratyayaḥ śrūyate |
snehātout of affection abl.स्नेह से
kāmena vāor through lust instr.अथवा काम से
yuñjyātone should engage (the mind on him) optative (liṅ)जोड़े (मन लगावे)
iti— thus (the line runs)ऐसा
liṅ-pratyayaḥthe optative endingलिङ् प्रत्यय
śrūyateis heard (in scripture)सुना जाता है
snehāt kāmena vā yuñjyāt iti — '...out of affection, or through lust, one should engage'; liṅ-pratyayaḥ śrūyate — the optative suffix is heard.
snehāt kāmena vā yuñjyād iti — 'स्नेह से अथवा काम से (मन को) जोड़े' ऐसा; liṅ-pratyayaḥ śrūyate — इसमें लिङ् प्रत्यय सुनाई देता है।
The line finishes: '...out of affection, or through lust, one should engage the mind on him.' The verb yuñjyāt stands in the optative. Since the optative can read as a command, the objector says this makes the emotional path look enjoined — rule-based.
'...स्नेह से या काम से (भगवान् में मन को) जोड़े' — इस 'युञ्ज्यात्' में लिङ् (विधि का) प्रत्यय सुनाई पड़ता है।
Why cited: Second half of Bhā.pu. 7.1.25: completes the 'yuñjyāt' citation whose optative form drives the vaidhī objection Viśvanātha will answer.
क्यों उद्धृत: भा.पु. ७.१.२५ का उत्तरार्ध: 'युञ्ज्यात्' की उद्धृति को पूर्ण करता है, जिसका लिङ्-रूप वह वैधी-आपत्ति खड़ी करता है जिसका उत्तर विश्वनाथ देंगे।
s5reply
so’pi sambhāvanāyāṁ sambhavati |
saḥ apithat (optative) tooवह (लिङ्) भी
sambhāvanāyāmin the sense of possibility loc. of scopeसम्भावना के अर्थ में
sambhavatiis possible / fitsसम्भव है (बैठ जाता है)
saḥ api — that optative too; sambhāvanāyām sambhavati — works in the sense of 'possibility'.
saḥ api — वह लिङ् भी; sambhāvanāyāṁ sambhavati — सम्भावना (हो सकने) के अर्थ में घट जाता है।
Viśvanātha answers exactly as Jīva did: that optative can equally carry the sense of possibility — 'one can engage the mind this way' — not a command. So it does not force a rule-based reading.
वह लिङ् प्रत्यय 'सम्भावना' (हो सकने) के अर्थ में भी बन सकता है।
The optative (liṅ) has a sanctioned 'possibility' (sambhāvanā) use alongside 'command'; choosing it lets the line describe what may happen rather than what is ordered.
लिङ् (विधिलिङ्) का 'आज्ञा' के साथ-साथ एक मान्य 'सम्भावना' (हो सकना) अर्थ भी है; उसे चुनने पर यह वचन जो हो सकता है उसका वर्णन बनता है, न कि जो आज्ञप्त है।
s6reply
tathā ca kāmād ity ādinā mano-yogaḥ sambhavatīty arthaḥ |
tathā caand accordinglyऔर इस प्रकार
kāmāt iti ādināby the verse beginning 'kāmāt' (out of lust) instr. of means'कामात्' इत्यादि वचन के द्वारा
manaḥ-yogaḥthe joining of the mind (to the Lord)मन का (भगवान् से) योग / जुड़ना
sambhavatiis (shown to be) possibleसम्भव है
iti arthaḥ— this is the meaningऐसा अर्थ है
tathā ca — and so; kāmāt iti ādinā — by the 'kāmāt' verse and what follows; manaḥ-yogaḥ sambhavati — the linking of the mind [to Kṛṣṇa] is possible; iti arthaḥ — this is the sense.
tathā ca — और इस प्रकार; kāmād ity ādinā — 'कामात्' आदि वचन से; mano-yogaḥ sambhavati — मन का (भगवान् में) योग सम्भव है; ity arthaḥ — यह अर्थ है।
And so, taking the optative in the sense of possibility, the meaning of the 'kāmāt' verse and the lines with it is simply this: that fixing the mind on Kṛṣṇa through these emotions is possible. The verse reports what can happen, not a command to be obeyed. Viśvanātha makes the payoff explicit.
और इस प्रकार 'कामात्' इत्यादि वचन से यह अर्थ निकलता है कि (भगवान् में) मन का जुड़ना सम्भव है।
manaḥ-yoga = the joining/fixing of the mind on the Lord; reading the optative as possibility yields 'such mind-fixing can occur,' which is descriptive, not prescriptive.
मनः-योग = मन का भगवान् में जुड़ना/स्थिर होना; लिङ् को सम्भावना के अर्थ में लेने पर 'ऐसा मनोयोग हो सकता है' निकलता है, जो वर्णनात्मक है, विधिपरक नहीं।
s7reply
tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet iti vākyaṁ tu pūrvoktasyānuvāda-param eva, na tu svatantra-vidhi-vākyam |
tasmāt kena api upāyena manaḥ kṛṣṇe niveśayet'therefore by any means whatever, one should settle the mind on Kṛṣṇa''इसलिए किसी भी उपाय से मन को कृष्ण में लगावे' (यह वाक्य)
iti vākyam tuas for this sentence, howeverऐसा जो वाक्य है, वह तो
pūrva-uktasya anuvāda-param evait aims only at restating what was said before eva = onlyपूर्वोक्त का अनुवाद (पुनःकथन) मात्र ही
na tuand notन कि
svatantra-vidhi-vākyaman independent injunctive statementस्वतन्त्र विधि-वाक्य
tasmāt kena api upāyena manaḥ kṛṣṇe niveśayet iti vākyam tu — but the sentence 'therefore by any means one should settle the mind on Kṛṣṇa'; pūrva-uktasya anuvāda-param eva — is bent only on restating what was already said; na tu svatantra-vidhi-vākyam — not an independent command.
tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet iti vākyaṁ tu — 'इसलिए किसी भी उपाय से मन को कृष्ण में लगावे' यह वाक्य तो; pūrvoktasyānuvāda-param eva — पूर्वोक्त का अनुवादमात्र ही है; na tu svatantra-vidhi-vākyam — न कि स्वतन्त्र विधि-वाक्य।
Viśvanātha treats the further line 'therefore by any means whatever, one should settle the mind on Kṛṣṇa' (7.1.31). It is only a restatement (anuvāda) of what was already said — it re-states, it does not newly command. It is not an independent injunction. Where Jīva called it 'mere permission,' Viśvanātha calls it 'mere restatement'; either way it does not make the practice rule-based.
'इसलिए किसी भी उपाय से मन को कृष्ण में लगावे' — यह वाक्य तो पहले कही हुई बात का पुनःकथन (अनुवाद) मात्र है, कोई नयी स्वतन्त्र विधि (आज्ञा) का वाक्य नहीं।
Why cited: Bhā.pu. 7.1.31 'tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet', read by Viśvanātha as mere anuvāda (restatement), not a fresh injunction — defeating the 'it must be vaidhī' objection.
क्यों उद्धृत: भा.पु. ७.१.३१ 'तस्मात् केनाप्युपायेन मनः कृष्णे निवेशयेत्', जिसे विश्वनाथ मात्र अनुवाद (पुनःकथन) मानते हैं, नयी विधि नहीं — इससे 'यह तो वैधी ही होगी' आपत्ति खण्डित हो जाती है।
anuvāda = a re-statement of something already established, carrying no fresh injunctive force; a vidhi-vākya, by contrast, lays down a new command. Compare Jīva's parallel move at s5, who read the same words as abhyanujñā (sanction).
अनुवाद = पहले से सिद्ध बात का पुनःकथन, जिसमें कोई नयी विधि-शक्ति नहीं होती; इसके विपरीत विधि-वाक्य नयी आज्ञा देता है। जीव के समानान्तर वचन (s5) से तुलना करें, जिन्होंने इन्हीं शब्दों को अभ्यनुज्ञा (अनुमति) माना।
s8gloss
yathā yathāvad bhaktyā vaidha-bhakti-sādhāraṇa-bhakti-sāmānyena tad-gatiṁ tad-rūpāṁ gatiṁ gamyaṁ prāpyam iti yāvat, gatāḥ prāptāḥ |
yathā'yathā''यथा' अर्थात्
yathāvatmeans 'duly, as befits each'यथावत् (ठीक-ठीक जैसा)
bhaktyā'by devotion' means'भक्ति के द्वारा' अर्थात्
vaidha-bhakti-sādhāraṇa-bhakti-sāmānyenaby devotion-in-general, common to both rule-based and ordinary devotion instr.वैधी-भक्ति और साधारण भक्ति — दोनों में समान (सामान्य) भक्ति के द्वारा
tat-gatim'his state' means'तद्-गति' अर्थात्
tat-rūpām gatim gamyam prāpyamthe goal, the attainable destination that is his own formउस स्वरूपरूपी गति को, जो गम्य एवं प्राप्तव्य है
iti yāvatthat is to sayयही तात्पर्य है
gatāḥ prāptāḥ'gatāḥ' means they attained'गताः' अर्थात् प्राप्त हुए
yathā — yathāvat, duly; bhaktyā — vaidha-bhakti-sādhāraṇa-bhakti-sāmānyena, by devotion taken generally, shared by vaidhī and common devotion; tat-gatim — tat-rūpām gatim, gamyam prāpyam, the reachable goal that is his form; iti yāvat — so much is meant; gatāḥ — prāptāḥ, they attained.
yathā yathāvat — 'यथा' यानी यथावत्; bhaktyā vaidha-bhakti-sādhāraṇa-bhakti-sāmānyena — 'भक्त्या' यानी वैधी और साधारण भक्ति में समान भक्ति से; tad-gatiṁ tad-rūpāṁ gatiṁ gamyaṁ prāpyam iti yāvat — 'तद्-गति' यानी उसकी स्वरूपरूपी गति, जो गम्य/प्राप्य है; gatāḥ prāptāḥ — 'गताः' यानी प्राप्त हुए।
Viśvanātha glosses the words. 'yathā' means 'duly, each as fits.' 'By devotion' (bhaktyā) he takes broadly — devotion in general, the common element shared by rule-based devotion and ordinary devotion alike. 'His state' (tad-gatim) means the goal to be reached, a destination that is Kṛṣṇa's own form. And 'gatāḥ' means they attained it.
'यथा' का अर्थ यथावत्। 'भक्ति के द्वारा' अर्थात् वैधी और साधारण — दोनों प्रकार की भक्ति में जो समान है, उस भक्ति से। 'तद्-गति' अर्थात् उसका स्वरूप ही गति, जो प्राप्त करने योग्य है — यही तात्पर्य है। और 'गताः' का अर्थ है प्राप्त हुए।
On bhaktyā Viśvanātha differs by widening it to 'devotion as such' (the common factor in both vaidhī and ordinary bhakti). On tad-gati he agrees with Jīva (tad-rūpa, his form) against Mukunda's 'condition beyond the world' — do not blur the three readings.
'भक्त्या' के विषय में विश्वनाथ भिन्न पड़ते हैं — वे इसे 'भक्ति सामान्य' (वैधी और साधारण दोनों में समान अंश) तक फैला देते हैं। किन्तु 'तद्-गति' पर वे जीव से सहमत हैं (तद्-रूप, उसका स्वरूप), मुकुन्द के 'जगत् से परे की अवस्था' के विरुद्ध — इन तीनों पाठों को न मिलाएँ।
s9gloss
tad-agham iti teṣāṁ madhye yad dveṣa-bhayayor aghaṁ tat tad āveśa-prabhāveṇa hitvety arthaḥ |
tat-agham itias for 'that sin''तद्-अघम्' का अभिप्राय
teṣām madhyeamong themउन (भावों) के बीच
yat dveṣa-bhayayoḥ aghamwhatever sin belongs to hatred and fear gen. dualजो द्वेष और भय — इन दोनों का पाप
tatthatउसे
tat āveśa-prabhāveṇaby the power of that absorption (in him) instr. of meansउस आवेश के प्रभाव से
hitvāhaving given upत्यागकर
iti arthaḥ— this is the meaningऐसा अर्थ है
tat-agham iti — 'that sin'; teṣām madhye — among them; yat dveṣa-bhayayoḥ agham — whatever sin belongs to hatred and fear; tat tat āveśa-prabhāveṇa hitvā — that they dropped by the power of that absorption; iti arthaḥ — this is the meaning.
tad-agham iti — 'तद्-अघम्' का अर्थ; teṣāṁ madhye — उन भावों में से; yad dveṣa-bhayayor aghaṁ — जो द्वेष और भय का पाप; tat tad āveśa-prabhāveṇa hitvā — उसे उस आवेश के प्रभाव से त्यागकर; ity arthaḥ — यह अर्थ है।
Viśvanātha explains 'that sin,' matching Jīva. Among these people, whatever sin belongs to hatred and to fear — that sin they cast off, and they cast it off by the power of their absorption in Kṛṣṇa. The absorption itself burns away the sin their hostile or fearful emotion had incurred.
'तद्-अघम्' का अर्थ — उन भावों में से जो द्वेष और भय का पाप है, उसे उस (भगवद्-) आवेश के प्रभाव से छोड़कर — ऐसा अभिप्राय है।
As with Jīva, the sin at issue is restricted to dveṣa and bhaya, setting up the next line's denial that kāma is sinful.
जीव के समान ही, पाप यहाँ केवल द्वेष और भय तक सीमित है, जिससे अगली पंक्ति के इस कथन की भूमिका बनती है कि काम पापयुक्त नहीं है।
s10conclusion
na tu kāme’py aghaṁ mantavyam |
na tubut notकिन्तु ऐसा नहीं
kāme apiin the case of lust as wellकाम में भी
agham(that there is) sinपाप (है)
mantavyamis to be supposedमानना चाहिए — (अर्थात् ऐसा न माने)
na tu kāme api agham mantavyam — but one must not suppose there is sin in the case of kāma too.
na tu kāme'py aghaṁ mantavyam — किन्तु 'काम में भी पाप है' — ऐसा नहीं मानना चाहिए।
And one must not suppose there is sin in the case of kāma as well. Viśvanātha, like Jīva, blocks extending 'that sin' to the gopīs' lust; only hatred and fear carried sin.
किन्तु यह नहीं मानना चाहिए कि काम में भी पाप है।
Viśvanātha spells out the word agha ('sin') that Jīva left implicit at his parallel s8, but the point is identical: kāma here is sinless.
विश्वनाथ 'अघ' (पाप) शब्द को स्पष्ट कह देते हैं, जिसे जीव ने अपने समानान्तर s8 में अध्याहृत छोड़ा था; किन्तु आशय समान है — यहाँ का काम निष्पाप है।
s11citation
dviṣann api hṛṣīkeśaṁ kim utādhokṣaja-priyāḥ iti tasya kāmasya dveṣādi-gaṇa-pātitām ullaṅghya stutatvāt ||
dviṣan api hṛṣīkeśam'even one who hates Hṛṣīkeśa [is purified]'हृषीकेश से द्वेष करने वाला भी (जब उसे पा लेता है)
kim uta adhokṣaja-priyāḥ'how much more those dear to the Lord!'तो फिर अधोक्षज के प्रिय जनों की तो बात ही क्या!
iti— by this verseऐसा (वचन)
tasya kāmasyaof that kāma (of the gopīs) gen.उस काम की
dveṣa-ādi-gaṇa-pātitāmits falling into the class of hatred and the restद्वेष आदि के वर्ग में गिरने की स्थिति को
ullaṅghyahaving overstepped gerundलाँघकर (पार करके)
stutatvātbecause it is praised instead abl. of reasonस्तुति की गई है, इस कारण
dviṣan api hṛṣīkeśam kim uta adhokṣaja-priyāḥ iti — by 'even a hater of Hṛṣīkeśa..., how much more his beloveds'; tasya kāmasya — of that kāma; dveṣa-ādi-gaṇa-pātitām ullaṅghya — leaping past its being classed with hatred etc.; stutatvāt — because it is praised.
dviṣann api hṛṣīkeśaṁ kim utādhokṣaja-priyāḥ iti — 'हृषीकेश से द्वेष करने वाला भी (पा जाता है), फिर अधोक्षज के प्रियजनों का तो कहना ही क्या' इस वचन से; tasya kāmasya — उस काम की; dveṣādi-gaṇa-pātitām ullaṅghya — द्वेष आदि के वर्ग में पड़ने को लाँघकर; stutatvāt — स्तुति होने के कारण।
Viśvanātha gives the same proof as Jīva. The verse 'even one who hates Hṛṣīkeśa is purified — how much more those dear to the Lord!' lifts the gopīs' kāma out of the hatred-class and praises it. Since scripture praises it, it is no sin. That is why kāma must not be counted sinful.
'हृषीकेश से द्वेष करने वाला भी उसे पा लेता है, फिर अधोक्षज के प्रियजनों की तो बात ही क्या' — इस वचन से उस काम की स्तुति की गई है; अतः वह द्वेष आदि के वर्ग में गिरने से ऊपर उठ जाता है।
Why cited: Bhā.pu. 10.29.13, cited (as by Jīva) to prove the gopīs' kāma is praised, not sinful — it rises above the class of hatred/fear.
क्यों उद्धृत: भा.पु. १०.२९.१३, (जीव की भाँति) इस सिद्धि के लिए उद्धृत कि गोपियों के काम की स्तुति की गई है, वह पापयुक्त नहीं — वह द्वेष/भय के वर्ग से ऊपर उठ जाता है।
s12objection
gopya iti—na ca nitya-siddhānāṁ gopī-prabhṛtīnāṁ kathaṁ kāmādeḥ prāptir ity ucyate iti vācyam |
gopyaḥ itias for the words 'the gopīs...''गोप्यः' (गोपियाँ) — इस पद पर
na canor (should it be said)और यह (शंका) नहीं (करनी चाहिए)
nitya-siddhānām gopī-prabhṛtīnāmof the gopīs and their like, who are eternally perfect gen.नित्य-सिद्ध गोपी आदि के (विषय में)
katham kāma-ādeḥ prāptiḥhow can there be an arising of lust and the rest (in them)?काम आदि की प्राप्ति (उत्पत्ति) कैसे हो
iti ucyateso it might be saidऐसा कहा जाता है
iti vācyam— this must not be urged / is not to be saidऐसा कहना चाहिए (यह शंका उठानी चाहिए) — (नहीं)
gopyaḥ iti — as for 'the gopīs'; na ca ... iti vācyam — nor should it be objected that; nitya-siddhānām gopī-prabhṛtīnām — for the gopīs and their like, eternally perfect; katham kāma-ādeḥ prāptiḥ iti ucyate — how could lust and the rest arise, as one might say.
gopyaḥ iti — 'गोप्यः' पद पर; na ca ... iti vācyam — यह शंका नहीं करनी चाहिए कि; nitya-siddhānāṁ gopī-prabhṛtīnāṁ kathaṁ kāmādeḥ prāptiḥ — नित्य-सिद्ध गोपी आदि में काम आदि की प्राप्ति कैसे हो; iti ucyate — ऐसा कहा जाता है।
On the word 'gopīs,' Viśvanātha raises and rejects an objection. Someone might say: the gopīs are eternally perfect beings, so how could lust and such emotions ever 'arise' in them? Viśvanātha replies that this must not be urged. He states the doubt here; the answer comes in the next line. This is a point Jīva did not treat — Viśvanātha alone defends how the eternally-perfect gopīs can be described with kāma.
'गोप्यः' पद पर यह शंका नहीं करनी चाहिए कि — नित्य-सिद्ध गोपी आदि में काम आदि की प्राप्ति (उत्पत्ति) भला कैसे हो सकती है?
nitya-siddha = eternally perfect, never conditioned — so an opponent thinks worldly-sounding 'kāma' cannot 'come to be' in them. 'iti vācyam' with na ca is the set formula for stating a would-be objection only to dismiss it.
नित्य-सिद्ध = सदा से पूर्ण, कभी बद्ध नहीं — इसलिए विरोधी सोचता है कि लौकिक-सा प्रतीत होने वाला 'काम' उनमें 'उत्पन्न' नहीं हो सकता। 'न च ... इति वाच्यम्' एक निश्चित प्रयोग है, जिससे कोई सम्भावित शंका केवल उसका खण्डन करने के लिए उठाई जाती है।
s13reply
kṛṣṇāvatāra-prākaṭya-samaye pūrva-rāgāvatīnāṁ tāsāṁ kāmādhīnānāṁ prāptir itivivakṣitatvāt |
kṛṣṇa-avatāra-prākaṭya-samayeat the time of Kṛṣṇa's descent and manifest appearance loc. of timeकृष्ण के अवतार-प्राकट्य के समय
pūrva-rāga-avatīnām tāsāmof those (gopīs) who had entered into pūrva-rāga (love-before-union) gen.पूर्व-राग में स्थित उन (गोपियों) की
kāma-adhīnānāmwho were under the sway of that longing gen.काम के अधीन (हुई उनकी)
prāptiḥthe attaining (of him)प्राप्ति (उत्पत्ति)
iti vivakṣitatvātbecause this is what is intended to be said abl. of reasonयही विवक्षित (अभिप्रेत) है, इस कारण
kṛṣṇa-avatāra-prākaṭya-samaye — at the time of Kṛṣṇa's manifest advent; pūrva-rāga-avatīnām tāsām kāma-adhīnānām — of those gopīs who had come into pūrva-rāga, governed by that longing; prāptiḥ — their attaining him; iti vivakṣitatvāt — because just this is what is meant.
kṛṣṇāvatāra-prākaṭya-samaye — कृष्ण के अवतार-प्राकट्य के समय; pūrva-rāgāvatīnāṁ tāsāṁ kāmādhīnānāṁ — पूर्व-राग में स्थित, काम के अधीन उन गोपियों की; prāptir iti vivakṣitatvāt — प्राप्ति (होती है) — यही अभिप्रेत है, इस कारण।
Viśvanātha answers the objection. What the verse intends is this: at the time of Kṛṣṇa's manifest advent, those particular gopīs who had entered the state of pūrva-rāga — swayed by that longing-love — attained him. The verse is not saying worldly lust newly sprang up in perfect beings; it is describing gopīs already in pūrva-rāga reaching Kṛṣṇa when he appeared. So the objection falls away.
कृष्ण के अवतार-प्राकट्य के समय, पूर्व-राग में स्थित और काम के अधीन हुई उन गोपियों की (यह) प्राप्ति होती है — यही यहाँ विवक्षित है।
pūrva-rāga = the longing a lover feels before union. Both Jīva (s10) and Viśvanātha place the gopīs' kāmāt in pūrva-rāga; Viśvanātha adds that this is precisely what answers the 'how can lust arise in eternally-perfect beings' doubt — it is their intrinsic love in its longing-phase at his advent, not newly-produced worldly desire.
पूर्व-राग = संयोग से पूर्व प्रेमी की उत्कण्ठा। जीव (s10) और विश्वनाथ दोनों गोपियों के 'कामात्' को पूर्व-राग में रखते हैं; विश्वनाथ यह जोड़ते हैं कि यही 'नित्य-सिद्ध जनों में काम कैसे उत्पन्न हो' शंका का उत्तर है — यह उनके प्राकट्य के समय उनके अन्तरंग प्रेम की उत्कण्ठा-अवस्था है, कोई नयी उत्पन्न लौकिक कामना नहीं।
s14conclusion
evaṁ vṛṣṇy-ādayo’pi ||
evamin the same wayइसी प्रकार
vṛṣṇi-ādayaḥ apithe Vṛṣṇis and the rest too (are to be understood)वृष्णि आदि भी (समझें)
evam vṛṣṇi-ādayaḥ api — likewise the Vṛṣṇis and the others as well.
evam — इसी प्रकार; vṛṣṇy-ādayo'pi — वृष्णि आदि के विषय में भी (यही समझें)।
And the same applies to the Vṛṣṇis and the rest. Viśvanātha closes, like Jīva, by extending the reading to the remaining groups in the verse.
इसी प्रकार वृष्णिवंशी आदि के विषय में भी (यही व्याख्या लागू कर लें)।
'evaṁ ... api' again signals 'apply the same analysis to the rest,' covering the whole list without repeating it group by group.
'एवं ... अपि' फिर संकेत करता है कि 'शेष पर भी यही व्याख्या लगा लें', जिससे समूची सूची को वर्ग-दर-वर्ग दोहराए बिना समेट लिया जाता है।