L1citation
premaiva gopa-rāmāṇāṁ kāma ity agamat prathām ||
premaprema (pure divine love) — and this is the subject nom. sg.प्रेम (ही)
evaprecisely, nothing elseही
gopa-rāmāṇāṁof the cowherd women, the gopīs gen. pl.गोपियों का
kāmaḥas 'kāma' (desire, lust) nom., the name it took'काम' — यह नाम
itiunder this labelइस रूप में / ऐसा (नाम पाकर)
agamatwent, came to have aor.प्राप्त कर लिया / पहुँच गया
prathāmfame, wide repute — so it became famous as 'kāma' acc. sg.प्रसिद्धि को
gopa-rāmāṇāṁ prema eva — it is precisely the prema of the gopīs; kāmaḥ iti prathām agamat — that gained fame under the name 'kāma'.
gopa-rāmāṇāṁ — गोपियों का; prema — प्रेम; eva — ही; kāmaḥ iti — 'काम' इस नाम से; prathām — प्रसिद्धि को; agamat — प्राप्त हुआ।
What the gopīs have is prema, pure divine love — and nothing less. Yet it became famous in the world under the name 'kāma', desire. So the very same thing that is truly prema goes by the label 'kāma'.
गोपियों का जो प्रेम है, वही 'काम' नाम से प्रसिद्ध हो गया। वस्तुतः वह प्रेम ही है; 'काम' तो केवल उसका पड़ा हुआ नाम है।
Why cited: Quoted here from the Tantra as scriptural warrant that the gopīs' love, though called 'kāma', is really the highest prema.
क्यों उद्धृत: यहाँ यह तन्त्र-वचन शास्त्र-प्रमाण के रूप में उद्धृत है, ताकि सिद्ध हो कि गोपियों का प्रेम, यद्यपि 'काम' कहा जाता है, वस्तुतः सर्वोच्च प्रेम है।
kāma: in ordinary usage 'lust, sensual desire' aimed at one's own pleasure; here it is only a name pinned on the gopīs' love, whose reality is selfless prema.
'काम' शब्द साधारण प्रयोग में अपने ही सुख के लिए की गई विषय-वासना को कहता है; परन्तु यहाँ वह गोपियों के प्रेम पर पड़ा हुआ नाम मात्र है — उसका वास्तविक स्वरूप तो निःस्वार्थ प्रेम ही है।
L2citation
ity uddhavādayo’py etaṁ vāñchati bhagavat-priyāḥ ||
itifor this reason (seeing it is really prema)इसी कारण / इस प्रकार
uddhava-ādayaḥUddhava and others like him nom. pl.उद्धव आदि
apieven — even such great devoteesभी
etaṁthis very love acc., i.e. the gopīs' premaइस (प्रेम) को
vāñchatilong for, hanker after pres. (sg. form, pl. sense)चाहते हैं / अभिलाषा करते हैं
bhagavat-priyāḥbeing the dear ones of Bhagavān nom. pl., in appositionभगवान् के प्रियजन (जो हैं)
iti — for this reason; uddhava-ādayaḥ api bhagavat-priyāḥ — even Uddhava and the rest, dear to Bhagavān; etaṁ vāñchati — long for this very love.
iti — इसी कारण; uddhava-ādayaḥ — उद्धव आदि; bhagavat-priyāḥ — भगवान् के प्रियजन; api — भी; etaṁ — इस प्रेम को; vāñchati — चाहते हैं।
Because this love is really prema, even Uddhava and the other devotees who are most dear to Bhagavān hanker for it. They want the gopīs' love itself.
इसी कारण उद्धव आदि, जो भगवान् के अत्यन्त प्रिय हैं, वे भी गोपियों के इस प्रेम की अभिलाषा करते हैं।
Why cited: Adduced to show that even the Lord's own confidants covet the gopīs' love — proof of its supremacy.
क्यों उद्धृत: यह वचन यह दिखाने के लिए लाया गया है कि भगवान् के अपने अन्तरंग प्रियजन तक गोपियों के प्रेम की लालसा करते हैं — इससे उसकी सर्वोच्चता सिद्ध होती है।
L3citation
kāma-prāyā ratiḥ kintu kubjāyām eva sammatā ||
kāma-prāyāmostly kāma, largely made of desire nom. sg. f., qualifies ratiḥप्रायः काम-रूप / काम-प्रधान (जो रति को विशेषित करती है)
ratiḥattachment, loving inclination nom. sg.रति (प्रीति)
kintubut, on the other hand — marking the contrastपरन्तु
kubjāyāmin Kubjā loc. sg.कुब्जा में (कुब्जा के विषय में)
evaonly, in her aloneही
sammatāis accepted, agreed to be found nom. sg. f.मानी गई है / स्वीकृत है
kintu — but; kāma-prāyā ratiḥ — attachment that is mostly desire; kubjāyām eva sammatā — is accepted only in Kubjā.
kāma-prāyā — प्रायः काम-रूप; ratiḥ — रति; kintu — तो; kubjāyām eva — कुब्जा में ही; sammatā — मानी गई है।
But an attachment that is really mostly kāma, mostly self-interested desire — that is granted only in Kubjā. Not in the gopīs. So the label 'kāma' truly fits Kubjā, whereas for the gopīs it is only a name.
परन्तु जो रति प्रायः काम-रूप है, वह तो कुब्जा में ही स्वीकार की गई है — गोपियों में नहीं।
Why cited: Quoted to fix the real case of kāma-dominated love (Kubjā) as against the gopīs, whose 'kāma' is a name only.
क्यों उद्धृत: यह वचन इसलिए उद्धृत है कि काम-प्रधान प्रेम का यथार्थ उदाहरण (कुब्जा) निश्चित हो जाए, जिसके विपरीत गोपियों का 'काम' केवल नाम मात्र है।
rati: broadly 'loving attachment'; here it is the technical rati that can be either prema-based (gopīs) or kāma-based (Kubjā).
'रति' शब्द व्यापक अर्थ में 'प्रेममयी आसक्ति' को कहता है; परन्तु यहाँ वह पारिभाषिक रति है जो या तो प्रेम-मूलक (गोपियों की) हो सकती है या काम-मूलक (कुब्जा की)।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
etāḥ paraṁ tanubhṛtaḥ ity anusṛtya tatra hetum āha itīti |
etāḥ paraṁ tanubhṛtaḥ"these are the supreme among embodied beings" — a half-line from the Bhāgavata quoted pratīka'एताः परं तनुभृतः' (भागवत का यह अर्ध-पद)
itithat verseऐसा (पद कहकर)
anusṛtyafollowing, taking his lead from gerundअनुसरण करके
tatrain that matter (the gopīs' pre-eminence)उस विषय में
hetumthe reason, the cause acc.हेतु (कारण) को
āhahe states he = the author(ग्रन्थकार) कहते हैं
itītiwith the word 'iti' — i.e. in the passage beginning 'iti' names the line commented on'इति' — इस पंक्ति को लक्ष्य करके
"etāḥ paraṁ tanubhṛtaḥ" iti anusṛtya — following the verse 'these are the highest of the embodied'; tatra hetum — the reason for that; āha — he states; itīti — in the words beginning 'iti'.
"etāḥ paraṁ tanubhṛtaḥ" iti — 'एताः परं तनुभृतः' इस पद का; anusṛtya — अनुसरण करके; tatra — उस विषय में; hetum — हेतु को; "iti" iti āha — 'इति' पंक्ति से (ग्रन्थकार) कहते हैं।
Jīva sets up the line. He says: following the Bhāgavata verse 'these gopīs are the highest of all embodied beings,' the author now gives the reason for that greatness. He does so in the passage that starts with the word 'iti'.
भागवत के 'एताः परं तनुभृतः' इस पद का अनुसरण करके ग्रन्थकार वहाँ हेतु बतलाते हैं। यही 'इति' पंक्ति से निर्दिष्ट है।
Why cited: The Bhāgavata half-line is invoked to identify what the author is explaining — why the gopīs rank highest.
क्यों उद्धृत: भागवत का यह अर्ध-पद इसलिए लाया गया है कि यह पहचाना जाए कि ग्रन्थकार किस बात की व्याख्या कर रहे हैं — कि गोपियाँ सर्वोच्च क्यों हैं।
s2gloss
etam etādṛśena kāntatvābhimāna-rūpeṇa bhāvenopalakṣito yaḥ premātiśayas tam eveti jñeyam |
etam'this' (etaṁ in the verse) — meaning this particular love acc., the word being glossed'एतम्' (जिस शब्द का अर्थ किया जा रहा है)
etādṛśenaby such a mood as thisइस प्रकार के
kāntatva-abhimāna-rūpeṇaconsisting of the sense 'he is my lover' — the conviction of being His beloved instr., defining the bhāvaकान्तभाव (प्रियतम-भाव) के अभिमान-रूप
bhāvenaby this inner state, this mood instr.भाव के द्वारा
upalakṣitaḥmarked out, pointed to by that mood past part.उपलक्षित (जिसका संकेत मिलता है)
yaḥwhichजो
prema-atiśayaḥsurpassing prema, love raised to its highest nom.प्रेम की पराकाष्ठा (प्रेमातिशय)
tam evathat alone (is meant by 'etam')उसी को
iti jñeyamso it should be understoodऐसा जानना चाहिए
etam — 'this'; etādṛśena kāntatva-abhimāna-rūpeṇa bhāvena upalakṣitaḥ — pointed to by such a mood, the conviction 'He is my lover'; yaḥ prema-atiśayaḥ — the surpassing prema which is thus marked; tam eva iti jñeyam — that alone is what should be understood.
etam — 'एतम्' का अर्थ; etādṛśena kāntatva-abhimāna-rūpeṇa bhāvena — इस प्रकार के कान्तभाव के अभिमान-रूप भाव से; upalakṣitaḥ yaḥ prema-atiśayaḥ — उपलक्षित जो प्रेमातिशय है; tam eva iti jñeyam — उसी को — ऐसा जानना चाहिए।
Now what does 'this' (etam) in the verse mean? It means the highest prema — love at its peak. And that love is picked out by a certain mood: the conviction 'He is my lover, my sweetheart.' The mood only points to the love; the thing wanted is the love itself. Understand 'this' as that surpassing prema.
श्लोक का 'एतम्' शब्द उसी प्रेम की पराकाष्ठा को कहता है, जो इस प्रकार के कान्तभाव के अभिमान-रूप भाव से पहचानी जाती है। वह भाव उस प्रेम का केवल लक्षण (पहचान का चिह्न) है।
upalakṣaṇa vs viśeṣaṇa: a viśeṣaṇa is part of what the thing is ('a blue lotus' — blueness belongs to the lotus); an upalakṣaṇa merely helps you locate it ('the house with the crow on it' — the crow only points the house out and can fly off). Here the lover-mood is an upalakṣaṇa: it points to the prema without being part of what is desired.
उपलक्षण और विशेषण में अन्तर है — विशेषण वस्तु का अपना अंग होता है ('नील कमल' में नीलता कमल की अपनी है); उपलक्षण केवल पहचानने में सहायक होता है ('जिस घर पर कौआ बैठा है वह घर' — कौआ केवल घर का संकेत देता है, उड़ भी सकता है)। यहाँ कान्तभाव उपलक्षण है — वह प्रेम की ओर संकेत करता है, पर स्वयं अभीष्ट वस्तु का अंग नहीं है।
s3gloss
tādṛśena viśiṣṭaṁ tam iti tu na jñeyam |
tādṛśenaby such a mood (the lover-conviction) instr.वैसे (कान्त-) भाव से
viśiṣṭaṁqualified, made part of — love with that mood built into it acc.विशिष्ट (उस भाव से युक्त)
tamthat (love)उस (प्रेम) को
iti tuin this sense, howeverऐसा तो
na jñeyamis NOT to be understoodनहीं जानना चाहिए
tādṛśena viśiṣṭaṁ tam — 'that' as love qualified by such a mood; iti tu na jñeyam — but this reading is not to be accepted.
tādṛśena viśiṣṭaṁ tam — उस भाव से विशिष्ट उस प्रेम को; iti tu na jñeyam — ऐसा तो नहीं जानना चाहिए।
But do not read it the other way. 'This' does not mean love that has the lover-mood built into it as a defining ingredient. The mood is not part of the thing longed for. So take the mood as only a pointer (upalakṣaṇa), not as a defining feature (viśeṣaṇa).
'एतम्' का अर्थ ऐसा नहीं करना चाहिए कि वह प्रेम उस कान्तभाव से विशिष्ट (युक्त) हो। अर्थात् वह भाव प्रेम का विशेषण नहीं है।
viśeṣaṇa (defining qualifier, 'blue' in 'blue lotus') vs upalakṣaṇa (mere marker, 'the crow on the house'): Jīva rejects treating the lover-mood as a viśeṣaṇa — a built-in part of the desired love — and keeps it as an upalakṣaṇa that only identifies it.
विशेषण (जो वस्तु का परिभाषक अंग हो, जैसे 'नील कमल' में 'नील') और उपलक्षण (जो केवल पहचान का चिह्न हो, जैसे 'घर पर बैठा कौआ') में भेद है। जीव इस मत को अस्वीकार करते हैं कि कान्तभाव प्रेम का विशेषण हो — अर्थात् अभीष्ट प्रेम का भीतरी अंग — और उसे केवल उपलक्षण मानते हैं जो प्रेम की पहचान मात्र कराता है।
s4reply
mumukṣu-mukta-bhaktānām aikamatye bhāva-bheda-vyavasthānupapatteḥ |
mumukṣu-mukta-bhaktānāmof the seekers-of-liberation, the already-liberated, and the devotees gen. pl., the three classesमुमुक्षु, मुक्त और भक्त — इन तीनों का
aikamatyeif they were all of one mind, all wanting the same thing loc. absolute — 'in the case of their agreement'एकमत (समान भाव) हो जाने पर
bhāva-bheda-vyavasthāthe settled distinction between their different moods the graded difference of bhāvaभाव के भेद (तारतम्य) की व्यवस्था
anupapatteḥbecause it would not hold up, could not be established abl. of reasonसंगत न होने के कारण
mumukṣu-mukta-bhaktānām aikamatye — if the liberation-seekers, the liberated, and the devotees all wanted the very same thing; bhāva-bheda-vyavasthā anupapatteḥ — because then the established gradation of their moods would collapse.
mumukṣu-mukta-bhaktānām — इन तीनों वर्गों के; aikamatye — एकमत हो जाने पर; bhāva-bheda-vyavasthā — भाव-भेद की व्यवस्था; anupapatteḥ — असंगत हो जाने के कारण।
Here is why the mood must be only a pointer. Three classes long for the Lord: those seeking liberation, those already liberated, and the devotees. If 'this' meant love with the specific lover-mood built in, then all three would be wanting the very same thing. But then the settled difference between their moods could not stand. So the verse points to the love itself, which the devotees uniquely reach — the distinctions among the three are preserved.
क्योंकि (यदि उसे विशेषण मान लें, तो) मुमुक्षु, मुक्त और भक्त — इन तीनों का भाव एक-समान ठहर जाएगा, और तब उनके बीच भाव के तारतम्य की व्यवस्था नहीं बन पाएगी। इसीलिए वह भाव उपलक्षण ही है।
s5conclusion
tādṛśa-premātiśaya-prāpakaṁ tad-bhāvaṁ vinaiva hi tat-premātiśayaṁ vāñchatīty evoktvā tat-prāptir nābhimateti ||
tādṛśa-prema-atiśaya-prāpakaṁwhich bestows / leads to that surpassing prema acc., qualifies tad-bhāvaṁउस प्रेमातिशय को प्राप्त कराने वाले
tad-bhāvaṁthat mood (the lover-conviction) acc.उस (कान्त-) भाव को
vināwithout governs the acc.बिना
evaeven, precisely without itही
hifor, indeed — giving the groundक्योंकि / निश्चय ही
tat-prema-atiśayaṁthat surpassing prema acc., the object longed forउस प्रेमातिशय को (जो अभीष्ट है)
vāñchatihe longs for pres.चाहते हैं
iti eva uktvāhaving said just this and only thisऐसा ही कहकर
tat-prāptiḥthe attaining of that mood nom.उस (भाव) की प्राप्ति
na abhimatāis not what is intended, not what is wished for nom. f.अभीष्ट नहीं है
itiso the point standsऐसा
tādṛśa-prema-atiśaya-prāpakaṁ tad-bhāvaṁ vinā eva hi — indeed even without that mood, though the mood does lead to such prema; tat-prema-atiśayaṁ vāñchati — one longs for that surpassing prema; iti eva uktvā — having said exactly this; tat-prāptiḥ na abhimatā — the gaining of the mood itself is not what is intended.
tādṛśa-prema-atiśaya-prāpakaṁ tad-bhāvaṁ vinā eva hi — उस प्रेमातिशय को प्राप्त कराने वाले उस भाव के बिना ही; tat-prema-atiśayaṁ vāñchati — वे उस प्रेमातिशय को चाहते हैं; iti eva uktvā — ऐसा ही कहकर; tat-prāptiḥ na abhimatā iti — उस भाव की प्राप्ति अभीष्ट नहीं है — यह (सिद्ध होता है)।
The mood does bring one to that highest prema. But the verse says only this: one longs for that surpassing prema itself — even apart from the mood. So getting the lover-mood is not the aim. The aim is the love. The mood is the road, not the destination.
श्लोक में यही कहा गया कि उस प्रेमातिशय को प्राप्त कराने वाले उस कान्तभाव के बिना ही वे उस प्रेमातिशय को चाहते हैं। इससे सिद्ध होता है कि उस भाव की प्राप्ति उन्हें अभीष्ट नहीं है — केवल प्रेम ही अभीष्ट है।
s6reply
kāma-prāyeti yat te sujāta ity ādi śuddha-prema-rīty-adarśanāt |
kāma-prāyā itias for the word 'kāma-prāyā' (mostly-kāma) names the phrase glossed'काम-प्राया' (यह पद जो कहा गया)
yat te sujāta iti ādiin the passage 'yat te sujāta…' and what follows quoted pratīka, Gopī-gīta'यत् ते सुजात' इत्यादि (गोपी-गीत का वचन)
śuddha-prema-rīti-adarśanātbecause in it the manner of pure prema is not seen abl. of reasonशुद्ध प्रेम की रीति न दिखने के कारण
kāma-prāyā iti — the phrase 'mostly-kāma'; yat te sujāta iti ādi — takes 'yat te sujāta…' as its case; śuddha-prema-rīti-adarśanāt — because there the way of pure prema is not on view.
kāma-prāyā iti — 'काम-प्राया' यह जो कहा; "yat te sujāta" iti ādau — 'यत् ते सुजात' इत्यादि में; śuddha-prema-rīti-adarśanāt — शुद्ध प्रेम की रीति न दिखने के कारण।
Now the word 'kāma-prāyā', mostly-kāma. Why is it used? Because in a verse like 'yat te sujāta…' the way of pure prema is not what shows. That passage does not display the manner of unmixed prema.
'काम-प्राया' यह जो कहा, उसका कारण यह है कि 'यत् ते सुजात' इत्यादि वचनों में शुद्ध प्रेम की रीति स्पष्ट रूप से दिखाई नहीं देती।
Why cited: 'yat te sujāta…' is cited as a place where the mode of pure prema is precisely what is not visible.
क्यों उद्धृत: 'यत् ते सुजात…' इस वचन को इसलिए उद्धृत किया गया है कि यह ऐसा स्थल है जहाँ शुद्ध प्रेम की रीति ठीक-ठीक दिखाई नहीं देती।
s7reply
pratyuta uttarīyāntam ākṛṣya ity ādi-kāma-rīti-mātra-darśanāt |
pratyutaon the contrary, ratherप्रत्युत / बल्कि (उलटे)
uttarīyāntam ākṛṣya iti ādiin 'she pulled at the end of his upper cloth…' and what follows quoted pratīka (Kubjā scene)'उत्तरीयान्तम् आकृष्य' इत्यादि (कुब्जा-प्रसंग)
kāma-rīti-mātra-darśanātbecause only the manner of kāma is seen there abl. of reasonकेवल काम की रीति दिखने के कारण
pratyuta — on the contrary; uttarīyāntam ākṛṣya iti ādi — in the passage 'pulling the end of his upper garment…'; kāma-rīti-mātra-darśanāt — because there only the way of kāma is on view.
pratyuta — बल्कि; "uttarīyāntam ākṛṣya" iti ādau — 'उत्तरीयान्तम् आकृष्य' इत्यादि में; kāma-rīti-mātra-darśanāt — केवल काम की रीति दिखने के कारण।
On the contrary — take the verse 'she pulled at the end of his upper cloth…' There only the manner of kāma is seen, nothing but desire. That is why such rati is called mostly-kāma.
बल्कि 'उत्तरीयान्तम् आकृष्य' (कुब्जा का कृष्ण के उत्तरीय-वस्त्र को खींचना) इत्यादि में तो केवल काम की ही रीति दिखाई देती है।
Why cited: 'uttarīyāntam ākṛṣya…' (Kubjā seizing Kṛṣṇa's cloth) is cited as displaying only the mode of kāma.
क्यों उद्धृत: 'उत्तरीयान्तम् आकृष्य…' (कुब्जा का कृष्ण के उत्तरीय को खींचना) इसलिए उद्धृत है कि यह केवल काम की रीति को प्रकट करता है।
s8conclusion
tathāpi ratis tad-upādhitayāṁśena jñeyā ||
tathāpieven so, neverthelessफिर भी / तो भी
ratiḥthe attachment (in such a case) nom.रति
tad-upādhitayābecause it takes Him as its object / support — Kṛṣṇa being its basis instr., 'by virtue of having Him as its adjunct'क्योंकि उसका आधार वही (कृष्ण) है
aṁśenain part, to that extent instr.अंशतः (एक अंश में)
jñeyāshould be understood / counted (as rati) nom. f.जाननी चाहिए / मानी जानी चाहिए
tathāpi — even so; ratiḥ tad-upādhitayā — the attachment, because it rests on Him as its object; aṁśena jñeyā — is to be counted, in part, as genuine rati.
tathāpi ratiḥ — फिर भी वह रति; tad-upādhitayā — कृष्ण के आधार-रूप होने के कारण; aṁśena jñeyā — अंशतः रति ही जाननी चाहिए।
Even so, it is not thrown out entirely. Because that attachment still takes Kṛṣṇa Himself as its object, it counts — in part — as real rati. So Kubjā's love is mostly kāma, yet in the measure that it is directed at Kṛṣṇa it is still a portion of true attachment.
तो भी वह (कुब्जा की) रति, कृष्ण को अपना आधार बनाने के कारण, एक अंश में तो रति ही मानी जानी चाहिए।
upādhi: elsewhere a 'limiting adjunct / superimposed condition'; here it means the object or basis the rati rests on — Kṛṣṇa — so that even kāma-heavy love counts partly as rati because He is its ground.
'उपाधि' शब्द अन्यत्र 'सीमित करने वाली या आरोपित शर्त' के अर्थ में आता है; परन्तु यहाँ उसका अर्थ वह आश्रय (विषय) है जिस पर रति टिकी है — अर्थात् कृष्ण — इसलिए काम-प्रधान प्रेम भी अंशतः रति के रूप में गिना जाता है, क्योंकि कृष्ण ही उसका आधार हैं।
Mukunda-dāsa Gosvāmī
s1gloss
prathāṁ khyātim ||
prathāṁ'prathā' in the verse — fame acc., word glossed
khyātimmeans renown, wide reputation acc., the gloss
prathāṁ — the word 'prathām'; khyātim — means 'renown'.
Mukunda glosses one word. 'Prathā' in the verse means khyāti — fame, renown.
s2gloss
iti sambhoga-tṛṣṇāyāḥ svatānayanād dhetoḥ ||
itithe word 'iti' in the verse (in 'etaṁ vāñchati')
sambhoga-tṛṣṇāyāḥof the thirst for union / enjoyment gen.
svatā-nayanātbecause it makes that thirst its own, brings it home to itself abl. — reason 'iti' carries
hetoḥfor this reason abl., restating the cause
iti — the 'iti'; sambhoga-tṛṣṇāyāḥ svatā-nayanāt hetoḥ — because it makes the longing for union one's own, i.e. for that very reason.
The 'iti' ('for this reason') in the verse points to a cause. What cause? That this love makes even the thirst for union its own. Because of that, the great devotees long for it.
sambhoga: 'union, intimate meeting' of the lovers; here the point is that the gopīs' prema even takes up the longing for such union into itself, and that is why it is coveted.
s3gloss
kāma-prāyā sambhogecchā-bahulā |
kāma-prāyā'mostly-kāma' in the verse nom., word glossed
sambhoga-icchā-bahulāmeans: full of the desire for union, dominated by that craving the gloss
kāma-prāyā — 'mostly-kāma'; sambhoga-icchā-bahulā — means abounding in the desire for union.
Now 'mostly-kāma'. Mukunda glosses it: it means love that is crowded with the desire for union, love in which the craving for enjoyment predominates.
s4objection
sākṣāt kṛṣṇāt sukhābhilāṣo ratyā na virudhyeta |
sākṣāt kṛṣṇātstraight from Kṛṣṇa Himself abl. — the source of the pleasure
sukha-abhilāṣaḥthe desire for one's own happiness nom.
ratyāwith rati, with genuine loving attachment instr.
na virudhyetawould not be in conflict, is not incompatible opt.
sākṣāt kṛṣṇāt sukha-abhilāṣaḥ — the wish for happiness directly from Kṛṣṇa; ratyā na virudhyeta — would not clash with rati.
One might press: but wanting happiness straight from Kṛṣṇa does not actually contradict rati. Even genuine loving attachment can include wanting joy from Him. So why single out Kubjā? This sets up the clarification that follows.
Read with the next segment: this near-objection is granted only to be bounded — wanting joy from Kṛṣṇa is compatible with rati, so 'kāma-prāyā' must be marking Kubjā specifically, not condemning all desire-for-joy.
s5conclusion
ataḥ kāma-prāyeti rater viśeṣaṇaṁ kubjāyām eva, na tu kāma-śabda-bhramāt tāsv ity arthaḥ ||
ataḥtherefore, on this account
kāma-prāyā itithe phrase 'mostly-kāma'
rateḥ viśeṣaṇaṁis a qualifier of the rati — telling which rati is meant nom.; gen. rateḥ = 'of the rati'
kubjāyām evain the case of Kubjā only loc.
na tuand not, definitely not
kāma-śabda-bhramātthrough being misled by the word 'kāma' abl. of cause — the mistake to avoid
tāsuin them (the gopīs) loc. pl.
iti arthaḥthis is the meaning
ataḥ — therefore; kāma-prāyā iti rateḥ viśeṣaṇaṁ kubjāyām eva — 'mostly-kāma' qualifies the rati only in Kubjā; na tu kāma-śabda-bhramāt tāsu — not, through confusion over the word 'kāma', in the gopīs; iti arthaḥ — that is the sense.
So here is the point. 'Mostly-kāma' is a qualifier that tells us which rati is meant — Kubjā's, and hers alone. It does not apply to the gopīs. Do not be fooled by seeing the word 'kāma' in the earlier line about the gopīs into thinking their love is kāma too. That is the meaning.
viśeṣaṇa (defining qualifier): like 'blue' in 'blue lotus', it narrows down which rati is spoken of — the kāma-heavy one in Kubjā — and so keeps the gopīs out of that category.
Viśvanātha Cakravartī
s1avataranika
etāḥ paraṁ tanubhṛtaḥ iti daśamastha-padyam anusṛtya kāmasya prema-rūpatve hetum āha itīti |
etāḥ paraṁ tanubhṛtaḥ itithe verse '(these gopīs are) the highest of embodied beings' quoted pratīka'एताः परं तनुभृतः' यह (पद)
daśamastha-padyama verse found in the Tenth Canto acc., in appositionदशम स्कन्ध में स्थित पद्य
anusṛtyafollowing, in line with gerundअनुसरण करके
kāmasya prema-rūpatvefor the fact that this 'kāma' is really of the nature of prema loc. — the point to be groundedकाम के प्रेम-रूप होने में (इस विषय में)
hetumthe reason acc.हेतु को
āhahe states(ग्रन्थकार) कहते हैं
itītiin the words beginning 'iti''इति' — इस पंक्ति से
etāḥ paraṁ tanubhṛtaḥ iti daśamastha-padyam anusṛtya — following the Tenth-Canto verse 'these are the highest of the embodied'; kāmasya prema-rūpatve hetum — the reason that this kāma is really prema in form; āha itīti — he states in the passage beginning 'iti'.
"etāḥ paraṁ tanubhṛtaḥ" iti daśamastha-padyam anusṛtya — दशम स्कन्ध के 'एताः परं तनुभृतः' इस पद्य का अनुसरण करके; kāmasya prema-rūpatve hetum — काम के प्रेम-रूप होने में हेतु को; "iti" iti āha — 'इति' पंक्ति से कहते हैं।
Viśvanātha sets up the line the same way. Following the Tenth-Canto verse 'these gopīs are the highest of all embodied beings,' the author gives the reason why this so-called 'kāma' is in fact prema in its very nature. He gives it in the passage beginning 'iti'.
दशम स्कन्ध के 'एताः परं तनुभृतः' इस पद्य का अनुसरण करके, ग्रन्थकार यह हेतु बतलाते हैं कि गोपियों का काम वास्तव में प्रेम-रूप है। यही 'इति' पंक्ति से कहा गया।
Why cited: The Tenth-Canto half-line is invoked to frame the author's task: grounding that the gopīs' 'kāma' is really prema.
क्यों उद्धृत: दशम स्कन्ध का यह अर्ध-पद इसलिए लाया गया है कि ग्रन्थकार का कार्य स्पष्ट हो — यह सिद्ध करना कि गोपियों का 'काम' वस्तुतः प्रेम है।
s2gloss
iti hetor bhagavat-priyā uddhavādayo’pi ||
iti hetoḥ'iti' = for this reason abl., glossing the verse's 'iti''इति' अर्थात् इस कारण से
bhagavat-priyāḥthe dear ones of Bhagavān nom. pl.भगवान् के प्रियजन
uddhava-ādayaḥ apieven Uddhava and the rest nom. pl., supplied as subjectउद्धव आदि भी (कर्ता के रूप में जोड़ना है)
iti hetoḥ — for this reason; bhagavat-priyāḥ uddhava-ādayaḥ api — even the Lord's dear ones, Uddhava and the others [long for it].
iti hetoḥ — (श्लोक का) 'इति' अर्थात् इस कारण से; bhagavat-priyāḥ uddhava-ādayaḥ api — भगवान् के प्रियजन उद्धव आदि भी (इस प्रेम को चाहते हैं)।
Viśvanātha unpacks the verse's words. 'Iti' means 'for this reason'. And the ones who long for this love are the dear ones of Bhagavān — even Uddhava and the rest of them.
श्लोक का 'इति' शब्द 'इस कारण से' के अर्थ में है — अर्थात् इसी हेतु से भगवान् के प्रियजन उद्धव आदि भी गोपियों के प्रेम को चाहते हैं।
s3reply
kāma-prāyeti yat te sujāta ity-ādi-śuddha-prema-rīty-adarśanāt |
kāma-prāyā itias for 'mostly-kāma' names the phrase glossed'काम-प्राया' (यह पद)
yat te sujāta iti-ādi-śuddha-prema-rīti-adarśanātbecause in 'yat te sujāta…' and the like the manner of pure prema is not seen abl. of reason'यत् ते सुजात' इत्यादि में शुद्ध प्रेम की रीति न दिखने के कारण
kāma-prāyā iti — the phrase 'mostly-kāma'; yat te sujāta iti-ādi-śuddha-prema-rīti-adarśanāt — because in 'yat te sujāta…' etc. the mode of pure prema is not on view.
kāma-prāyā iti — 'काम-प्राया' यह जो कहा; "yat te sujāta" iti-ādi-śuddha-prema-rīti-adarśanāt — 'यत् ते सुजात' इत्यादि में शुद्ध प्रेम की रीति न दिखने के कारण।
Now 'mostly-kāma'. Why the word? Because in verses like 'yat te sujāta…' the way of pure prema is not what is seen. That passage does not put the manner of unmixed prema on display.
'काम-प्राया' यह इसलिए कहा गया कि 'यत् ते सुजात' इत्यादि वचनों में शुद्ध प्रेम की रीति दिखाई नहीं देती।
Why cited: 'yat te sujāta…' is cited (as in Jīva) as a case where the mode of pure prema is not visible.
क्यों उद्धृत: 'यत् ते सुजात…' यह (जीव के समान ही) ऐसे स्थल के रूप में उद्धृत है जहाँ शुद्ध प्रेम की रीति दिखाई नहीं देती।
s4reply
pratyuta uttarīyāntam ākṛṣya ity ādi-kāma-rīti-mātra-darśanāt |
pratyutaon the contrary, ratherप्रत्युत / बल्कि
uttarīyāntam ākṛṣya iti ādiin 'she pulled at the end of his upper cloth…' and what follows quoted pratīka (Kubjā)'उत्तरीयान्तम् आकृष्य' इत्यादि (कुब्जा-प्रसंग)
kāma-rīti-mātra-darśanātbecause only the manner of kāma is seen there abl. of reasonकेवल काम की रीति दिखने के कारण
pratyuta — on the contrary; uttarīyāntam ākṛṣya iti ādi — in 'pulling the end of the upper garment…'; kāma-rīti-mātra-darśanāt — because there only the way of kāma is seen.
pratyuta — बल्कि; "uttarīyāntam ākṛṣya" iti ādau — 'उत्तरीयान्तम् आकृष्य' इत्यादि में; kāma-rīti-mātra-darśanāt — केवल काम की रीति दिखने के कारण।
On the contrary — in the verse 'she pulled at the end of his upper cloth…' only the manner of kāma is seen, nothing else. That is why this rati is called mostly-kāma.
बल्कि 'उत्तरीयान्तम् आकृष्य' (कुब्जा-प्रसंग) इत्यादि में तो केवल काम की ही रीति दिखाई देती है।
Why cited: 'uttarīyāntam ākṛṣya…' (Kubjā) is cited as showing only the mode of kāma.
क्यों उद्धृत: 'उत्तरीयान्तम् आकृष्य…' (कुब्जा) इसलिए उद्धृत है कि यह केवल काम की रीति को दिखाता है।
s5conclusion
tathāpi ratiḥ kṛṣṇa-viṣayakatvād aṁśena jñeyā ||
tathāpieven so, neverthelessफिर भी / तो भी
ratiḥthe attachment (Kubjā's) nom.रति
kṛṣṇa-viṣayakatvātbecause it has Kṛṣṇa for its object abl. of reasonक्योंकि उसका विषय कृष्ण हैं (कृष्ण-विषयक होने से)
aṁśenain part, to that degree instr.अंशतः
jñeyāshould be counted / understood (as rati) nom. f.जाननी चाहिए
tathāpi — even so; ratiḥ kṛṣṇa-viṣayakatvāt — the attachment, because it is directed at Kṛṣṇa; aṁśena jñeyā — is to be counted in part as rati.
tathāpi ratiḥ — फिर भी वह रति; kṛṣṇa-viṣayakatvāt — कृष्ण-विषयक होने के कारण; aṁśena jñeyā — अंशतः रति ही जाननी चाहिए।
Even so, it still counts. Because that attachment has Kṛṣṇa Himself as its object, it is to be reckoned — in part — as real rati. Kubjā's love is mostly kāma, yet insofar as it is aimed at Kṛṣṇa it remains a portion of genuine rati. (Viśvanātha says 'because its object is Kṛṣṇa' where Jīva said 'because it rests on Him' — the same point.)
तो भी वह (कुब्जा की) रति, कृष्ण को अपना विषय बनाने के कारण, एक अंश में रति ही मानी जानी चाहिए।