L1definition
sambandha-rūpā govinde pitṛtvādy-ābhimānitā |
atropalakṣaṇatayā vṛṣṇīnāṁ allavā matāḥ |
yadaiśya-jñāna-śūnyatvād eṣāṁ rāge pradhānatā ||
sambandha-rūpāin the form of a family tie (parenthood and the like) nom. sg. f., describing the false self-identificationजिसका रूप सम्बन्ध ही है — वह (अभिमानिता)
govindetoward Govinda (Kṛṣṇa) loc. of the object of the relationगोविन्द के प्रति (जिनके साथ यह सम्बन्ध है)
pitṛtva-ādy-ābhimānitāthe settled sense of oneself as 'I am his father' and so on -tā abstract: the state of taking oneself to be father, friend, servant…अपने को पिता, मित्र, सेवक आदि मानने का अभिमान
atrahere — in the earlier verse (1.2.275)यहाँ (इस प्रकरण में)
upalakṣaṇatayāby way of a pointer-word — a term that names one thing only to flag another along with it instr. of mannerउपलक्षण के रूप में (एक को कहकर दूसरे का संकेत)
vṛṣṇīnāṁunder the word 'the Vṛṣṇis' gen.: the word that does the pointing'वृष्णि' शब्द से (जो संकेत करता है)
ballavāthe cowherds (of Vraja) [read ballavāḥ for the text's 'allavā']ग्वाल (बल्लवगण)
matāḥare understood, are meant nom. pl., past pass. part.अभिप्रेत माने गए हैं
yadbecause — introducing the reason = yasmāt, 'since'क्योंकि (यस्मात् के अर्थ में)
aiśvarya-jñāna-śūnyatvātbecause they are empty of any awareness of his godhood [read aiśvarya- for the text's 'aiśya'] abl. of causeऐश्वर्य के ज्ञान से रहित होने के कारण
eṣāṁin their case — the cowherds' gen. pl.इनका (इन ग्वालों का)
rāgein spontaneous love (rāga), love that runs on its own loc.राग में (अनुराग में)
pradhānatāthere is predominance — rāga is what leads nom. sg. f.प्रधानता है
govinde — toward Govinda; sambandha-rūpā pitṛtvādy-ābhimānitā — the settled sense of a family tie, 'I am his father' and so on; atra — here in verse 1.2.275; vṛṣṇīnām upalakṣaṇatayā — since the word 'the Vṛṣṇis' is used as a pointer-word; ballavā matāḥ — the cowherds are what is meant; yad — because; eṣāṁ aiśvarya-jñāna-śūnyatvāt — they have no awareness of his godhood; rāge pradhānatā — in their case spontaneous love predominates.
sambandha-rūpā — सम्बन्ध-रूप वाली (अभिमानिता); govinde — गोविन्द के प्रति; pitṛtvādy-ābhimānitā — पिता आदि होने का अभिमान; atra — यहाँ; upalakṣaṇatayā — उपलक्षण रूप से; vṛṣṇīnāṁ — 'वृष्णि' शब्द से; ballavā — ग्वाल; matāḥ — अभिप्रेत माने गए; yad — क्योंकि; aiśvarya-jñāna-śūnyatvāt — ऐश्वर्य-ज्ञान से रहित होने से; eṣāṁ — इनका; rāge — राग में; pradhānatā — प्रधानता है
Taking oneself to stand in a family tie with Govinda — 'I am his father,' or his friend, or his servant — this is the rāgānugā mood. In the earlier verse the word 'the Vṛṣṇis' is a pointer-word: it names the Vṛṣṇis but really flags the cowherds of Vraja too, so the cowherds are what is meant. Why single them out? Because they carry no awareness that he is God. And so in them spontaneous love — rāga — is what leads.
गोविन्द के प्रति सम्बन्ध-रूप अभिमान वह है जिसमें भक्त अपने को उनका पिता, मित्र या सेवक आदि मानता है। यहाँ 'वृष्णि' शब्द उपलक्षण है — उससे ग्वाल अभिप्रेत हैं। इनमें ऐश्वर्य का ज्ञान नहीं रहता, इसलिए इनके अनुराग में प्रधानता है।
upalakṣaṇa: home meaning in grammar/logic, a term that mentions one thing only to point out another present with it. Contrast a viśeṣaṇa, a true qualifier that is part of what the thing is. Homely pair: 'the blue lotus' — blue is part of the lotus (viśeṣaṇa) — versus 'the house with the crow on it' — the crow is not part of the house, it only helps you spot it (upalakṣaṇa). Here 'the Vṛṣṇis' works like the crow: it flags the cowherds, who are the real point.
उपलक्षण: व्याकरण और न्याय का पारिभाषिक शब्द — जो शब्द एक वस्तु का उल्लेख केवल इसलिए करता है कि उसके साथ रही दूसरी वस्तु की ओर संकेत हो जाए। इसके विपरीत विशेषण वह गुण है जो वस्तु के स्वरूप का ही अंग होता है। सरल जोड़ी: 'नीला कमल' — नीलापन कमल का ही अंग है (विशेषण); पर 'जिस घर पर कौआ बैठा है' — कौआ घर का अंग नहीं, वह केवल घर पहचानने में सहायक है (उपलक्षण)। यहाँ 'वृष्णि' शब्द उसी कौए के समान है — वह ग्वालों की ओर संकेत करता है, जो असली अभिप्राय हैं।
Commentary — decoded
Jīva Gosvāmī
s1gloss
pitṛtvādy-abhimāniteti tat-prabhava-rāga-preritety arthaḥ |
pitṛtvādy-abhimānitā itithe words 'the sense of oneself as father and the like' — iti flags the lemma being glossed'पिता आदि होने का अभिमान' — यह जो मूल का पद है
tat-prabhava-rāga-preritāmeans: driven by the spontaneous love that arises from that very sense the gloss substituted for the lemmaउस (सम्बन्ध) से उत्पन्न राग से प्रेरित (अभिमानिता)
iti arthaḥthat is the meaningऐसा अर्थ है
pitṛtvādy-abhimānitā iti — the phrase 'the sense of oneself as father and the like'; tat-prabhava-rāga-preritā — means 'impelled by the spontaneous love that springs from that sense'; iti arthaḥ — this is its sense.
pitṛtvādy-abhimānitā iti — 'पिता आदि होने का अभिमान' यह पद; tat-prabhava-rāga-preritā — उस सम्बन्ध से उत्पन्न राग से प्रेरित; iti arthaḥ — ऐसा अर्थ है
Jīva unpacks the verse's phrase 'thinking oneself his father and so on.' It means: driven by the spontaneous love that grows out of holding that very relationship. The identity comes first; the rāga it produces then pushes the devotee. That is the point.
'पिता आदि होने का अभिमान' पद का अर्थ है — उस सम्बन्ध से उत्पन्न राग से प्रेरित अभिमान। जीव गोस्वामी मूल पद को इसी रूप में खोलते हैं।
s2avataranika
sambandhād vṛṣṇayaḥ ity atra |
sambandhād vṛṣṇayaḥ itithe phrase 'through kinship, the Vṛṣṇis' — quoting bha.ra.si. 1.2.275'सम्बन्ध से वृष्णिगण' — यह जो (पहले कहा गया)
atraon this, right here [he now comments]यहाँ (इसी स्थल की बात)
sambandhād vṛṣṇayaḥ iti — the words 'through kinship, the Vṛṣṇis'; atra — here he takes them up.
sambandhād vṛṣṇayaḥ iti — 'सम्बन्ध से वृष्णिगण' यह वचन; atra — इस स्थल में
He now points to the phrase from the earlier verse, 'through kinship, the Vṛṣṇis [attained him],' and turns to comment on it.
'सम्बन्ध से वृष्णिगण' — यह जो पहले (१.२.२७५ में) कहा गया, उसी स्थल की बात यहाँ है।
Why cited: Marks the phrase from 1.2.275 that verse 288 is expounding — the Vṛṣṇis who reached Kṛṣṇa by family relationship.
क्यों उद्धृत: १.२.२७५ का वह पद बताता है जिसकी व्याख्या यह २८८वाँ श्लोक कर रहा है — वे वृष्णि जो पारिवारिक सम्बन्ध से कृष्ण को प्राप्त हुए।
s3gloss
vṛṣṇīnām upalakṣaṇatayā ye ballavāḥ prāptās ta eva ajahal-lakṣaṇayā matāḥ |
vṛṣṇīnām upalakṣaṇatayāsince the word 'the Vṛṣṇis' works as a pointer-word instr. of means'वृष्णि' शब्द के उपलक्षण होने से
ye ballavāḥ prāptāḥwhatever cowherds are picked up along with it prāptāḥ = brought in, obtained by the pointingजो ग्वाल (उस संकेत से) प्राप्त होते हैं
te evathose very cowherds — and precisely they eva restricts: it is they who are meantवे ही (और कोई नहीं)
ajahal-lakṣaṇayāby the kind of implication that does not drop its own word instr.; ajahat-svārthā — the primary sense is kept while a further sense is addedअजहत्-स्वार्था लक्षणा से (मुख्य अर्थ को छोड़े बिना)
matāḥare held to be intendedअभिप्रेत माने गए हैं
vṛṣṇīnām upalakṣaṇatayā — because 'the Vṛṣṇis' is a pointer-word; ye ballavāḥ prāptāḥ — the cowherds thereby brought in; te eva — those very ones; ajahal-lakṣaṇayā — by non-abandoning implication; matāḥ — are taken to be meant.
vṛṣṇīnām upalakṣaṇatayā — 'वृष्णि' के उपलक्षण होने से; ye ballavāḥ prāptāḥ — जो ग्वाल प्राप्त होते हैं; te eva — वे ही; ajahal-lakṣaṇayā — अजहत्-स्वार्था लक्षणा से; matāḥ — अभिप्रेत हैं
Because 'the Vṛṣṇis' is a pointer-word, it draws the cowherds in with it. Those very cowherds are what is intended — and by the kind of implication that keeps its own word. So 'the Vṛṣṇis' still means the Vṛṣṇis, and at the same time reaches out to include the cowherds.
'वृष्णि' शब्द उपलक्षण है, इसलिए उससे जो ग्वाल संकेतित होते हैं — वे ही यहाँ अभिप्रेत हैं। यह अजहत्-स्वार्था लक्षणा से होता है, जिसमें शब्द अपना मुख्य अर्थ छोड़ता नहीं और साथ ही दूसरे अर्थ को भी ले लेता है।
ajahat-svārthā (ajahal-)lakṣaṇā: home meaning in Sanskrit poetics/hermeneutics, implication where a word keeps its literal referent and adds another (as 'the spears enter' keeps the spears and adds the spearmen). Contrast jahat-svārthā, where the literal sense is dropped ('the village on the Ganges' = on its bank, not in the water). Here 'the Vṛṣṇis' keeps meaning the Vṛṣṇis and additionally takes in the cowherds.
अजहत्-स्वार्था (अजहत्-)लक्षणा: संस्कृत काव्यशास्त्र और मीमांसा का पारिभाषिक शब्द — वह लक्षणा जिसमें शब्द अपने मुख्य अर्थ को छोड़े बिना एक और अर्थ को भी ले लेता है (जैसे 'भाले घुस आए' में भाले भी बने रहते हैं और भालाधारी भी समा जाते हैं)। इसके विपरीत जहत्-स्वार्था लक्षणा में मुख्य अर्थ छूट जाता है ('गंगा पर गाँव' अर्थात् किनारे पर, जल में नहीं)। यहाँ 'वृष्णि' शब्द वृष्णियों को भी बताए रखता है और साथ ही ग्वालों को भी समेट लेता है।
s4citation
aṭ-kupvāṅ-num vyavāye’pi iti sūtre yathā numa upalakṣaṇatvenānusvāra-mātraṁ gṛhyate, tadvad iti bhāvaḥ |
aṭ-kupvāṅ-num vyavāye’pi iti sūtrein the grammar rule 'aṭ-kupvāṅ-num-vyavāye 'pi' loc.; Pāṇini 8.4.2, cited as a parallel'अट्-कुप्वाङ्-नुम् व्यवायेऽपि' इस सूत्र में
yathājust as — setting up the comparisonजैसे
numaḥ upalakṣaṇatvenasince the term 'num' there is itself a pointer-word instr.: 'num' names the whole augment but flags only part'नुम्' शब्द के उपलक्षण होने के कारण
anusvāra-mātraṁ gṛhyateonly the nasal (anusvāra) portion is taken not the full n-u-m augment, just its ṁकेवल अनुस्वार ही ग्रहण किया जाता है (पूरा आगम नहीं)
tadvatin the very same way — so it works here tooउसी प्रकार
iti bhāvaḥthis is the underlying ideaऐसा भाव है
aṭ-kupvāṅ-num vyavāye’pi iti sūtre — in the rule 'aṭ-kupvāṅ-num-vyavāye 'pi'; yathā numaḥ upalakṣaṇatvena — as, the word 'num' being a pointer-word; anusvāra-mātraṁ gṛhyate — only the anusvāra is taken; tadvat — likewise here; iti bhāvaḥ — such is the intent.
aṭ-kupvāṅ-num vyavāye’pi iti sūtre — 'अट्-कुप्वाङ्-नुम् व्यवायेऽपि' सूत्र में; yathā — जैसे; numaḥ upalakṣaṇatvena — 'नुम्' के उपलक्षण होने से; anusvāra-mātraṁ gṛhyate — केवल अनुस्वार लिया जाता है; tadvat — वैसे ही; iti bhāvaḥ — यह भाव है
He gives a grammar parallel. In Pāṇini's rule 'aṭ-kupvāṅ-num-vyavāye 'pi,' the term 'num' names the whole nasal augment, but in that rule it is used as a pointer-word and only its nasal sound, the anusvāra, is actually taken. The mapping: 'num' in the rule works exactly like 'the Vṛṣṇis' in our verse — a word that names one thing but is meant to flag only, or also, another. What it proves: naming one item and intending another by upalakṣaṇa is a settled, accepted device, so reading 'the Vṛṣṇis' to include the cowherds is legitimate. It goes no further than licensing the device. That is the idea.
पाणिनि के 'अट्-कुप्वाङ्-नुम् व्यवायेऽपि' सूत्र में 'नुम्' पूरे आगम का नाम है, फिर भी वहाँ उपलक्षण रूप से केवल उसका अनुस्वार ही ग्रहण होता है। वैसे ही यहाँ 'वृष्णि' शब्द से ग्वाल ग्रहण होते हैं — यही अभिप्राय है।
Why cited: Adduced as a grammatical precedent that a word can name one thing yet be intended (by upalakṣaṇa) for another — licensing 'the Vṛṣṇis' to stand for the cowherds.
क्यों उद्धृत: व्याकरण का यह दृष्टान्त इस बात का प्रमाण है कि कोई शब्द एक वस्तु का नाम रखते हुए भी उपलक्षण से दूसरी वस्तु के लिए अभिप्रेत हो सकता है — इसी से 'वृष्णि' शब्द को ग्वालों के लिए स्थापित किया जाता है।
s5avataranika
tatra hetum āha—yad iti |
tatrafor that — for the cowherds' being meant hereवहाँ (उस विषय में)
hetum āhahe states the reason the ground is what followsहेतु कहते हैं (आगे जो आता है वही आधार है)
yad itiwith the word 'yad' ('because') flags the verse's word 'yad', = yasmāt'यद्' यह पद (यस्मात् के अर्थ में)
tatra — regarding that; hetum āha — he gives the reason; yad iti — namely by the word 'yad'.
tatra — उस (विषय) में; hetum āha — हेतु कहते हैं; yad iti — 'यद्' इस पद से
Now he flags where the verse supplies the reason. With the word 'yad' — 'because' — the author is about to say why the cowherds in particular are meant.
उस विषय में अब हेतु बताते हैं — यह 'यद्' (अर्थात् 'क्योंकि') पद से आरम्भ होने वाला अंश है।
s6gloss
eṣāṁ ballavānām ||
eṣāṁ'in their case' means — the verse's word being glossed'इनका' — श्लोक का यह पद
ballavānāmin the case of the cowherds gen. pl., the referent suppliedअर्थात् इन ग्वालों का
eṣāṁ — the verse's 'of these'; ballavānām — [means] 'of the cowherds'.
eṣāṁ — 'इनका'; ballavānām — इन ग्वालों का
And the verse's word 'in their case' — he specifies — means 'in the case of the cowherds.'
श्लोक का 'इनका' पद यहाँ 'इन ग्वालों का' — यही उसका अर्थ है।
Mukunda-dāsa Gosvāmī
s1gloss
pitṛtvādy-abhimānitā—ahaṁ govindasya pitā, ādi-śabdāt sakhā dāsa ity abhimānitvam |
pitṛtvādy-abhimānitā'the sense of oneself as father and the like' — the verse-word taken up
ahaṁ govindasya pitānamely, [thinking] 'I am Govinda's father'
ādi-śabdātand from the word 'and the like' (ādi) abl.: what the 'ādi' adds in
sakhā dāsaḥ iti[the thoughts] 'I am his friend,' 'I am his servant'
abhimānitvamthis is what 'holding such a sense of oneself' amounts to
pitṛtvādy-abhimānitā — the phrase 'the sense of oneself as father etc.'; ahaṁ govindasya pitā — is [the thought] 'I am Govinda's father'; ādi-śabdāt — and by the word 'and the like'; sakhā dāsaḥ iti — 'his friend', 'his servant'; abhimānitvam — this is the self-identification meant.
Mukunda spells out the phrase 'thinking oneself his father and so on.' It is the thought 'I am Govinda's father.' And the word 'and so on' brings in 'I am his friend,' 'I am his servant.' Holding oneself in one of these relations is what the verse calls this self-identification.
s2gloss
lālanādayas tv anubhāvāḥ |
lālanādayaḥacts such as fondling and caring for him nom. pl.
tuhowever — marking the contrast with the inner identity sets these off from abhimāna
anubhāvāḥare the outward expressions (anubhāvas) of that love the technical rasa-term for love's visible signs
lālanādayaḥ tu — but acts like fondling; anubhāvāḥ — are its outward signs.
The doting itself — fondling the child, tending him, and the like — is a different thing, he adds. Those are the anubhāvas: the outward, visible expressions of the love. The inner sense 'I am his father' is the identity; the caressing is how that love shows on the surface.
anubhāva: in rasa-theory, the outward bodily expressions by which an inner emotion (bhāva) becomes visible. Here Mukunda keeps the two apart — the parental self-conception is the abhimāna; the fondling is its anubhāva.
s3gloss
atra sambandhād vṛṣṇayaḥ ity atra vṛṣṇīnām upalakṣaṇatayā ye ballavāḥ prāptās ta eva ajahal-lakṣaṇayā matāḥ |
atrahere — in the earlier verse
sambandhād vṛṣṇayaḥ iti atrain the phrase 'through kinship, the Vṛṣṇis' quoting bha.ra.si. 1.2.275
vṛṣṇīnām upalakṣaṇatayāsince 'the Vṛṣṇis' works as a pointer-word instr. of means
ye ballavāḥ prāptāḥthe cowherds that are thereby brought in
te evathose very ones eva: precisely they
ajahal-lakṣaṇayāby implication that does not drop its own word the literal sense is retained
matāḥare held to be meant
atra sambandhād vṛṣṇayaḥ iti atra — in that phrase 'through kinship, the Vṛṣṇis'; vṛṣṇīnām upalakṣaṇatayā — 'the Vṛṣṇis' being a pointer-word; ye ballavāḥ prāptāḥ — the cowherds brought in; te eva — those very ones; ajahal-lakṣaṇayā — by non-abandoning implication; matāḥ — are taken as meant.
Mukunda repeats the reading: in 'through kinship, the Vṛṣṇis,' the word 'the Vṛṣṇis' is a pointer-word. The cowherds it draws in are exactly what is meant — and by the implication that keeps its own word, so 'the Vṛṣṇis' still means the Vṛṣṇis while also reaching the cowherds.
Why cited: The phrase from 1.2.275 being expounded — 'the Vṛṣṇis,' read to include the cowherds.
s4citation
aṭ-kupvāṅ-num vyavāye’pi iti sūtre yathā numa upalakṣaṇatvenānusvāra-mātraṁ gṛhyate, tadvad iti bhāvaḥ |
aṭ-kupvāṅ-num vyavāye’pi iti sūtrein the rule 'aṭ-kupvāṅ-num-vyavāye 'pi' Pāṇini 8.4.2, cited as a parallel
yathājust as
numaḥ upalakṣaṇatvenathe term 'num' being a pointer-word instr.
anusvāra-mātraṁ gṛhyateonly the nasal (anusvāra) is taken
tadvatin the same way — so here too
iti bhāvaḥthis is the intent
aṭ-kupvāṅ-num vyavāye’pi iti sūtre — in that rule; yathā numaḥ upalakṣaṇatvena — as 'num' being a pointer-word; anusvāra-mātraṁ gṛhyate — only the anusvāra is taken; tadvat — likewise; iti bhāvaḥ — such is the sense.
Mukunda gives the same grammar parallel. In Pāṇini's rule 'aṭ-kupvāṅ-num-vyavāye 'pi,' the word 'num' names the full nasal augment but, used as a pointer-word, yields only its nasal sound. The mapping: 'num' works like 'the Vṛṣṇis' — one word named, another intended. It proves that naming one and meaning another by upalakṣaṇa is an established device, so 'the Vṛṣṇis' may cover the cowherds; it licenses only that. That is the idea.
Why cited: Grammatical precedent that a word may name one thing yet be intended for another (upalakṣaṇa) — legitimizing 'the Vṛṣṇis' standing for the cowherds.
s5gloss
yad yasmāt |
yadthe verse's word 'yad' — lemma
yasmātmeans 'because, since' the gloss supplied
yad — the word 'yad'; yasmāt — means 'because'.
The verse's 'yad,' he notes, simply means 'because.'
s6gloss
eṣāṁ ballavānāṁ rāge pradhānatā vṛṣṇibhyaḥ śreṣṭhyam |
eṣāṁ ballavānāṁ'in their case' means: for these cowherds gen. pl., referent supplied
rāge pradhānatā'predominance in rāga' — the verse-phrase taken up
vṛṣṇibhyaḥ śreṣṭhyammeans their superiority over the Vṛṣṇis abl. of comparison: greater than the Vṛṣṇis
eṣāṁ ballavānāṁ — of these cowherds; rāge pradhānatā — the predominance in rāga; vṛṣṇibhyaḥ śreṣṭhyam — is their being superior to the Vṛṣṇis.
'In their case rāga predominates' — Mukunda draws out the force of it. It means the cowherds stand above the Vṛṣṇis. Their spontaneous love leads more fully, so they rank higher than the Vṛṣṇis named in the verse.
s7reply
vṛṣṇīnāṁ sambandhasyaiśya-jñānena madhye madhye āvaraṇāt ||
vṛṣṇīnāṁin the Vṛṣṇis' case gen. pl.
sambandhasyatheir family-relationship [with Kṛṣṇa] gen.: the relation that is the subject
aiśya-jñānenabecause of an awareness of his lordly godhood [read aiśvarya-] instr. of cause: it is this knowledge that does it
madhye madhyehere and there, again and again, at intervals
āvaraṇātbecause it keeps getting covered over / obstructed abl. of cause: therefore rāga does not lead in them
vṛṣṇīnāṁ sambandhasya — the Vṛṣṇis' relationship; aiśya-jñānena — through awareness of his godhood; madhye madhye — from time to time; āvaraṇāt — because it is veiled — [therefore theirs does not predominate].
And here is why the Vṛṣṇis rank lower. In them, awareness that Kṛṣṇa is God keeps breaking in. That awareness veils their family-relationship again and again. Because it is covered over at intervals, their rāga cannot lead the way as the cowherds' does. This completes the contrast: the cowherds have no such godhood-awareness, so nothing dims their spontaneous love.
Viśvanātha Cakravartī
s1gloss
atropalakṣaṇatayeti sambandhād vṛṣṇayaḥ ity atra vṛṣṇīnām upalakṣaṇatayā ballavā matāḥ prāptāḥ |
atra upalakṣaṇatayā itithe verse's words 'here, by way of a pointer-word' — lemma from the mūla'यहाँ उपलक्षण रूप से' — यह मूल का पद
sambandhād vṛṣṇayaḥ iti atramean: in the phrase 'through kinship, the Vṛṣṇis' quoting bha.ra.si. 1.2.275'सम्बन्ध से वृष्णिगण' इस स्थल में
vṛṣṇīnām upalakṣaṇatayāsince 'the Vṛṣṇis' is a pointer-word'वृष्णि' शब्द के उपलक्षण होने से
ballavā matāḥ prāptāḥthe cowherds come to be what is meant prāptāḥ: are arrived at / obtained as the senseग्वाल अभिप्रेत रूप से प्राप्त होते हैं
atra upalakṣaṇatayā iti — the phrase 'here, by upalakṣaṇa'; sambandhād vṛṣṇayaḥ iti atra — [means] in 'through kinship, the Vṛṣṇis'; vṛṣṇīnām upalakṣaṇatayā — 'the Vṛṣṇis' being a pointer-word; ballavā matāḥ prāptāḥ — the cowherds turn out to be meant.
atra upalakṣaṇatayā iti — 'यहाँ उपलक्षण रूप से' यह पद; sambandhād vṛṣṇayaḥ iti atra — 'सम्बन्ध से वृष्णिगण' इस स्थल में; vṛṣṇīnām upalakṣaṇatayā — 'वृष्णि' के उपलक्षण होने से; ballavā matāḥ prāptāḥ — ग्वाल अभिप्रेत रूप से प्राप्त होते हैं
Viśvanātha ties the verse's own phrase 'here, by a pointer-word' to the earlier line. It means: in 'through kinship, the Vṛṣṇis,' since 'the Vṛṣṇis' is a pointer-word, the cowherds come out as what is intended.
मूल का 'यहाँ उपलक्षण रूप से' पद (१.२.२७५ के) 'सम्बन्ध से वृष्णिगण' स्थल की ओर संकेत करता है। वहाँ 'वृष्णि' शब्द उपलक्षण है, इसलिए उससे ग्वाल अभिप्रेत रूप से प्राप्त होते हैं।
Why cited: The phrase from 1.2.275 that verse 288's 'upalakṣaṇa' refers back to — 'the Vṛṣṇis,' yielding the cowherds.
क्यों उद्धृत: १.२.२७५ का वह पद जिसकी ओर श्लोक २८८ का 'उपलक्षण' लौटकर संकेत करता है — 'वृष्णि', जिससे ग्वाल निकलते हैं।
s2avataranika
atra vṛṣṇi-padasya vṛṣṇi-ballavobhaya-para-lakṣaṇāyāṁ bījam āha—yad iti |
atrahereयहाँ
vṛṣṇi-padasyaof the word 'vṛṣṇi' gen.: the word in question'वृष्णि' पद की
vṛṣṇi-ballava-ubhaya-para-lakṣaṇāyāṁin its implying both together — the Vṛṣṇis and the cowherds loc.; ubhaya-para: aimed at the pair, an ajahat readingवृष्णि और ग्वाल दोनों को लक्ष्य करने वाली लक्षणा में
bījam āhahe states the seed, the root ground the deeper reason for the double referenceबीज (मूल कारण) कहते हैं
yad itiwith the word 'yad' ('because')'यद्' पद से
atra vṛṣṇi-padasya — here, of the word 'vṛṣṇi'; vṛṣṇi-ballavobhaya-para-lakṣaṇāyāṁ — in its pointing to both Vṛṣṇis and cowherds; bījam āha — he gives the seed-reason; yad iti — namely by 'yad'.
atra — यहाँ; vṛṣṇi-padasya — 'वृष्णि' पद की; vṛṣṇi-ballava-ubhaya-para-lakṣaṇāyāṁ — वृष्णि और ग्वाल दोनों पर लक्षित लक्षणा में; bījam āha — बीज कहते हैं; yad iti — 'यद्' पद से
Viśvanātha notes a further point. The word 'vṛṣṇi' here implies both parties at once — the Vṛṣṇis and the cowherds together. And the author gives the seed, the root reason for that double reference, with the word 'yad,' 'because.' What follows will supply that deeper ground.
यहाँ 'वृष्णि' पद की वह लक्षणा — जो वृष्णि और ग्वाल दोनों को एक साथ लक्ष्य करती है — उसका बीज बताते हैं। यह 'यद्' पद से आरम्भ होने वाला अंश है।
s3avataranika
ayaṁ bhāvaḥ—bhaktyā vayam ity atra pāriśeṣyād vaidhī-bhaktir eva vyākhyātā |
ayaṁ bhāvaḥthis is the underlying idea — [namely] introduces the explanation to comeयह भाव है (आगे की व्याख्या का आरम्भ)
bhaktyā vayam iti atrain the phrase 'we [attained him] by devotion' quoting the close of bha.ra.si. 1.2.275'भक्ति से हम' इस स्थल में
pāriśeṣyātby elimination — since every other motive is already assigned abl. of means: what is left over must be thisपारिशेष्य से (और सब निकल जाने पर जो शेष रहे, उस कारण से)
vaidhī-bhaktiḥ evait is rule-governed devotion (vaidhī-bhakti) alone that is eva restricts: only vaidhī, not rāgānugāकेवल वैधी-भक्ति ही (रागानुगा नहीं)
vyākhyātāwhat has been explained [there]व्याख्या की गई है
ayaṁ bhāvaḥ — the idea is this; bhaktyā vayam iti atra — in 'we, by devotion'; pāriśeṣyāt — by elimination; vaidhī-bhaktiḥ eva — only rule-governed devotion; vyākhyātā — is what was explained.
ayaṁ bhāvaḥ — यह भाव है; bhaktyā vayam iti atra — 'भक्ति से हम' इस स्थल में; pāriśeṣyāt — पारिशेष्य से; vaidhī-bhaktiḥ eva — केवल वैधी-भक्ति ही; vyākhyātā — व्याख्यात हुई
Here is the reasoning. In the verse's closing words 'we [reached him] by devotion,' the 'devotion' meant, by elimination, is rule-governed devotion alone — vaidhī-bhakti. Every other motive in the list is already taken, so what is left for 'we' is the path of scriptural rules, not spontaneous love.
भाव यह है — '(हम) भक्ति से' इस स्थल में पारिशेष्य से, अर्थात् और सब विकल्प निकल जाने पर जो शेष रहता है, उससे केवल वैधी-भक्ति की ही व्याख्या हुई है।
Why cited: The verse's final clause 'bhaktyā vayam' — established, by elimination, to denote vaidhī-bhakti, setting up why the earlier rāga cases must be arranged in order.
क्यों उद्धृत: श्लोक का अन्तिम अंश 'भक्ति से हम' — छाँटकर शेष निकालने (पारिशेष्य) से यह वैधी-भक्ति का बोधक सिद्ध होता है, जिससे यह आधार बनता है कि पूर्व के राग-भेदों को क्रम से रखना क्यों आवश्यक है।
vaidhī-bhakti: devotion prompted by scriptural injunction, as opposed to rāgānugā, devotion carried by spontaneous love. pāriśeṣya: a mode of inference by exclusion — when all other options are assigned, the remaining case must be the one left. Homely form: if four of five seats are named, the fifth person must have the fifth seat.
वैधी-भक्ति: शास्त्र की विधि (आज्ञा) से प्रेरित भक्ति, जबकि रागानुगा-भक्ति स्वाभाविक प्रेम से चलती है। पारिशेष्य: छाँटकर शेष निकालने से अनुमान की एक रीति — जब और सब विकल्प निपट जाएँ, तब जो बचता है वही अभिप्रेत होता है। सरल रूप: पाँच में से चार आसन नाम ले लिए जाएँ, तो पाँचवाँ व्यक्ति निश्चय ही पाँचवें आसन पर होगा।
s4reply
tad-vyatirikta-bhaktau vaktum ucitāyāṁ prathamato yathā rāga-viśeṣa-kāmātmikānām udāharaṇe pradhānatvāt gopya uktās tathaiva rāga-viśeṣasya sambandhasyāpy udāharaṇe pradhānatvād ballavā niveśanīyāḥ |
tad-vyatirikta-bhaktauwhen devotion other than that (i.e. rāgānugā, not vaidhī) is to be treated loc. absolute: once the non-vaidhī kind is in viewजब उससे भिन्न (वैधी से इतर) भक्ति सामने आ जाए
vaktum ucitāyāṁand it is fitting to state it — it properly belongs here loc. absolute continuedजब उसका कहना उचित हो
prathamataḥfirst of all, at the very outset adv.सबसे पहले
yathā rāga-viśeṣa-kāmātmikānām udāharaṇejust as, for one special kind of rāga — desire-driven love (kāmātmikā) — in giving its example loc.; the gopīs' kāma-rāga caseजैसे राग-विशेष रूप कामात्मिका भक्ति के उदाहरण में
pradhānatvātbecause they are the foremost instance abl. of causeप्रधान होने के कारण
gopyaḥ uktāḥthe gopīs were named [first] the earlier verse's orderगोपियाँ (पहले श्लोक में) कही गईं
tathā evain exactly the same way the parallel is exactठीक उसी प्रकार
rāga-viśeṣasya sambandhasya api udāharaṇeso too, for another special kind of rāga — the relationship-love — in giving its example loc.; the sambandha-rāga caseराग-विशेष रूप सम्बन्ध के उदाहरण में भी
pradhānatvātbecause they are its foremost instance abl. of causeप्रधान होने के कारण
ballavā niveśanīyāḥthe cowherds must be set in place [as that example] gerundive: are to be entered hereग्वालों को (यहाँ) स्थापित करना चाहिए
tad-vyatirikta-bhaktau vaktum ucitāyāṁ — since the non-vaidhī devotion properly falls to be stated here; prathamataḥ — at the outset; yathā kāmātmikānām udāharaṇe pradhānatvāt gopyaḥ uktāḥ — as, for desire-love, the gopīs were named for being its foremost example; tathā eva sambandhasya api udāharaṇe pradhānatvāt — so too, for relationship-love, being its foremost example; ballavā niveśanīyāḥ — the cowherds must be placed here.
tad-vyatirikta-bhaktau — उससे भिन्न भक्ति के प्रसंग में; vaktum ucitāyāṁ — जब कहना उचित हो; prathamataḥ — सर्वप्रथम; yathā rāga-viśeṣa-kāmātmikānām udāharaṇe — जैसे कामात्मिका राग के उदाहरण में; pradhānatvāt — प्रधान होने से; gopyaḥ uktāḥ — गोपियाँ कही गईं; tathā eva — वैसे ही; rāga-viśeṣasya sambandhasya api udāharaṇe — सम्बन्ध-राग के उदाहरण में भी; pradhānatvāt — प्रधान होने से; ballavā niveśanīyāḥ — ग्वालों को स्थापित करना चाहिए
Now the point lands, by analogy. The devotion left to be treated here is the spontaneous kind, and it fits right here. Take the parallel case. For one variety of rāga — desire-driven love, kāmātmikā — the gopīs were named as its example, because they are its foremost instance. In just the same way, for another variety of rāga — the love that runs on a family relationship — the cowherds must be set down as its example, because they are its foremost instance. The mapping: kāmātmikā-rāga is to the gopīs as sambandha-rāga is to the cowherds; each rāga is illustrated by whoever embodies it best. What it proves: the cowherds, not merely the Vṛṣṇis, must be read into the verse as the model of relationship-love. Where it stops: it fixes the cowherds' placement by parallel, and leans on the next line for why leaving them out would break things.
जब वैधी से भिन्न भक्ति कहना उचित हुआ, तब सबसे पहले — जैसे राग-विशेष रूप कामात्मिका भक्ति के उदाहरण में गोपियाँ प्रधान होने के कारण कही गईं — ठीक उसी प्रकार राग-विशेष रूप सम्बन्ध के उदाहरण में भी ग्वाल प्रधान हैं, इसलिए उन्हीं को यहाँ स्थापित करना चाहिए।
s5conclusion
anyathā krama-bhaṅgo nyūnatāpattiś ca ||
anyathāotherwise — if the cowherds were not read in the counterfactualअन्यथा (ऐसा न करने पर)
krama-bhaṅgaḥthe sequence would break down the orderly progression of rāga-cases would be lostराग-भेदों का क्रम टूट जाएगा
nyūnatā-āpattiḥ caand a shortfall would result — something would be left missing the account would fall short of what it should coverऔर (वर्णन में) न्यूनता का दोष आ जाएगा
anyathā — otherwise; krama-bhaṅgaḥ — a break in the sequence; nyūnatā-āpattiḥ ca — and the fault of deficiency [would follow].
anyathā — अन्यथा; krama-bhaṅgaḥ — क्रम का भंग; nyūnatā-āpattiḥ ca — और न्यूनता का दोष
Otherwise — if we did not read the cowherds in — two faults follow. The orderly sequence of rāga-cases would break. And the account would fall short, leaving the relationship-love without its true example. So the cowherds must be included; this is why.
यदि ऐसा न किया जाए, तो राग-भेदों का क्रम टूट जाएगा, और वर्णन जितना होना चाहिए उतना न होकर न्यून रह जाएगा।