L1definition
kāma-sambandha-rūpe te prema-mātra-svarūpake |
nitya-siddhāśrayatayā nātra samyag vicārite ||
kāma-sambandha-rūpethose two whose outer form is desire (kāma) and relationship (sambandha) — i.e. the kāma-rūpā and sambandha-rūpā kinds of bhakti just described nom. dual fem., bahuvrīhiजो दोनों काम और सम्बन्ध के रूप में प्रकट होती हैं
tethose two nom. dual fem. pronounवे दोनों
prema-mātra-svarūpakehave pure prema and nothing else as their real essence (svarūpa) nom. dual, bahuvrīhi describing teजिन दोनों का असली स्वरूप केवल प्रेम है
nitya-siddha-āśrayatayābecause their shelter is the eternally-perfect associates instrumental of the abstract '-tā', cause/reasonक्योंकि इनका आश्रय नित्य-सिद्ध भक्त हैं
na atra samyak vicāritethe two are not fully worked out here na 'not'; atra 'here'; samyak 'fully'; vicārite nom. dual past part.इसलिए यहाँ इन दोनों का पूरी तरह विचार नहीं किया गया
te — those two [forms]; kāma-sambandha-rūpe — whose outer form is desire and relationship; prema-mātra-svarūpake — whose real essence is prema alone; nitya-siddha-āśrayatayā — because their shelter is the eternally-perfect associates; na atra samyak vicārite — are not fully analyzed here.
kāma-sambandha-rūpe — जो काम और सम्बन्ध के रूप में दिखती हैं; te — वे दोनों; prema-mātra-svarūpake — जिनका असली स्वरूप केवल प्रेम है; nitya-siddha-āśrayatayā — क्योंकि इनका आश्रय नित्य-सिद्ध भक्त हैं; na atra samyak vicārite — इसलिए यहाँ इनका पूरा विचार नहीं किया गया।
The two kinds of bhakti we just named look like desire and like a family relationship on the outside. But in their real essence they are nothing but pure prema. Their true shelter is the eternally-perfect associates of the Lord — Rādhā, the king of Vraja, and the rest. For that reason these two are not being worked out in full right here. (The word 'here' points ahead: they belong to another section.)
वे दोनों — जो काम और सम्बन्ध के रूप में प्रकट होती हैं — अपने वास्तविक स्वरूप में केवल प्रेम ही हैं। इनका आश्रय नित्य-सिद्ध भक्त हैं, इसी कारण यहाँ इनका पूरी तरह विचार नहीं किया गया।
svarūpa — home use: a thing's own essential form or defining nature. Here: what these two really are (pure prema), as against kāma-rūpa / sambandha-rūpa, which is only how they appear.
स्वरूप — किसी वस्तु का अपना असली रूप, उसका मूल स्वभाव। यहाँ इसका अर्थ है — ये दोनों वास्तव में क्या हैं (शुद्ध प्रेम), जबकि काम-रूप और सम्बन्ध-रूप तो केवल इनके प्रकट होने का ढंग है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
prema-mātraṁ svarūpaṁ kāraṇaṁ yayoḥ |
prema-mātraṁ svarūpaṁ kāraṇaṁ yayoḥthose two of which pure prema alone is the essence — i.e. the cause bahuvrīhi paraphrase of prema-mātra-svarūpake, yayoḥ gen. dualजिन दोनों का स्वरूप और कारण केवल प्रेम ही है
prema-mātram — pure prema alone; svarūpam kāraṇam — is the essence, that is, the cause; yayoḥ — of which two.
prema-mātraṁ svarūpaṁ kāraṇaṁ yayoḥ — जिन दोनों का स्वरूप और कारण दोनों केवल प्रेम है।
Jīva unpacks the compound 'prema-mātra-svarūpake.' It is a bahuvrīhi: 'the two of which pure prema alone is the svarūpa.' And he reads svarūpa here as kāraṇa, the cause. So: the two whose one cause is pure prema and nothing else.
जीव गोस्वामी बहुव्रीहि खोलते हैं — 'प्रेम-मात्र-स्वरूपके' का अर्थ है, जिन दोनों का स्वरूप और कारण दोनों केवल प्रेम है।
s2gloss
nitya-siddhāḥ śrī-vrajeśvarādaya eva āśrayā mūla-sthānāni yayos tayor bhāvas tattā tayā hetunā |
nitya-siddhāḥthe eternally-perfect ones — associates perfect from all time, never made perfect by practiceनित्य-सिद्ध — जो सदा से पूर्ण सिद्ध हैं
śrī-vrajeśvara-ādayaḥ evanamely the king of Vraja (Nanda) and the others — and just they eva restricts: precisely theseश्री व्रजेश्वर (नन्द) आदि ही
āśrayāḥ mūla-sthānāni yayoḥare the shelter, the root-seat, of which two āśrayāḥ glossed as mūla-sthānāni; yayoḥ gen. dualजिन दोनों के आश्रय अर्थात् मूल-स्थान हैं
tayoḥ bhāvaḥ tattāthe state of those two [being so sheltered] is 'tattā', the abstract '-ness' forming the -tā abstract of nitya-siddhāśrayaउन दोनों का वही भाव अर्थात् 'तत्ता' (वह होना)
tayā hetunāby that as the reason instrumental, spelling out that the -tā is a causeउसी हेतु से, उसी कारण से
nitya-siddhāḥ śrī-vrajeśvara-ādayaḥ eva — precisely the eternally-perfect king of Vraja and the rest; āśrayāḥ mūla-sthānāni yayoḥ — are the shelter, the root-seat, of which two; tayoḥ bhāvaḥ tattā — the state of those two is the abstract '-ness'; tayā hetunā — and by that reason.
nitya-siddhāḥ — नित्य-सिद्ध; śrī-vrajeśvara-ādayaḥ eva — श्री व्रजेश्वर आदि ही; āśrayāḥ mūla-sthānāni yayoḥ — जिन दोनों के आश्रय अर्थात् मूल-स्थान हैं; tayoḥ bhāvaḥ tattā — उन दोनों का भाव 'तत्ता'; tayā hetunā — उसी कारण से।
Now Jīva unpacks 'nitya-siddhāśrayatayā.' First the bahuvrīhi: 'the two whose shelter (āśraya) is the eternally-perfect associates.' He glosses āśraya as mūla-sthāna — the root-seat, where the thing really stands. And who are these eternally-perfect ones? The king of Vraja and the rest — the word eva means precisely them, no one else. Then he explains the ending: the '-tā' turns 'having-that-shelter' into an abstract noun, and the instrumental case makes it a reason. So the whole word means: 'because these two have the eternally-perfect associates as their shelter.'
'नित्य-सिद्ध-आश्रयता' का अर्थ — जिन दोनों के आश्रय, अर्थात् मूल-स्थान, नित्य-सिद्ध श्री व्रजेश्वर आदि ही हैं। उन दोनों का वही भाव 'तत्ता' कहलाता है, और उसी को हेतु (कारण) बताया गया है।
nitya-siddha — home use: eternally accomplished, perfect from all time (opp. sādhana-siddha, one made perfect by practice). Here: Rādhā, Nanda, and the Vraja associates, in whom this prema stands complete on its own, not something a practitioner produces.
नित्य-सिद्ध — जो अनादि काल से पूर्ण-सिद्ध हैं (साधन-सिद्ध के विपरीत, जो साधना के द्वारा सिद्ध बनता है)। यहाँ इसका अर्थ है — राधा, नन्द तथा व्रज के पार्षद, जिनमें यह प्रेम स्वयं ही पूर्ण रूप से विद्यमान है, किसी साधक की कमाई नहीं।
s3gloss
atra sādhana-prakaraṇe, na samyag vicārite kintu tat-prakaraṇa eva vicārayiṣyate ity arthaḥ ||
atra sādhana-prakaraṇehere — that is, in this section on practice (sādhana) locative, glossing atraयहाँ अर्थात् साधन-प्रकरण में
na samyak vicāritethe two are not fully analyzed vicārite nom. dual past part.इन दोनों का पूरी तरह विचार नहीं किया गया
kintubut rather adversative particleपरन्तु
tat-prakaraṇe eva vicārayiṣyatethey will be analyzed in that [other] section, and precisely there eva: precisely there; fut. passiveउसी (उपयुक्त) प्रकरण में ही विचार किया जाएगा
iti arthaḥthat is the meaningऐसा अर्थ है
atra sādhana-prakaraṇe — here, in the section on practice; na samyak vicārite — the two are not fully analyzed; kintu — but; tat-prakaraṇe eva vicārayiṣyate — they will be analyzed precisely in that [proper] section; iti arthaḥ — this is the meaning.
atra sādhana-prakaraṇe — यहाँ अर्थात् साधन-प्रकरण में; na samyak vicārite — पूरी तरह विचार नहीं किए गए; kintu — परन्तु; tat-prakaraṇe eva vicārayiṣyate — उसी प्रकरण में ही विचार किया जाएगा; iti arthaḥ — ऐसा अर्थ है।
Jīva pins down what 'here' means: here is the sādhana section, the part on practice. In this section the two are not fully worked out. Instead they will be worked out in their own proper section, and only there. That, he says, is the sense of the verse.
यहाँ, अर्थात् इस साधन-प्रकरण में, इन दोनों का पूरा विचार नहीं किया गया। परन्तु जो इनका अपना प्रकरण है, वहीं इनका विचार किया जाएगा — यही अभिप्राय है।
s4other
289||
289verse 289 verse-number marker closing the commentaryश्लोक-संख्या — २८९
289 — the verse number.
289 — श्लोक-संख्या (२८९)।
This is just the verse-number marker closing Jīva's comment on 289.
यहाँ '२८९' टीका के अन्त में श्लोक की संख्या दर्शाता है।
Mukunda-dāsa Gosvāmī
s1gloss
svarūpam ātmā nitya-siddhāḥ śrī-rādhādayaḥ śrī-nandādayaś ca |
svarūpam ātmā'svarūpa' here means the ātmā — the very self, the core gloss of svarūpa in the verse
nitya-siddhāḥ śrī-rādhā-ādayaḥthe eternally-perfect ones are Śrī Rādhā and the others [on Kṛṣṇa's side]
śrī-nanda-ādayaḥ caand Śrī Nanda and the others [on the elders' side] as well ca 'and', adding the second group
svarūpam — svarūpa; ātmā — means the self, the core; nitya-siddhāḥ — the eternally-perfect ones [are]; śrī-rādhā-ādayaḥ — Śrī Rādhā and the rest; śrī-nanda-ādayaḥ ca — and Śrī Nanda and the rest.
Mukunda gives two quick glosses. First, 'svarūpa' in the verse means ātmā — the very self, the core of the thing. Second, who are the 'eternally-perfect' shelters? Two groups: Śrī Rādhā and her circle, and also Śrī Nanda and his. So he names the shelters on both sides — the beloveds and the parental elders.
svarūpa vs ātmā — Mukunda reads svarūpa not just as 'own form' but as ātmā, the inmost self. The point: pure prema is not a trait these two forms wear; it is what they essentially are.
s2gloss
atra sādhana-prakaraṇe ||
atra sādhana-prakaraṇehere — meaning in this section on practice (sādhana) locative, glossing atra
atra — here; sādhana-prakaraṇe — in the section on practice.
Mukunda, like Jīva, fixes the word 'here': it means in this practice section. That is as far as his comment goes — the rest is understood.
Viśvanātha Cakravartī
s1objection
nanu, kāma-sambandhayor bahavo bhedāḥ santi |
nanubut surely — raising a doubt objection particleयदि कहो (शंका उठाते हुए)
kāma-sambandhayoḥof desire (kāma) and relationship (sambandha) gen. dualकाम और सम्बन्ध के
bahavaḥ bhedāḥ santithere are many kinds 'there are many distinctions'अनेक भेद हैं
nanu — but surely; kāma-sambandhayoḥ — of desire and of relationship; bahavaḥ bhedāḥ santi — there are many kinds.
nanu — यदि कहो; kāma-sambandhayoḥ — काम और सम्बन्ध के; bahavaḥ bhedāḥ santi — अनेक भेद हैं।
Viśvanātha voices an objection. 'But wait — desire and relationship each come in many varieties.' Desire is not one thing, and neither is relationship; both split into many types. He is setting up a challenge to the verse.
शंका — काम और सम्बन्ध के तो अनेक भेद हैं।
s2objection
teṣāṁ bhedaḥ kathaṁ noktas tatrāha—kāmeti |
teṣāṁ bhedaḥthe classification of those [many kinds] gen. pl., 'the distinguishing of them'उन (भेदों) का विभाजन
kathaṁ na uktaḥwhy has it not been stated? the objector's questionक्यों नहीं कहा गया
tatra āhato that [doubt] he replies marks the transition to the answerइस पर (ग्रन्थकार) कहते हैं
kāma itiwith the words beginning 'kāma…' [i.e. the verse itself] pratīka — citing the verse by its opening word'काम' इत्यादि (श्लोक को उसके पहले शब्द से उद्धृत करते हुए)
teṣām bhedaḥ — the classification of those kinds; katham na uktaḥ — why is it not stated?; tatra — to that; āha — he [Rūpa] replies; kāma iti — with the verse beginning 'kāma…'.
teṣāṁ bhedaḥ — उनका विभाजन; kathaṁ na uktaḥ — क्यों नहीं कहा गया; tatra āha — इस पर कहते हैं; kāma iti — 'काम' इत्यादि।
Viśvanātha finishes the objection and turns to the answer. The doubt: 'If desire and relationship have so many kinds, why hasn't the author classified them?' To meet this, says Viśvanātha, Rūpa Gosvāmī speaks the verse — the one starting with the word 'kāma.' So the whole verse is offered as the reply to this doubt.
उनका भेद क्यों नहीं बताया गया? इस पर ग्रन्थकार 'काम' इत्यादि श्लोक कहते हैं।
āha … iti — a standard commentary move: 'he says the following,' then the verse is quoted by its first word (pratīka). It tells the lecturer the coming verse is a deliberate answer, not a fresh topic.
'आह … इति' — टीका की एक प्रचलित शैली — 'वे यह कहते हैं' कहकर फिर श्लोक को उसके पहले शब्द (प्रतीक) से उद्धृत किया जाता है। यह बताता है कि आगे आने वाला श्लोक एक जान-बूझकर दिया गया उत्तर है, कोई नया विषय नहीं।
s3reply
te dve kāma-sambandha-rūpe prema-mātra-svarūpike prema-mātra-svarūpaṁ yayos tathābhūte |
te dvethose two [forms of bhakti] nom. dual fem.वे दोनों
kāma-sambandha-rūpewhose outer form is desire and relationship bahuvrīhi describing teजिनका रूप काम और सम्बन्ध है
prema-mātra-svarūpike[the verse says] 'prema-mātra-svarūpike' — whose essence is prema alone citing the verse-word (variant -ike)'प्रेम-मात्र-स्वरूपिके' (श्लोक-पाठ, पाठान्तर -इके)
prema-mātra-svarūpaṁ yayoḥwhich means: those two of which pure prema alone is the essence bahuvrīhi resolution, yayoḥ gen. dualजिन दोनों का स्वरूप केवल प्रेम है
tathā-bhūtebeing of that nature nom. dual, 'such-natured'वैसे स्वभाव वाली वे दोनों
te dve — those two; kāma-sambandha-rūpe — whose outer form is desire and relationship; prema-mātra-svarūpike = prema-mātra-svarūpaṁ yayoḥ — i.e. of which two pure prema alone is the essence; tathā-bhūte — being of that nature.
te dve — वे दोनों; kāma-sambandha-rūpe — जिनका रूप काम और सम्बन्ध है; prema-mātra-svarūpike — 'प्रेम-मात्र-स्वरूपिके' (श्लोक-शब्द); prema-mātra-svarūpaṁ yayoḥ — जिन दोनों का स्वरूप केवल प्रेम है; tathā-bhūte — वैसे स्वभाव वाली।
Now the reply itself. Those two forms — the ones that look like desire and like relationship — are, the verse says, 'prema-mātra-svarūpike.' Viśvanātha resolves the compound: it means 'the two whose whole essence is pure prema.' Such is their real nature. This is the answer to the objection: the varieties don't need cataloguing here, because at root both forms are simply prema.
वे दोनों, जिनका रूप काम और सम्बन्ध है — 'प्रेम-मात्र-स्वरूपिके', अर्थात् जिन दोनों का स्वरूप केवल प्रेम है, वैसे स्वभाव वाली।
s4gloss
nitya-siddhāḥ śrī-vrajeśvarādaya evāśrayā mūla-sthānāni yayos tayor bhāvas tattā tayā hetunā |
nitya-siddhāḥthe eternally-perfect ones — associates perfect from all time, not made so by practiceनित्य-सिद्ध — जो सदा से पूर्ण सिद्ध हैं
śrī-vrajeśvara-ādayaḥ evanamely the king of Vraja (Nanda) and the rest — and precisely they eva restricts: exactly theseश्री व्रजेश्वर (नन्द) आदि ही
āśrayāḥ mūla-sthānāni yayoḥare the shelter, the root-seat, of which two āśrayāḥ glossed as mūla-sthānāni; yayoḥ gen. dualजिन दोनों के आश्रय अर्थात् मूल-स्थान हैं
tayoḥ bhāvaḥ tattāthe state of those two [so sheltered] is 'tattā', the abstract '-ness' the -tā abstract of nitya-siddhāśrayaउन दोनों का वही भाव अर्थात् 'तत्ता' (वह होना)
tayā hetunāby that as the reason instrumental, marking it a causeउसी हेतु से, उसी कारण से
nitya-siddhāḥ śrī-vrajeśvara-ādayaḥ eva — precisely the eternally-perfect king of Vraja and the rest; āśrayāḥ mūla-sthānāni yayoḥ — are the shelter, the root-seat, of which two; tayoḥ bhāvaḥ tattā — the state of those two is the abstract '-ness'; tayā hetunā — by that reason.
nitya-siddhāḥ — नित्य-सिद्ध; śrī-vrajeśvara-ādayaḥ eva — श्री व्रजेश्वर आदि ही; āśrayāḥ mūla-sthānāni yayoḥ — जिन दोनों के आश्रय अर्थात् मूल-स्थान हैं; tayoḥ bhāvaḥ tattā — उन दोनों का भाव 'तत्ता'; tayā hetunā — उसी कारण से।
Viśvanātha unpacks 'nitya-siddhāśrayatayā' word for word, matching Jīva. The bahuvrīhi: 'the two whose shelter is the eternally-perfect ones.' Shelter (āśraya) means mūla-sthāna, the root-seat where a thing truly rests. The eternally-perfect ones are the king of Vraja and the rest — eva marks precisely them. The '-tā' makes it an abstract noun, and the instrumental makes it a reason. So: 'because these two have the eternally-perfect associates as their shelter.'
'नित्य-सिद्ध-आश्रयता' का अर्थ — जिन दोनों के आश्रय, अर्थात् मूल-स्थान, नित्य-सिद्ध श्री व्रजेश्वर आदि ही हैं। उन दोनों का वही भाव 'तत्ता' कहलाता है, और उसी को हेतु (कारण) बताया गया है।
āśraya — home use in rasa theory: the one in whom a mood resides, its vessel. Here glossed as mūla-sthāna, the 'root-seat': the Vraja associates are where this prema stands complete, so it is theirs by nature, not the practitioner's achievement.
आश्रय — रस-शास्त्र में इसका सामान्य अर्थ — जिसमें कोई भाव निवास करता है, उसका पात्र। यहाँ इसे 'मूल-स्थान' कहा गया — व्रज के पार्षद वही स्थान हैं जहाँ यह प्रेम पूर्ण रूप से स्थित है; अतः यह स्वभाव से उन्हीं का है, साधक की उपलब्धि नहीं।
s5gloss
atra sādhana-prakaraṇe na samyag vicārite, kintu tat-prakaraṇa eva vicaryiṣyete ity arthaḥ ||
atra sādhana-prakaraṇehere — that is, in this section on practice (sādhana) locative, glossing atraयहाँ अर्थात् साधन-प्रकरण में
na samyak vicāritethe two are not fully analyzed vicārite nom. dual past part.इन दोनों का पूरी तरह विचार नहीं किया गया
kintubut rather adversativeपरन्तु
tat-prakaraṇe eva vicaryiṣyetethe two will be analyzed in that [proper] section, and precisely there eva: precisely there; fut. passive dualउसी (उपयुक्त) प्रकरण में ही उन दोनों का विचार किया जाएगा
iti arthaḥthat is the meaningऐसा अर्थ है
atra sādhana-prakaraṇe — here, in the practice section; na samyak vicārite — the two are not fully analyzed; kintu — but; tat-prakaraṇe eva vicaryiṣyete — the two will be analyzed precisely in that proper section; iti arthaḥ — this is the meaning.
atra sādhana-prakaraṇe — यहाँ अर्थात् साधन-प्रकरण में; na samyak vicārite — पूरी तरह विचार नहीं किए गए; kintu — परन्तु; tat-prakaraṇe eva vicaryiṣyete — उसी प्रकरण में ही उन दोनों का विचार किया जाएगा; iti arthaḥ — ऐसा अर्थ है।
Viśvanātha closes exactly as Jīva did. 'Here' is the practice section; in it the two are not fully worked out. They will be worked out in their own section instead, and only there. That is the meaning of the verse. (Note the verb is dual, vicaryiṣyete — 'the two will be analyzed' — matching the two forms.)
यहाँ, अर्थात् इस साधन-प्रकरण में, इन दोनों का पूरा विचार नहीं किया गया। परन्तु जो इनका अपना प्रकरण है, वहीं इन दोनों का विचार किया जाएगा — यही अभिप्राय है।