s1avataranika
prasaṅgato rāgātmikāyā lakṣaṇam uktvā prastutāyā rāgānugāyā lakṣaṇam āha—rāgātmikāyā iti |
prasaṅgataḥin passing, as the topic happened to come up adverb — 'incidentally', not as the main businessप्रसंगवश (मुख्य विषय के रूप में नहीं)
rāgātmikāyāḥ lakṣaṇamthe defining mark of rāgātmikā objective genitive — 'the definition of rāgātmikā'रागात्मिका का लक्षण
uktvāhaving stated (it) gerund — 'once he has given that'कह चुकने पर
prastutāyāḥ rāgānugāyāḥof rāgānugā, the topic actually at hand genitive; prastutā = the subject formally under discussionप्रस्तुत (विवेच्य) रागानुगा का
lakṣaṇamits defining markलक्षण
āhahe (Rūpa) now states the avataraṇikā verb introducing the verseकहते हैं
rāgātmikāyāḥ itiwith the words 'rāgātmikāyāḥ…' — i.e. this verse iti naming the verse by its opening word'रागात्मिकायाः' — इस (आरम्भिक शब्द वाले श्लोक) से
prasaṅgataḥ rāgātmikāyāḥ lakṣaṇam uktvā — having incidentally given the definition of rāgātmikā; prastutāyāḥ rāgānugāyāḥ lakṣaṇam āha — he states the definition of rāgānugā, the real topic; rāgātmikāyāḥ iti — namely the verse beginning 'rāgātmikāyāḥ.'
prasaṅgataḥ rāgātmikāyāḥ lakṣaṇam uktvā — प्रसंगवश रागात्मिका का लक्षण कहकर; prastutāyāḥ rāgānugāyāḥ lakṣaṇam āha — प्रस्तुत रागानुगा का लक्षण कहते हैं; rāgātmikāyāḥ iti — 'रागात्मिकायाः' इस श्लोक से।
Viśvanātha sets up the verse. He notes that rāgātmikā was only defined in passing — it came up as a side matter. The real subject on the table is rāgānugā. So now, he says, Rūpa Gosvāmī gives the definition of rāgānugā itself. And he names the verse by its first word: 'rāgātmikāyāḥ…'
प्रसंगवश रागात्मिका का लक्षण कह चुकने पर, अब प्रस्तुत रागानुगा का लक्षण 'रागात्मिकायाः' इस श्लोक से कहते हैं।
s2gloss
rāgātmikā-bhaktau eka-niṣṭhā yeṣāṁ teṣāṁ vraja-vāsināṁ śrī-kṛṣṇe yo bhāvas tat-sajātīya-bhāvāptaye lubdha ity arthaḥ ||
rāgātmikā-bhaktauin rāgātmikā devotion locative — the object their one-pointedness rests onरागात्मिका भक्ति में
eka-niṣṭhāone-pointed fixity, having it as one's sole ground the abstract Viśvanātha resolves the compound intoएकमात्र निष्ठा (एकनिष्ठा)
yeṣāmof whom — those who have this genitive in a bahuvrīhi paraphrase, resolving rāgātmikaika-niṣṭhāḥजिनकी
teṣām vraja-vāsināmof those Vraja-dwellers genitive; he equates 'ye' with the residents of Vrajaउन व्रजवासियों का
śrī-kṛṣṇe yaḥ bhāvaḥthe loving mood they have toward Śrī Kṛṣṇa he specifies whose bhāva and toward whomश्रीकृष्ण के प्रति जो भाव है
tat-sajātīya-bhāva-āptayein order to gain a loving mood of the same class as theirs dative of purpose; sajātīya = 'of the same kind' — the key clarifying word he addsउसके सजातीय (समान प्रकार के) भाव की प्राप्ति के लिए
lubdhaḥone who is greedy (for it)लालायित (लोभी)
iti arthaḥ— that is the meaning closing formula of a glossयह अर्थ है
rāgātmikā-bhaktau eka-niṣṭhā yeṣām teṣām vraja-vāsinām — of those Vraja-dwellers who are one-pointed in rāgātmikā devotion; śrī-kṛṣṇe yaḥ bhāvaḥ tat-sajātīya-bhāva-āptaye lubdhaḥ — greedy to attain a mood of the same kind as their mood toward Śrī Kṛṣṇa; iti arthaḥ — this is the meaning.
rāgātmikā-bhaktau eka-niṣṭhā yeṣām — जिनकी रागात्मिका भक्ति में एकनिष्ठा है; teṣām vraja-vāsinām śrī-kṛṣṇe yaḥ bhāvaḥ — उन व्रजवासियों का श्रीकृष्ण के प्रति जो भाव है; tat-sajātīya-bhāva-āptaye lubdhaḥ — उसके सजातीय भाव की प्राप्ति के लिए लालायित; iti arthaḥ — यह अर्थ है।
Viśvanātha unpacks the verse's compound. 'Rāgātmikaika-niṣṭhāḥ' means: those whose devotion rests one-pointedly on rāgātmikā — and those people are the residents of Vraja. Now they have a certain loving mood toward Śrī Kṛṣṇa. The eligible person, he says, is one who is greedy to obtain a mood of the same class as that. His added word is sajātīya, 'of the same kind': the aspirant does not get their identical mood, but one of the same type. That greed, he concludes, is the meaning of the verse. That is the sense.
जिनकी एकमात्र निष्ठा रागात्मिका भक्ति में है, उन व्रजवासियों का श्रीकृष्ण के प्रति जो भाव है — उसके सजातीय भाव को पाने के लिए जो लालायित हो, यही (मूल श्लोक का) अर्थ है।
sajātīya: 'belonging to the same genus/kind.' Viśvanātha inserts it to be exact — the practitioner longs not for the Vraja residents' own numerically identical bhāva but for a homogeneous, same-class mood; the model is theirs, the mood attained is one's own of that type.
सजातीय — 'एक ही जाति या वर्ग का'। विश्वनाथ इसे ठीक-ठीक कहने के लिए जोड़ते हैं — साधक व्रजवासियों के ठीक उसी (संख्यातः एक) भाव की कामना नहीं करता, अपितु उसी वर्ग के, समान प्रकार के भाव की। आदर्श उनका है, पर प्राप्त होने वाला भाव अपना ही उसी जाति का होता है।