L1definition
tat-tad-bhāvādi-mādhurye śrute dhīr yad apekṣate |
nātra śāstraṁ na yuktiṁ ca tal-lobhotpatti-lakṣaṇaṁ ||
tat-tad-bhāvādi-mādhuryein the sweetness of the various moods and the rest — the loving moods (bhāva) of Kṛṣṇa's associates, and, by 'and the rest' (ādi), his beauty, qualities, and pastimes too loc. of the object heard aboutउन-उन भावों आदि की माधुर्य के विषय में
śruteonce it has been heard about loc. absolute — 'when this sweetness has been heard'सुन लेने पर (जब यह माधुर्य सुना जा चुका हो)
dhīḥthe mind, the intelligenceबुद्धि
yatin that, to the extent that — introduces what the mind does NOT do relative, correlated with the 'this is the mark' belowजो (आगे 'यही लक्षण है' से जुड़ता है)
apekṣatelooks to, waits upon, depends on — supply 'does not' from the na that followsअपेक्षा रखती है
na atra śāstramhere it does not require scripture — no command-text to authorize the longing na negates apekṣateयहाँ न तो शास्त्र की (अपेक्षा नहीं करती)
na yuktim caand it does not require reasoning either — no supporting argument ca 'and'; second thing not depended onऔर न युक्ति की
tat-lobha-utpatti-lakṣaṇamthat very independence is the defining mark that the greed (lobha) for such sweetness has arisen tat = the just-stated not-depending; predicate 'is the mark of lobha's arising'वह लोभ की उत्पत्ति का लक्षण है
tat-tad-bhāvādi-mādhurye — in the sweetness of Kṛṣṇa's moods, beauty, and the rest; śrute — once heard about; dhīḥ yat apekṣate — as for what the mind looks to, it does; na atra śāstram na yuktim ca — here neither scripture nor reasoning; tat-lobha-utpatti-lakṣaṇam — that (not depending on either) is the mark of greed's arising.
tat-tad-bhāvādi-mādhurye — उन-उन भावादि की माधुर्य के विषय में; śrute — सुन लेने पर; dhīḥ — बुद्धि; yat — जो; apekṣate — अपेक्षा रखती है; na atra śāstram — यहाँ न तो शास्त्र की; na yuktim ca — और न युक्ति की; tat-lobha-utpatti-lakṣaṇam — वही लोभ की उत्पत्ति का लक्षण है।
Once a person has heard about the sweetness of Kṛṣṇa's loving moods — and by 'and the rest' also his beauty, his qualities, his pastimes — the mind is drawn to it. And in that drawing, it does not lean on scripture and it does not lean on reasoning. It simply wants. That very fact — that the longing needs no command-text and no argument to prop it up — is the sign that lobha, the spontaneous greed for that sweetness, has arisen. This is the defining verse for who is qualified for rāgānugā-bhakti.
उन-उन भावों आदि की माधुर्य सुन लेने पर बुद्धि यहाँ न शास्त्र की अपेक्षा रखती है और न युक्ति की। यह जो निरपेक्षता है, वही लोभ के उत्पन्न होने का लक्षण है।
lobha here is a technical term: not ordinary worldly greed for objects, but the spontaneous, argument-free craving to enter Kṛṣṇa's intimate moods. The whole verse is a lakṣaṇa (definition) — it tells you how to recognize that this greed has appeared.
लोभ यहाँ पारिभाषिक शब्द है — विषयों के प्रति सांसारिक लोभ नहीं, अपितु कृष्ण के अन्तरंग भावों में प्रवेश की स्वतःस्फूर्त, तर्क-रहित लालसा। सम्पूर्ण श्लोक एक लक्षण (परिभाषा) है — यह बताता है कि इस लोभ के प्रकट होने को कैसे पहचानें।
Commentary — decoded
Jīva Gosvāmī
s1gloss
tat-tad-bhāvādi-mādhurye śrī-bhāgavatādiṣu siddha-nirdeśa-śāstreṣu śrute śravaṇa-dvārā yat kiṁcid anubhūte sati yac chāstraṁ vidhi-vākyaṁ nāpekṣate |
tat-tad-bhāvādi-mādhuryeas for 'the sweetness of the various moods and the rest' — the verse's phrase, now being unpackedउन-उन भावों आदि की माधुर्य के विषय में
śrī-bhāgavatādiṣuin the Śrīmad-Bhāgavatam and texts like it loc. — where it is heardश्रीभागवत आदि ग्रन्थों में (जहाँ यह सुना जाता है)
siddha-nirdeśa-śāstreṣunamely in the scriptures that describe the perfected state — the works that point to the eternal, accomplished reality of Kṛṣṇa's realm loc., in apposition to bhāgavatādiṣuअर्थात् सिद्ध अवस्था का निर्देश करने वाले शास्त्रों में
śruteonce it has been heardसुने जाने पर
śravaṇa-dvārāby way of hearing — through the channel of the ear instrumental of meansश्रवण के द्वारा
yat kiṁcid anubhūte sationce even a little of it has been experienced — some taste of it has registered loc. absoluteजब कुछ-कुछ अनुभव हो जाता है
yat śāstramas for scripture — that which the verse says is not required relative picking up the verse's na... śāstramजो शास्त्र (श्लोक के 'न शास्त्रम्' को उठाते हुए)
vidhi-vākyamthat is, an injunction, a command-text that says 'do this' apposition — glosses what 'śāstra' means hereअर्थात् विधि-वाक्य (यहाँ 'शास्त्र' का यही अर्थ है)
na apekṣateit does not look to, does not wait for na + apekṣateउसकी अपेक्षा नहीं करती
tat-tad-bhāvādi-mādhurye — [the verse's] 'sweetness of the various moods etc.'; śrī-bhāgavatādiṣu siddha-nirdeśa-śāstreṣu — in the Bhāgavata and the other scriptures that describe the perfected state; śrute śravaṇa-dvārā yat kiṁcid anubhūte sati — once, through hearing, even a little of it has been tasted; yat śāstraṁ vidhi-vākyam — the scripture, i.e. the injunction; na apekṣate — [the mind] does not require.
tat-tad-bhāvādi-mādhurye — उन-उन भावादि की माधुर्य के विषय में; śrī-bhāgavatādiṣu — श्रीभागवत आदि ग्रन्थों में; siddha-nirdeśa-śāstreṣu — अर्थात् सिद्ध-निर्देश करने वाले शास्त्रों में; śrute — सुने जाने पर; śravaṇa-dvārā — श्रवण के द्वारा; yat kiṁcid anubhūte sati — जब कुछ अनुभव हो जाए; yat śāstram — जो शास्त्र; vidhi-vākyam — अर्थात् विधि-वाक्य; na apekṣate — उसकी अपेक्षा नहीं करती।
Jīva unpacks the verse phrase by phrase. First, 'the sweetness of the various moods and the rest': where is this heard? In the Śrīmad-Bhāgavatam and books like it — specifically the scriptures that describe the perfected, eternal reality (siddha-nirdeśa-śāstra). 'Once it has been heard' means: through the act of hearing, once even a little of that sweetness has actually been tasted. And 'scripture' in the verse, he says, means specifically an injunction — a command-text that orders you to act. It is that which the mind no longer waits for.
श्रीभागवत आदि सिद्ध-निर्देशक शास्त्रों में उन-उन भावों आदि की माधुर्य सुनी जाने पर, श्रवण के द्वारा जब कुछ अनुभव हो जाता है, तब बुद्धि जिस शास्त्र की — अर्थात् विधि-वाक्य की — अपेक्षा नहीं करती।
siddha-nirdeśa-śāstra: 'scripture that points to the accomplished/perfected state' — texts that describe Kṛṣṇa's eternal realm as an already-real fact rather than merely prescribing ritual. Jīva narrows the vague 'texts like the Bhāgavata' to exactly this kind.
सिद्ध-निर्देश-शास्त्र — 'सिद्ध/पूर्ण अवस्था का निर्देश करने वाला शास्त्र' — वे ग्रन्थ जो कृष्ण के नित्य धाम को केवल विधि-विधान के रूप में नहीं, अपितु पहले से विद्यमान सत्य के रूप में वर्णन करते हैं। जीव 'भागवत आदि ग्रन्थ' की अस्पष्ट कोटि को ठीक इसी प्रकार के शास्त्रों तक सीमित कर देते हैं।
s2gloss
yuktiṁ ca, kintu pravartata evety arthaḥ |
yuktim caand reasoning too — the second thing the verse says is not required ca 'and', continuing 'na apekṣate' from the previous sentenceऔर युक्ति की भी (पूर्व वाक्य का 'अपेक्षा नहीं करती' चलता रहता है)
kintubut rather — the positive replacement for the two things it does NOT wait for adversativeअपितु
pravartate evait simply sets to work, it just proceeds — the mind acts on its own eva 'simply, just' — no external prompt neededअपने-आप ही प्रवृत्त हो जाती है (किसी बाहरी प्रेरणा की आवश्यकता नहीं)
iti arthaḥthat is the meaning closes the paraphraseऐसा अर्थ है
yuktiṁ ca — and reasoning too [it does not require]; kintu — but rather; pravartate eva — it simply proceeds on its own; iti arthaḥ — such is the meaning.
yuktim ca — और युक्ति की भी (नहीं); kintu — अपितु; pravartate eva — अपने-आप ही प्रवृत्त हो जाती है; iti arthaḥ — ऐसा अर्थ है।
Continuing: 'and reasoning too' — the mind does not wait for that either. But — and this is the point — it 'simply proceeds.' On its own steam the mind sets to work toward that sweetness. Nothing outside it has to push it. That, says Jīva, is the meaning of the verse's line.
और न युक्ति की अपेक्षा करती है — अपितु बिना किसी बाहरी प्रेरणा के अपने-आप ही प्रवृत्त हो जाती है, ऐसा अर्थ है।
s3conclusion
tad eva lobhotpatter lakṣaṇam iti ||
tat evathat very thing — precisely this needing neither scripture nor reasoning, yet proceeding anyway eva 'precisely, that and nothing else'वही (और कुछ नहीं)
lobha-utpatteḥ lakṣaṇamis the defining mark that greed (lobha) has arisen gen. lobha-utpatteḥ 'of the arising of greed'; predicate 'is the mark'लोभ की उत्पत्ति का लक्षण है
iti— so the verse concludes closes the whole glossइति (यहाँ व्याख्या समाप्त)
tat eva — that very [independence-yet-proceeding]; lobha-utpatteḥ lakṣaṇam — is the mark of the arising of greed; iti — thus.
tat eva — वही, और कुछ नहीं; lobha-utpatteḥ lakṣaṇam — लोभ की उत्पत्ति का लक्षण है; iti — इति (समाप्ति)।
So Jīva closes the point. That very thing — the mind proceeding toward Kṛṣṇa's sweetness without leaning on any command and without leaning on any argument — that is the lakṣaṇa, the tell-tale sign, that lobha has arisen. This is how you recognize the qualified person.
वही — और कुछ नहीं — लोभ के उत्पन्न होने का लक्षण है।
Mukunda-dāsa Gosvāmī
s1gloss
tat-tad-bhāvasya ādi-grahaṇād rūpa-guṇādeś ca mādhurye śrī-kṛṣṇa-sarvendriya-prīti-hetutve śrute śrī-bhāgavatādiṣu tad-artha-maya-rasika-bhakta-kṛta-tat-tal-līlādy-ātmaka-grantheṣu ca śravaṇa-dvārā yat kiṁcid anubhūte sati |
tat-tad-bhāvasyaof the various moods — the bhāva part of the verse's compound gen., the first member being explained
ādi-grahaṇātand because the verse says 'and the rest' (ādi), that word is taken to pull in more ablative of reason — 'from the inclusion of ādi'
rūpa-guṇādeḥ canamely his beauty, his qualities, and so on as well — this is what 'ādi' brings in gen., ca 'and'; what the ādi covers
mādhuryein the sweetness — of all of that: the moods, the beauty, the qualities loc., the head of the compound
śrī-kṛṣṇa-sarva-indriya-prīti-hetutvethat is, in its being the cause of delight to every one of Kṛṣṇa's senses — sweetness defined as whatever gives pleasure to all Kṛṣṇa's senses loc., glossing what 'mādhurya' means
śruteonce it has been heard about
śrī-bhāgavatādiṣuin the Śrīmad-Bhāgavatam and the like loc. — where it is heard
tad-artha-maya-rasika-bhakta-kṛta-tat-tal-līlādy-ātmaka-grantheṣu caand also in the books composed by relish-filled devotees (rasika-bhaktas) — works saturated with that meaning and made up of descriptions of those very pastimes loc., ca 'and' — a second class of source-texts
śravaṇa-dvārāby way of hearing instrumental of means
yat kiṁcid anubhūte sationce even a little of it has been experienced loc. absolute
tat-tad-bhāvasya — of the various moods; ādi-grahaṇāt rūpa-guṇādeḥ ca — and, from the taking of 'ādi', of his beauty, qualities, etc.; mādhurye — in the sweetness [of all this]; śrī-kṛṣṇa-sarvendriya-prīti-hetutve — i.e. in its being the cause of pleasure to all Kṛṣṇa's senses; śrute — once heard; śrī-bhāgavatādiṣu tad-artha-maya-...-grantheṣu ca — in the Bhāgavata etc. and in the books made by rasika devotees full of those pastimes; śravaṇa-dvārā yat kiṁcid anubhūte sati — once, through hearing, even a little has been experienced.
Mukunda unpacks the same compound but reads 'ādi' generously. 'The various moods and the rest' — the word 'and the rest' (ādi) pulls in Kṛṣṇa's beauty, his qualities, and more. And what is this 'sweetness'? He defines it precisely: it is whatever causes delight to every one of Kṛṣṇa's senses. Where is it heard? In the Bhāgavata and such — and, he adds, also in the books written by rasika devotees, works soaked in that meaning and made up of descriptions of those very pastimes. 'Once heard' means: through hearing, once even a little of it has actually been felt.
mādhurya (sweetness) is here given a working definition — 'that which delights all of Kṛṣṇa's senses' (śrī-kṛṣṇa-sarvendriya-prīti-hetutva). Mukunda also widens the canon: not only revealed scripture (Bhāgavata) but the composed works of rasika devotees count as valid sources for hearing this sweetness.
s2gloss
śruta iti prācuryād uktiḥ |
śruta itias for the verse's word 'śruta' ('heard') — why the past/passive form quoting the lemma to comment on its form
prācuryātbecause hearing is the usual, predominant way this comes — it is said with the common case in mind ablative of reason — 'on account of predominance/frequency'
uktiḥis why it is phrased that way — the word 'heard' is chosen to name the typical channel predicate — 'the [choice of] wording'
śruta iti — the word 'heard'; prācuryāt — because it is the predominant means; uktiḥ — is the [reason for the] wording.
A small grammatical note. Why does the verse say specifically 'heard' (śruta)? Mukunda: because hearing is the predominant, most usual channel by which this sweetness reaches a person. The verse names hearing not to exclude other ways, but because that is how it typically happens. He is flagging that 'heard' is stated for the common case — which sets up his next remark, that seeing can count too.
s3gloss
sambhogecchāmayyāṁ kāmānugāyāṁ śrī-mūrti-mādhurī-darśanam api jñeyam |
sambhoga-icchā-mayyāmin the kind that is made of the desire for direct union — the mood suffused with the wish for amorous meeting loc., qualifying the next word
kāma-anugāyāmnamely in kāmānugā (the branch of rāgānugā that follows amorous love) loc. — the specific path being singled out
śrī-mūrti-mādhurī-darśanam apieven the seeing of the sweetness of the beautiful Deity-form — direct sight, not only hearing api 'even/also' — extending beyond 'heard'
jñeyamis to be understood as included here gerundive — 'should be taken to count'
sambhoga-icchā-mayyāṁ kāmānugāyām — in kāmānugā, which is made of the desire for amorous union; śrī-mūrti-mādhurī-darśanam api — even the seeing of the sweetness of the Deity-form; jñeyam — is to be understood [as an entry-point too].
Here is why the previous note mattered. In one branch of this path — kāmānugā, the mood built on the desire for amorous union with Kṛṣṇa — you should understand that even seeing counts, not only hearing. Specifically, gazing on the sweetness of Kṛṣṇa's beautiful Deity-form can itself awaken the longing. So the verse's word 'heard' is not a hard limit: because the sweetness usually comes by ear the verse said 'heard,' but direct sight of the mūrti works too.
kāmānugā: one of the two divisions of rāgānugā-bhakti, the one that follows the amorous (madhura) love of the gopīs, 'made of the desire for union (sambhoga).' Mukunda's point is edition-specific to this branch — for it, darśana (seeing the Deity) is admitted alongside śravaṇa (hearing).
s4gloss
yad apekṣate atrāpekṣaṇe śāstraṁ vidhi-vākyaṁ yuktim anukūla-tarkaṁ ca nāpekṣate |
yat apekṣateas for the verse's 'yat apekṣate' ('what it looks to') — the phrase now being parsed quoting the lemma
atra apekṣaṇehere, in this matter of looking-to / depending loc. — 'in the depending [that the verse denies]'
śāstramscripture —
vidhi-vākyamthat is, an injunction, a command-text apposition, glossing śāstra
yuktimand reasoning —
anukūla-tarkam cathat is, a favorable/corroborating argument — the kind of reasoning that would back the longing up apposition glossing yukti; ca 'and'
na apekṣateit does not look to, does not depend on na + apekṣate
yat apekṣate — the verse's 'what it depends on'; atra apekṣaṇe — here in this depending; śāstraṁ vidhi-vākyam — scripture, i.e. an injunction; yuktim anukūla-tarkaṁ ca — and reasoning, i.e. a corroborating argument; na apekṣate — it does not depend on.
Now Mukunda parses the verse's 'what it looks to.' In this matter of depending, two things are named and glossed. 'Scripture' means an injunction — a command-text. 'Reasoning' means a favorable, corroborating argument — the sort of logic you would use to justify the longing. The mind, he says, depends on neither of these. Note he glosses yukti precisely as anukūla-tarka, supportive reasoning, which Viśvanātha will echo.
s5conclusion
tac-chāstra-yukti-nirapekṣa-tat-tad-bhāvādi-mādhuryābhilaṣaṇaṁ lobhotpatter lakṣaṇam ity arthaḥ ||
tat-śāstra-yukti-nirapekṣa-tat-tad-bhāvādi-mādhurya-abhilaṣaṇamthe longing for the sweetness of those moods and the rest that is independent of that scripture and reasoning — a craving that needs no command and no argument a single compound subject: 'the scripture-and-reasoning-independent longing for the sweetness'
lobha-utpatteḥ lakṣaṇamis the defining mark that greed (lobha) has arisen gen. + predicate 'is the mark'
iti arthaḥthat is the meaning closes the paraphrase
tat-śāstra-yukti-nirapekṣa-...-abhilaṣaṇam — the longing for the sweetness that stands free of scripture and reasoning; lobha-utpatteḥ lakṣaṇam — is the mark of greed's arising; iti arthaḥ — such is the meaning.
Mukunda draws it together. Take the whole thing as one idea: a longing for the sweetness of Kṛṣṇa's moods, beauty, and pastimes — a longing that stands entirely free of scripture and free of reasoning. That craving, needing no command and no argument to sustain it, is precisely the sign that lobha has arisen. That, he says, is the meaning of the verse.
Viśvanātha Cakravartī
s1gloss
tat-tad-bhāvādi-mādhurye śrī-bhāgavatādi-prasiddhāvatāra-līlā-varṇana-maya-śāstra-sāmānye śrute śravaṇa-dvārā yat kiṁcid anubhūte sati yac chāstraṁ vidhi-vākyaṁ nāpekṣate |
tat-tad-bhāvādi-mādhuryeas for 'the sweetness of the various moods and the rest' — the verse's phrase loc., the lemmaउन-उन भावों आदि की माधुर्य के विषय में
śrī-bhāgavatādi-prasiddha-avatāra-līlā-varṇana-maya-śāstra-sāmānyei.e. in scripture generally that consists of descriptions of the well-known incarnations and pastimes, such as in the Bhāgavata — any such text, taken broadly loc.; sāmānya 'in general' — Viśvanātha widens it to the whole classश्रीभागवत आदि में प्रसिद्ध अवतार-लीलाओं के वर्णन से युक्त शास्त्र-सामान्य में (सामान्यतः, समूचे वर्ग में)
śruteonce it has been heard aboutसुने जाने पर
śravaṇa-dvārāby way of hearing instrumental of meansश्रवण के द्वारा
yat kiṁcid anubhūte sationce even a little of it has been experienced loc. absoluteजब कुछ-कुछ अनुभव हो जाता है
yat śāstramthe scripture that [the verse denies is needed] relative picking up the verseजो शास्त्र (श्लोक को उठाते हुए)
vidhi-vākyamthat is, an injunction, a command-text apposition glossing śāstraअर्थात् विधि-वाक्य ('शास्त्र' का यही अर्थ)
na apekṣateit does not look to, does not wait for na + apekṣateउसकी अपेक्षा नहीं करती
tat-tad-bhāvādi-mādhurye — [the verse's] 'sweetness of the various moods etc.'; śrī-bhāgavatādi-...-śāstra-sāmānye — in scripture generally that consists of descriptions of the famous avatāras and pastimes, as in the Bhāgavata; śrute śravaṇa-dvārā yat kiṁcid anubhūte sati — once, through hearing, even a little has been tasted; yat śāstraṁ vidhi-vākyam na apekṣate — the scripture, i.e. injunction, that it does not require.
tat-tad-bhāvādi-mādhurye — उन-उन भावादि की माधुर्य के विषय में; śrī-bhāgavatādi-prasiddha-avatāra-līlā-varṇana-maya-śāstra-sāmānye — भागवत आदि में प्रसिद्ध अवतार-लीलाओं के वर्णन से युक्त शास्त्र-सामान्य में; śrute — सुने जाने पर; śravaṇa-dvārā — श्रवण के द्वारा; yat kiṁcid anubhūte sati — जब कुछ अनुभव हो जाए; yat śāstram — जो शास्त्र; vidhi-vākyam — अर्थात् विधि-वाक्य; na apekṣate — उसकी अपेक्षा नहीं करती।
Viśvanātha unpacks the same phrase but reads the source-texts broadly. 'The sweetness of the moods and the rest' is heard where? In scripture in general — any text that consists of descriptions of Kṛṣṇa's well-known incarnations and pastimes, of which the Bhāgavata is the prime example. 'Once heard' means: through hearing, once even a little of it has been tasted. And the 'scripture' the verse says is not required means, again, an injunction — a command-text. That is what the mind no longer waits for.
भागवत आदि में प्रसिद्ध अवतार-लीलाओं का वर्णन करने वाले शास्त्र-सामान्य में उन-उन भावों आदि की माधुर्य सुनी जाने पर, श्रवण के द्वारा जब कुछ अनुभव हो जाता है, तब बुद्धि जिस शास्त्र की — अर्थात् विधि-वाक्य की — अपेक्षा नहीं करती।
Note the range across the three commentators on what counts as the source-scripture: Jīva narrows it to siddha-nirdeśa texts (the perfected reality); Mukunda widens it to include rasika devotees' compositions; Viśvanātha takes it as scripture-in-general describing the avatāras and līlās. Same verse, three readings of the canon — do not harmonize them.
तीनों टीकाकारों के बीच इस बात पर मतभेद देखें कि स्रोत-शास्त्र क्या माना जाए — जीव इसे सिद्ध-निर्देश शास्त्रों (पूर्ण वास्तविकता) तक सीमित करते हैं; मुकुन्द इसे रसिक भक्तों की रचनाओं तक विस्तृत करते हैं; विश्वनाथ इसे अवतारों और लीलाओं का वर्णन करने वाले शास्त्र-सामान्य के रूप में लेते हैं। एक ही श्लोक, शास्त्र-कोटि के तीन पाठ — इन्हें परस्पर मत मिलाइए।
s2gloss
yuktiṁ ca na, kintu pravartata evety arthaḥ |
yuktim ca naand reasoning too, no — it does not require that either ca 'and'; na negating apekṣate carried overऔर न युक्ति की ('अपेक्षा नहीं करती' चलता रहता है)
kintubut rather adversativeअपितु
pravartate evait simply sets to work, it just proceeds on its own eva 'simply, just'अपने-आप ही प्रवृत्त हो जाती है
iti arthaḥthat is the meaning closes the paraphraseऐसा अर्थ है
yuktiṁ ca na — and reasoning too, [it does] not [require]; kintu pravartate eva — but rather it simply proceeds; iti arthaḥ — such is the meaning.
yuktim ca na — और न युक्ति की; kintu — अपितु; pravartate eva — अपने-आप ही प्रवृत्त हो जाती है; iti arthaḥ — ऐसा अर्थ है।
'And reasoning too' — no, not that either. But — the positive point — the mind 'simply proceeds.' It sets to work toward that sweetness on its own, with nothing external pushing it. That, says Viśvanātha, is the meaning. So far he tracks Jīva almost word for word; his distinctive contribution comes next.
और न युक्ति की अपेक्षा करती है — अपितु अपने-आप ही प्रवृत्त हो जाती है, ऐसा अर्थ है।
s3gloss
tad eva lobhotpatter lakṣaṇam anumāpakaṁ tādṛśa-hetu-jñānād eva lobhotpattir anumīyate ity arthaḥ |
tat evathat very thing — the proceeding-without-scripture-or-reasoning eva 'precisely that'वही (ठीक वही)
lobha-utpatteḥ lakṣaṇamis the mark of the arising of greed — gen. + predicateलोभ की उत्पत्ति का लक्षण है
anumāpakammeaning a mark that lets you INFER it — an evidential sign, a probans Viśvanātha's key gloss on lakṣaṇa: it is an inferential mark, not a definition of essenceअर्थात् अनुमापक — अनुमान करा देने वाला चिह्न (न कि स्वरूप की परिभाषा)
tādṛśa-hetu-jñānāt evabecause it is from knowing such a cause/sign alone — once you know this indicator is present ablative of reason; eva 'alone'वैसे हेतु के ज्ञान से ही (क्योंकि वही हेतु जाना जाता है)
lobha-utpattiḥ anumīyatethe arising of greed is inferred — you conclude the greed has come passive 'is inferred'लोभ की उत्पत्ति का अनुमान किया जाता है
iti arthaḥthat is the meaning closesऐसा अर्थ है
tat eva lobha-utpatteḥ lakṣaṇam — that very thing is the mark of greed's arising; anumāpakam — [i.e.] an inferential sign; tādṛśa-hetu-jñānād eva — because from knowing such a sign alone; lobha-utpattiḥ anumīyate — the arising of greed is inferred; iti arthaḥ — such is the meaning.
tat eva — ठीक वही; lobha-utpatteḥ lakṣaṇam — लोभ की उत्पत्ति का लक्षण; anumāpakam — अनुमापक (अनुमान कराने वाला); tādṛśa-hetu-jñānāt eva — वैसे हेतु के ज्ञान से ही; lobha-utpattiḥ anumīyate — लोभ की उत्पत्ति का अनुमान होता है; iti arthaḥ — ऐसा अर्थ है।
Here Viśvanātha makes his distinctive move. He asks what kind of 'mark' (lakṣaṇa) this is, and answers: an anumāpaka — an inferential sign, the sort of evidence you reason FROM. His logic: from knowing that this sign is present — the mind proceeding toward Kṛṣṇa's sweetness with no scripture and no reasoning — and from that alone, you infer that lobha has arisen. The sign is the smoke; the greed is the fire you conclude from it. That, he says, is the meaning.
वही लोभ की उत्पत्ति का लक्षण है — अर्थात् अनुमापक चिह्न। वैसे हेतु के ज्ञान से ही लोभ की उत्पत्ति का अनुमान किया जाता है, ऐसा अर्थ है।
lakṣaṇa has two senses in Sanskrit logic. (1) svarūpa-lakṣaṇa — a defining mark that states what a thing essentially IS (like 'a blue lotus,' where blue is part of the flower itself). (2) taṭastha- / anumāpaka-lakṣaṇa — an incidental sign that merely lets you locate or infer the thing (like 'the house with the crow on it,' where the crow is not part of the house but tells you which house). Viśvanātha insists this verse's lakṣaṇa is the second kind: the independence-from-scripture is not the essence of lobha's arising, it is the evidence from which you infer that arising.
संस्कृत न्याय में लक्षण के दो अर्थ हैं। (1) स्वरूप-लक्षण — वह चिह्न जो बताए कि वस्तु मूलतः क्या है (जैसे 'नील कमल', जहाँ नीलता फूल का ही अंश है)। (2) तटस्थ-/अनुमापक-लक्षण — वह आगन्तुक चिह्न जो केवल वस्तु को पहचानने या उसका अनुमान कराने में सहायक हो (जैसे 'जिस पर कौआ बैठा हो वह घर', जहाँ कौआ घर का अंश नहीं, पर बताता है कि कौन-सा घर)। विश्वनाथ आग्रह करते हैं कि इस श्लोक का लक्षण दूसरे प्रकार का है — शास्त्र से निरपेक्षता लोभ-उत्पत्ति का स्वरूप नहीं, अपितु वह प्रमाण है जिससे उस उत्पत्ति का अनुमान होता है।
s4reply
na tv atra lakṣaṇaṁ lobhotpatteḥ svarūpam iti vyāhyātuṁ śakyaṁ śāstra-yuktāpekṣā-bhāvasya svarūpatvābhāvāt ||
na tu atrabut here it is NOT the case that — ruling out the wrong reading tu adversative; na negates the interpretation to followपरन्तु यहाँ (आगे कही जाने वाली व्याख्या का निषेध)
lakṣaṇam lobha-utpatteḥ svarūpam iti— that the 'mark' means the essential nature of greed's arising — i.e. one may NOT explain lakṣaṇa as 'the very svarūpa (essence) of lobha's arising' iti marks the rejected interpretation; svarūpa = defining essenceकि यह लक्षण लोभ-उत्पत्ति का स्वरूप है — ऐसा (यही व्याख्या अस्वीकृत)
vyākhyātuṁ śakyamcan be explained / it is possible to gloss it so — [negated: it is not possible] infinitive + 'is possible'; under na tu = 'cannot be so explained'व्याख्या की जा सकती है ('न तु' के कारण — नहीं की जा सकती)
śāstra-yukti-apekṣā-bhāvasyabecause the state of not-depending-on-scripture-and-reasoning — this absence itself gen., the subject of the reason-clauseशास्त्र और युक्ति की अपेक्षा के अभाव का
svarūpatva-abhāvāthas no essence-hood — an absence cannot BE the essence of anything; therefore it can only be an inferential sign ablative of reason; 'from its lacking the character of being an essence'स्वरूपत्व के अभाव के कारण
na tu atra — but here not; lakṣaṇaṁ lobha-utpatteḥ svarūpam iti vyākhyātuṁ śakyam — is it possible to explain the 'mark' as the essence of greed's arising; śāstra-yukti-apekṣā-bhāvasya svarūpatva-abhāvāt — because the not-depending-on-scripture-and-reasoning, being an absence, has no essence-hood.
na tu atra — परन्तु यहाँ नहीं; lakṣaṇam lobha-utpatteḥ svarūpam iti — कि लक्षण लोभ-उत्पत्ति का स्वरूप है, ऐसा; vyākhyātuṁ śakyam — व्याख्या की जा सकती है; śāstra-yukti-apekṣā-bhāvasya — शास्त्र और युक्ति की अपेक्षा के अभाव का; svarūpatva-abhāvāt — स्वरूपत्व के अभाव के कारण।
Viśvanātha closes by ruling out the other reading and giving the reason. One might try to explain the verse's 'mark' as the very essence (svarūpa) of lobha's arising — as if not-needing-scripture-and-reasoning were WHAT the arising of greed IS. That cannot be done, he says. Why? Because 'not depending on scripture and reasoning' is an absence — the mere lack of any need for them. And an absence has no essence-hood; a mere lack cannot be the essential nature of anything. So the mark can only be what he already said: an inferential sign you reason from, not a definition of essence. This is why he glossed lakṣaṇa as anumāpaka and not as svarūpa.
परन्तु यहाँ ऐसी व्याख्या नहीं की जा सकती कि यह लक्षण लोभ-उत्पत्ति का स्वरूप है — क्योंकि शास्त्र और युक्ति की अपेक्षा के जिस अभाव की बात है, उसमें स्वरूपत्व नहीं है।
The pivot is svarūpa-lakṣaṇa (essential-definition) vs. anumāpaka-/taṭastha-lakṣaṇa (inferential sign). 'Blue lotus' — the blue is constitutive of the flower (svarūpa). 'The house with the crow on it' — the crow only helps you find the house (taṭastha). Viśvanātha's argument: since the verse's mark is a mere absence (of dependence on scripture/logic), and an absence cannot constitute the being of anything, it fails as a svarūpa-lakṣaṇa and must be read as the crow-on-the-house kind — a sign from which lobha's arising is inferred.
यहाँ मुख्य भेद है — स्वरूप-लक्षण (आवश्यक परिभाषा) बनाम अनुमापक-/तटस्थ-लक्षण (अनुमान कराने वाला चिह्न)। 'नील कमल' — नीलता फूल का घटक है (स्वरूप)। 'जिस पर कौआ बैठा हो वह घर' — कौआ केवल घर पहचानने में सहायक है (तटस्थ)। विश्वनाथ का तर्क — इस श्लोक का चिह्न मात्र एक अभाव है (शास्त्र/युक्ति पर निर्भरता का अभाव), और अभाव किसी वस्तु के अस्तित्व का गठन नहीं कर सकता; अतः यह स्वरूप-लक्षण के रूप में असफल है और इसे कौआ-घर वाले प्रकार का ही पढ़ना होगा — वह चिह्न जिससे लोभ की उत्पत्ति का अनुमान होता है।