Commentary — decoded
Jīva Gosvāmī
s1avataranika
atha rāgānugāyāḥ paripāṭīm āha kṛṣṇam ity ādinā |
athanow (beginning the topic)अब
rāgānugāyāḥ paripāṭīmthe method, the step-by-step procedure, of rāgānugā (spontaneous-attraction devotion) genitive: 'of rāgānugā'; paripāṭī = ordered sequence, way of doingरागानुगा की पद्धति (क्रम) को
āhahe (Rūpa Gosvāmī) statesकहते हैं
kṛṣṇam iti ādināwith the verse beginning 'kṛṣṇam' and what follows instrumental: 'by means of''कृष्णम्' इत्यादि (श्लोक) के द्वारा
atha — now; rāgānugāyāḥ paripāṭīm — the procedure of rāgānugā; kṛṣṇam iti ādinā — by the verse beginning 'kṛṣṇam' etc.; āha — he states.
atha — अब; rāgānugāyāḥ paripāṭīm — रागानुगा की पद्धति को; āha — कहते हैं; kṛṣṇam iti ādinā — 'कृष्णम्' इत्यादि से।
Now, with the verse beginning 'kṛṣṇam' and the ones that follow, Rūpa Gosvāmī lays out the step-by-step method of rāgānugā, the devotion that follows spontaneous attraction.
अब (आचार्य) 'कृष्णम्' इत्यादि श्लोक के द्वारा रागानुगा (भक्ति) की पद्धति कहते हैं।
s2gloss
sāmarthye sati vraje śrīman-nanda-vrajāvāsa-sthāne śrī-vṛndāvanādau śarīreṇa vāsaṁ kuryāt |
sāmarthye satiwhen one has the ability (to do so) locative absolute: 'once the capacity exists'सामर्थ्य होने पर
vrajein Vrajaव्रज में
śrīmat-nanda-vraja-āvāsa-sthāneat the place where Nanda's Vraja community lived apposition to vraje, locating what 'Vraja' meansअर्थात् श्रीमान् नन्द के व्रज-निवास-स्थान में
śrī-vṛndāvana-ādauin Śrī Vṛndāvana and such places locative: 'in… and the rest'श्रीवृन्दावन आदि में
śarīreṇawith the (physical) body instrumental of meansशरीर के द्वारा
vāsaṁ kuryāthe should make his dwelling optative: 'should do'निवास करे
sāmarthye sati — when he is able; vraje śrīmat-nanda-vraja-āvāsa-sthāne śrī-vṛndāvana-ādau — in Vraja, the dwelling-place of Nanda's community, in Vṛndāvana and such places; śarīreṇa — with the physical body; vāsaṁ kuryāt — he should reside.
sāmarthye sati — सामर्थ्य होने पर; vraje — व्रज में; śrīmat-nanda-vraja-āvāsa-sthāne — अर्थात् श्रीमान् नन्द के व्रज-निवास-स्थान में; śrī-vṛndāvana-ādau — श्रीवृन्दावन आदि में; śarīreṇa — शरीर से; vāsaṁ kuryāt — निवास करे।
If he is able to, he should live physically in Vraja — that is, in the region where Nanda Mahārāja's community dwelt, in Vṛndāvana and the surrounding holy places.
सामर्थ्य होने पर व्रज में — अर्थात् श्रीमान् नन्द के व्रज-निवास-स्थान श्रीवृन्दावन आदि में — शरीर से निवास करे।
s3gloss
tad-abhāve manasāpīty arthaḥ ||
tat-abhāvewhen that (physical residence) is not possible locative absolute: 'in the absence of that'उसके (शारीरिक निवास के) अभाव में
manasā apithen by the mind as well (one should dwell there) instrumental of means; api = even/alsoमन से भी
iti arthaḥthat is the meaningऐसा अर्थ है
tat-abhāve — in the absence of that; manasā api — even by the mind; iti arthaḥ — this is the sense.
tat-abhāve — उसके अभाव में; manasā api — मन से भी; iti arthaḥ — ऐसा अर्थ है।
And if physical residence is not possible, then one should dwell in Vraja at least mentally. That is the meaning.
उस (शारीरिक निवास) के अभाव में मन से भी (निवास करे) — ऐसा अर्थ है।
s4gloss
sādhaka-rūpeṇa yathāvasthita-dehena |
sādhaka-rūpeṇa'with the practitioner's body' meansसाधक-रूप के द्वारा
yathā-avasthita-dehenawith the body just as it presently stands instrumental of means; yathā-avasthita = as it currently existsअर्थात् जैसा वर्तमान में स्थित है, उस देह के द्वारा
sādhaka-rūpeṇa — by the practitioner's form; yathā-avasthita-dehena — by the body exactly as it is at present.
sādhaka-rūpeṇa — साधक-रूप से; yathā-avasthita-dehena — अर्थात् जैसा अभी स्थित है उस देह से।
'With the practitioner's body' means: with the physical body exactly as it is right now.
'साधक-रूप' से तात्पर्य है — जैसा देह इस समय प्राप्त है, उसी (वर्तमान) देह के द्वारा।
s5gloss
siddha-rūpeṇa antaś-cintitābhīṣṭa-tat-sevopayogi-dehena |
siddha-rūpeṇa'with the perfected body' meansसिद्ध-रूप के द्वारा
antaḥ-cintita-abhīṣṭa-tat-sevā-upayogi-dehenawith the inwardly meditated body that is fit for the longed-for service to Kṛṣṇa instrumental of means; antaḥ-cintita = contemplated within; abhīṣṭa = desired; tat-sevā-upayogi = suited to that serviceअर्थात् अन्तर में चिन्तन किए गए, अभीष्ट, उस (कृष्ण-)सेवा के योग्य देह के द्वारा
siddha-rūpeṇa — by the perfected form; antaḥ-cintita-abhīṣṭa-tat-sevā-upayogi-dehena — by the body meditated on within, fit for the desired service to him.
siddha-rūpeṇa — सिद्ध-रूप से; antaḥ-cintita-abhīṣṭa-tat-sevā-upayogi-dehena — अर्थात् अन्तर में चिन्तित, अभीष्ट, उस सेवा के योग्य देह से।
'With the perfected body' means: with the spiritual body one contemplates inwardly — the body suited to the intimate service of Kṛṣṇa that one longs to render.
'सिद्ध-रूप' से तात्पर्य है — जो देह अन्तर में चिन्तन किया गया है, अभीष्ट है, और उस (कृष्ण-)सेवा के योग्य है, उस देह के द्वारा।
s6gloss
tasya vrajasthasya nijābhīṣṭasya śrī-kṛṣṇa-preṣṭhasya yo bhāvo rati-viśeṣas tat-lipsunā |
tasya vraja-sthasyaof that person who dwells in Vraja genitive: 'of him who lives in Vraja'उस व्रज में रहने वाले का
nija-abhīṣṭasyawho is the very one the practitioner desires (to follow) genitive, further specifying 'that person'जो अपना अभीष्ट है, उसका
śrī-kṛṣṇa-preṣṭhasyawho is dearmost to Śrī Kṛṣṇa genitive, still qualifying the same associateजो श्रीकृष्ण का परमप्रिय है, उसका
yaḥ bhāvaḥwhatever inner mood he hasजो भाव है
rati-viśeṣaḥnamely, a particular kind of love (rati) apposition to bhāvaḥ, defining itअर्थात् एक विशेष रति (प्रेम)
tat-lipsunāby one who is eager to obtain that (mood) instrumental of the agent's motive: 'by one longing for it'उसको पाने की इच्छा रखने वाले के द्वारा
tasya vraja-sthasya nija-abhīṣṭasya śrī-kṛṣṇa-preṣṭhasya — of that Vraja-dweller, the one he aspires to, dearmost to Kṛṣṇa; yaḥ bhāvaḥ rati-viśeṣaḥ — whatever mood, that is, a specific love, he has; tat-lipsunā — by one eager to obtain it.
tasya vraja-sthasya — उस व्रजवासी का; nija-abhīṣṭasya — जो अपना अभीष्ट है; śrī-kṛṣṇa-preṣṭhasya — जो श्रीकृष्ण का परमप्रिय है; yaḥ bhāvaḥ — जो भाव है; rati-viśeṣaḥ — अर्थात् विशेष रति; tat-lipsunā — उसको पाने की इच्छा वाले के द्वारा।
'By one eager for that mood' means this: take that dear associate who lives in Vraja — the one the practitioner has chosen to follow, the one dearmost to Kṛṣṇa. Whatever inner mood that associate holds — a particular flavor of love — the practitioner longs to obtain it. He is the one who does this service.
उस व्रजवासी का — जो अपना अभीष्ट है और श्रीकृष्ण का परमप्रिय है — जो भाव, अर्थात् एक विशेष रति है, उसको पाने की इच्छा रखने वाले (साधक) के द्वारा (सेवा की जाए)।
s7gloss
vraja-lokās tv atra kṛṣṇa-preṣṭha-janās tad-anugatāś ca tad-anusārataḥ ||
vraja-lokāḥ tu atra'the people of Vraja' here means tu marks the term now being explained'व्रजवासी' से यहाँ तात्पर्य है —
kṛṣṇa-preṣṭha-janāḥthe persons dearmost to Kṛṣṇaकृष्ण के परमप्रिय जन
tat-anugatāḥ caand those who follow after them tat = them, i.e. the dearmost residentsऔर उनके (उन परमप्रिय जनों के) अनुगत भी
tat-anusārataḥso 'following the people of Vraja' means in accordance with them ablative -taḥ: 'in keeping with'उन्हीं के अनुसार (सेवा करे)
atra vraja-lokāḥ tu — here 'the people of Vraja'; kṛṣṇa-preṣṭha-janāḥ tat-anugatāḥ ca — means Kṛṣṇa's dearmost associates and those who follow them; tat-anusārataḥ — hence 'in accordance with them'.
vraja-lokāḥ tu atra — 'व्रजवासी' से यहाँ तात्पर्य है; kṛṣṇa-preṣṭha-janāḥ — कृष्ण के परमप्रिय जन; tat-anugatāḥ ca — और उनके अनुगत भी; tat-anusārataḥ — उन्हीं के अनुसार।
'The people of Vraja' here means Kṛṣṇa's dearmost associates, and also those who follow those associates. So 'following the people of Vraja' means acting in keeping with both groups.
'व्रजवासी' से यहाँ तात्पर्य है — कृष्ण के परमप्रिय जन, तथा उनके अनुगत भी; उन्हीं के अनुसार (सेवा करे)।
s8gloss
vaidha-bhakty-uditāni sva-sva-yogyānīti jñeyam ||
vaidha-bhakti-uditānithe limbs that arise in rule-governed devotionवैधी-भक्ति में कहे गए (अंग)
sva-sva-yogyāniare each to be taken up as suits one's own case sva-sva = each one's own; yogya = fitting, appropriateअपने-अपने योग्य (जो जिसके अनुकूल हों)
iti jñeyamthis is to be understoodऐसा जान लेना चाहिए
vaidha-bhakti-uditāni — the practices arising in regulated devotion; sva-sva-yogyāni — each fitting to oneself; iti jñeyam — should be understood so.
vaidha-bhakti-uditāni — वैधी-भक्ति में कहे गए अंग; sva-sva-yogyāni — अपने-अपने योग्य; iti jñeyam — ऐसा जानना चाहिए।
The limbs of devotion taught in regulated worship should be understood this way: each practitioner takes up the ones that suit his own situation.
वैधी-भक्ति में कहे गए (श्रवण-कीर्तनादि अंग) अपने-अपने (भाव के) योग्य ही (ग्रहण करने चाहिए) — ऐसा जानना चाहिए।
Viśvanātha Cakravartī
s1avataranika
atha rāgānugāyāḥ paripāṭīm āha—kṛṣṇam ity ādinā |
athanowअब
rāgānugāyāḥ paripāṭīmthe step-by-step method of rāgānugā genitive: 'of rāgānugā'रागानुगा की पद्धति को
āha—kṛṣṇam iti ādināhe states, with the verse beginning 'kṛṣṇam' and the rest instrumental: 'by means of''कृष्णम्' इत्यादि के द्वारा कहते हैं
atha — now; rāgānugāyāḥ paripāṭīm — the procedure of rāgānugā; kṛṣṇam iti ādinā — by 'kṛṣṇam' etc.; āha — he states.
atha — अब; rāgānugāyāḥ paripāṭīm — रागानुगा की पद्धति को; āha—kṛṣṇam iti ādinā — 'कृष्णम्' इत्यादि से कहते हैं।
Now, with the verse beginning 'kṛṣṇam' and those following, Rūpa Gosvāmī states the step-by-step method of rāgānugā.
अब रागानुगा की पद्धति 'कृष्णम्' इत्यादि (श्लोक) के द्वारा कहते हैं।
s2gloss
preṣṭhaṁ sva-priyatamaṁ kiśoraṁ nanda-nandanaṁ smaran evam asya tādṛśa-kṛṣṇasya bhakta-janam |
preṣṭhaṁ sva-priyatamaṁ kiśoraṁ nanda-nandanam'dearmost' means Kṛṣṇa, one's own most beloved, the youthful son of Nanda apposition unpacking 'preṣṭham'; kiśora = adolescent, ever-youthful'परमप्रिय' अर्थात् अपने प्रियतम, किशोर, नन्द-नन्दन को
smaranremembering (him)स्मरण करता हुआ
evam asya tādṛśa-kṛṣṇasya bhakta-janamand likewise a devotee of that very Kṛṣṇa genitive: 'of such a Kṛṣṇa'; tādṛśa = of that kind, just describedऔर इसी प्रकार उस वैसे (पूर्ववर्णित) कृष्ण के भक्तजन को (भी)
preṣṭhaṁ sva-priyatamaṁ kiśoraṁ nanda-nandanam smaran — remembering the dearmost, one's own most beloved, the youthful son of Nanda; evam asya tādṛśa-kṛṣṇasya bhakta-janam — and likewise a devotee of that same Kṛṣṇa.
preṣṭhaṁ sva-priyatamaṁ kiśoraṁ nanda-nandanam — 'परमप्रिय' अर्थात् अपने प्रियतम किशोर नन्द-नन्दन को; smaran — स्मरण करता हुआ; evam asya tādṛśa-kṛṣṇasya bhakta-janam — और इसी प्रकार उस वैसे कृष्ण के भक्तजन को।
'Dearmost' means Kṛṣṇa — one's own most beloved, the ever-youthful son of Nanda. Remembering him, and likewise remembering a devotee of that same Kṛṣṇa.
'परमप्रिय' अर्थात् अपने प्रियतम, किशोर नन्द-नन्दन (कृष्ण) का स्मरण करता हुआ; और इसी प्रकार उस वैसे कृष्ण के भक्तजन का (भी स्मरण करता हुआ)।
s3gloss
atha ca svasya samyag-īhitaṁ sva-samāna-vāsanam iti yāvat |
atha ca svasya samyak-īhitamand further, 'nija-samīhitam' means what one rightly longs for oneself the compound is resolved: nija = svasya 'one's own'; samīhita = samyak-īhita 'rightly aspired to'और ('निज-समीहित' का अर्थ) अपने द्वारा भली-भाँति अभिलषित
sva-samāna-vāsanamnamely, one whose inner longing matches one's own apposition: sva-samāna = equal to oneself; vāsana = the inner disposition/longingअर्थात् अपने ही समान वासना (अन्तर्भाव) वाला (जन)
iti yāvatthat is what it amounts to iti yāvat = 'this much is meant'इतना ही तात्पर्य है
atha ca svasya samyak-īhitam — and 'nija-samīhitam' is what one rightly desires for oneself; sva-samāna-vāsanam — that is, one whose longing equals one's own; iti yāvat — this much is meant.
atha ca svasya samyak-īhitam — और अपने द्वारा भली-भाँति अभिलषित; sva-samāna-vāsanam — अर्थात् अपने समान वासना वाला; iti yāvat — इतना ही तात्पर्य है।
Further, 'nija-samīhitam' means the one the practitioner rightly longs for — that is, an associate whose inner longing matches the practitioner's own. That is what the word comes to.
और ('निज-समीहित' जन का अर्थ है —) अपने द्वारा भली-भाँति अभिलषित, अर्थात् अपने ही समान अन्तर्भाव (वासना) वाला जन — इतना ही तात्पर्य है।
s4gloss
tathā ca tādṛśaṁ janaṁ smaran vraje vāsaṁ kuryāt |
tathā ca tādṛśaṁ janaṁ smaranand so, remembering such a person (that dear associate) tādṛśa = of that kind just describedऔर इस प्रकार वैसे (उपर्युक्त) जन का स्मरण करता हुआ
vraje vāsaṁ kuryāthe should make his dwelling in Vraja optative: 'should do'व्रज में निवास करे
tathā ca tādṛśaṁ janaṁ smaran — and so, remembering such a person; vraje vāsaṁ kuryāt — he should dwell in Vraja.
tathā ca tādṛśaṁ janaṁ smaran — और इस प्रकार वैसे जन का स्मरण करता हुआ; vraje vāsaṁ kuryāt — व्रज में निवास करे।
And so, remembering such an associate — one whose longing matches his own — he should make his dwelling in Vraja.
और इस प्रकार वैसे (पूर्वोक्त) जन का स्मरण करता हुआ व्रज में निवास करे।
s5gloss
sāmarthye sati śrīman-nanda-vrajāvāsa-sthāne śrī-vṛndāvanādau śarīreṇa vāsaṁ kuryāt |
sāmarthye satiwhen one is able locative absolute: 'once the capacity exists'सामर्थ्य होने पर
śrīmat-nanda-vraja-āvāsa-sthāne śrī-vṛndāvana-ādauat the dwelling-place of Nanda's Vraja community, in Vṛndāvana and such places locative: 'in…'श्रीमान् नन्द के व्रज-निवास-स्थान श्रीवृन्दावन आदि में
śarīreṇa vāsaṁ kuryāthe should reside with the physical body instrumental of means; optativeशरीर के द्वारा निवास करे
sāmarthye sati — when able; śrīmat-nanda-vraja-āvāsa-sthāne śrī-vṛndāvana-ādau — in the dwelling-place of Nanda's community, Vṛndāvana etc.; śarīreṇa vāsaṁ kuryāt — he should reside with the body.
sāmarthye sati — सामर्थ्य होने पर; śrīmat-nanda-vraja-āvāsa-sthāne śrī-vṛndāvana-ādau — श्रीमान् नन्द के व्रज-निवास-स्थान श्रीवृन्दावन आदि में; śarīreṇa vāsaṁ kuryāt — शरीर से निवास करे।
If he is able, he should live physically at the place where Nanda's Vraja community dwelt, in Vṛndāvana and the surrounding holy places.
सामर्थ्य होने पर श्रीमान् नन्द के व्रज-निवास-स्थान श्रीवृन्दावन आदि में शरीर से निवास करे।
s6gloss
tad-abhāve manasāpīty arthaḥ ||
tat-abhāvewhen that is not possible locative absolute: 'in the absence of that'उसके (शारीरिक निवास के) अभाव में
manasā apithen by the mind as well instrumental of means; api = even/alsoमन से भी
iti arthaḥthat is the meaningऐसा अर्थ है
tat-abhāve — in the absence of that; manasā api — even by the mind; iti arthaḥ — this is the sense.
tat-abhāve — उसके अभाव में; manasā api — मन से भी; iti arthaḥ — ऐसा अर्थ है।
And if that is not possible, then one should dwell in Vraja at least mentally. That is the meaning.
उस (शारीरिक निवास) के अभाव में मन से भी (निवास करे) — ऐसा अर्थ है।
s7gloss
sādhaka-rūpeṇa yathāvasthita-dehena |
sādhaka-rūpeṇa'with the practitioner's body' meansसाधक-रूप के द्वारा
yathā-avasthita-dehenawith the body just as it presently stands instrumental of meansअर्थात् जैसा वर्तमान में स्थित है, उस देह के द्वारा
sādhaka-rūpeṇa — by the practitioner's form; yathā-avasthita-dehena — by the body exactly as it is at present.
sādhaka-rūpeṇa — साधक-रूप से; yathā-avasthita-dehena — अर्थात् जैसा अभी स्थित है उस देह से।
'With the practitioner's body' means: with the physical body exactly as it is right now.
'साधक-रूप' से तात्पर्य है — जैसा देह इस समय प्राप्त है, उसी देह के द्वारा।
s8gloss
siddha-rūpeṇa antaś-cintitābhīṣṭa-tat-sevopayogi-dehena |
siddha-rūpeṇa'with the perfected body' meansसिद्ध-रूप के द्वारा
antaḥ-cintita-abhīṣṭa-tat-sevā-upayogi-dehenawith the inwardly meditated body fit for the longed-for service to Kṛṣṇa instrumental of meansअर्थात् अन्तर में चिन्तित, अभीष्ट, उस (कृष्ण-)सेवा के योग्य देह के द्वारा
siddha-rūpeṇa — by the perfected form; antaḥ-cintita-abhīṣṭa-tat-sevā-upayogi-dehena — by the body meditated on within, fit for the desired service to him.
siddha-rūpeṇa — सिद्ध-रूप से; antaḥ-cintita-abhīṣṭa-tat-sevā-upayogi-dehena — अर्थात् अन्तर में चिन्तित, अभीष्ट, उस सेवा के योग्य देह से।
'With the perfected body' means: with the spiritual body one contemplates inwardly — the body suited to the intimate service of Kṛṣṇa that one longs to render.
'सिद्ध-रूप' से तात्पर्य है — जो देह अन्तर में चिन्तित, अभीष्ट और उस (कृष्ण-)सेवा के योग्य है, उस देह के द्वारा।
s9gloss
tasya vrajasthasya nijābhīṣṭasya śrī-kṛṣṇasya yo bhāvo rati-viśeṣas tal-lipsunā |
tasya vraja-sthasyaof that person who dwells in Vraja genitive: 'of him who lives in Vraja'उस व्रज में रहने वाले का
nija-abhīṣṭasyathe very one the practitioner desires to follow genitive, further qualifying that personजो अपना अभीष्ट है, उसका
śrī-kṛṣṇasyaof Śrī Kṛṣṇa genitive: the bhāva is directed toward Kṛṣṇaश्रीकृष्ण के प्रति (जो भाव है)
yaḥ bhāvaḥ rati-viśeṣaḥwhatever mood he has — namely, a particular kind of love rati-viśeṣa in apposition, defining bhāvaजो भाव, अर्थात् एक विशेष रति है
tat-lipsunāby one eager to obtain that (mood) instrumental of the agent's motiveउसको पाने की इच्छा रखने वाले के द्वारा
tasya vraja-sthasya nija-abhīṣṭasya — of that Vraja-dweller whom one aspires to; śrī-kṛṣṇasya yaḥ bhāvaḥ rati-viśeṣaḥ — whatever mood toward Śrī Kṛṣṇa he has, a specific love; tat-lipsunā — by one eager to obtain it.
tasya vraja-sthasya — उस व्रजवासी का; nija-abhīṣṭasya — जो अपना अभीष्ट है; śrī-kṛṣṇasya — श्रीकृष्ण के प्रति; yaḥ bhāvaḥ rati-viśeṣaḥ — जो भाव, अर्थात् विशेष रति है; tat-lipsunā — उसको पाने की इच्छा वाले के द्वारा।
Take that dear associate who lives in Vraja — the one the practitioner aspires to follow. Whatever mood he holds toward Śrī Kṛṣṇa — a particular flavor of love — the practitioner longs to obtain it. He is the one who renders the service.
उस व्रजवासी का — जो अपना अभीष्ट है — श्रीकृष्ण के प्रति जो भाव, अर्थात् एक विशेष रति है, उसको पाने की इच्छा रखने वाले (साधक) के द्वारा (सेवा की जाए)।
Viśvanātha here reads the bhāva as directed toward Kṛṣṇa (śrī-kṛṣṇasya), whereas Jīva's parallel line (s6) reads it as the mood of the associate who is dear to Kṛṣṇa (śrī-kṛṣṇa-preṣṭhasya). The two glosses are left as they stand, not harmonized.
विश्वनाथ यहाँ इस भाव को श्रीकृष्ण के प्रति (श्रीकृष्णस्य) पढ़ते हैं, जबकि जीव अपनी समानान्तर पंक्ति (s6) में इसे उस जन का भाव पढ़ते हैं जो कृष्ण का परमप्रिय है (श्रीकृष्ण-प्रेष्ठस्य)। दोनों व्याख्याएँ जैसी हैं वैसी ही रखी गई हैं, इनमें समन्वय नहीं किया गया।
s10gloss
vraja-lokās tv atra kṛṣṇa-preṣṭha-janā śrī-rādhā-lalitā-viśākhā-śrī-rūpa-mañjary-ādyās tad-anugatāḥ śrī-rūpa-sanātana-gosvāmi-prabhṛtayaś ca teṣām anusārataḥ |
vraja-lokāḥ tu atra kṛṣṇa-preṣṭha-janāḥ'the people of Vraja' here means the persons dearmost to Kṛṣṇa tu marks the term being explained'व्रजवासी' से यहाँ तात्पर्य है कृष्ण के परमप्रिय जन
śrī-rādhā-lalitā-viśākhā-śrī-rūpa-mañjarī-ādyāḥnamely Śrī Rādhā, Lalitā, Viśākhā, Śrī Rūpa-mañjarī, and the like apposition: the eternal Vraja associates themselvesअर्थात् श्रीराधा, ललिता, विशाखा, श्रीरूप-मञ्जरी आदि (नित्य पार्षद)
tat-anugatāḥand those who follow them tat = them, the dearmost associatesऔर उनके अनुगत
śrī-rūpa-sanātana-gosvāmi-prabhṛtayaḥ canamely Śrī Rūpa Gosvāmī, Sanātana Gosvāmī, and others apposition: the sādhaka-line followersअर्थात् श्रीरूप-सनातन गोस्वामी आदि (साधक-अनुगामी)
teṣām anusārataḥso 'in accordance with them' — following both groups genitive + ablative -taḥ: 'in keeping with them'उन्हीं के अनुसार (सेवा करे)
vraja-lokāḥ tu atra kṛṣṇa-preṣṭha-janāḥ śrī-rādhā-lalitā-viśākhā-śrī-rūpa-mañjarī-ādyāḥ — 'the people of Vraja' means Kṛṣṇa's dearmost associates, Rādhā, Lalitā, Viśākhā, Rūpa-mañjarī and the like; tat-anugatāḥ śrī-rūpa-sanātana-gosvāmi-prabhṛtayaḥ ca — and their followers, Rūpa and Sanātana Gosvāmī and others; teṣām anusārataḥ — following them.
vraja-lokāḥ tu atra kṛṣṇa-preṣṭha-janāḥ — 'व्रजवासी' से यहाँ तात्पर्य कृष्ण के परमप्रिय जन; śrī-rādhā-lalitā-viśākhā-śrī-rūpa-mañjarī-ādyāḥ — अर्थात् श्रीराधा, ललिता, विशाखा, श्रीरूप-मञ्जरी आदि; tat-anugatāḥ — और उनके अनुगत; śrī-rūpa-sanātana-gosvāmi-prabhṛtayaḥ ca — अर्थात् श्रीरूप-सनातन गोस्वामी आदि; teṣām anusārataḥ — उन्हीं के अनुसार।
'The people of Vraja' here means two groups. First, Kṛṣṇa's dearmost eternal associates — Śrī Rādhā, Lalitā, Viśākhā, Śrī Rūpa-mañjarī, and the like. Second, those who follow them — Śrī Rūpa Gosvāmī, Sanātana Gosvāmī, and others. 'Following the people of Vraja' means acting in accordance with both.
'व्रजवासी' से यहाँ तात्पर्य है — कृष्ण के परमप्रिय जन, अर्थात् श्रीराधा, ललिता, विशाखा, श्रीरूप-मञ्जरी आदि; तथा उनके अनुगत, अर्थात् श्रीरूप-सनातन गोस्वामी आदि; उन्हीं के अनुसार (सेवा करे)।
s11gloss
tathā ca, siddha-rūpeṇa mānasī-sevā śrī-rādhā-lalitā-viśākhā-śrī-rūpa-mañjary-ādīnāṁ anusāreṇa kartavyā |
tathā caand accordinglyऔर इस प्रकार
siddha-rūpeṇa mānasī-sevāthe mental service, done with the perfected body instrumental of means; mānasī = of the mindसिद्ध-रूप के द्वारा मानसी सेवा
śrī-rādhā-lalitā-viśākhā-śrī-rūpa-mañjarī-ādīnām anusāreṇafollowing Śrī Rādhā, Lalitā, Viśākhā, Śrī Rūpa-mañjarī, and the like genitive + instrumental anusāreṇa: 'in accordance with'श्रीराधा, ललिता, विशाखा, श्रीरूप-मञ्जरी आदि के अनुसार
kartavyāis to be performed gerundive, agreeing with sevāकरनी चाहिए
tathā ca siddha-rūpeṇa mānasī-sevā — accordingly, mental service with the perfected body; śrī-rādhā-lalitā-viśākhā-śrī-rūpa-mañjarī-ādīnām anusāreṇa — following Rādhā, Lalitā, Viśākhā, Rūpa-mañjarī and such; kartavyā — is to be done.
tathā ca — और इस प्रकार; siddha-rūpeṇa mānasī-sevā — सिद्ध-रूप से मानसी सेवा; śrī-rādhā-lalitā-viśākhā-śrī-rūpa-mañjarī-ādīnām anusāreṇa — श्रीराधा, ललिता, विशाखा, श्रीरूप-मञ्जरी आदि के अनुसार; kartavyā — करनी चाहिए।
Accordingly, the mental service done through the perfected body is to be performed by following the eternal associates — Śrī Rādhā, Lalitā, Viśākhā, Śrī Rūpa-mañjarī, and the like.
और इस प्रकार सिद्ध-रूप से मानसी सेवा श्रीराधा, ललिता, विशाखा, श्रीरूप-मञ्जरी आदि के अनुसार करनी चाहिए।
s12gloss
sādhaka-rūpeṇa kāyiky-ādi-sevā tu śrī-rūpa-sanātanādi-vraja-vāsi-janānām anusāreṇa kartavyety arthaḥ |
sādhaka-rūpeṇa kāyika-ādi-sevā tubut the bodily and other service done with the practitioner's body tu contrasts with the mental service just named; kāyika = physical, done with the bodyपरन्तु साधक-रूप के द्वारा कायिक (शारीरिक) आदि सेवा
śrī-rūpa-sanātana-ādi-vraja-vāsi-janānām anusāreṇafollowing the Vraja-dwelling devotees such as Śrī Rūpa and Sanātana genitive + instrumental anusāreṇa: 'in accordance with'श्रीरूप-सनातन आदि व्रजवासी जनों के अनुसार
kartavyā iti arthaḥis to be performed — that is the meaning gerundive; iti arthaḥ closes the glossकरनी चाहिए — ऐसा अर्थ है
sādhaka-rūpeṇa kāyika-ādi-sevā tu — but the bodily etc. service with the practitioner's body; śrī-rūpa-sanātana-ādi-vraja-vāsi-janānām anusāreṇa — following the Vraja-resident devotees Rūpa, Sanātana and others; kartavyā iti arthaḥ — is to be done; this is the sense.
sādhaka-rūpeṇa kāyika-ādi-sevā tu — परन्तु साधक-रूप से कायिक आदि सेवा; śrī-rūpa-sanātana-ādi-vraja-vāsi-janānām anusāreṇa — श्रीरूप-सनातन आदि व्रजवासी जनों के अनुसार; kartavyā iti arthaḥ — करनी चाहिए, ऐसा अर्थ है।
But the physical service — that done with the practitioner's present body — is to be performed by following the Vraja-dwelling devotees such as Śrī Rūpa and Sanātana Gosvāmī. That is the meaning. So Viśvanātha assigns each body its own guides: the perfected body follows the eternal associates, the physical body follows the Gosvāmīs.
परन्तु साधक-रूप से कायिक (शारीरिक) आदि सेवा श्रीरूप-सनातन आदि व्रजवासी जनों के अनुसार करनी चाहिए — ऐसा अर्थ है।
s13objection
etena vraja-loka-padena vraja-stha-śrī-rādhā-candrāvaly-ādyā eva grāhyāḥ |
etena vraja-loka-padenaby this word 'vraja-loka' (the people of Vraja) instrumental: 'by means of this word'इस 'व्रजवासी' पद के द्वारा
vraja-stha-śrī-rādhā-candrāvalī-ādyāḥ evaonly the Vraja-dwelling Śrī Rādhā, Candrāvalī, and the like are meant eva = only; this is the position being reported before it is answeredव्रज में स्थित श्रीराधा, चन्द्रावली आदि ही
grāhyāḥare to be taken (as its referents) gerundive: 'are to be understood'ग्रहण करने योग्य हैं
etena vraja-loka-padena — by this word 'vraja-loka'; vraja-stha-śrī-rādhā-candrāvalī-ādyāḥ eva grāhyāḥ — only the Vraja-dwelling Rādhā, Candrāvalī and such are to be taken.
etena vraja-loka-padena — इस 'व्रजवासी' पद से; vraja-stha-śrī-rādhā-candrāvalī-ādyāḥ eva — व्रजस्थ श्रीराधा, चन्द्रावली आदि ही; grāhyāḥ — ग्रहण करने योग्य हैं।
Here a narrower position is stated: by the word 'vraja-loka' one should take only the Vraja-dwelling associates themselves — Śrī Rādhā, Candrāvalī, and the like — as the referents.
(पूर्वपक्ष —) इस 'व्रजवासी' पद के द्वारा व्रज में स्थित श्रीराधा, चन्द्रावली आदि ही ग्रहण करने योग्य हैं।
This segment reports the stricter reading (only the eternal associates, not the Gosvāmī followers) that s16 will use to refute the modern 'Sauramya' view. It sets up the argument rather than stating Viśvanātha's own final balance from s10–s12.
यह खण्ड उस कठोर पाठ को प्रस्तुत करता है (केवल नित्य पार्षद, गोस्वामी अनुगत नहीं) जिसका उपयोग s16 आधुनिक 'सौरम्य' मत के खण्डन में करेगा। यह तर्क की भूमिका बाँधता है, न कि s10–s12 में दिए गए विश्वनाथ के अपने अन्तिम सन्तुलन को कहता है।
s14gloss
tāsām anusāreṇaiva sādhaka-dehena kāyiky-ādi-sevāpi kartavyā |
tāsām anusāreṇa evaonly by following them (those eternal associates) genitive + instrumental; eva = only; tāsām feminine = Rādhā, Candrāvalī etc.उन्हीं (राधा, चन्द्रावली आदि) के अनुसार
sādhaka-dehena kāyika-ādi-sevā apithe bodily and other service too, done with the practitioner's body instrumental of means; api = even/alsoसाधक-देह के द्वारा कायिक आदि सेवा भी
kartavyāis to be performed gerundiveकरनी चाहिए
tāsām anusāreṇa eva — only by following them; sādhaka-dehena kāyika-ādi-sevā api — even the bodily service with the practitioner's body; kartavyā — is to be done.
tāsām anusāreṇa eva — उन्हीं के अनुसार; sādhaka-dehena kāyika-ādi-sevā api — साधक-देह से कायिक आदि सेवा भी; kartavyā — करनी चाहिए।
And on this reading, even the physical service done with the practitioner's body must be performed by following only those eternal associates.
(पूर्वपक्ष का मत —) उन्हीं (राधा, चन्द्रावली आदि) के अनुसार साधक-देह से कायिक आदि सेवा भी करनी चाहिए।
s15objection
evaṁ sati tābhir guru-pādāśrayaṇaikādaśī-vrata-śālagrāma-tulasī-sevādayo na kṛtāḥ |
evaṁ satiif that were so locative absolute: 'this being the case'ऐसा होने पर
tābhiḥby them (those eternal associates) instrumental of agent; tābhiḥ feminine = Rādhā etc.उन (राधा आदि) के द्वारा
guru-pāda-āśrayaṇa-ekādaśī-vrata-śālagrāma-tulasī-sevā-ādayaḥtaking shelter of a guru's feet, the Ekādaśī fast, the worship of śālagrāma and tulasī, and so on the list of standard devotional duties that the objector says the eternal associates do not performगुरु-चरणों का आश्रय, एकादशी-व्रत, शालग्राम एवं तुलसी की सेवा आदि
na kṛtāḥwere not performed (by them) past passive: 'were not done'(तो) नहीं किए गए
evaṁ sati — this being the case; tābhiḥ — by them; guru-pāda-āśrayaṇa-ekādaśī-vrata-śālagrāma-tulasī-sevā-ādayaḥ — taking shelter of the guru, Ekādaśī, śālagrāma and tulasī worship, etc.; na kṛtāḥ — were not done.
evaṁ sati — ऐसा होने पर; tābhiḥ — उन राधा आदि के द्वारा; guru-pāda-āśrayaṇa-ekādaśī-vrata-śālagrāma-tulasī-sevā-ādayaḥ — गुरु-आश्रय, एकादशी-व्रत, शालग्राम-तुलसी की सेवा आदि; na kṛtāḥ — नहीं किए गए।
The objector presses: if 'vraja-loka' means only the eternal associates, then note that they never performed such things — taking shelter of a guru's feet, keeping the Ekādaśī fast, worshiping the śālagrāma stone and tulasī, and the like.
(पूर्वपक्ष —) ऐसा होने पर, उन (राधा आदि) के द्वारा तो गुरु-चरणों का आश्रय, एकादशी-व्रत, शालग्राम-तुलसी की सेवा आदि नहीं किए गए।
s16reply
tad-anugatair asmābhir api na kartavyā ity ādhunika-sauramya-matam api nirastam |
tat-anugataiḥ asmābhiḥ api na kartavyā'and so we, following them, need not do these either' instrumental of agent; this quoted claim is the Sauramya view about to be rejected'उनके अनुगत हम लोगों के द्वारा भी (ये) नहीं करने चाहिए' —
iti ādhunika-sauramya-matam api— such is the modern 'Sauramya' opinion ādhunika = recent, modern; iti closes the reported viewऐसा जो आधुनिक सौरम्य मत है, वह भी
nirastamis refuted past passive: 'is thrown out'खण्डित हो जाता है
tat-anugataiḥ asmābhiḥ api na kartavyā — 'we, their followers, need not do these either'; iti ādhunika-sauramya-matam api — such is the modern Sauramya view; nirastam — is refuted.
tat-anugataiḥ asmābhiḥ api na kartavyā — उनके अनुगत हम लोगों को भी नहीं करने चाहिए; iti ādhunika-sauramya-matam api — ऐसा आधुनिक सौरम्य मत भी; nirastam — खण्डित हो जाता है।
The modern 'Sauramya' school concludes: 'Since the eternal associates never did such practices, we who follow them need not do them either.' Viśvanātha rejects this view outright. So the stricter reading (s13–s14), pushed to this conclusion, is refuted; his own balance from s10–s12 — physical service follows the Gosvāmīs, who did perform these duties — stands.
'उनके (राधा आदि के) अनुगत हम लोगों को भी (गुरु-आश्रय आदि) नहीं करने चाहिए' — यह जो आधुनिक सौरम्य मत है, वह भी (इससे) खण्डित हो जाता है।
s17reply
ata eva śrī-jīva-gosvāmi-caraṇair apy asya granthasya ṭīkāyāṁ durgama-saṅgamanī-nāmnyāṁ tathaivoktam |
ata evafor this very reason ablative sense: 'precisely because of this'इसीलिए
śrī-jīva-gosvāmi-caraṇaiḥ apieven by the revered Śrī Jīva Gosvāmī instrumental of agent; caraṇaiḥ = 'the feet of' as a term of respect; api = even he agreesश्रीजीव गोस्वामी-चरणों के द्वारा भी
asya granthasya ṭīkāyām durgama-saṅgamanī-nāmnyāmin his commentary on this book, the one named Durgama-saṅgamanī locative: 'in the commentary…'इस ग्रन्थ की 'दुर्गम-सङ्गमनी' नामक टीका में
tathā eva uktamthe very same thing is said past passive: 'it is stated'; tathā eva = 'exactly so'वैसा ही कहा गया है
ata eva — for this reason; śrī-jīva-gosvāmi-caraṇaiḥ api — even by Śrī Jīva Gosvāmī; asya granthasya ṭīkāyām durgama-saṅgamanī-nāmnyām — in his Durgama-saṅgamanī commentary on this book; tathā eva uktam — exactly the same is said.
ata eva — इसीलिए; śrī-jīva-gosvāmi-caraṇaiḥ api — श्रीजीव गोस्वामी-चरणों ने भी; asya granthasya ṭīkāyām durgama-saṅgamanī-nāmnyām — इस ग्रन्थ की 'दुर्गम-सङ्गमनी' नामक टीका में; tathā eva uktam — वैसा ही कहा है।
And for this very reason, Śrī Jīva Gosvāmī too, in his commentary on this book called the Durgama-saṅgamanī, says exactly the same thing.
इसीलिए श्रीजीव गोस्वामी-चरणों ने भी इस ग्रन्थ की 'दुर्गम-सङ्गमनी' नामक टीका में वैसा ही कहा है।
s18citation
tad yathā—vraja-lokās tv atra kṛṣṇa-preṣṭha-janās tad-anugatāś ca tad-anusārataḥ ||
tat yathā—namely, as follows introduces the quotation from Jīva's ṭīkāवह इस प्रकार है —
vraja-lokāḥ tu atra kṛṣṇa-preṣṭha-janāḥ'the people of Vraja' here means the persons dearmost to Kṛṣṇa'व्रजवासी' से यहाँ तात्पर्य है कृष्ण के परमप्रिय जन
tat-anugatāḥ caand those who follow them tat = the dearmost associatesऔर उनके अनुगत भी
tat-anusārataḥhence 'in accordance with them' ablative -taḥ: 'following them'उन्हीं के अनुसार
tat yathā — namely; vraja-lokāḥ tu atra kṛṣṇa-preṣṭha-janāḥ tat-anugatāḥ ca — 'the people of Vraja here means Kṛṣṇa's dearmost associates and those who follow them'; tat-anusārataḥ — 'following them'.
tat yathā— — वह इस प्रकार; vraja-lokāḥ tu atra kṛṣṇa-preṣṭha-janāḥ — 'व्रजवासी' से यहाँ कृष्ण के परमप्रिय जन; tat-anugatāḥ ca — और उनके अनुगत भी; tat-anusārataḥ — उन्हीं के अनुसार।
Namely, Jīva writes: 'The people of Vraja here means Kṛṣṇa's dearmost associates, and also those who follow them; so one acts in accordance with both.'
वह (जीव का वचन) इस प्रकार है — 'व्रजवासी' से यहाँ तात्पर्य है कृष्ण के परमप्रिय जन तथा उनके अनुगत; उन्हीं के अनुसार (सेवा करे)।
Why cited: Jīva Gosvāmī's own gloss (= s7) is quoted to show he too includes the followers, not only the eternal associates — thus backing Viśvanātha's rejection of the Sauramya view.
क्यों उद्धृत: जीव गोस्वामी की अपनी व्याख्या (= s7) को यह दिखाने के लिए उद्धृत किया गया है कि वे भी केवल नित्य पार्षदों को नहीं, अपितु अनुगतों को भी सम्मिलित करते हैं — इस प्रकार यह विश्वनाथ के सौरम्य-मत-खण्डन का समर्थन करता है।
s19gloss
śravaṇotkīrtanādīni |
śravaṇa-utkīrtana-ādīnihearing, loud chanting, and the rest (are the limbs directly named in the verse)'श्रवण, उत्कीर्तन आदि' (अंग — जो नाम से कहे गए हैं)
śravaṇa-utkīrtana-ādīni — hearing, chanting aloud, and so on.
śravaṇa-utkīrtana-ādīni — 'श्रवण, उत्कीर्तन आदि' (नामतः कहे गए अंग)।
'Hearing, loud chanting, and the rest' — these are the limbs the verse names explicitly.
'श्रवण, उत्कीर्तन आदि' — (ये अंग यहाँ स्पष्ट रूप से नाम लेकर कहे गए हैं)।
s20gloss
guru-pādāśrayaṇādīni tv ākṣepa-labdhāni |
guru-pāda-āśrayaṇa-ādīni tubut taking shelter of the guru's feet and the like tu contrasts with the explicitly-named limbs of s19परन्तु गुरु-चरणों का आश्रय आदि (अंग)
ākṣepa-labdhāniare obtained by implication ākṣepa = implication, what is entailed though not stated; labdha = arrived atआक्षेप (अर्थापत्ति) से प्राप्त हैं
guru-pāda-āśrayaṇa-ādīni tu — but taking shelter of the guru and such; ākṣepa-labdhāni — are had by implication.
guru-pāda-āśrayaṇa-ādīni tu — परन्तु गुरु-चरणों का आश्रय आदि; ākṣepa-labdhāni — आक्षेप से प्राप्त हैं।
But practices like taking shelter of the guru's feet, though not named in the verse, are supplied by implication — the verse entails them even without stating them.
परन्तु गुरु-चरणों का आश्रय आदि (अंग नाम से नहीं कहे गए, वे) आक्षेप (अर्थापत्ति) से प्राप्त हैं (अर्थात् स्वतः सिद्ध हो जाते हैं)।
ākṣepa (home meaning in rhetoric/logic: what is necessarily implied by what is said, though not spoken). Here: hearing and chanting are named outright; guru-shelter and the rest are not named but are logically demanded, so they count as included.
आक्षेप (न्याय एवं अलंकार में इसका मूल अर्थ: जो कहा गया है उससे अनिवार्यतः निकलने वाला, यद्यपि स्पष्ट रूप से कहा नहीं गया)। यहाँ श्रवण और कीर्तन स्पष्ट नाम से कहे गए हैं; गुरु-आश्रय आदि नाम से नहीं कहे गए, किन्तु तार्किक रूप से अपेक्षित हैं, अतः वे भी सम्मिलित माने जाते हैं।
s21reply
tāni vinā vraja-lokānugatyādikaṁ kim api na siddhyed ity arthaḥ |
tāni vināwithout those (implied practices, such as taking shelter of a guru) vinā = without; tāni = themउन (गुरु-आश्रयादि अंगों) के बिना
vraja-loka-anugatya-ādikam kim apiany following of the people of Vraja whatsoever kim api = anything at all; anugatya = the act of followingव्रजवासियों का अनुगमन आदि कुछ भी
na siddhyetcould not be accomplished optative: 'would not succeed'सिद्ध नहीं होगा
iti arthaḥthat is the meaningऐसा अर्थ है
tāni vinā — without those; vraja-loka-anugatya-ādikam kim api — any following of the Vraja people at all; na siddhyet — would not be accomplished; iti arthaḥ — this is the sense.
tāni vinā — उनके बिना; vraja-loka-anugatya-ādikam kim api — व्रजवासियों का अनुगमन आदि कुछ भी; na siddhyet — सिद्ध नहीं होगा; iti arthaḥ — ऐसा अर्थ है।
The reason: without those implied practices — guru-shelter and the rest — no following of the people of Vraja could be accomplished at all. That is the meaning. This is why they must be included, and why the Sauramya rejection of them fails.
उन (गुरु-आश्रयादि अंगों) के बिना व्रजवासियों का अनुगमन आदि कुछ भी सिद्ध नहीं होगा — ऐसा अर्थ है।
s22gloss
manīṣibhir iti manīṣayā vimṛśyaiva svīya-bhāva-samucitāny eva tāni kāryāṇi |
manīṣibhiḥ itithe word 'by the wise' means iti flags the verse-word being explained'मनीषिभिः' (पद का अर्थ) —
manīṣayā vimṛśya evaonly after weighing the matter with discernment instrumental manīṣayā = with intelligence; vimṛśya = having considered; eva = onlyबुद्धि से भली-भाँति विचार करके ही
svīya-bhāva-samucitāni eva tāni kāryāṇione should take up only those practices that truly befit one's own mood svīya-bhāva = one's own mood; samucita = well-suited; eva = onlyअपने भाव के अनुकूल ही वे (अंग) करने योग्य हैं
manīṣibhiḥ iti — 'by the wise'; manīṣayā vimṛśya eva — only after considering with discernment; svīya-bhāva-samucitāni eva tāni kāryāṇi — those befitting one's own mood alone are to be done.
manīṣibhiḥ iti — 'मनीषिभिः' अर्थात्; manīṣayā vimṛśya eva — बुद्धि से विचार करके ही; svīya-bhāva-samucitāni eva tāni kāryāṇi — अपने भाव के अनुकूल ही वे अंग करने योग्य।
The word 'by the wise' means this: only after weighing the matter with real discernment should one take up those practices that genuinely befit one's own inner mood.
'मनीषिभिः' अर्थात् बुद्धि से भली-भाँति विचार करके ही, जो अंग अपने भाव के अनुकूल हों वही करने चाहिए।
s23gloss
na tu tad-viruddhāni |
na tu tat-viruddhānibut not the ones that go against it (one's own mood) tu marks the contrast; tat-viruddha = opposed to thatन कि उसके (अपने भाव के) विरुद्ध (अंग)
na tu tat-viruddhāni — but not those contrary to it.
na tu tat-viruddhāni — न कि उसके विरुद्ध अंग।
And not the ones that run contrary to one's own mood.
उसके (अपने भाव के) विरुद्ध अंग नहीं (करने चाहिए)।
s24conclusion
tāni cārcana-bhaktāv ahaṅgrahopāsana-mudrā-nyāsa-dvārakā-dhyāna-rukmiṇy-ādi-pūjanāni āgama-śāstra-vihitāny api naiva kāryāṇi |
tāni ca arcana-bhaktauand those (contrary) items belonging to deity-worship devotion locative: 'in the sphere of arcana'; picks up the tat-viruddhāni just excludedऔर वे (भाव-विरुद्ध) अंग, जो अर्चन-भक्ति में हैं
ahaṅgraha-upāsana-mudrā-nyāsa-dvārakā-dhyāna-rukmiṇī-ādi-pūjanānisuch as ahaṅgraha meditation (worshiping the deity as identical with oneself), ritual hand-gestures, nyāsa (assigning mantras to the body), meditation on Dvārakā, and worship of Rukmiṇī and the like the concrete list of practices at odds with the Vraja moodअर्थात् अहंग्रह-उपासना, मुद्रा, न्यास, द्वारका-ध्यान, रुक्मिणी आदि का पूजन
āgama-śāstra-vihitāni apieven though enjoined by the Āgama scriptures api = even so, granting they are scripturally prescribedयद्यपि आगम-शास्त्र में विहित हैं, तो भी
na eva kāryāṇiare simply not to be performed na eva = definitely not; gerundiveकदापि नहीं करने चाहिए
tāni ca arcana-bhaktau ahaṅgraha-upāsana-mudrā-nyāsa-dvārakā-dhyāna-rukmiṇī-ādi-pūjanāni — those, in deity worship: ahaṅgraha meditation, mudrās, nyāsa, meditation on Dvārakā, worship of Rukmiṇī etc.; āgama-śāstra-vihitāni api — though enjoined by the Āgamas; na eva kāryāṇi — are not to be done.
tāni ca arcana-bhaktau — और वे अंग, अर्चन-भक्ति में; ahaṅgraha-upāsana-mudrā-nyāsa-dvārakā-dhyāna-rukmiṇī-ādi-pūjanāni — अहंग्रह-उपासना, मुद्रा, न्यास, द्वारका-ध्यान, रुक्मिणी आदि पूजन; āgama-śāstra-vihitāni api — यद्यपि आगम-शास्त्र में विहित; na eva kāryāṇi — तो भी कदापि नहीं करने चाहिए।
These contrary items, within deity-worship, are things like ahaṅgraha meditation (worshiping the Lord as identical with oneself), ritual hand-gestures (mudrā), the placing of mantras on the body (nyāsa), meditation on Dvārakā, and the worship of Rukmiṇī and the like. Even though the Āgama scriptures prescribe them, one following the Vraja mood should simply not perform them — because they clash with that mood.
और वे (भाव-विरुद्ध) अंग — अर्चन-भक्ति में जो अहंग्रह-उपासना, मुद्रा, न्यास, द्वारका-ध्यान, रुक्मिणी आदि का पूजन है — यद्यपि आगम-शास्त्र में विहित हैं, तो भी (व्रज-भाव में) कदापि नहीं करने चाहिए।
ahaṅgraha-upāsanā (home meaning in tantric worship: the valid practice of meditating on one's identity with the deity). Here it is set aside — not as wrong in itself, but as contrary to the servant's mood of Vraja, where the worshiper never merges his identity with Kṛṣṇa.
अहंग्रह-उपासना (तान्त्रिक उपासना में इसका मूल अर्थ: देवता के साथ अपनी अभेद-भावना का वैध अभ्यास)। यहाँ इसे छोड़ा गया है — स्वयं में दोषपूर्ण होने के कारण नहीं, अपितु व्रज के दास्य-भाव के विरुद्ध होने के कारण, जहाँ उपासक कभी अपनी पहचान को कृष्ण में विलीन नहीं करता।
s25reply
bhakti-mārge’smin kiñcit kiñcid aṅga-vaikalye’pi doṣābhāva-śravaṇāt |
bhakti-mārge asminon this path of devotion locative: 'on this path'इस भक्ति-मार्ग में
kiñcit kiñcit aṅga-vaikalye apieven if here and there a limb is left incomplete locative absolute: 'even when there is some deficiency in a limb'; kiñcit kiñcit = 'this or that little bit'किसी-किसी अंग की न्यूनता होने पर भी
doṣa-abhāva-śravaṇātbecause scripture declares there is no fault (in that) ablative of reason: 'because we hear that no fault results'क्योंकि (शास्त्र में) दोष का अभाव सुना जाता है
bhakti-mārge asmin — on this path of devotion; kiñcit kiñcit aṅga-vaikalye api — even given some deficiency in a limb here and there; doṣa-abhāva-śravaṇāt — because it is heard that no fault arises.
bhakti-mārge asmin — इस भक्ति-मार्ग में; kiñcit kiñcit aṅga-vaikalye api — किसी-किसी अंग की कमी होने पर भी; doṣa-abhāva-śravaṇāt — क्योंकि दोष का अभाव सुना जाता है।
The justification: on this path of devotion, even if one or another limb is left incomplete here and there, no fault results — because scripture itself tells us so. This is why one may safely omit the Āgama practices that clash with the Vraja mood.
इस भक्ति-मार्ग में किसी-किसी अंग की न्यूनता होने पर भी कोई दोष नहीं होता — ऐसा (शास्त्र में) सुना जाता है, (इसीलिए विरुद्ध अंगों का त्याग निर्दोष है)।
s26citation
yad uktam ekādaśe—
yat uktam ekādaśe—as is stated in the Eleventh Canto (of the Bhāgavata) introduces the scriptural proof; ekādaśe = 'in the eleventh [book]'जैसा कि एकादश (स्कन्ध) में कहा गया है —
yat uktam ekādaśe — that which is said in the Eleventh Canto.
yat uktam ekādaśe— — जैसा कि एकादश स्कन्ध में कहा गया है।
As it is stated in the Eleventh Canto of the Bhāgavata:
जैसा कि (श्रीमद्भागवत के) एकादश स्कन्ध में कहा गया है —
Why cited: Announces the scriptural authority for the 'no fault in an incomplete limb' claim of s25.
क्यों उद्धृत: s25 के 'अपूर्ण अंग में कोई दोष नहीं' कथन के लिए शास्त्रीय प्रमाण की घोषणा करता है।
s27citation
yān āsthāya naro rājan na pramādyeta karhicit | dhāvan nimīlya vā netre na skhalen na pated iha ||
yān āsthāya naraḥ rājan na pramādyeta karhicitthe (devotional means) taking to which, O King, a man is never at any time led astray yān = which means; āsthāya = having taken up; na pramādyeta = would never falterहे राजन्! जिन (साधनों) का आश्रय लेकर मनुष्य कभी प्रमाद नहीं करता
dhāvan nimīlya vā netre na skhalet na patet ihaeven running with eyes shut, he would not stumble here nor fall dhāvan = while running; nimīlya netre = having closed the eyes; na skhalet na patet = would not trip, would not fallऔर दौड़ते हुए अथवा आँखें मूँदकर भी न ठोकर खाता है, न इस (मार्ग में) गिरता है
yān āsthāya naraḥ rājan na pramādyeta karhicit — taking to which, O King, a man never at any time comes to harm; dhāvan nimīlya vā netre na skhalet na patet iha — even running with eyes closed, he does not stumble or fall here.
yān āsthāya naraḥ rājan na pramādyeta karhicit — हे राजन्! जिनका आश्रय लेकर मनुष्य कभी प्रमाद नहीं करता; dhāvan nimīlya vā netre na skhalet na patet iha — दौड़ते या आँखें मूँदकर भी न ठोकर खाता, न गिरता।
'O King, once a man takes to these means of devotion, he is never at any time led astray. Even running with his eyes shut, he does not stumble on this path, nor does he fall.'
हे राजन्! जिन (साधनों) का आश्रय लेकर मनुष्य कभी प्रमाद नहीं करता, और जो दौड़ते हुए अथवा आँखें मूँदकर भी न ठोकर खाता है, न इस (मार्ग में) गिरता है।
Why cited: Bhāgavata 11.2.35, cited to prove that on the devotional path an occasional lapse in a limb brings no downfall — supporting the safety of omitting the clashing Āgama practices.
क्यों उद्धृत: श्रीमद्भागवत 11.2.35, यह सिद्ध करने के लिए उद्धृत कि भक्ति-मार्ग पर किसी अंग की कभी-कभार चूक से पतन नहीं होता — इससे विरुद्ध आगम-अभ्यासों के त्याग की निर्दोषता का समर्थन होता है।
s28citation
na hy aṅgopakrame dhaṁso mad-dharmasya
na hi aṅga-upakrame dhaṁsaḥfor once a limb (of devotion) has been begun, there is no ruin hi = for; aṅga-upakrame = 'when the practice has been undertaken', locative absolute; dhaṁsa = destruction, lossक्योंकि अंग को (एक बार) आरम्भ कर लेने पर (उसका) विनाश नहीं होता
mat-dharmasyaof this dharma of mine (the devotional path Kṛṣṇa teaches) genitive: 'of my dharma'; spoken by Kṛṣṇaमेरे धर्म (भक्ति) का
na hi aṅga-upakrame dhaṁsaḥ mat-dharmasya — for there is no loss of my dharma once a limb has been begun.
na hi aṅga-upakrame dhaṁsaḥ — क्योंकि अंग आरम्भ कर लेने पर विनाश नहीं होता; mat-dharmasya — मेरे धर्म का।
'For once a limb of my dharma has been undertaken, it is never lost.' — Kṛṣṇa speaking.
क्योंकि मेरे धर्म (भक्ति) के अंग को एक बार आरम्भ कर लेने पर (उसका) विनाश नहीं होता — (ऐसा कृष्ण कहते हैं)।
Why cited: Bhāgavata 11.29.20, cited alongside the previous verse to prove that a devotional practice once begun is never wasted even if incomplete — clinching s25's point.
क्यों उद्धृत: श्रीमद्भागवत 11.29.20, पूर्व श्लोक के साथ यह सिद्ध करने के लिए उद्धृत कि एक बार आरम्भ किया गया भक्ति-अभ्यास अपूर्ण रहने पर भी कभी व्यर्थ नहीं होता — यह s25 की बात को दृढ़ करता है।
Bhaktisiddhānta Sarasvatī
s1gloss
kṛṣṇaṁ ca asya kṛṣṇasya preṣṭhaṁ priyatamaṁ nija-samīhitaṁ nijābhīṣṭaṁ janaṁ ca smaran asau sādhakaḥ tat-tat-kathā-rataḥ tat-tad-rasocita-kathānuraktaḥ san sadā nitya-kālaṁ vraje nandanandana-sevāmaya-vṛndāvane vāsaṁ kuryāt |
kṛṣṇaṁ caand Kṛṣṇaऔर कृष्ण को
asya kṛṣṇasya preṣṭhaṁ priyatamamone dearmost to this Kṛṣṇa — his most beloved genitive: 'of this Kṛṣṇa'; priyatamam glosses preṣṭhamइस कृष्ण के 'परमप्रिय' अर्थात् प्रियतम (जन को)
nija-samīhitaṁ nija-abhīṣṭaṁ janaṁ caand the person one longs for oneself — the associate one desires nija-abhīṣṭam glosses nija-samīhitam'निज-समीहित' अर्थात् अपने अभीष्ट जन को भी
smaranremembering (them)स्मरण करता हुआ
asau sādhakaḥthat practitioner asau glossed as 'the sādhaka'वह अर्थात् साधक
tat-tat-kathā-rataḥ tat-tat-rasa-ucita-kathā-anuraktaḥ sanbeing attached to the stories — that is, absorbed in the talks that befit each particular rasa tat-tat-rasa-ucita = suited to each respective mood; san = 'being', present participle'उन-उन कथाओं में अनुरक्त' अर्थात् उन-उन रसों के अनुकूल कथाओं में अनुरक्त रहता हुआ
sadā nitya-kālaṁ vraje nanda-nandana-sevā-maya-vṛndāvanealways, at every moment, in Vraja — in Vṛndāvana, which is made of service to Nanda's son sadā glossed as nitya-kālam; vraje unpacked as the service-filled Vṛndāvana'सदा' अर्थात् नित्यकाल, 'व्रज में' अर्थात् नन्द-नन्दन की सेवामय वृन्दावन में
vāsaṁ kuryātshould make his dwelling optative: 'should do'निवास करे
kṛṣṇaṁ ca asya kṛṣṇasya preṣṭhaṁ priyatamaṁ nija-samīhitaṁ nija-abhīṣṭaṁ janaṁ ca smaran — remembering Kṛṣṇa and the person dearmost to this Kṛṣṇa, the one desired for oneself; asau sādhakaḥ tat-tat-kathā-rataḥ tat-tad-rasa-ucita-kathā-anuraktaḥ san — that practitioner, being absorbed in the talks suited to each rasa; sadā nitya-kālaṁ vraje nanda-nandana-sevā-maya-vṛndāvane — always, in Vraja, in service-filled Vṛndāvana; vāsaṁ kuryāt — should dwell.
kṛṣṇaṁ ca — और कृष्ण को; asya kṛṣṇasya preṣṭhaṁ priyatamam — इस कृष्ण के परमप्रिय अर्थात् प्रियतम; nija-samīhitaṁ nija-abhīṣṭaṁ janaṁ ca — निज-समीहित अर्थात् अपने अभीष्ट जन को; smaran — स्मरण करता हुआ; asau sādhakaḥ — वह साधक; tat-tat-kathā-rataḥ tat-tat-rasa-ucita-kathā-anuraktaḥ san — उन-उन रसानुकूल कथाओं में अनुरक्त होकर; sadā nitya-kālaṁ vraje nanda-nandana-sevā-maya-vṛndāvane — सदा, नन्द-नन्दन की सेवामय वृन्दावन में; vāsaṁ kuryāt — निवास करे।
'And Kṛṣṇa' — and one dearmost to this Kṛṣṇa, his most beloved; 'the one desired for oneself' — the associate the practitioner longs to be like. Remembering both, that practitioner, absorbed in the talks that suit each particular rasa, should always — at every moment — make his dwelling in Vraja, in Vṛndāvana, a place made wholly of service to Nanda's son.
और कृष्ण का, तथा इस कृष्ण के 'परमप्रिय' अर्थात् प्रियतम एवं 'निज-समीहित' अर्थात् अपने अभीष्ट जन का स्मरण करता हुआ, वह साधक उन-उन (कृष्ण व प्रिय जन की) रसानुकूल कथाओं में अनुरक्त रहते हुए, सदा — अर्थात् नित्यकाल — व्रज में, अर्थात् नन्द-नन्दन की सेवामय वृन्दावन में, निवास करे।
s2gloss
sthūla-śarīre manasāpi vā nitya-nivāsaṁ sthāpayet |
sthūla-śarīrein the gross physical body locative: 'in the case of the gross body'स्थूल शरीर के विषय में (अर्थात् स्थूल देह से, जहाँ सम्भव हो)
manasā api vāor else even by the mind instrumental of means; api vā = 'or at least'अथवा कम-से-कम मन से भी
nitya-nivāsaṁ sthāpayetone should establish a permanent residence (there) optative: 'should set up'नित्य निवास स्थापित करे
sthūla-śarīre — with the gross body; manasā api vā — or else even by the mind; nitya-nivāsaṁ sthāpayet — one should establish permanent residence.
sthūla-śarīre — स्थूल शरीर के विषय में; manasā api vā — अथवा मन से भी; nitya-nivāsaṁ sthāpayet — नित्य निवास स्थापित करे।
One should establish permanent residence in Vraja — either with the gross physical body, or, failing that, at least in the mind.
स्थूल शरीर से (जहाँ सम्भव हो), अथवा कम-से-कम मन से भी, (व्रज में) नित्य निवास स्थापित करे।
s3conclusion
kṛṣṇa-bhajana-vihīnasya prākṛta-viṣaya-bhoga-vimūḍhasya dhāma-vāsaḥ kadāpi na bhavati, parantu nitya-bhajana-śīlasya laukika-dṛṣṭyā anyatrāvasthāne’pi aharahaḥ nitya-dhāma-vāsa eva syād iti bhāvārthaḥ (anubhāṣya 2.22.155) ||
kṛṣṇa-bhajana-vihīnasyafor one devoid of worship of Kṛṣṇa genitive: 'of him who lacks Kṛṣṇa-worship'जो कृष्ण-भजन से रहित है, उसका
prākṛta-viṣaya-bhoga-vimūḍhasyabewildered by the enjoyment of worldly sense-objects genitive, further qualifying that person; vimūḍha = deludedजो प्राकृत विषय-भोग में मूढ़ है, उसका
dhāma-vāsaḥ kadā api na bhavatithere is never, at any time, a real dwelling in the holy abode kadā api na = never at all; dhāma-vāsa = residence in the dhāmaधाम-निवास कभी नहीं होता
parantu nitya-bhajana-śīlasyabut for one whose nature is constant worship parantu = but; genitive: 'of the one habituated to steady worship'परन्तु जो नित्य भजनशील है, उसका
laukika-dṛṣṭyā anyatra avasthāne apieven when, to ordinary eyes, he is situated elsewhere instrumental laukika-dṛṣṭyā = 'by worldly sight'; locative absolute 'though staying elsewhere'लौकिक दृष्टि से अन्यत्र रहने पर भी
aharahaḥ nitya-dhāma-vāsaḥ eva syātday after day there is indeed a constant dwelling in the eternal abode aharahaḥ = daily; eva = indeed; optative syāt = 'there would be'प्रतिदिन नित्य धाम-निवास ही होता रहता है
iti bhāva-arthaḥ (anubhāṣya 2.22.155)this is the underlying purport (Anubhāṣya 2.22.155) bhāva-artha = the intended sense; source citation of the Anubhāṣya commentaryयही भावार्थ है (अनुभाष्य 2.22.155)
kṛṣṇa-bhajana-vihīnasya prākṛta-viṣaya-bhoga-vimūḍhasya — for one without Kṛṣṇa-worship, deluded by worldly enjoyment; dhāma-vāsaḥ kadā api na bhavati — dwelling in the dhāma never occurs; parantu nitya-bhajana-śīlasya — but for one of steady worship; laukika-dṛṣṭyā anyatra avasthāne api — even when to worldly eyes he is elsewhere; aharahaḥ nitya-dhāma-vāsaḥ eva syāt — there is daily a constant dwelling in the eternal abode; iti bhāva-arthaḥ — this is the purport.
kṛṣṇa-bhajana-vihīnasya — कृष्ण-भजन से रहित का; prākṛta-viṣaya-bhoga-vimūḍhasya — प्राकृत विषय-भोग में मूढ़ का; dhāma-vāsaḥ kadā api na bhavati — धाम-निवास कभी नहीं होता; parantu nitya-bhajana-śīlasya — परन्तु नित्य भजनशील का; laukika-dṛṣṭyā anyatra avasthāne api — लौकिक दृष्टि से अन्यत्र रहने पर भी; aharahaḥ nitya-dhāma-vāsaḥ eva syāt — प्रतिदिन नित्य धाम-निवास ही; iti bhāva-arthaḥ — यही भावार्थ है।
The deeper point: a person with no worship of Kṛṣṇa, bewildered by worldly sense-enjoyment, never truly dwells in the holy abode — no matter where his body sits. But a person whose very nature is steady worship dwells in the eternal abode day after day, even when, to ordinary eyes, he appears to be living somewhere else. This is the underlying purport (Anubhāṣya 2.22.155).
जो कृष्ण-भजन से रहित है और प्राकृत विषय-भोग में मूढ़ है, उसका धाम-निवास कभी नहीं होता; परन्तु जो नित्य भजनशील है, वह लौकिक दृष्टि से अन्यत्र रहते हुए भी प्रतिदिन नित्य धाम-निवास में ही स्थित रहता है — यही भावार्थ है (अनुभाष्य 2.22.155)।
Why cited: Rādhā Govinda Nath's Anubhāṣya (2.22.155) is cited for the settled purport that true dhāma-residence is a matter of one's worshipful consciousness, not merely one's physical location.
क्यों उद्धृत: राधा गोविन्द नाथ का अनुभाष्य (2.22.155) इस सिद्ध भावार्थ के लिए उद्धृत है कि सच्चा धाम-निवास भजनमय चेतना की बात है, केवल भौतिक स्थान की नहीं।
s4gloss
atra rāgānugā-bhakti-sādhane tad-bhāva-lipsunā tat tasya vraja-sthitasya nijābhīṣṭasya kṛṣṇa-preṣṭhasya guroḥ yaḥ bhāvaḥ tasya lipsunā tad-anugamanena nijāyattīkartum icchunā sādhaka-rūpeṇa sādhaka-śarīre kīrtanākhya-bhakty-āśritena siddha-rūpeṇa svarūpa-siddhau nitya-sevanopayogi-mānasa-dehena ca vraja-lokānusārataḥ tad-anurāgi-vraja-janānugatyena sevā hi kāryā karaṇīyā (anubhāṣya 2.22.153) ||
atra rāgānugā-bhakti-sādhanehere, in the practice of rāgānugā devotion locative: 'in this practice'इस रागानुगा-भक्ति के साधन में
tad-bhāva-lipsunāby one eager to obtain that mood — and this means: the compound about to be unpacked'उस भाव की लिप्सा से' (जिस पद की व्याख्या आगे है)
tat tasya vraja-sthitasya nija-abhīṣṭasya kṛṣṇa-preṣṭhasya guroḥ yaḥ bhāvaḥnamely, whatever mood belongs to the guru — that Vraja-dwelling, dearmost-to-Kṛṣṇa associate whom one aspires to genitive chain: 'of the guru who dwells in Vraja, is desired, is dear to Kṛṣṇa'; note the guide is here called guruअर्थात् उस व्रज में स्थित, अपने अभीष्ट, कृष्ण के परमप्रिय गुरु का जो भाव है
tasya lipsunā tad-anugamanena nija-āyattī-kartum icchunāby one eager for it, wishing to make it his own by following after him instrumental of the agent's motive; nija-āyattī-kartum = 'to bring under one's own possession'उसको पाने की इच्छा से, अर्थात् उसका अनुगमन करके उसे अपने अधीन करने की इच्छा रखने वाले के द्वारा
sādhaka-rūpeṇa sādhaka-śarīre kīrtana-ākhya-bhakti-āśritenawith the practitioner's body — the sādhaka's physical body, which takes shelter of the devotion called kīrtana (chanting) instrumental of means; kīrtana-ākhya = 'named kīrtana'साधक-रूप के द्वारा, अर्थात् कीर्तन नामक भक्ति के आश्रित साधक-शरीर से
siddha-rūpeṇa svarūpa-siddhau nitya-sevana-upayogi-mānasa-dehena caand with the perfected body — the mental body, fit for eternal service once one's true spiritual identity is attained instrumental of means; svarūpa-siddhau = 'at the perfection of one's essential form', locativeऔर सिद्ध-रूप के द्वारा, अर्थात् स्वरूप-सिद्धि होने पर नित्य-सेवा के योग्य मानस-देह से
vraja-loka-anusārataḥ tad-anurāgi-vraja-jana-anugatyenafollowing the people of Vraja — that is, by following the Vraja residents who are devoted with loving attachment to Kṛṣṇa ablative -taḥ 'in accordance with'; tad-anurāgi = attached to himव्रजवासियों के अनुसार, अर्थात् उस (कृष्ण) में अनुरागी व्रज-जनों का अनुगमन करते हुए
sevā hi kāryā karaṇīyā (anubhāṣya 2.22.153)service indeed is to be done, is to be performed (Anubhāṣya 2.22.153) gerundives kāryā and karaṇīyā gloss each other; source citationसेवा अवश्य करनी चाहिए (अनुभाष्य 2.22.153)
atra rāgānugā-bhakti-sādhane — here in rāgānugā practice; tad-bhāva-lipsunā = tat tasya vraja-sthitasya nija-abhīṣṭasya kṛṣṇa-preṣṭhasya guroḥ yaḥ bhāvaḥ tasya lipsunā — 'eager for that mood' means eager for the mood of the guru who dwells in Vraja, whom one aspires to, dear to Kṛṣṇa; tad-anugamanena nija-āyattī-kartum icchunā — wishing to make it his own by following him; sādhaka-rūpeṇa sādhaka-śarīre kīrtana-ākhya-bhakti-āśritena — with the sādhaka's body, sheltered in the devotion called kīrtana; siddha-rūpeṇa svarūpa-siddhau nitya-sevana-upayogi-mānasa-dehena ca — and with the perfected mental body fit for eternal service at svarūpa-perfection; vraja-loka-anusārataḥ tad-anurāgi-vraja-jana-anugatyena — following the Vraja people devoted to him; sevā hi kāryā karaṇīyā — service indeed is to be performed.
atra rāgānugā-bhakti-sādhane — इस रागानुगा-साधन में; tad-bhāva-lipsunā — 'उस भाव की लिप्सा से'; tat tasya vraja-sthitasya nija-abhīṣṭasya kṛṣṇa-preṣṭhasya guroḥ yaḥ bhāvaḥ — उस व्रजस्थ, अभीष्ट, कृष्ण-प्रिय गुरु का जो भाव; tasya lipsunā tad-anugamanena nija-āyattī-kartum icchunā — उसे पाने, अनुगमन कर अपने अधीन करने की इच्छा वाले से; sādhaka-rūpeṇa sādhaka-śarīre kīrtana-ākhya-bhakti-āśritena — साधक-रूप, कीर्तन-आश्रित साधक-शरीर से; siddha-rūpeṇa svarūpa-siddhau nitya-sevana-upayogi-mānasa-dehena ca — सिद्ध-रूप, स्वरूप-सिद्धि के नित्य-सेवा-योग्य मानस-देह से; vraja-loka-anusārataḥ tad-anurāgi-vraja-jana-anugatyena — व्रजवासियों के अनुसार, अनुरागी व्रज-जनों का अनुगमन कर; sevā hi kāryā karaṇīyā — सेवा अवश्य करनी चाहिए।
Here, in the practice of rāgānugā devotion, 'eager for that mood' means this: whatever mood the guru holds — the guru being that Vraja-dwelling associate, dearmost to Kṛṣṇa, whom one aspires to follow — the practitioner is eager for it, wishing to make it his own by following after him. He renders service in two bodies: with the practitioner's physical body, which takes shelter of the devotion called kīrtana (chanting); and with the perfected body, the mental body fit for eternal service once one's true spiritual identity is attained. And he does so by following the people of Vraja — the residents there who are bound to Kṛṣṇa by loving attachment. In this way service is indeed to be performed (Anubhāṣya 2.22.153).
इस रागानुगा-भक्ति के साधन में — 'उस भाव की लिप्सा से', अर्थात् उस व्रज में स्थित, अपने अभीष्ट, कृष्ण के परमप्रिय गुरु का जो भाव है, उसको पाने की इच्छा से (अर्थात् उसका अनुगमन करके उसे अपने अधीन करने की इच्छा से) — साधक-रूप से, अर्थात् कीर्तन नामक भक्ति के आश्रित साधक-शरीर से, तथा सिद्ध-रूप से, अर्थात् स्वरूप-सिद्धि होने पर नित्य-सेवा के योग्य मानस-देह से, व्रजवासियों के अनुसार अर्थात् कृष्ण में अनुरागी व्रज-जनों का अनुगमन करते हुए, सेवा अवश्य करनी चाहिए (अनुभाष्य 2.22.153)।
Why cited: Anubhāṣya (2.22.153) is cited for the settled construal that rāgānugā service is done in both bodies, following the loving residents of Vraja, in pursuit of the guru's own mood.
क्यों उद्धृत: अनुभाष्य (2.22.153) इस निश्चित अन्वय के लिए उद्धृत है कि रागानुगा-सेवा दोनों देहों से, व्रज के अनुरागी जनों का अनुगमन करते हुए, गुरु के अपने भाव की प्राप्ति के लिए की जाती है।
guru here: this commentary explicitly identifies the aspired-to, Kṛṣṇa-dear associate of Vraja as the guru whose bhāva one seeks — an equation the other three commentators leave implicit; left as it stands, not merged with their wording.
यहाँ 'गुरु': यह टीका उस अभीष्ट, कृष्ण के परमप्रिय व्रज-पार्षद को स्पष्ट रूप से वही गुरु बताती है जिसके भाव की कामना की जाती है — यह समीकरण शेष तीन टीकाकार अनुक्त (अस्पष्ट) छोड़ देते हैं; इसे जैसा है वैसा ही रखा गया है, उनके शब्दों में मिलाया नहीं गया।