L1definition
kāmānugā bhavet tṛṣṇā kāma-rūpānugāminī ||
kāma-rūpā-anugāminīthat follows the kāma-rūpā — the amorous love of the gopīs (defined just before) nom. sg. f., adjective of tṛṣṇā; kāma-rūpā = 'having the form of amorous desire', the technical name for the gopīs' rati toward Kṛṣṇaजो 'कामरूपा' [अर्थात् कृष्ण के प्रति गोपियों की रति] का अनुसरण करती है — तृष्णा का विशेषण
tṛṣṇāthe longing (of the practitioner) nom. sg. f., the grammatical subjectवह तृष्णा (लालसा) — कर्ता
kāma-anugāis 'desire-following' devotion — kāmānugā nom. sg. f., predicate; the name being defined'कामानुगा' [यही उसका परिभाषित नाम]
bhavetis / should be called 3rd sg. optative of definitionहोती है / कहलाती है (परिभाषा की विधिलिङ्)
kāma-rūpā-anugāminī tṛṣṇā — the longing that follows the gopīs' amorous love; kāmānugā bhavet — is [what is called] kāmānugā [devotion].
kāma-rūpā-anugāminī — कामरूपा (कृष्ण के प्रति गोपियों की रति) का अनुसरण करने वाली; tṛṣṇā — वह तृष्णा; kāma-anugā — कामानुगा (यही उसका नाम); bhavet — होती है।
This line defines one kind of rāgānugā devotion. The longing that follows the kāma-rūpā — the amorous love the gopīs feel for Kṛṣṇa — is what is called kāmānugā, 'desire-following' devotion. So kāmānugā is a longing modeled on the gopīs' love.
जो तृष्णा 'कामरूपा' — अर्थात् कृष्ण के प्रति गोपियों की रति — का अनुसरण करती है, वह 'कामानुगा' कहलाती है।
kāma: in everyday Sanskrit 'lust, sensual desire'; here it is a technical term for the gopīs' selfless amorous love (kāma-rūpā rati), not ordinary lust — the whole rāgānugā section is careful to keep the two apart.
'काम' शब्द साधारण संस्कृत में 'विषय-वासना, लौकिक काम' का वाचक है; परन्तु यहाँ यह पारिभाषिक रूप से गोपियों के निःस्वार्थ प्रेम-भाव (कामरूपा रति) का द्योतक है, साधारण वासना का नहीं। समस्त रागानुगा प्रकरण इन दोनों को सावधानी से पृथक् रखता है।
Viśvanātha Cakravartī
s1avataranika
kāmeti |
kāma itiThe verse beginning 'kāma…' [is now taken up] pratīka — quoting the verse's first word to announce the comment'काम' इत्यादि — श्लोक के प्रथम शब्द को उद्धृत कर टीका का आरम्भ (प्रतीक)
kāma iti — [the verse] 'kāma…' [is what is being commented on].
kāma iti — 'काम' इत्यादि (प्रतीक)।
Viśvanātha flags the verse he is about to comment on by quoting its first word, 'kāma'. This is just the标 heading — 'as for the verse that starts kāma…' — before he begins.
'काम' इत्यादि श्लोक को उद्धृत करके विश्वनाथ अपनी टीका आरम्भ करते हैं।
s2gloss
kāma-rūpānugāminī tṛṣṇā kāmānugā bhaved ity anvayaḥ |
kāma-rūpā-anugāminī tṛṣṇāthe longing that follows the kāma-rūpā subject, in prose orderकामरूपा का अनुसरण करने वाली तृष्णा — कर्ता (गद्यक्रम में)
kāma-anugā bhavetis [called] kāmānugā predicateकामानुगा होती है — विधेय
iti anvayaḥ— this is how the words connect anvaya = the prose word-order of the verseऐसा अन्वय (श्लोक का गद्य-पदक्रम) है
kāma-rūpā-anugāminī tṛṣṇā kāmānugā bhavet iti anvayaḥ — 'the longing that follows the kāma-rūpā is kāmānugā': this is the construe.
kāma-rūpā-anugāminī tṛṣṇā — कामरूपा का अनुसरण करने वाली तृष्णा; kāma-anugā bhavet — कामानुगा होती है; iti anvayaḥ — यह अन्वय है।
First Viśvanātha gives the plain word-order of the verse: the longing that follows the kāma-rūpā is kāmānugā. This is just the anvaya — the sentence rearranged into ordinary prose order — before he digs into the terms.
श्लोक का गद्यक्रम इस प्रकार है — 'कामरूपा का अनुसरण करने वाली तृष्णा कामानुगा होती है।'
s3gloss
atra pūrva-vyākhyāta-kāma-rūpāpadasya kāma-preritākriyāparatvād atrāpi sādhaka-bhakta-niṣṭha-tṛṣṇā-padasya kāma-maya-tṛṣṇā-prerita-kriyā-paratvaṁ vācyam |
atrahere, in this verse locative of scopeयहाँ (इस प्रसंग में)
pūrva-vyākhyāta-kāma-rūpā-padasyasince the word 'kāma-rūpā', which was explained earlier, gen. sg., the subject-word whose sense is being carried over; pūrva-vyākhyāta = 'explained in the preceding verses'पूर्व श्लोकों में व्याख्यात 'कामरूपा' पद का
kāma-preritā-kriyā-paratvātmeant 'the activity impelled by amorous love' [there] — because it points to that, abl. of reason; -paratva = 'having X as its import'; kāma-preritā-kriyā = the gopīs' amorous activity driven by their loveक्योंकि उसका तात्पर्य काम (प्रेम) से प्रेरित क्रिया में है — इस कारण
atra apihere too, correspondingly, api = 'likewise', drawing the parallelवैसे ही यहाँ भी
sādhaka-bhakta-niṣṭha-tṛṣṇā-padasyathe word 'tṛṣṇā', which rests in the practicing devotee, gen. sg.; niṣṭha = 'located in'; the sādhaka's longingसाधक-भक्त में स्थित 'तृष्णा' पद का
kāma-maya-tṛṣṇā-prerita-kriyā-paratvaṁmust be taken to mean 'the activity impelled by a longing made of that amorous love' the parallel import to be assigned; kāma-maya = 'consisting of kāma'काममयी तृष्णा से प्रेरित क्रिया में तात्पर्य [होना]
vācyamis what should be said gerundive; 'we must read it thus'कहना चाहिए / ऐसा पढ़ना चाहिए
atra pūrva-vyākhyāta-kāma-rūpā-padasya kāma-preritā-kriyā-paratvāt — because in this verse the earlier-explained word 'kāma-rūpā' points to activity impelled by amorous love; atra api sādhaka-bhakta-niṣṭha-tṛṣṇā-padasya kāma-maya-tṛṣṇā-prerita-kriyā-paratvaṁ vācyam — the word 'tṛṣṇā' lodged in the practicing devotee must likewise be read as pointing to activity impelled by a longing made of that love.
atra — यहाँ; pūrva-vyākhyāta-kāma-rūpā-padasya — पूर्व में व्याख्यात 'कामरूपा' पद का; kāma-preritā-kriyā-paratvāt — क्योंकि उसका तात्पर्य काम से प्रेरित क्रिया में है; atra api — वैसे ही यहाँ भी; sādhaka-bhakta-niṣṭha-tṛṣṇā-padasya — साधक-भक्त-निष्ठ तृष्णा-पद का; kāma-maya-tṛṣṇā-prerita-kriyā-paratvaṁ — काममयी तृष्णा से प्रेरित क्रिया में तात्पर्य; vācyam — कहना चाहिए।
Viśvanātha builds a parallel. In the earlier verses the word 'kāma-rūpā' did not mean bare desire — it pointed to the gopīs' activity that their amorous love drives. So here too, he says, the word 'tṛṣṇā' (the practitioner's longing) should be read the same way: as pointing to activity driven by a longing that is made of that same love. In short, both words really name driven action, not just an inner feeling.
जैसे पूर्व श्लोकों में व्याख्यात 'कामरूपा' पद का तात्पर्य गोपियों की प्रेम-प्रेरित क्रिया में है, वैसे ही यहाँ भी 'साधक-भक्त में स्थित तृष्णा' पद का तात्पर्य काममयी तृष्णा से प्रेरित क्रिया में समझना चाहिए।
s4gloss
tathā ca vraja-sundarī-niṣṭha-kāma-preritā yā kriyā tasyā anugāminī anusāriṇī yā sādhaka-bhakta-niṣṭha-kāma-maya-tṛṣṇā-preritā paricaryā-mayī, sā kāmānugā bhaktiḥ |
tathā caand so, putting it together, drawing the conclusion of s3और इस प्रकार (उपसंहार)
vraja-sundarī-niṣṭha-kāma-preritā yā kriyāthe activity that the gopīs' amorous love impels — the action lodged in the beautiful women of Vraja the model term; vraja-sundarī = the gopīsव्रज-सुन्दरियों (गोपियों) में स्थित काम से प्रेरित जो क्रिया है — आदर्श पक्ष
tasyā anugāminī anusāriṇī yāthe one that follows after it — that keeps in step with it, tasyāḥ gen.; anugāminī glossed at once as anusāriṇī 'following, keeping to', pre-empting 'imitating'उसका अनुसरण करने वाली, अर्थात् अनुसारिणी जो [क्रिया] — ('अनुकारिणी' नहीं, यह पहले ही स्पष्ट]
sādhaka-bhakta-niṣṭha-kāma-maya-tṛṣṇā-preritā paricaryā-mayīnamely the service impelled by the practitioner's longing that is made of that love the following term; paricaryā-mayī = 'consisting of loving service'साधक-भक्त में स्थित काममयी तृष्णा से प्रेरित परिचर्यामयी (सेवारूपा) [क्रिया]
sā kāma-anugā bhaktiḥthat is kāmānugā devotion predicate identifying the wholeवही कामानुगा भक्ति है
tathā ca vraja-sundarī-niṣṭha-kāma-preritā yā kriyā — so the activity that the gopīs' amorous love impels; tasyāḥ anugāminī anusāriṇī yā sādhaka-bhakta-niṣṭha-kāma-maya-tṛṣṇā-preritā paricaryā-mayī — the service, impelled by the practitioner's love-made longing, that follows it and keeps to it; sā kāmānugā bhaktiḥ — that is kāmānugā devotion.
tathā ca — और इस प्रकार; vraja-sundarī-niṣṭha-kāma-preritā yā kriyā — गोपियों में स्थित काम से प्रेरित जो क्रिया; tasyā anugāminī anusāriṇī yā — उसका अनुसरण करने वाली अनुसारिणी जो; sādhaka-bhakta-niṣṭha-kāma-maya-tṛṣṇā-preritā paricaryā-mayī — साधक-भक्त की काममयी तृष्णा से प्रेरित परिचर्यामयी [क्रिया]; sā kāma-anugā bhaktiḥ — वही कामानुगा भक्ति है।
Now Viśvanātha states the whole definition in his own words. Take the gopīs' activity — the acts their amorous love drives. The practitioner's loving service, driven by a longing made of that same love, that keeps in step with the gopīs' activity — that is kāmānugā devotion. Notice he glosses 'follows' (anugāminī) at once as 'keeps in step with' (anusāriṇī); that word choice is the pivot he will defend below — you follow their mood, you do not copy their acts.
व्रज-सुन्दरियों में स्थित काम से प्रेरित जो क्रिया है, उसका अनुसरण करने वाली — अनुसारिणी — जो साधक-भक्त की काममयी तृष्णा से प्रेरित परिचर्यामयी (सेवारूप) क्रिया है, वही कामानुगा भक्ति है। 'अनुगामिनी' को यहाँ तुरन्त 'अनुसारिणी' कहकर 'अनुकरण' के अर्थ को टाल दिया गया है।
s5gloss
kriyā cātra dvividhā—bhāvanā-mayī mānasī, paricaryā-mayī bahir indriya-vyāpāra-rūpā ca |
kriyā ca atra dvividhāand the 'activity' here is of two kinds atra = 'in this definition'; ca continues the analysisऔर इस [परिभाषा] में क्रिया दो प्रकार की है
bhāvanā-mayī mānasīone made of meditation — inward, of the mind the first kind; bhāvanā = contemplative visualizationपहली — भावनामयी अर्थात् मानसी (चिन्तन-रूप) क्रिया
paricaryā-mayī bahir-indriya-vyāpāra-rūpā caand one made of service — taking the form of outward activity of the [bodily] senses the second kind; bahir-indriya-vyāpāra = the working of the external organsऔर दूसरी — परिचर्यामयी, बाह्य इन्द्रियों के व्यापार-रूप क्रिया
kriyā ca atra dvividhā — the activity here is twofold: bhāvanā-mayī mānasī — the meditative, mental kind; paricaryā-mayī bahir-indriya-vyāpāra-rūpā ca — and the service kind, which is the working of the outer senses.
kriyā ca atra dvividhā — और इस परिभाषा में क्रिया दो प्रकार की; bhāvanā-mayī mānasī — भावनामयी मानसी; paricaryā-mayī bahir-indriya-vyāpāra-rūpā ca — और परिचर्यामयी बाह्येन्द्रिय-व्यापार-रूप।
Viśvanātha splits 'activity' into two kinds. One is inward: meditation in the mind, picturing the service. The other is outward: hands-on service done with the body and senses. Both count as the 'activity' in his definition — the practitioner follows the gopīs in mind and in bodily action alike.
और इस परिभाषा में क्रिया दो प्रकार की है — एक भावनामयी अर्थात् मानसिक (चिन्तन-रूप), और दूसरी परिचर्यामयी अर्थात् बाहरी इन्द्रियों के व्यापार-रूप।
s6objection
na ca vraja-sundarīṇāṁ kriyānusāreṇaiva kriyāyāḥ sādhaka-bhaktasya kartavyatvena vihite tat kathaṁ tābhiḥ kriyamāṇā sūrya-pūjā śuddha-bhaktair na kriyate ? yadi ca kriyate tadā bhakteḥ śuddhatva-hāniḥ ? kathaṁ vā tābhir na kṛtam |
na caNor [can it be held] that — na ca opens a view that will be rejectedऔर ऐसा [नहीं मानना चाहिए] — एक पूर्वपक्ष उठता है जो अन्ततः निरस्त होगा
vraja-sundarīṇāṁ kriyā-anusāreṇa evastrictly according to the gopīs' activity — copying exactly what they did, instr.; eva 'exactly, and only'; the too-strong reading being set upव्रज-सुन्दरियों की क्रिया के अनुसार ही (ठीक-ठीक, केवल उन्हीं के अनुरूप) — यह अति-कठोर पाठ
kriyāyāḥ sādhaka-bhaktasya kartavyatvena vihite[on the view] that the practitioner's action is enjoined as his duty [to be done just so] loc. absolute, a suppressed conditional: 'if it were prescribed that…'; kartavyatva = 'the status of a required duty'जब साधक-भक्त के लिए क्रिया कर्तव्य-रूप से विहित हो — तब (सप्तमी, दबा हुआ शर्त-वाक्य)
tat kathaṁ tābhiḥ kriyamāṇā sūrya-pūjā śuddha-bhaktaiḥ na kriyatethen why is the sun-worship that was performed by them not performed by pure devotees? first horn; sūrya-pūjā = the gopīs' worship of the sun-god; śuddha-bhakta = the pure devoteeतो जो सूर्य-पूजा उन [गोपियों] द्वारा की गई, वह शुद्ध-भक्तों द्वारा क्यों नहीं की जाती? — पहला विकल्प
yadi ca kriyate tadā bhakteḥ śuddhatva-hāniḥand if it were performed, then there would be a loss of the purity of the devotion second horn; the dilemma's other sideऔर यदि की जाए तो भक्ति की शुद्धता की हानि होगी — दूसरा विकल्प
kathaṁ vā tābhir na kṛtamor again, how [explain] what was not done by them [yet is done by devotees]? third horn, pointing forward to s7 (things the gopīs did not do that great devotees do)अथवा जो [कर्म] उन [गोपियों] द्वारा नहीं किया गया, उसका क्या? — तीसरा विकल्प
na ca vraja-sundarīṇāṁ kriyā-anusāreṇa eva sādhaka-bhaktasya kriyāyāḥ kartavyatvena vihite [sati] — nor, if the practitioner's action were enjoined as a duty to be done exactly according to the gopīs' activity; tat kathaṁ tābhiḥ kriyamāṇā sūrya-pūjā śuddha-bhaktaiḥ na kriyate — then why is the sun-worship they performed not performed by pure devotees; yadi ca kriyate tadā bhakteḥ śuddhatva-hāniḥ — and if it were, purity of devotion would be lost; kathaṁ vā tābhir na kṛtam — or how [account for] what they did not do [but devotees do]?
na ca — और ऐसा नहीं; vraja-sundarīṇāṁ kriyā-anusāreṇa eva — गोपियों की क्रिया के ठीक अनुसार ही; kriyāyāḥ sādhaka-bhaktasya kartavyatvena vihite — जब साधक-भक्त के लिए क्रिया कर्तव्य-रूप से विहित हो; tat kathaṁ tābhiḥ kriyamāṇā sūrya-pūjā śuddha-bhaktaiḥ na kriyate — तो उनकी की हुई सूर्य-पूजा शुद्ध-भक्त क्यों नहीं करते; yadi ca kriyate tadā bhakteḥ śuddhatva-hāniḥ — और करें तो भक्ति की शुद्धता की हानि; kathaṁ vā tābhir na kṛtam — अथवा जो उन्होंने नहीं किया उसका क्या।
Here Viśvanātha raises the objection against a wooden 'copy them exactly' reading. Suppose kāmānugā meant the practitioner must do precisely what the gopīs did, as a binding duty. Then three problems bite. First: the gopīs performed sūrya-pūjā, worship of the sun-god — so why don't pure devotees do that too? Second: and if devotees did do it, it would spoil the purity of their bhakti. Third: conversely, how do we explain acts the gopīs did NOT perform — since (as the next line notes) great devotees do perform such acts? The 'copy exactly' reading fails all three ways. This sets up his correction.
यहाँ एक शंका उठती है — यदि साधक-भक्त के लिए व्रज-सुन्दरियों की क्रिया के ठीक अनुसार ही क्रिया करना कर्तव्य-रूप से विहित हो, तो जो सूर्य-पूजा गोपियों ने की, वह शुद्ध-भक्त क्यों नहीं करते? और यदि करें तो भक्ति की शुद्धता नष्ट होगी? अथवा जो गोपियों ने नहीं किया, उसका क्या?
s7objection
atha ca mahānubhavaiḥ śrī-rūpa-gosvāmi-prabhṛtibhiḥ kṛtaṁ vandanaikādaśy-ādi-vrataṁ sādhaka-bhaktaiḥ kriyata iti vācyam |
atha caand moreover, on the other side, continues the dilemma with the opposite caseऔर फिर (विपरीत पक्ष से यही दुविधा आगे बढ़ती है)
mahā-anubhavaiḥ śrī-rūpa-gosvāmi-prabhṛtibhiḥ kṛtaṁperformed by the great realized souls, Śrī Rūpa Gosvāmī and the rest, instr. of agent; mahānubhāva = a great, deeply-realized devoteeश्री रूप गोस्वामी आदि महानुभावों (गभीर अनुभवी भक्तों) द्वारा किया गया
vandana-ekādaśī-ādi-vrataṁthe vows such as offering obeisances and observing Ekādaśī the practices in question; vandana = paying homage, ekādaśī-vrata = the eleventh-day fastवन्दन, एकादशी-व्रत आदि व्रत — विवाद्य आचरण
sādhaka-bhaktaiḥ kriyateis [indeed] performed by practicing devotees the fact to be squared with the theoryसाधक-भक्तों द्वारा किया जाता है — यह तथ्य सिद्धान्त से मेल कराना है
iti vācyam— this too would have to be accounted for iti closes the objection; 'this must be explained'ऐसा कहना (यह भी समझाना) चाहिए
atha ca mahānubhavaiḥ śrī-rūpa-gosvāmi-prabhṛtibhiḥ kṛtaṁ vandana-ekādaśī-ādi-vrataṁ — moreover the vows of obeisance, Ekādaśī and so on, performed by great souls like Śrī Rūpa Gosvāmī; sādhaka-bhaktaiḥ kriyate iti vācyam — are performed by practicing devotees: this too must be explained.
atha ca — और फिर; mahā-anubhavaiḥ śrī-rūpa-gosvāmi-prabhṛtibhiḥ kṛtaṁ — श्री रूप गोस्वामी आदि महानुभावों द्वारा किया गया; vandana-ekādaśī-ādi-vrataṁ — वन्दन, एकादशी आदि व्रत; sādhaka-bhaktaiḥ kriyate — साधक-भक्तों द्वारा किया जाता है; iti vācyam — यह भी समझाना चाहिए।
Viśvanātha completes the dilemma's second side. Great devotees like Rūpa Gosvāmī observe practices such as paying obeisances and fasting on Ekādaśī, and ordinary practitioners follow them in this. But these are not things the gopīs are recorded as doing. So on a strict 'copy the gopīs exactly' theory, where do these come from? Both sides of the puzzle — the gopīs' sun-worship that devotees drop, and the vows devotees keep that the gopīs did not — press for a better reading of 'following'.
और दूसरी ओर, श्री रूप गोस्वामी आदि महानुभाव भक्तों द्वारा किए गए वन्दन तथा एकादशी-व्रत आदि व्रत साधक-भक्त करते हैं — गोपियों ने तो ये नहीं किए, फिर साधक क्यों करते हैं? यह भी समझाना चाहिए।
s8reply
anugāminī anusāriṇīty evārtho, na tv anukāriṇīti vyākhyātatvāt |
anugāminī anusāriṇī iti eva arthaḥ'following' means only 'keeping in step with' — that alone is the sense eva restricts: anugāminī = anusāriṇī, nothing stronger'अनुगामिनी' का अर्थ 'अनुसारिणी' ही है — 'ही' से सीमित, इससे अधिक कुछ नहीं
na tu anukāriṇīand not 'imitating / copying' tu marks the contrast; anukāriṇī = doing the same acts overपरन्तु 'अनुकारिणी' नहीं (जो वही-वही कर्म दोहराए)
iti vyākhyātatvātbecause it has [already] been explained that way abl. of reason; the settled gloss from the tradition/earlier passageक्योंकि ऐसी ही व्याख्या [परम्परा/पूर्व-प्रसंग में] की जा चुकी है — इस कारण
anugāminī anusāriṇī iti eva arthaḥ — the meaning of 'following' is just 'keeping in step with'; na tu anukāriṇī — not 'imitating'; iti vyākhyātatvāt — because it has been explained thus.
anugāminī anusāriṇī iti eva arthaḥ — 'अनुगामिनी' का अर्थ 'अनुसारिणी' ही; na tu anukāriṇī — न कि 'अनुकारिणी'; iti vyākhyātatvāt — क्योंकि ऐसी ही व्याख्या की गई है।
Here is Viśvanātha's key move, resolving the whole dilemma. The word 'following' (anugāminī) means only 'keeping in step with' (anusāriṇī) — falling in behind their mood — and not 'imitating' (anukāriṇī), doing the very same acts. He notes this is the settled gloss, already given. So the practitioner adopts the gopīs' mood and follows their lead; he is not bound to reproduce their particular deeds. That is why the sun-worship need not be copied, and why devotees' own vows are no contradiction.
उत्तर यह है कि 'अनुगामिनी' का अर्थ केवल 'अनुसारिणी' (अनुसरण करने वाली) है, न कि 'अनुकारिणी' (वही-वही कर्म दोहराने वाली) — क्योंकि पहले ऐसी ही व्याख्या की जा चुकी है।
anusaraṇa vs anukaraṇa: anusaraṇa = 'following, going along after' — taking someone as your guide and moving in their direction; anukaraṇa = 'imitation, mimicry' — reproducing their exact actions. Everyday example: a student who follows her teacher's method (anusaraṇa) reaches new results of her own, whereas one who merely copies the teacher's every word (anukaraṇa) only repeats them. Kāmānugā is the first: follow the gopīs' amorous mood, do not mimic their acts.
अनुसरण और अनुकरण में भेद — अनुसरण अर्थात् 'पीछे-पीछे चलना', किसी को मार्गदर्शक मानकर उसी दिशा में आगे बढ़ना; अनुकरण अर्थात् 'नकल, हूबहू वही करना'। जैसे जो शिष्या अपने गुरु की पद्धति का अनुसरण करती है वह स्वयं नए परिणामों तक पहुँचती है, जबकि जो केवल गुरु के हर शब्द की नकल करती है वह उन्हीं को दोहराती रह जाती है। कामानुगा प्रथम प्रकार है — गोपियों के प्रेम-भाव का अनुसरण करो, उनके कर्मों की नकल नहीं।
s9reply
tathā ca tāsāṁ matasyānukūlyenānusaraṇa-mātraṁ, na tu sāmastyena kartavyatvam |
tathā caand so it follows that drawing the corollary of s8और इस प्रकार (उपसंहार)
tāsāṁ matasya anukūlyena anusaraṇa-mātraṁit is merely following their mind in a way agreeable to it — falling in with their disposition, only gen. tāsām 'of them [the gopīs]'; mata = 'their mind/wish'; anukūlyena = 'favorably, in tune'; mātra = 'nothing more than'उन [गोपियों] के भाव (मत) के अनुकूल होकर केवल अनुसरण-मात्र [अपेक्षित है]
na tu sāmastyena kartavyatvamand not a duty to do the whole of it wholesale tu contrast; sāmastyena = 'in its entirety, item for item'; kartavyatva = 'obligatoriness'परन्तु सम्पूर्ण रूप से (एक-एक कर्म तक) कर्तव्यता नहीं
tathā ca tāsāṁ matasya anukūlyena anusaraṇa-mātraṁ — so it is only a following, in tune with their mind; na tu sāmastyena kartavyatvam — not an obligation to reproduce it in its entirety.
tathā ca — और इस प्रकार; tāsāṁ matasya anukūlyena anusaraṇa-mātraṁ — उनके मनोभाव के अनुकूल केवल अनुसरण-मात्र; na tu sāmastyena kartavyatvam — न कि सम्पूर्ण रूप से कर्तव्यता।
Viśvanātha spells out the corollary. What is required is only to follow the gopīs' mind, staying in tune with their disposition — no more than that. It is not an obligation to carry out everything they did, item for item. Follow the mood; you are not bound to the full inventory of their acts. That settles the earlier objections at a stroke.
इसलिए उन गोपियों के मनोभाव के अनुकूल होकर केवल अनुसरण करना ही अपेक्षित है, न कि उनके एक-एक कर्म को सम्पूर्ण रूप से कर्तव्य मानना।
s10gloss
yathā vedāntam ālambya yuktyādibhiḥ svenaivādhikatayā kriyamāṇā vyākhyā vedāntānusāriṇīty ucyate |
yathājust as, by way of example, opens the illustration (dṛṣṭānta)जैसे (दृष्टान्त का आरम्भ)
vedāntam ālambyataking the Vedānta as one's base — leaning on it as the foundation gerund; ālambya = 'resting upon, having recourse to'वेदान्त का आश्रय लेकर
yukti-ādibhiḥ svena eva adhikatayā kriyamāṇā vyākhyāa commentary composed with one's own reasoning and the rest, with one's own added contribution instr.; svena eva adhikatayā = 'by oneself, with something extra of one's own'; the commentator adds fresh argumentयुक्ति आदि से अपनी ओर से कुछ अधिक जोड़कर की गई व्याख्या
vedānta-anusāriṇī iti ucyateis still called 'Vedānta-following' the point of the example: 'following' survives original input'वेदान्तानुसारिणी' (वेदान्त का अनुसरण करने वाली) कही जाती है
yathā vedāntam ālambya yukti-ādibhiḥ svena eva adhikatayā kriyamāṇā vyākhyā — just as a commentary produced by taking Vedānta as its base and adding one's own reasoning; vedānta-anusāriṇī iti ucyate — is called 'Vedānta-following'.
yathā — जैसे; vedāntam ālambya — वेदान्त का आश्रय लेकर; yukti-ādibhiḥ svena eva adhikatayā kriyamāṇā vyākhyā — युक्ति आदि से अपनी ओर से अधिक जोड़कर की गई व्याख्या; vedānta-anusāriṇī iti ucyate — 'वेदान्तानुसारिणी' कही जाती है।
Viśvanātha gives a homely analogy for what 'following' means. Take a commentary on the Vedānta: the author leans on the Vedānta as his foundation, yet he brings his own reasoning and adds original argument of his own. We still call such a work 'Vedānta-following' (vedāntānusāriṇī). Mapping it: the Vedānta is the gopīs' example; the commentator's own added reasoning is the devotee's own practices (his obeisances, Ekādaśī, and the like); and 'Vedānta-following' is 'gopī-following'. The analogy proves that 'following' allows for one's own additions and omissions — it does not demand a word-for-word copy. Where it stops: the commentary must still stay true to the Vedānta's intent, just as the devotee must stay in tune with the gopīs' mood.
जैसे वेदान्त का आश्रय लेकर, युक्ति आदि से अपनी ओर से कुछ नया जोड़कर की गई व्याख्या भी 'वेदान्त का अनुसरण करने वाली' (वेदान्तानुसारिणी) कही जाती है — अर्थात् अनुसरण में अपना मौलिक योगदान बना रहता है।
s11conclusion
etena pūrvavad ādhunika-sauramya-matam api nirastam iti jñeyam ||
etenaby this [very reasoning] instr. of means; the anusāriṇī-not-anukāriṇī point just madeइससे (इस अनुसारिणी-न-कि-अनुकारिणी वाले सिद्धान्त के द्वारा)
pūrvavatas before — just as it was refuted in the preceding passage refers back to the same refutation given at 1.2.294पूर्ववत् (जैसे १.२.२९४ में किया गया वही खण्डन)
ādhunika-sauramya-matam apithe modern sun-worshipper school's view as well api = 'also, this one too'; sauramya-mata = the doctrine of the Saura (sun-worshipping) sectआधुनिक सौरम्य-मत (सूर्योपासक सम्प्रदाय का मत) भी
nirastamstands refuted / is set aside past passive participleखण्डित हो गया
iti jñeyam— this should be understood closing tagऐसा जानना चाहिए (समापन-सूचक)
etena — by this reasoning; pūrvavat ādhunika-sauramya-matam api nirastam — the modern sun-worshipper school's view too is refuted, just as before; iti jñeyam — this is to be understood.
etena — इससे; pūrvavat — पूर्ववत्; ādhunika-sauramya-matam api — आधुनिक सौरम्य-मत भी; nirastam — खण्डित हो गया; iti jñeyam — ऐसा जानना चाहिए।
Viśvanātha closes by naming the target. This same reasoning — that following means keeping in step with the gopīs' mood, not copying their sun-worship — also refutes the modern sun-worshipper (Saura) school, exactly as that view was already refuted in the earlier passage. Their claim was that because the gopīs did sūrya-pūjā, devotees following them must do it too. Since 'following' never meant literal copying, that claim collapses. This is to be understood.
इस अनुसारिणी-न-कि-अनुकारिणी वाले सिद्धान्त से, पूर्ववत् (जैसे १.२.२९४ में किया गया), आधुनिक सौरम्य-मत भी खण्डित हो जाता है — ऐसा जानना चाहिए।
sauramya-mata: the doctrine of the Sauras, a sect centered on worship of the sun-god (Sūrya). Viśvanātha calls it 'modern' (ādhunika) and treats it as a live opponent who seized on the gopīs' sun-worship to argue devotees must reproduce it; his anusaraṇa/anukaraṇa distinction is aimed squarely at that inference.
सौरम्य-मत — सौरों का मत, सूर्यदेव (सूर्य) की उपासना पर केन्द्रित एक सम्प्रदाय। विश्वनाथ इसे 'आधुनिक' (आधुनिक) कहते हैं और जीवित प्रतिपक्षी मानते हैं, जो गोपियों की सूर्य-पूजा को पकड़कर यह तर्क देता था कि भक्तों को भी वही करना चाहिए। उनका अनुसरण/अनुकरण-भेद ठीक इसी अनुमान के विरुद्ध है।