L1citation
śrī-mūrter mādhurīṁ prekṣya tat-tal-līlāṁ niśamya vā |
tad-bhāvākāṅkṣiṇo ye syus teṣu sādhanatānayoḥ |
purāṇe śruyate pādme puṁsam api bhaved iyam ||
śrī-mūrteḥof the sacred deity form (the Deity of Kṛṣṇa) gen. sg.श्री-मूर्ति (श्रीकृष्ण-विग्रह) की
mādhurīmthe sweetness, the beauty acc. object of prekṣyaमाधुर्य को
prekṣyahaving seen, once one has gazed on absolutiveदेखकर
tat-tal-līlāmthe various pastimes — this one and that one acc. object of niśamyaउन-उन लीलाओं को
niśamyahaving heard, once one has heard about them absolutiveसुनकर
vāor (either seeing, or else hearing)अथवा
tad-bhāva-ākāṅkṣiṇaḥthose who come to long for that mood (bhāva) — the inner feeling of Kṛṣṇa's associates nom. pl.उस भाव की आकांक्षा रखनेवाले
yewhoever they may be rel. pron. nom. pl.जो
syuḥshould there be, if any exist optativeहों
teṣufor them (in their case) loc. pl. of referenceउनमें
sādhanatāthe status of being the practice, being the means nom. sg.साधनता (साधन-भाव)
anayoḥof these two (the two forms of desire-based rāgānugā) gen. dualइन दोनों की
purāṇein a Purāṇa loc. sg.पुराण में
śrūyateit is heard, it is taught passiveसुना जाता है
pādmenamely the Padma Purāṇa loc. sg.पद्म (पुराण) में
puṁsāmeven of men (not only of women) gen. pl.पुरुषों की
apievenभी
bhavetcan arise, may come to be optativeहो सकती है
iyamthis (this longing for that mood) nom. sg. f.यह (साधनता)
ye — whoever; śrī-mūrteḥ mādhurīm prekṣya — having seen the sweetness of the deity form; vā tat-tal-līlām niśamya — or having heard its various pastimes; tad-bhāva-ākāṅkṣiṇaḥ syuḥ — should come to long for that mood; teṣu — for them; anayoḥ — of these two; sādhanatā — this is the practice; pādme purāṇe śrūyate — so it is heard in the Padma Purāṇa; iyam — this longing; puṁsām api bhavet — can arise even in men.
śrī-mūrteḥ — श्री-मूर्ति के; mādhurīm — माधुर्य को; prekṣya — देखकर; tat-tal-līlām — उन-उन लीलाओं को; niśamya — सुनकर; vā — अथवा; tad-bhāva-ākāṅkṣiṇaḥ — उस भाव की आकांक्षा रखनेवाले; ye — जो; syuḥ — हों; teṣu — उनमें; anayoḥ — इन दोनों की; sādhanatā — साधनता (होती है); purāṇe pādme — पद्म पुराण में; śrūyate — सुना जाता है (कि); puṁsām api — पुरुषों को भी; iyam bhavet — यह हो सकती है।
This verse is quoted from the Padma Purāṇa. Suppose someone gazes on the sweetness of Kṛṣṇa's deity form, or hears about his various pastimes. Because of that, some come to long for the inner mood of Kṛṣṇa's associates. For such people, these two forms of practice become their path. And the verse adds: this longing can arise even in men, not only in women.
श्री-मूर्ति के माधुर्य को देखकर, अथवा उन-उन लीलाओं को सुनकर, जो उस भाव की आकांक्षा करने लगते हैं — उनमें इन दोनों की साधनता होती है। पद्म पुराण में सुना जाता है कि यह पुरुषों को भी हो सकती है।
Why cited: The Padma Purāṇa proof-text for who qualifies for rāgānugā — seeing the Deity or hearing the pastimes awakens the longing, even in men.
क्यों उद्धृत: रागानुगा का अधिकारी कौन है — इसका पद्म पुराण से प्रमाण; श्री-मूर्ति के दर्शन या लीला-श्रवण से वह लालसा जाग उठती है, पुरुषों में भी।
bhāva here is not the technical stage of prema's dawn but the specific inner feeling of a particular associate of Kṛṣṇa (e.g. the mood of a gopī) that the aspirant covets.
यहाँ 'भाव' प्रेम के उदय की तकनीकी अवस्था नहीं, बल्कि कृष्ण के किसी पार्षद (जैसे किसी गोपी) का वह विशिष्ट अन्तर्भाव है, जिसकी साधक अभिलाषा करता है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
śrī-mūrteḥ śrī-kṛṣṇa-pratimāyāḥ mādhurīṁ tat-preyasībhir api pratimā-rūpābhiḥ saha līlādi-mādhurya-viśeṣaṁ prekṣya, tasyās tat-tad-bhāvādi-mādhuryaṁ niśamyeti śrutvā, kevalaṁ śravaṇaṁ yat pūrvam uktaṁ tatra tu tasyāḥ prekṣaṇe’pi tasya śravaṇasya sāhāyyam avaśyaṁ mṛgyata ity abhipretaṁ, yad vinā mūla-tat-tad-rūpa-līlādy-asphūrteḥ |
śrī-mūrteḥ"of the sacred form" means —श्री-मूर्ति की
śrī-kṛṣṇa-pratimāyāḥof the deity-image of Śrī Kṛṣṇa gen., unpacking śrī-mūrteḥअर्थात् श्रीकृष्ण की प्रतिमा की
mādhurīmand "the sweetness" means — acc.माधुर्य को
tat-preyasībhiḥ api pratimā-rūpābhiḥ sahatogether with his beloveds (the gopīs) who are also present in image-form instr. of accompanimentप्रतिमा-रूप में स्थित उनकी प्रेयसियों के साथ भी
līlā-ādi-mādhurya-viśeṣamthe special sweetness of their pastimes and the rest acc., in apposition to mādhurīmअर्थात् लीला आदि के माधुर्य-विशेष को
prekṣyahaving seen — that is the seeing meant here absolutiveदेखकर
tasyāḥof that form (of the Deity) gen. sg.उस (श्री-मूर्ति) के
tat-tad-bhāva-ādi-mādhuryamthe sweetness of its various moods and so on acc.उन-उन भाव आदि के माधुर्य को
niśamya iti"having heard" — quoting the mūla word'निशम्य' यह मूल-पद
śrutvāthat is, having listened to it gloss of niśamyaअर्थात् सुनकर
kevalam śravaṇamthe hearing-alone acc.केवल श्रवण को
yat pūrvam uktamwhich was stated earlier (in the previous verse) rel. clauseजो पहले कहा गया
tatra tuthere, however — as against here loc. + contrastive tuवहाँ तो / उस विषय में परन्तु
tasyāḥ prekṣaṇe apieven in the seeing of that form loc. absolute, api concessiveउसके दर्शन के होने पर भी
tasya śravaṇasyaof that hearing gen. sg.उस श्रवण की
sāhāyyamthe help, the assisting role acc.सहायता
avaśyamnecessarily, without failअवश्य
mṛgyateis to be sought, must be looked for passiveअपेक्षित है / खोजी जाती है
iti abhipretamthis is what is intended closing markerयह अभिप्राय है
yat vināfor without which (without that hearing) rel., abl. senseजिसके बिना
mūla-tat-tad-rūpa-līlā-ādi-asphūrteḥbecause the underlying forms, pastimes, and the rest do not shine forth in the mind abl. of causeक्योंकि मूल के उन-उन रूप, लीला आदि का स्फुरण नहीं होता
śrī-mūrteḥ — of the deity form, i.e. śrī-kṛṣṇa-pratimāyāḥ, of Kṛṣṇa's image; mādhurīm — the sweetness, i.e. tat-preyasībhiḥ pratimā-rūpābhiḥ saha līlādi-mādhurya-viśeṣam, the special sweetness of the pastimes with his beloveds who are also in image-form; prekṣya — having seen; tasyāḥ tat-tad-bhāvādi-mādhuryam niśamya = śrutvā — having heard the sweetness of its moods; kevalam śravaṇam yat pūrvam uktam — the hearing-alone stated in the earlier verse; tatra tu — but there; tasyāḥ prekṣaṇe api — even when the form is seen; tasya śravaṇasya sāhāyyam avaśyam mṛgyate — the help of hearing must still be sought; iti abhipretam — this is intended; yat vinā mūla-tat-tad-rūpa-līlādy-asphūrteḥ — for without it the underlying forms and pastimes do not arise in the mind.
śrī-mūrteḥ — श्री-मूर्ति अर्थात्; śrī-kṛṣṇa-pratimāyāḥ — श्रीकृष्ण की प्रतिमा के; mādhurīm — माधुर्य को; tat-preyasībhiḥ api pratimā-rūpābhiḥ saha — प्रतिमा-रूप में स्थित उनकी प्रेयसियों के साथ; līlā-ādi-mādhurya-viśeṣam — अर्थात् लीला आदि के माधुर्य-विशेष को; prekṣya — देखकर; tasyāḥ tat-tad-bhāva-ādi-mādhuryam — उसके उन-उन भाव आदि के माधुर्य को; niśamya iti śrutvā — 'निशम्य' अर्थात् सुनकर; yat pūrvam kevalam śravaṇam uktam — जो पहले केवल श्रवण कहा गया था; tatra tu — वहाँ तो; tasyāḥ prekṣaṇe api — उसके दर्शन के होने पर भी; tasya śravaṇasya sāhāyyam — उस श्रवण की सहायता; avaśyam mṛgyate — अवश्य अपेक्षित है; iti abhipretam — यह अभिप्राय है; yat vinā — जिसके बिना; mūla-tat-tad-rūpa-līlā-ādi-asphūrteḥ — मूल के उन-उन रूप-लीला आदि का स्फुरण नहीं होता।
Jīva unpacks the verse's words. "The sacred form" means the deity-image of Śrī Kṛṣṇa. "Its sweetness" means the special sweetness of the pastimes he shares with his beloveds, the gopīs, who are also present there in image-form. That is the seeing the verse points to. "Having heard" simply means having listened. Now, the earlier verse spoke of hearing all by itself. But here Jīva draws a distinction: even when you are seeing the Deity, the help of hearing must still be sought — it is indispensable. Why? Because without hearing, the underlying forms and pastimes do not light up in the mind at all.
'श्री-मूर्ति' अर्थात् श्रीकृष्ण की प्रतिमा — उसके माधुर्य को, तथा प्रतिमा-रूप में स्थित उनकी प्रेयसियों के साथ उसकी लीला आदि के माधुर्य-विशेष को देखकर; और 'निशम्य' अर्थात् उसके उन-उन भाव आदि के माधुर्य को सुनकर। पहले जो केवल श्रवण कहा गया था, उस विषय में तो यह है कि दर्शन के होने पर भी श्रवण की सहायता अवश्य अपेक्षित है — यही अभिप्राय है। क्योंकि उसके बिना मूल के उन-उन रूप और लीला आदि का स्फुरण ही नहीं होता।
s2avataranika
tat-tal-līlā-śravaṇaṁ tu tat-tat-prekṣaṇaṁ vināpi kārya-karam ity āha—tad iti |
tat-tal-līlā-śravaṇam tuthe hearing of the various pastimes, on the other hand nom., contrastive tuउन-उन लीलाओं का श्रवण तो
tat-tat-prekṣaṇam vinā apieven without the corresponding seeing api concessiveउन-उन के दर्शन के बिना भी
kārya-karamdoes its work, is effective on its own nom. predicateकार्य-साधक (फलदायी) है
iti āhawith this in mind he says — introduces the quotationऐसा (सोचकर) कहते हैं
tat itithe words beginning "tat..." (i.e. tad-bhāvākāṅkṣiṇaḥ) pratīka'तत्' इस पद से
tat-tal-līlā-śravaṇam tu — but the hearing of the various pastimes; tat-tat-prekṣaṇam vinā api — even without the corresponding seeing; kārya-karam — is effective; iti āha tat iti — so he says, in the passage beginning "tat."
tat-tal-līlā-śravaṇam tu — उन-उन लीलाओं का श्रवण तो; tat-tat-prekṣaṇam vinā api — उन-उन के दर्शन के बिना भी; kārya-karam — कार्य-साधक है; iti āha — ऐसा (मानकर) कहते हैं; tat iti — 'तत्' इस पद से।
Here Jīva flags the reverse case. Seeing needed the help of hearing. But hearing about the pastimes does its work even without any seeing to go with it. It stands on its own. To make this point, the author speaks the line beginning "tad-bhāva..."
उन-उन लीलाओं का श्रवण तो उन-उन के दर्शन के बिना भी कार्य-साधक होता है — यह दिखाने के लिए 'तत्' इस पद से (आगे) कहते हैं।
s3gloss
anayor dvividha-kāmānugayoḥ |
anayoḥ"of these two" — gen. dual, quoting the mūla'अनयोः' अर्थात् इन दोनों की
dvividha-kāma-anugayoḥmeans: of the two kinds of desire-following practice (rāgānugā rooted in kāma) gen. dual, the referentदो प्रकार की काम-अनुगा की
anayoḥ — of these two; dvividha-kāmānugayoḥ — that is, of the twofold kāma-anugā (the two forms of desire-based following).
anayoḥ — 'अनयोः' अर्थात् इन दोनों की; dvividha-kāma-anugayoḥ — अर्थात् दो प्रकार की काम-अनुगा की।
Jīva identifies what "these two" in the verse points to. It means the two kinds of desire-based following — the two branches of kāma-rūpā rāgānugā.
'अनयोः' अर्थात् इन दोनों की — यानी दो प्रकार की काम-अनुगा की।
kāma-anugā: rāgānugā practiced in the wake of amorous desire; "two kinds" anticipates the split (spelled out by Mukunda) into wanting union oneself vs. wanting to serve another's union.
काम-अनुगा — मधुर काम (शृंगार-वासना) के अनुसरण में की जानेवाली रागानुगा; 'दो प्रकार' आगे के भेद की ओर संकेत करता है (जिसे मुकुन्द स्पष्ट करते हैं) — स्वयं संयोग की कामना करना, बनाम दूसरे के संयोग की सेवा की कामना करना।
s4gloss
teṣu sādhanatā |
teṣu"in their case, for them" — loc. pl., quoting the mūla'तेषु' अर्थात् उनमें
sādhanatāis the status of being the practice; for such people these two are the sādhana nom.साधनता (साधन-भाव) होती है
teṣu — for them; sādhanatā — [these two] are the practice.
teṣu — 'तेषु' अर्थात् उनमें; sādhanatā — साधनता होती है।
"For them" — that is, for those who have come to long for that mood — these two forms are the actual practice, the sādhana they take up.
'तेषु' अर्थात् उनमें साधनता होती है।
s5conclusion
ata eva tayor adhikāriṇa ity arthaḥ ||
ata evaand precisely for this reason inferential connectiveइसीलिए
tayoḥ adhikāriṇaḥthey are the eligible practitioners of those two gen. dual + nom. pl.उन दोनों (साधनों) के अधिकारी (हैं)
iti arthaḥthis is the meaning closing markerयही अर्थ है
ata eva — for just this reason; tayoḥ adhikāriṇaḥ — they are the qualified ones for those two; iti arthaḥ — that is the sense.
ata eva — इसीलिए; tayoḥ adhikāriṇaḥ — उन दोनों के अधिकारी (हैं); iti arthaḥ — यही अर्थ है।
So the upshot: precisely because these two are their practice, such people are the ones qualified to take them up. That is the meaning.
इसीलिए वे उन दोनों (साधनों) के अधिकारी हैं — यही अर्थ है।
adhikārin: the person who has the standing/eligibility for a given practice — here, the one whose awakened longing makes the two kāma-anugā paths fit for him.
अधिकारी — जिसमें किसी साधन को करने की योग्यता/पात्रता हो; यहाँ वह, जिसकी जागी हुई लालसा उसे इन दोनों काम-अनुगा मार्गों के योग्य बना देती है।
Mukunda-dāsa Gosvāmī
s1avataranika
anayor lobhotpatter dvividhaṁ kāraṇaṁ darśayann adhikāriṇa āha—śrī-mūrter iti |
anayoḥof these two (the two forms of rāgānugā) gen. dual
lobha-utpatteḥfor the arising of the covetous longing (lobha) gen., subjective — 'of the arising'
dvividham kāraṇamthe twofold cause acc.
darśayanwhile showing, in order to display pres. participle
adhikāriṇaḥthe eligible practitioners acc. pl.
āhahe states — introduces the verse
śrī-mūrteḥ itiin the passage beginning "śrī-mūrteḥ" pratīka
anayoḥ lobha-utpatteḥ — of the arising of the longing for these two; dvividham kāraṇam darśayan — while displaying the twofold cause; adhikāriṇaḥ āha — he states who the eligible ones are, in "śrī-mūrteḥ."
Mukunda sets up the verse. Its purpose is twofold. First, it shows the two causes that make the covetous longing (lobha) for these two paths arise. Second, in doing so it names who is eligible to practice them. That is what the line beginning "śrī-mūrteḥ" does.
lobha: literally greed; in rāgānugā it is the technical name for the spontaneous covetous hankering for an associate's mood — the felt want that qualifies one for the path.
s2gloss
tat-tal-līlāṁ tāṁ tāṁ prasiddhāṁ pūrvānurāga-rāsādikāṁ līlām |
tat-tal-līlām"the various pastimes" — acc., quoting the mūla
tām tām prasiddhāmmeans: those well-known pastimes, this one and that one acc., glossing tat-tat
pūrva-anurāga-rāsa-ādikāmsuch as pūrva-rāga (love before meeting), the rāsa dance, and so on acc., specifying which pastimes
līlāmthe pastime acc. sg., head noun
tat-tal-līlām — the various pastimes; tām tām prasiddhām līlām — those famous pastimes, one after another; pūrva-anurāga-rāsa-ādikām — namely pūrva-rāga, the rāsa, and the like.
Mukunda spells out "the various pastimes." He means the well-known pastimes, taken one by one — such as pūrva-rāga (the love that stirs before the lovers even meet), the rāsa dance, and the rest.
pūrva-rāga: in rasa-theory the attraction and longing that arise from merely hearing of or glimpsing the beloved, before any actual meeting.
s3gloss
tāsāṁ nāyikātva-sakhītvābhyāṁ dvividhānāṁ vraja-devīnāṁ bhāvayoḥ kāṅkṣiṇo lobhino ye syus teṣu anayoḥ sambhogecchāmayī tat-tad-bhāvecchātmeti dvividha-kāmānugayoḥ krameṇa sādhanatā, te anayoḥ sādhanādhikāriṇa ity arthaḥ |
tāsāmof those (beloveds of Kṛṣṇa) gen. pl. f.
nāyikātva-sakhītvābhyām dvividhānāmwho are of two kinds — by being the heroine (the beloved herself) and by being her girlfriend (sakhī) instr. of respect + gen. pl.
vraja-devīnāmthe goddesses of Vraja (the gopīs) gen. pl.
bhāvayoḥfor the two moods (the heroine's mood and the girlfriend's mood) gen./loc. dual, object of longing
kāṅkṣiṇaḥthose who long nom. pl.
lobhinaḥthat is, those who covet them nom. pl., gloss of kāṅkṣiṇaḥ
ye syuḥwhoever there may be rel. + optative
teṣufor them loc. pl.
anayoḥof these two — gen. dual
sambhoga-icchā-mayīthe one made of the desire for union oneself nom. sg. f., first of the two
tat-tad-bhāva-icchā-ātmāand the one whose essence is the desire for the various [servant's] moods nom. sg., second of the two
iti dvividha-kāma-anugayoḥthus, of the twofold kāma-anugā summing the pair
krameṇarespectively, matching in order adverb
sādhanatāis the practice nom.
te anayoḥ sādhana-adhikāriṇaḥthey are the ones eligible to practice these two nom. pl.
iti arthaḥthis is the meaning closing marker
tāsām vraja-devīnām — of those Vraja-goddesses; nāyikātva-sakhītvābhyām dvividhānām — who are twofold, as heroine and as girlfriend; bhāvayoḥ kāṅkṣiṇaḥ = lobhinaḥ ye syuḥ — whoever longs for, i.e. covets, their two moods; teṣu — for them; anayoḥ — of these two, namely sambhoga-icchā-mayī and tat-tad-bhāva-icchā-ātmā, iti dvividha-kāmānugayoḥ — the twofold kāma-anugā; krameṇa sādhanatā — is the practice, matched in order; te sādhana-adhikāriṇaḥ — they are the eligible practitioners; iti arthaḥ.
Mukunda now names the two moods and the two practices, and pairs them off. The gopīs of Vraja come in two roles: the heroine herself (nāyikā), and her girlfriend (sakhī). So there are two moods to covet — the heroine's and the girlfriend's. Whoever longs for these moods is the practitioner. And the two kāma-anugā practices match them in order: the one made of wanting union oneself, and the one whose very heart is wanting the servant's various moods. Take them in sequence: the first mood pairs with the first practice, the second with the second. Those who long in this way are the ones eligible to practice these two. That is the meaning.
nāyikā / sakhī: nāyikā is the beloved heroine who unites with Kṛṣṇa herself; the sakhī is her confidante-friend whose joy is in serving that union rather than seeking her own — hence the two distinct moods and the two matching practices.
s4objection
nanu śrī-mūrter mādhurīṁ dṛṣṭvā lubdha-strīṇāṁ sambhogecchā-mayī syāt |
nanubut surely — one may object objection marker
śrī-mūrteḥ mādhurīm dṛṣṭvāon seeing the sweetness of the deity form absolutive
lubdha-strīṇāmin women who have become covetous gen. pl.
sambhoga-icchā-mayī syātthe desire-for-union type could well arise optative
nanu — but surely; śrī-mūrteḥ mādhurīm dṛṣṭvā — having seen the deity's sweetness; lubdha-strīṇām — in covetous women; sambhoga-icchā-mayī syāt — the union-desiring [mood] could arise.
Now Mukunda raises an objection. Granted, when women see the sweetness of the deity form and grow covetous, the mood made of desire for union with Kṛṣṇa could naturally arise in them. That much makes sense — women wanting union with a beautiful male form.
s5reply
puṁsāṁ tu syān na vety ata āha—purāṇa iti |
puṁsām tubut in the case of men gen. pl., contrastive tu
syāt na vāwould it arise or not? posing the doubt
iti ataḥ āhaanticipating just this, he says — introduces the quote
purāṇa itiin the passage beginning "purāṇe" (śrūyate pādme) pratīka
puṁsām tu — but in men; syāt na vā — could it arise, or not?; iti ataḥ āha purāṇa iti — anticipating this, he speaks the line "purāṇe [śrūyate pādme]."
The doubt continues: but what about men? Would this union-desiring mood arise in them too, or not — since a man wanting amorous union with the male form of Kṛṣṇa seems odd? To settle exactly this, the author adds the line "It is heard in the Padma Purāṇa." The scripture itself answers the doubt.
s6gloss
iyaṁ sambhogecchā-mayī ||
iyam"this" — nom. sg. f., quoting the mūla
sambhoga-icchā-mayīmeans: the mood made of the desire for union the referent of iyam
iyam — this; sambhoga-icchā-mayī — [is] the union-desiring mood.
Mukunda pins down the "this" of the verse ("this can arise even in men"). "This" refers to the mood made of the desire for union. So the Purāṇa is saying that even in men this union-desiring longing can arise.
s7other
300||
300verse 300 verse-number colophon
300 — the closing verse-number.
This just marks the end of verse 300.
Viśvanātha Cakravartī
s1gloss
śrī-mūrteḥ śrī-kṛṣṇa-pratimāyā mādhurīṁ prekṣya |
śrī-mūrteḥ"of the sacred form" — gen., quoting the mūla'श्री-मूर्तेः' अर्थात्
śrī-kṛṣṇa-pratimāyāḥmeans: of the deity-image of Śrī Kṛṣṇa gen., the referentश्रीकृष्ण की प्रतिमा की
mādhurīmits sweetness acc.माधुर्य को
prekṣyahaving gazed upon absolutiveदेखकर
śrī-mūrteḥ = śrī-kṛṣṇa-pratimāyāḥ — of the deity-image of Kṛṣṇa; mādhurīm prekṣya — having seen its sweetness.
śrī-mūrteḥ — 'श्री-मूर्तेः' अर्थात्; śrī-kṛṣṇa-pratimāyāḥ — श्रीकृष्ण की प्रतिमा के; mādhurīm — माधुर्य को; prekṣya — देखकर।
Viśvanātha begins as Jīva did. "The sacred form" means the deity-image of Śrī Kṛṣṇa. The verse says: having gazed on its sweetness.
'श्री-मूर्तेः' अर्थात् श्रीकृष्ण की प्रतिमा — उसके माधुर्य को देखकर।
s2gloss
evaṁ tat-preyasībhir api pratimā-rūpābhiḥ saha śāstre śruta-līlādi-mādhuryam apy anubhūya ca |
evamand in the same way connectiveइसी प्रकार
tat-preyasībhiḥ api pratimā-rūpābhiḥ sahatogether with his beloveds too, who are present in image-form instr. of accompanimentप्रतिमा-रूप में स्थित उनकी प्रेयसियों के साथ भी
śāstre śruta-līlā-ādi-mādhuryamthe sweetness of the pastimes and the rest, as heard in scripture acc.शास्त्र में सुने हुए लीला आदि के माधुर्य को
api anubhūyahaving also directly experienced it absolutive, api additiveभी अनुभव करके
caand (adding the hearing/experiencing to the seeing)और
evam — likewise; tat-preyasībhiḥ pratimā-rūpābhiḥ saha — with his beloveds in image-form; śāstre śruta-līlādi-mādhuryam api anubhūya ca — and having also experienced the sweetness of the pastimes heard in scripture.
evam — इसी प्रकार; tat-preyasībhiḥ api pratimā-rūpābhiḥ saha — प्रतिमा-रूप में स्थित उनकी प्रेयसियों के साथ; śāstre śruta-līlā-ādi-mādhuryam — शास्त्र में सुने हुए लीला आदि के माधुर्य को; api anubhūya — भी अनुभव करके; ca — और।
Viśvanātha extends it. In the same way, one takes in the sweetness of the pastimes Kṛṣṇa shares with his beloveds — who are also there in image-form — the pastimes one has heard about in scripture. Seeing the Deity and drinking in those heard pastimes together, one directly experiences that sweetness.
इसी प्रकार, प्रतिमा-रूप में स्थित उनकी प्रेयसियों के साथ शास्त्र में सुने हुए लीला आदि के माधुर्य को भी अनुभव करके।
s3avataranika
tasmāt tat-tad-bhāvādi-mādhurye śrute dhīr yad apekṣate iti hi pūrva-granthe yat kevalaṁ śravaṇa-mātram uktam |
tasmāttherefore, on that account connective, echoing the cited line'तस्मात्' (इसलिए)
tat-tad-bhāva-ādi-mādhurye śruteonce the sweetness of the various moods has been heard loc. absolute — 'when… has been heard'उन-उन भाव आदि के माधुर्य के सुन लिए जाने पर
dhīḥthe mind, the awareness nom. sg.बुद्धि
yat apekṣatewhich then depends on / needs [something further] rel. clauseजिसकी अपेक्षा करती है
iti hiso indeed [the earlier verse ran] quoting a prior lineऐसा ही (पूर्व-वाक्य)
pūrva-granthein the earlier passage of the text loc. sg.पूर्व ग्रन्थ में
yat kevalam śravaṇa-mātram uktamwhere only bare hearing — hearing and nothing more — was stated rel. clauseजो केवल श्रवण-मात्र कहा गया
"tasmāt tat-tad-bhāvādi-mādhurye śrute dhīḥ yat apekṣate" iti hi — for so runs [the line]: 'therefore, when the sweetness of the moods is heard, the mind then depends [on more]'; pūrva-granthe — in the earlier passage; yat kevalam śravaṇa-mātram uktam — where mere hearing alone was stated.
'tasmāt tat-tad-bhāvādi-mādhurye śrute dhīr yad apekṣate' iti hi — 'इसलिए उन-उन भाव आदि के माधुर्य के सुन लिए जाने पर बुद्धि जिसकी अपेक्षा करती है' — ऐसा जो; pūrva-granthe — पूर्व ग्रन्थ में; yat kevalam śravaṇa-mātram uktam — जो केवल श्रवण-मात्र कहा गया।
Viśvanātha recalls the earlier verse. It ran: "therefore, once the sweetness of the various moods has been heard, the mind depends on it." In that earlier passage, only bare hearing was mentioned — hearing and nothing else. He quotes it to set up the contrast he is about to draw.
'इसलिए उन-उन भाव आदि के माधुर्य के सुन लिए जाने पर बुद्धि जिसकी अपेक्षा करती है' — इस प्रकार पूर्व ग्रन्थ में जो केवल श्रवण-मात्र कहा गया।
s4gloss
tatra śrī-mūrter darśane’pi śravaṇasya sāhāyyam avaśyaṁ mṛgyata ity abhipretam |
tatrathere — in that earlier case of hearing loc., resuming the contrastवहाँ / उस विषय में
śrī-mūrteḥ darśane apieven when the deity form is being seen loc. absolute, api concessiveश्री-मूर्ति के दर्शन के होने पर भी
śravaṇasya sāhāyyamthe help of hearing gen. + acc.श्रवण की सहायता
avaśyamnecessarily, without failअवश्य
mṛgyatemust be sought passiveअपेक्षित है / खोजी जाती है
iti abhipretamthis is what is intended closing markerयह अभिप्राय है
tatra — there; śrī-mūrteḥ darśane api — even in seeing the deity form; śravaṇasya sāhāyyam avaśyam mṛgyate — the help of hearing must certainly be sought; iti abhipretam — this is intended.
tatra — उस विषय में; śrī-mūrteḥ darśane api — श्री-मूर्ति के दर्शन के होने पर भी; śravaṇasya sāhāyyam — श्रवण की सहायता; avaśyam mṛgyate — अवश्य अपेक्षित है; iti abhipretam — यह अभिप्राय है।
Here is the point Viśvanātha draws from that earlier verse. Even when one is seeing the deity form, the help of hearing must still be sought — it is indispensable. That is what the text intends.
उस विषय में यह अभिप्राय है कि श्री-मूर्ति के दर्शन के होने पर भी श्रवण की सहायता अवश्य अपेक्षित है।
s5reply
śravaṇaṁ vinā mūla-bhūta-tat-tad-rūpa-līlādy-asphūrteḥ |
śravaṇam vinābecause, without hearing abl. sense — the reasonश्रवण के बिना
mūla-bhūta-tat-tad-rūpa-līlā-ādi-asphūrteḥthe underlying forms, pastimes, and the rest do not shine forth in the mind abl. of causeक्योंकि मूल-भूत उन-उन रूप, लीला आदि का स्फुरण नहीं होता
śravaṇam vinā — without hearing; mūla-bhūta-tat-tad-rūpa-līlādy-asphūrteḥ — because the foundational forms, pastimes, etc., fail to arise.
śravaṇam vinā — श्रवण के बिना; mūla-bhūta-tat-tad-rūpa-līlā-ādi-asphūrteḥ — मूल-भूत उन-उन रूप-लीला आदि का स्फुरण न होने के कारण।
And here is why hearing is indispensable. Without hearing, the underlying forms and pastimes — the very things that are the foundation — never light up in the mind. Seeing alone cannot supply them; only hearing puts that content there.
क्योंकि श्रवण के बिना मूल-भूत उन-उन रूप और लीला आदि का स्फुरण नहीं होता।
s6avataranika
tat-tal-līlā-śravaṇaṁ tu śrī-mūrti-prekṣaṇaṁ vināpi kārya-karam ity āha—tat-tal-līleti |
tat-tal-līlā-śravaṇam tuthe hearing of the various pastimes, on the other hand nom., contrastive tuउन-उन लीलाओं का श्रवण तो
śrī-mūrti-prekṣaṇam vinā apieven without seeing the deity form api concessiveश्री-मूर्ति के दर्शन के बिना भी
kārya-karamdoes its work, is effective on its own nom. predicateकार्य-साधक (फलदायी) है
iti āhaso he says — introduces the quoteऐसा (मानकर) कहते हैं
tat-tal-līlā itiin the words beginning "tat-tal-līlām" pratīka'तत्-तल्-लीला' इस पद से
tat-tal-līlā-śravaṇam tu — but the hearing of the various pastimes; śrī-mūrti-prekṣaṇam vinā api — even without seeing the deity form; kārya-karam — is effective; iti āha tat-tal-līlā iti — so he says in "tat-tal-līlām."
tat-tal-līlā-śravaṇam tu — उन-उन लीलाओं का श्रवण तो; śrī-mūrti-prekṣaṇam vinā api — श्री-मूर्ति के दर्शन के बिना भी; kārya-karam — कार्य-साधक है; iti āha — ऐसा कहते हैं; tat-tal-līlā iti — 'तत्-तल्-लीला' इस पद से।
Now the reverse, exactly as Jīva had it. Seeing needed the help of hearing. But hearing about the pastimes is effective even without any seeing of the Deity to accompany it. It works on its own. This is why the author speaks the line beginning "tat-tal-līlām."
उन-उन लीलाओं का श्रवण तो श्री-मूर्ति के दर्शन के बिना भी कार्य-साधक होता है — यह दिखाने के लिए 'तत्-तल्-लीला' इस पद से (आगे) कहते हैं।
s7gloss
anayor dvividha-kāmānugayos teṣu sādhanatā |
anayoḥ"of these two" — gen. dual, quoting the mūla'अनयोः' अर्थात् इन दोनों की
dvividha-kāma-anugayoḥmeans: of the twofold kāma-anugā (the two desire-based followings) gen. dual, the referentदो प्रकार की काम-अनुगा की
teṣufor them (those who long) loc. pl.उनमें
sādhanatāis the practice nom.साधनता होती है
anayoḥ — of these two; dvividha-kāmānugayoḥ — that is, of the twofold kāma-anugā; teṣu — for them; sādhanatā — [these] are the practice.
anayoḥ — 'अनयोः' अर्थात्; dvividha-kāma-anugayoḥ — दो प्रकार की काम-अनुगा की; teṣu — उनमें; sādhanatā — साधनता होती है।
Viśvanātha closes as Jīva did. "These two" means the two kinds of desire-based following. And for those who have come to long in that way, these two are the practice they take up.
'अनयोः' अर्थात् दो प्रकार की काम-अनुगा की — उनमें साधनता होती है।
s8conclusion
ata eva te janā dvividha-kāmānugā-bhakter adhikāriṇa ity arthaḥ ||
ata evaand precisely for this reason inferential connectiveइसीलिए
te janāḥthose people nom. pl.वे लोग
dvividha-kāma-anugā-bhakteḥ adhikāriṇaḥare the ones eligible for the twofold kāma-anugā devotion gen. + nom. pl.दो प्रकार की काम-अनुगा भक्ति के अधिकारी (हैं)
iti arthaḥthis is the meaning closing markerयही अर्थ है
ata eva — for just this reason; te janāḥ — those people; dvividha-kāmānugā-bhakteḥ adhikāriṇaḥ — are eligible for the twofold kāma-anugā devotion; iti arthaḥ — that is the sense.
ata eva — इसीलिए; te janāḥ — वे लोग; dvividha-kāma-anugā-bhakteḥ adhikāriṇaḥ — दो प्रकार की काम-अनुगा भक्ति के अधिकारी (हैं); iti arthaḥ — यही अर्थ है।
So the conclusion: precisely because these two are their practice, those people are the ones qualified for the two-branched kāma-anugā devotion. That is the meaning.
इसीलिए वे लोग दो प्रकार की काम-अनुगा भक्ति के अधिकारी हैं — यही अर्थ है।
adhikārin: the one who has the standing for a practice; here Viśvanātha names it as eligibility specifically for kāma-anugā bhakti — the amorous-desire branch of rāgānugā.
अधिकारी — जिसमें किसी साधन की पात्रता हो; यहाँ विश्वनाथ इसे विशेष रूप से काम-अनुगा भक्ति की योग्यता कहते हैं — रागानुगा की वह शाखा जो मधुर काम पर आश्रित है।