L1citation
purā maharṣayaḥ sarve daṇḍakāraṇya-vāsinaḥ |
dṛṣṭvā rāmaṁ hariṁ tatra bhoktum aicchan suvigraham ||
te sarve strītvam āpannāḥ samudbhūtāś ca gokule |
hariṁ samprāpya kāmena tato muktā bhavārṇavāt ||
purālong ago, in the pastपूर्वकाल में
maharṣayaḥ sarveall the great sagesसब महर्षि
daṇḍakāraṇya-vāsinaḥwho were living in the Daṇḍaka forestदण्डकारण्य में निवास करने वाले
dṛṣṭvāhaving seen — once they saw absolutiveदेखकर
rāmaṁRāmaराम को
hariṁwho is Hari himselfहरि को
tatrathere, in that placeवहाँ
bhoktum aicchanthey wished to enjoy him infinitive + verbभोगने की इच्छा की
suvigrahamhim whose form is so beautifulसुन्दर विग्रह वाले (को)
te sarveall of themवे सब
strītvam āpannāḥtook on womanhood — became womenस्त्रीत्व को प्राप्त हुए
samudbhūtāḥ caand were bornऔर उत्पन्न हुए
gokulein Gokulaगोकुल में
hariṁHari, Kṛṣṇaहरि को
samprāpyahaving attained, having reached absolutiveभलीभाँति पाकर
kāmenathrough their longing, by desire instrumental of meansकाम के द्वारा
tataḥand then, after thatतत्पश्चात्
muktāḥthey were freedमुक्त हुए
bhavārṇavātfrom the ocean of material existence ablative of separationसंसार-सागर से
purā — long ago; daṇḍakāraṇya-vāsinaḥ maharṣayaḥ sarve — all the great sages dwelling in the Daṇḍaka forest; tatra — there; suvigraham — of most beautiful form; hariṁ rāmaṁ dṛṣṭvā — having seen Rāma, who is Hari; bhoktum aicchan — wished to enjoy him; te sarve — all of them; strītvam āpannāḥ — took on womanhood; gokule samudbhūtāḥ ca — and were born in Gokula; kāmena — through longing; hariṁ samprāpya — having attained Hari; tataḥ — then; bhavārṇavāt muktāḥ — were freed from the ocean of material existence.
purā — पूर्वकाल में; daṇḍakāraṇya-vāsinaḥ maharṣayaḥ sarve — दण्डकारण्य में रहने वाले सब महर्षियों ने; tatra suvigraham rāmaṁ hariṁ dṛṣṭvā — वहाँ सुन्दर विग्रह वाले हरि (राम) को देखकर; bhoktum aicchan — उनका उपभोग करना चाहा; te sarve strītvam āpannāḥ — वे सब स्त्रीत्व को प्राप्त हुए; gokule samudbhūtāḥ ca — और गोकुल में उत्पन्न हुए; kāmena hariṁ samprāpya — काम के द्वारा हरि को पाकर; tataḥ bhavārṇavāt muktāḥ — तत्पश्चात् संसार-सागर से मुक्त हो गए।
Long ago all the great sages were living in the Daṇḍaka forest. There they saw Rāma, who is Hari himself, in his beautiful form, and they longed to enjoy him. So all of them took on the form of women and were born in Gokula. Through that longing they attained Hari, and then they were freed from the ocean of birth and death.
पूर्वकाल में दण्डकारण्य में रहने वाले सब महर्षियों ने वहाँ सुन्दर विग्रह वाले हरि (राम) को देखकर उनका उपभोग करना चाहा। वे सब स्त्रीत्व को प्राप्त हुए और गोकुल में उत्पन्न हुए; काम के द्वारा हरि को पाकर वे संसार-सागर से मुक्त हो गए।
Why cited: The Padma Purāṇa proof-text for the whole discussion: the Daṇḍakāraṇya sages became gopīs and reached Kṛṣṇa by desire (kāma) — the case rāgānugā-bhakti will read carefully.
क्यों उद्धृत: इस पूरे प्रसंग का पद्मपुराण-प्रमाण — दण्डकारण्य के ऋषि गोपी बने और काम के द्वारा कृष्ण को प्राप्त हुए; यही वह दृष्टान्त है जिसे रागानुगा-भक्ति के विषय में सावधानी से पढ़ा जाएगा।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
pureti |
purā itithe verse beginning ‘purā’ — i.e. ‘Long ago…’'पुरा' इस पद से (व्याख्या आरम्भ)
purā iti — [the verse] that starts with the word purā.
purā iti — 'पुरा' इस पद से (श्लोक की व्याख्या का आरम्भ)।
Jīva names the verse by its opening word: the one that begins ‘purā,’ ‘Long ago.’ This is just the lemma-tag that tells us which verse he is about to gloss.
'पुरा' इस पद से (श्लोक की व्याख्या आरम्भ होती है)।
s2gloss
maharṣayo’tra śrī-gokula-stha-śrī-kṛṣṇa-preyasy-anugata-vāsanāḥ ta eva sarva ity arthaḥ |
maharṣayaḥ atrathe ‘great sages’ hereयहाँ 'महर्षि' पद से
śrī-gokula-stha-śrī-kṛṣṇa-preyasy-anugata-vāsanāḥare those whose inner longing followed after the beloved consorts of Śrī Kṛṣṇa in Gokulaश्रीगोकुलवासी श्रीकृष्ण की प्रेयसियों के अनुगत वासना (भाव) वाले (मुनि)
te eva sarveit is precisely these who are the ‘all’ eva = preciselyवे ही सब (अभिप्रेत हैं)
iti arthaḥthat is the meaningऐसा अर्थ है
atra maharṣayaḥ — the great sages here; śrī-gokula-stha-śrī-kṛṣṇa-preyasy-anugata-vāsanāḥ — [are those] whose inner disposition followed after Kṛṣṇa's beloveds in Gokula; te eva sarve — precisely they are the ‘all’; iti arthaḥ — such is the meaning.
atra maharṣayaḥ — यहाँ 'महर्षि' पद से; śrī-gokula-stha-śrī-kṛṣṇa-preyasy-anugata-vāsanāḥ — श्रीगोकुलवासी श्रीकृष्ण की प्रेयसियों के अनुगत भाव (वासना) वाले; te eva sarve — वे ही सब; iti arthaḥ — ऐसा अर्थ है।
Jīva pins down who these ‘great sages’ are. They are the ones whose deep inner longing was already set on the beloved gopīs of Kṛṣṇa in Gokula — they wanted that role. When the verse says ‘all’ the sages, it means precisely these. So ‘all’ is not every sage on earth, but this specific set with that longing.
यहाँ 'महर्षि' पद से वे ही मुनि अभिप्रेत हैं जिनके हृदय में श्रीगोकुलवासी श्रीकृष्ण की प्रेयसियों के अनुगत वासना (भाव) है — वे ही 'सब' हैं, ऐसा अर्थ है।
s3gloss
te ca rāmaṁ dṛṣṭvā tato’pi sundara-vigrahaṁ hariṁ śrī-kṛṣṇam bhāvy-avatāram api tat-pratipādaka-śāstre vidvat-prasiddhaṁ gokule preyasyo bhūtvā upabhoktum aicchan manasā varaṁ vavṛṇvate sma |
te caand these [sages]और वे
rāmaṁ dṛṣṭvāhaving seen Rāma absolutiveराम को देखकर
tataḥ api sundara-vigrahaṁ[Kṛṣṇa,] whose form is even more beautiful than that [of Rāma]उससे भी अधिक सुन्दर विग्रह वाले
hariṁ śrī-kṛṣṇamnamely Hari, Śrī Kṛṣṇaहरि श्रीकृष्ण को
bhāvy-avatāram apieven though he was an avatāra still to come api = even thoughयद्यपि वे भविष्य में होने वाले अवतार थे, तो भी
tat-pratipādaka-śāstre vidvat-prasiddhaṁwell known to the learned from the scriptures that teach of himउसका प्रतिपादन करने वाले शास्त्र में विद्वानों के बीच प्रसिद्ध
gokule preyasyaḥ bhūtvāwishing to become his beloveds in Gokula absolutive of purposeगोकुल में प्रेयसी बनकर
upabhoktum aicchanthey wished to enjoy [him] infinitive + verbउपभोग करने की इच्छा की
manasāin their minds, mentally instrumentalमन से
varaṁ vavṛṇvate smathey asked for this as a boonवर माँगा
te ca — and these sages; rāmaṁ dṛṣṭvā — having seen Rāma; tataḥ api sundara-vigrahaṁ hariṁ śrī-kṛṣṇam — [longed for] Kṛṣṇa, of form still lovelier than Rāma's; bhāvy-avatāram api — though a future avatāra; tat-pratipādaka-śāstre vidvat-prasiddhaṁ — famous to the learned from the scriptures teaching him; gokule preyasyaḥ bhūtvā — becoming his beloveds in Gokula; upabhoktum aicchan — wished to enjoy him; manasā varaṁ vavṛṇvate sma — they asked this as a boon in their minds.
te ca — और वे; rāmaṁ dṛṣṭvā — राम को देखकर; tataḥ api sundara-vigrahaṁ hariṁ śrī-kṛṣṇam — उससे भी अधिक सुन्दर विग्रह वाले हरि श्रीकृष्ण को; bhāvy-avatāram api — यद्यपि वे भविष्य में होने वाले अवतार थे तो भी; tat-pratipādaka-śāstre vidvat-prasiddhaṁ — उसका प्रतिपादन करने वाले शास्त्र में विद्वानों में प्रसिद्ध; gokule preyasyaḥ bhūtvā — गोकुल में प्रेयसी बनकर; upabhoktum aicchan — उपभोग करने की इच्छा की; manasā varaṁ vavṛṇvate sma — मन ही मन वर माँगा।
Now these sages, on seeing Rāma, actually longed for Kṛṣṇa — whose form is even lovelier than Rāma's. Kṛṣṇa had not yet appeared; he was an avatāra still to come. But the learned already knew of him from the scriptures that describe him. So the sages' wish was to become his beloveds in Gokula and enjoy him there. And they asked for exactly this as a boon, silently, in their minds.
और उन्होंने राम को देखकर, उनसे भी अधिक सुन्दर विग्रह वाले हरि श्रीकृष्ण को — जो यद्यपि तब भविष्य के अवतार थे तो भी उनका प्रतिपादन करने वाले शास्त्र में विद्वानों के बीच प्रसिद्ध थे — गोकुल में प्रेयसी बनकर उपभोग करने की इच्छा की, और मन ही मन (यही) वर माँगा।
s4gloss
te ca kalpa-vṛkṣād iva tasmād avacanenaiva varaṁ labdhvā deśāntara-gopīnāṁ garbhe strītvam āpannāḥ |
te caand these [sages]और वे
kalpa-vṛkṣāt ivaas if from a wish-fulfilling tree ablative of source, in simileकल्पवृक्ष से (वर पाने) के समान
tasmātfrom him [Rāma] ablative of sourceउस (राम) से
avacanena evawithout even speaking a word, just [by the wish] instrumental; eva = justबिना कुछ कहे ही
varaṁ labdhvāhaving obtained the boon absolutiveवर पाकर
deśāntara-gopīnāṁ garbhein the wombs of gopīs of another regionअन्य देश की गोपियों के गर्भ में
strītvam āpannāḥthey took on womanhoodस्त्रीत्व को प्राप्त हुए
te ca — and these sages; kalpa-vṛkṣāt iva tasmāt — from him [Rāma], as if from a wish-tree; avacanena eva — without even asking aloud; varaṁ labdhvā — having got the boon; deśāntara-gopīnāṁ garbhe — in the wombs of gopīs of another region; strītvam āpannāḥ — took on womanhood.
te ca — और वे; kalpa-vṛkṣāt iva — कल्पवृक्ष से (वर पाने) के समान; tasmāt avacanena eva varaṁ labdhvā — उस (राम) से बिना कुछ कहे ही वर पाकर; deśāntara-gopīnāṁ garbhe — अन्य देश की गोपियों के गर्भ में; strītvam āpannāḥ — स्त्रीत्व को प्राप्त हुए।
Rāma is compared here to a kalpa-vṛkṣa, a wish-fulfilling tree. Here the sages are the seekers, Rāma is the wish-tree, and the boon is their becoming women to enjoy Kṛṣṇa. The point of the comparison: just as a wish-tree grants a wish without being asked in words, Rāma granted their unspoken, mental wish. So without speaking aloud they received the boon, and they took birth as women in the wombs of gopīs living in another region.
और जैसे कल्पवृक्ष से बिना माँगे ही वर मिल जाता है, वैसे ही उस (राम) से बिना कुछ कहे ही वर पाकर वे अन्य देश की गोपियों के गर्भ में स्त्रीत्व को प्राप्त हुए।
s5gloss
sarvatra gokula-nāmnāti-vikhyāte śrīman-nanda-gokule kathañcit tābhya evāgatābhyaḥ samutpannā hariṁ tato’pi manoharaṁ śrī-kṛṣṇam eva kāmena saṅkalpa-mātreṇa samprāpya tatas tad-anantaram eva muktā bhavārṇavād iti |
sarvatra gokula-nāmnā ati-vikhyāteeverywhere far-famed under the name ‘Gokula’सर्वत्र 'गोकुल' नाम से अत्यन्त प्रसिद्ध
śrīman-nanda-gokulein the blessed Gokula of Nandaश्रीमान् नन्द के गोकुल में
kathañcit tābhyaḥ eva āgatābhyaḥborn from those very [gopīs] who had somehow come [there]किसी प्रकार वहीं आई हुई उन्हीं (गोपियों) से
samutpannāḥhaving taken birthउत्पन्न हुए
hariṁ tataḥ api manoharaṁHari, more captivating even than that [Rāma]उससे भी अधिक मनोहर हरि को
śrī-kṛṣṇam evanamely Kṛṣṇa himselfश्रीकृष्ण को ही
kāmena saṅkalpa-mātreṇaby desire — that is, by mere resolve aloneकाम से, केवल संकल्प मात्र से
samprāpyahaving attained [him] absolutiveभलीभाँति पाकर
tataḥ tad-anantaram evathen, right after thatउसके तुरन्त बाद ही
muktāḥ bhavārṇavātthey were freed from the ocean of material existence ablative of separationसंसार-सागर से मुक्त हुए
itiso [the verse concludes]इस प्रकार
gokula-nāmnā sarvatra ati-vikhyāte śrīman-nanda-gokule — in Nanda's Gokula, everywhere famed by the name Gokula; kathañcit tābhyaḥ eva āgatābhyaḥ samutpannāḥ — born from those very gopīs who had somehow arrived there; kāmena saṅkalpa-mātreṇa — by desire, i.e. mere resolve; hariṁ tataḥ api manoharaṁ śrī-kṛṣṇam eva samprāpya — having attained Kṛṣṇa, more charming even than Rāma; tataḥ tad-anantaram eva — then, immediately after; bhavārṇavāt muktāḥ — freed from the ocean of existence.
sarvatra gokula-nāmnā ati-vikhyāte śrīman-nanda-gokule — सर्वत्र 'गोकुल' नाम से अत्यन्त प्रसिद्ध श्रीमान् नन्द के गोकुल में; kathañcit tābhyaḥ eva āgatābhyaḥ samutpannāḥ — किसी प्रकार वहीं आई हुई उन्हीं (गोपियों) से उत्पन्न हुए; hariṁ tataḥ api manoharaṁ śrī-kṛṣṇam eva — उससे भी अधिक मनोहर हरि श्रीकृष्ण को ही; kāmena saṅkalpa-mātreṇa samprāpya — काम से, केवल संकल्प मात्र से भलीभाँति पाकर; tataḥ tad-anantaram eva muktāḥ bhavārṇavāt — उसके तुरन्त बाद ही संसार-सागर से मुक्त हुए; iti — इस प्रकार।
They were born in Nanda's Gokula — the place famous everywhere by that name — from the very gopīs who had somehow come to live there. Then, by ‘desire,’ which Jīva glosses as their mere resolve, their heartfelt will alone, they attained Kṛṣṇa, who is more captivating even than Rāma. And right after that they were freed from the ocean of birth and death. Note Jīva's reading of kāma here: not lust, but pure resolve.
सर्वत्र 'गोकुल' नाम से अत्यन्त प्रसिद्ध श्रीमान् नन्द के गोकुल में, किसी प्रकार वहीं आई हुई उन्हीं गोपियों से वे उत्पन्न हुए; और उससे भी अधिक मनोहर हरि श्रीकृष्ण को ही काम से, केवल संकल्प मात्र से भलीभाँति पाकर, उसके तुरन्त बाद ही संसार-सागर से मुक्त हो गए — इस प्रकार (अर्थ जानना चाहिए)।
s6citation
antar-gṛha-gatāḥ kāścid ity ādi rītyā jñeyam ||
antar-gṛha-gatāḥ kāścit‘some [gopīs] who were inside their homes…’ [the opening of a cited verse]'कोई (गोपियाँ) घर के भीतर रह गईं'
iti ādi rītyāin the manner of that passage and what followsइत्यादि रीति से
jñeyamthis should be understood gerundiveजानना चाहिए
antar-gṛha-gatāḥ kāścit iti ādi rītyā — following the way of the verse ‘some who were inside their homes…’ and so on; jñeyam — it is to be understood.
antar-gṛha-gatāḥ kāścit iti ādi rītyā — 'कोई गोपियाँ घर के भीतर रह गईं' इत्यादि रीति से; jñeyam — (इसे) जानना चाहिए।
Jīva points to another well-known passage as the key: the Bhāgavata verse that begins ‘some gopīs who were confined inside their homes…’ The details of how these sage-born gopīs reached and left Kṛṣṇa should be understood along the lines of that passage and what follows it.
'कोई गोपियाँ घर के भीतर ही रह गईं' इत्यादि (भागवत-वचन) की रीति से (इसे) जानना चाहिए।
Why cited: Pointer to the Bhāgavata (10.29.9) verse on the home-confined gopīs, as the model for how these sage-gopīs attained Kṛṣṇa and were freed.
क्यों उद्धृत: श्रीमद्भागवत (१०.२९.९) के 'घर में रुकी हुई गोपियों' वाले श्लोक की ओर संकेत — इन ऋषि-गोपियों के कृष्ण को पाकर मुक्त होने का यही आदर्श है।
Mukunda-dāsa Gosvāmī
s1gloss
rāmaṁ dṛṣṭvā tato’pi suvigrahaṁ hariṁ svopāsyaṁ śrī-kṛṣṇaṁ bhoktum aicchan |
rāmaṁ dṛṣṭvāhaving seen Rāma absolutive
tataḥ api suvigrahaṁ[Kṛṣṇa,] of form even more beautiful than that
hariṁHari
sva-upāsyaṁ śrī-kṛṣṇaṁnamely Śrī Kṛṣṇa, the very object of their own worship
bhoktum aicchanthey wished to enjoy [him] infinitive + verb
rāmaṁ dṛṣṭvā — having seen Rāma; tataḥ api suvigrahaṁ hariṁ sva-upāsyaṁ śrī-kṛṣṇaṁ — [longed for] Kṛṣṇa, of form still lovelier, their own worshipable Lord; bhoktum aicchan — wished to enjoy him.
Mukunda reads the same line. On seeing Rāma, the sages longed for Kṛṣṇa, whose form is even lovelier. And Mukunda adds a point: Kṛṣṇa was already their own object of worship. So the wish to enjoy him grew out of a worship they already held.
s2gloss
rāma-darśanāt śrī-kṛṣṇe udbuddha-ratitvāt suṣṭhu riraṁsām akurvan, te sarve strītvaṁ strī-bhāvaṁ sambhogecchātmakaṁ premāṇam āpannāḥ sādhana-vaśāt prāptāḥ santo gokule samutpannā gopyo jātāḥ |
rāma-darśanātbecause of seeing Rāma ablative of cause
śrī-kṛṣṇe udbuddha-ratitvātbecause their love for Kṛṣṇa was awakened ablative of cause
suṣṭhu riraṁsām akurvanthey formed an intense wish to enjoy union [with him]
te sarve strītvaṁall of them [attained] womanhood
strī-bhāvaṁ sambhoga-icchā-ātmakaṁ premāṇamthat is, the state of a woman — a love whose very nature is the desire for intimate union
āpannāḥthey took on
sādhana-vaśāt prāptāḥ santaḥattaining it by the force of their spiritual practice ablative of means
gokule samutpannāḥwere born in Gokula
gopyaḥ jātāḥand became gopīs
rāma-darśanāt — from seeing Rāma; śrī-kṛṣṇe udbuddha-ratitvāt — because love for Kṛṣṇa awoke [in them]; suṣṭhu riraṁsām akurvan — they made an intense longing to enjoy; te sarve — all of them; strītvaṁ strī-bhāvaṁ sambhoga-icchā-ātmakaṁ premāṇam āpannāḥ — took on womanhood, i.e. the woman's state, a love that is essentially the desire for union; sādhana-vaśāt prāptāḥ santaḥ — attaining it by their practice; gokule samutpannāḥ gopyaḥ jātāḥ — were born in Gokula as gopīs.
Mukunda spells out the chain. Seeing Rāma awakened their love for Kṛṣṇa; because that love awoke, they formed an intense desire for intimate union with him. Then he glosses ‘womanhood.’ It does not mean just a female body. It means the inner state of a woman — a love whose very nature is the longing for union. They reached this state by the power of their spiritual practice, were born in Gokula, and became gopīs. So for Mukunda, strītva is chiefly this loving inner disposition.
s3gloss
kāmena śrī-rādhādi-gokula-devī-saṅgāt kām api mādhurīṁ prāptenānurāgādi-prema-viśeṣeṇa hariṁ samprāpya pūrva-dehān tyaktvā śrī-kṛṣṇa-bhoga-yogya-śarīrāḥ satyaḥ prapañcāgocare gokula-prakāśe manoratha-pūrtyā prāpya bhavārṇavāt bhavārṇavaṁ prapañcā-gocaratvaṁ parityajya muktāḥ paramānandaṁ prāptā vartanta ity arthaḥ |
kāmena‘by desire’ — glossed as follows:
śrī-rādhā-ādi-gokula-devī-saṅgātfrom the company of Rādhā and the other divine women of Gokula ablative of source
kām api mādhurīṁ prāptenawhich had gained a certain indescribable sweetness instrumental, agreeing with the ‘love’ below
anurāga-ādi-prema-viśeṣeṇathat is, by a special love such as anurāga and beyond instrumental of means
hariṁ samprāpyahaving attained Hari absolutive
pūrva-dehān tyaktvāhaving given up their former bodies absolutive
śrī-kṛṣṇa-bhoga-yogya-śarīrāḥ satyaḥbecoming [women] with bodies fit for the enjoyment of Kṛṣṇa
prapañca-agocare gokula-prakāśein the manifest Gokula that lies beyond the material world
manoratha-pūrtyā prāpyaattaining [him] by the fulfilling of their heart's desire instrumental of means
bhavārṇavātas for ‘from the ocean of existence’:
bhavārṇavaṁ prapañca-agocaratvaṁ parityajyahaving wholly left behind the ocean of existence — that is, their being outside the transcendent realm absolutive
muktāḥthey became free
parama-ānandaṁ prāptāḥ vartanteand now abide, having reached the highest bliss
iti arthaḥthat is the meaning
kāmena — by desire; śrī-rādhā-ādi-gokula-devī-saṅgāt kām api mādhurīṁ prāptena anurāga-ādi-prema-viśeṣeṇa — by a special love (anurāga and beyond) that had gained an indescribable sweetness from the company of Rādhā and the goddesses of Gokula; hariṁ samprāpya — having attained Hari; pūrva-dehān tyaktvā śrī-kṛṣṇa-bhoga-yogya-śarīrāḥ satyaḥ — casting off their former bodies and becoming ones with bodies fit for Kṛṣṇa's enjoyment; prapañca-agocare gokula-prakāśe manoratha-pūrtyā prāpya — reaching him in the transcendent manifest Gokula by the fulfillment of their longing; bhavārṇavaṁ prapañca-agocaratvaṁ parityajya muktāḥ — leaving behind the ocean of existence, i.e. their state outside the transcendent realm, they were freed; parama-ānandaṁ prāptāḥ vartante — and abide, having attained the highest bliss; iti arthaḥ — such is the meaning.
Now Mukunda unpacks ‘by desire’ (kāma) in a strong way. It means a special, exalted love — anurāga and higher — that had taken on an indescribable sweetness from keeping company with Rādhā and the other divine women of Gokula. By that love they attained Hari. They cast off their old bodies and took bodies fit to serve Kṛṣṇa's pleasure, and they reached him in the transcendent Gokula, the manifest realm beyond the material world, when their heart's desire was fulfilled. Then he glosses ‘freed from the ocean of existence.’ The ‘ocean’ here is their very condition of being outside that transcendent realm. Once they left that behind, they were freed and now abide in the highest bliss. So Mukunda's kāma is refined love, not lust.
s4avataranika
atredaṁ pratipadyate—sādhanena premaiva prāyo bhavati |
atra idaṁ pratipadyatehere [in this verse] the following is being taught
sādhanena prema eva prāyaḥ bhavatinamely: by spiritual practice, generally it is prema alone that arises eva = alone; prāyaḥ = as a rule
atra idaṁ pratipadyate — here this is being established; sādhanena — by practice; prema eva — prema alone; prāyaḥ bhavati — as a general rule comes about.
Mukunda now states the doctrinal point the verse teaches. As a rule, what spiritual practice (sādhana) produces is prema — pure love — and only that. That is: practice takes you to the level of prema, not, by itself, all the way to the higher stages beyond it. He will support this next.
s5citation
premṇa eva vilāsatvād vairalyāt sādhakeṣv api | atra snehādayo bhāvā vivicya na hi śaṁsitāḥ || iti vakṣyamāṇatvāt |
premṇaḥ eva vilāsatvātbecause prema, precisely, becomes [these later] playful transformations ablative of reason; eva = precisely
vairalyāt sādhakeṣu apiand because [such stages] are rare even among practitioners ablative of reason
atra snehādayaḥ bhāvāḥhere the states such as sneha [and beyond]
vivicya na hi śaṁsitāḥhave not been separately set out, indeed hi = indeed
iti vakṣyamāṇatvātbecause this will be stated [later in the text] ablative of reason
premṇaḥ eva vilāsatvāt — because it is prema itself that unfolds as [the later] play; sādhakeṣu api vairalyāt — and because [these stages] are rare even in practitioners; atra snehādayaḥ bhāvāḥ vivicya na hi śaṁsitāḥ — here the states from sneha onward are not separately treated; iti vakṣyamāṇatvāt — because [the author] will say so [later].
Mukunda backs his claim with a verse Rūpa will state later in this very work. Two reasons are given there for not treating the higher stages separately: first, those later stages — sneha and beyond — are just prema unfolding into its own richer play, so they are already contained in prema; second, they are rarely reached even by practitioners. For both reasons, sneha and the rest are not listed out on their own here. That later statement is his proof.
Why cited: Rūpa's own forthcoming verse (BRS 1.4.19) cited to prove that practice yields prema, and that higher stages (sneha etc.) are prema's own unfolding and hence not separately enumerated.
s6conclusion
tena gokule janmaiva, na tu tasya samyak prāptiḥ |
tenafor that reason instrumental of cause
gokule janma eva[practice yields] only birth in Gokula eva = only
na tu tasya samyak prāptiḥbut not the full attainment of him [Kṛṣṇa] tu = but
tena — therefore; gokule janma eva — [what results is] merely birth in Gokula; na tu tasya samyak prāptiḥ — but not the complete attainment of him.
So here is Mukunda's conclusion from that. What the sages' practice by itself won was only birth in Gokula. It did not, by itself, win the complete, direct attainment of Kṛṣṇa. Practice gets you into the place; something more is needed for the full meeting.
s7reply
sā tu śrī-kṛṣṇa-tat-priyāṇāṁ kṛpayā saṅgādi-jātānurāgādinaiva |
sā tubut that [full attainment] tu = but
śrī-kṛṣṇa-tat-priyāṇāṁ kṛpayācomes by the grace of Kṛṣṇa and of his dear ones instrumental of means
saṅga-ādi-jāta-anurāga-ādinā evaand only through the anurāga and higher love born from their association and so on instrumental of means; eva = only
sā tu — but that full attainment; śrī-kṛṣṇa-tat-priyāṇāṁ kṛpayā — by the grace of Kṛṣṇa and of those dear to him; saṅga-ādi-jāta-anurāga-ādinā eva — only by the anurāga etc. arising from association and so forth.
Then how is the full attainment won? Mukunda answers: that comes by the grace of Kṛṣṇa and of his dear devotees, and only through the deeper love — anurāga and beyond — that is born from keeping their company. So practice brings you to Gokula; grace and the association-born higher love complete the meeting.
s8avataranika
tathaikādaśe ca—
tathā ekādaśe caand likewise in the Eleventh Book [of the Bhāgavata it is said]:
tathā — likewise; ekādaśe ca — and in the Eleventh [Canto].
To confirm the same point, Mukunda now brings a verse from the Eleventh Canto of the Bhāgavata. ‘Likewise, in the Eleventh Book…’ introduces the quotation that follows.
s9citation
kevalena hi bhāvena gopyo gāvo nagā mṛgāḥ |
kevalena hi bhāvenafor by love alone instrumental of means; hi = for; kevalena = alone
gopyaḥ gāvaḥ nagāḥ mṛgāḥthe gopīs, the cows, the trees, the deer
kevalena hi bhāvena — for by love alone; gopyaḥ gāvaḥ nagāḥ mṛgāḥ — the gopīs, cows, trees, and deer [reached me — completed in the next segment].
This is the first line of the Bhāgavata verse (11.12.8). It sets up the subjects: the gopīs, the cows, the trees, and the deer — all of whom, by love alone, reached Kṛṣṇa. The sentence finishes in the next segment.
Why cited: Bhāgavata 11.12.8 (Kṛṣṇa to Uddhava), adduced to show attainment of Kṛṣṇa comes by pure love (bhāva) alone, not by learning — half the verse here.
s10citation
ye’nye mūṭha-dhiyo nāgāḥ siddhā mām īyur añjasā || [bhā.pu. 11.12.8] iti |
ye anyeand others who —
mūḍha-dhiyaḥthough dull of understanding
nāgāḥthe serpents [of Vraja, e.g. Kāliya]
siddhāḥbecame perfected
mām īyuḥ añjasāreached me easily, directly añjasā = readily
itiso [the quoted verse runs]
ye anye mūḍha-dhiyaḥ nāgāḥ — and other serpents, dull of mind; siddhāḥ — perfected; añjasā mām īyuḥ — easily reached me; iti — thus.
This completes the Bhāgavata verse. And still others — serpents like Kāliya, dull-minded creatures — became perfected and reached Kṛṣṇa readily, directly. The point of the whole verse: even beings with no learning or refined intellect attained Kṛṣṇa purely by their love. Learning is not the means; love is.
Why cited: Second half of Bhāgavata 11.12.8 — proof that even dull, unlearned creatures reached Kṛṣṇa by love alone, so pure bhāva, not knowledge, is the means.
s11gloss
asyārthaḥ—gopyo yāḥ premṇā jātās tāḥ kevalena bhāvena kṛṣṇa-kṛpayā saṅādi-jātānurāgādi-rūpeṇa prema-viśeṣaṇena siddhā mām īyuḥ prapañcāgocare gokule māṁ prāptāḥ santi |
asya arthaḥthe meaning of this [verse is]:
gopyaḥ yāḥ premṇā jātāḥthe gopīs, who came into being through love
tāḥ kevalena bhāvenathey, by love alone
kṛṣṇa-kṛpayā saṅga-ādi-jāta-anurāga-ādi-rūpeṇawhich takes the form of anurāga and beyond, born by Kṛṣṇa's grace from association and so on
prema-viśeṣeṇathat is, by this special love instrumental of means
siddhāḥ mām īyuḥbecame perfected and reached me
prapañca-agocare gokulein the Gokula beyond the material world
māṁ prāptāḥ santithey have attained me
asya arthaḥ — its meaning; gopyaḥ yāḥ premṇā jātāḥ — the gopīs who arose through love; tāḥ kevalena bhāvena — they, by love alone; kṛṣṇa-kṛpayā saṅga-ādi-jāta-anurāga-ādi-rūpeṇa prema-viśeṣeṇa — by that special love in the form of anurāga etc., born of association by Kṛṣṇa's grace; siddhāḥ mām īyuḥ — became perfected and reached me; prapañca-agocare gokule māṁ prāptāḥ santi — have attained me in the transcendent Gokula.
Mukunda now interprets the quoted verse to fit his point. ‘The gopīs’ here are the ones who came into being through love — our sage-gopīs. ‘By love alone’ he reads as: by that special love, anurāga and beyond, which arises by Kṛṣṇa's grace out of association with him and his devotees. By exactly that love they were perfected and reached him — that is, they attained him in the transcendent Gokula. So the ‘love alone’ of the verse is precisely the grace-born anurāga he named earlier.
s12gloss
gavādayas tu yathocita-premṇeyur iti |
gava-ādayaḥ tubut the cows and the rest tu = but
yathā-ucita-premṇā īyuḥreached [him] by the love appropriate to each of them instrumental of means
itiso [it is to be understood]
gava-ādayaḥ tu — but the cows and others; yathā-ucita-premṇā — by the love suited to each; īyuḥ — reached [him]; iti — thus.
Mukunda then handles the other beings in the verse. The cows, trees, and deer are different from the gopīs. They too reached Kṛṣṇa, but each by the kind of love fitting to its own nature — not the gopīs' conjugal anurāga. So ‘by love alone’ covers all of them, but the grade of love differs with the being.
s13citation
duḥsaha-preṣṭha [bhā.pu. 10.29.10] ity ādi daśama-gata-śloka-dvaye caitad eva spaṣṭam ||
duḥsaha-preṣṭha‘O dearest one, hard to bear [your separation]…’ [opening words of a cited verse]
iti ādiand so on
daśama-gata-śloka-dvayein the pair of verses found in the Tenth Book
ca etat eva spaṣṭamthis very point is made plain eva = this very
duḥsaha-preṣṭha iti ādi — the verses beginning ‘O dearest, hard to bear…’; daśama-gata-śloka-dvaye — in the two verses in the Tenth Canto; ca etat eva spaṣṭam — and this same thing is made clear.
Mukunda gives one more reference. In the pair of verses in the Tenth Canto that begin ‘O dearest, whose separation is unbearable…’ (the gopīs' words in the rāsa chapter), this very teaching — that pure love is the means of attaining Kṛṣṇa — is stated plainly. He leaves the reader to consult those verses.
Why cited: Bhāgavata 10.29.10 (with its companion verse) cited as a further plain statement that love alone attains Kṛṣṇa.
Viśvanātha Cakravartī
s1avataranika
pureti |
purā itithe verse beginning ‘purā’ — ‘Long ago…’'पुरा' इस पद से (व्याख्या आरम्भ)
purā iti — [the verse] that begins with purā.
purā iti — 'पुरा' इस पद से (श्लोक की व्याख्या का आरम्भ)।
Viśvanātha, like Jīva, names the verse by its first word — the one beginning ‘purā,’ ‘Long ago.’ This is his lemma-tag before commenting.
'पुरा' इस पद से (श्लोक की व्याख्या आरम्भ होती है)।
s2gloss
maharṣayo’tra śrī-gokula-stha-śrī-kṛṣṇa-preyasy-anugata-vāsanā jñeyāḥ |
maharṣayaḥ atrathe ‘great sages’ hereयहाँ 'महर्षि' पद से
śrī-gokula-stha-śrī-kṛṣṇa-preyasy-anugata-vāsanāḥare those whose inner longing followed after the beloveds of Kṛṣṇa in Gokulaश्रीगोकुलवासी श्रीकृष्ण की प्रेयसियों के अनुगत वासना (भाव) वाले
jñeyāḥare to be understood [as such] gerundiveजानने चाहिए
atra maharṣayaḥ — the great sages here; śrī-gokula-stha-śrī-kṛṣṇa-preyasy-anugata-vāsanāḥ — [are those] whose inner disposition followed after Kṛṣṇa's Gokula beloveds; jñeyāḥ — should be understood.
atra maharṣayaḥ — यहाँ 'महर्षि' पद से; śrī-gokula-stha-śrī-kṛṣṇa-preyasy-anugata-vāsanāḥ — श्रीगोकुलवासी श्रीकृष्ण की प्रेयसियों के अनुगत वासना (भाव) वाले (मुनि); jñeyāḥ — जानने चाहिए।
Viśvanātha gives the same identification as Jīva, almost word for word. These ‘great sages’ are to be understood as the ones whose deep longing was set on becoming the beloved gopīs of Kṛṣṇa in Gokula.
यहाँ 'महर्षि' पद से श्रीगोकुलवासी श्रीकृष्ण की प्रेयसियों के अनुगत वासना (भाव) वाले (मुनि) जानने चाहिए।
s3gloss
te ca rāmaṁ dṛṣṭvā tato’pi sundara-vigrahaṁ hariṁ śrī-kṛṣṇam āgamy-avatāram api tat-pratipādaka-śāstre prasiddhaṁ taṁ gokule preyasyo bhūtvā upabhoktum aicchan |
te caand these [sages]और वे
rāmaṁ dṛṣṭvāhaving seen Rāma absolutiveराम को देखकर
tataḥ api sundara-vigrahaṁ[Kṛṣṇa,] of form even more beautiful than thatउससे भी अधिक सुन्दर विग्रह वाले
hariṁ śrī-kṛṣṇamnamely Hari, Śrī Kṛṣṇaहरि श्रीकृष्ण को
āgamy-avatāram apieven though he was an avatāra yet to come api = even thoughयद्यपि वे भविष्य में आने वाले अवतार थे, तो भी
tat-pratipādaka-śāstre prasiddhaṁwell known from the scriptures that teach of himउसका प्रतिपादन करने वाले शास्त्र में प्रसिद्ध
taṁ gokule preyasyaḥ bhūtvāwishing to become his beloveds in Gokula absolutive of purposeउस (कृष्ण) को गोकुल में प्रेयसी बनकर
upabhoktum aicchanthey wished to enjoy him infinitive + verbउपभोग करने की इच्छा की
te ca rāmaṁ dṛṣṭvā — and these, having seen Rāma; tataḥ api sundara-vigrahaṁ hariṁ śrī-kṛṣṇam — [longed for] Kṛṣṇa, of form still lovelier; āgamy-avatāram api — though a coming avatāra; tat-pratipādaka-śāstre prasiddhaṁ — famous from the scriptures teaching him; taṁ gokule preyasyaḥ bhūtvā upabhoktum aicchan — becoming his beloveds in Gokula, they wished to enjoy him.
te ca — और वे; rāmaṁ dṛṣṭvā — राम को देखकर; tataḥ api sundara-vigrahaṁ hariṁ śrī-kṛṣṇam — उससे भी अधिक सुन्दर विग्रह वाले हरि श्रीकृष्ण को; āgamy-avatāram api — यद्यपि वे भविष्य में आने वाले अवतार थे तो भी; tat-pratipādaka-śāstre prasiddhaṁ taṁ — उसका प्रतिपादन करने वाले शास्त्र में प्रसिद्ध उन (कृष्ण) को; gokule preyasyaḥ bhūtvā — गोकुल में प्रेयसी बनकर; upabhoktum aicchan — उपभोग करने की इच्छा की।
Viśvanātha, again close to Jīva: on seeing Rāma, the sages longed for Kṛṣṇa, whose form is even lovelier. Kṛṣṇa was an avatāra still to come, yet already famous from the scriptures that describe him. Their wish was to become his beloveds in Gokula and enjoy him there. (He writes āgamy-avatāra, ‘a coming avatāra,’ where Jīva wrote bhāvy-avatāra — same sense.)
और उन्होंने राम को देखकर, उनसे भी अधिक सुन्दर विग्रह वाले हरि श्रीकृष्ण को — जो यद्यपि (तब) भविष्य में आने वाले अवतार थे तो भी उनका प्रतिपादन करने वाले शास्त्र में प्रसिद्ध थे — गोकुल में प्रेयसी बनकर उपभोग करने की इच्छा की।
s4gloss
śrī-raghunātha-nikaṭe manasā tādṛśaṁ varaṁ vṛṇvate sma |
śrī-raghunātha-nikaṭein the presence of Śrī Raghunātha [Rāma] locativeश्रीरघुनाथ के समीप
manasāin their minds, silently instrumentalमन से
tādṛśaṁ varaṁfor such a boon [as just described]वैसा वर
vṛṇvate smathey askedमाँगा
śrī-raghunātha-nikaṭe — before Rāma; manasā — mentally; tādṛśaṁ varaṁ vṛṇvate sma — they asked for such a boon.
śrī-raghunātha-nikaṭe — श्रीरघुनाथ के समीप; manasā tādṛśaṁ varaṁ vṛṇvate sma — मन ही मन वैसा वर माँगा।
Viśvanātha adds where and how they asked. Standing in Rāma's presence, they asked — silently, in their minds — for exactly the boon just described: to become gopīs and enjoy Kṛṣṇa. Note it was a mental request, made right before Rāma.
श्रीरघुनाथ (राम) के समीप उन्होंने मन ही मन वैसा वर माँगा।
s5gloss
te ca munayaḥ kalpa-vṛkṣād iva raghunāthād avacanenaiva varaṁ labdhvā deśāntare gopīnāṁ garbhe strītvam āpannāḥ |
te ca munayaḥand these sagesऔर वे मुनि
kalpa-vṛkṣāt ivaas if from a wish-fulfilling tree ablative of source, in simileकल्पवृक्ष से (वर पाने) के समान
raghunāthātfrom Raghunātha [Rāma] ablative of sourceरघुनाथ से
avacanena evawithout even speaking, just [by the wish] instrumental; eva = justबिना कुछ कहे ही
varaṁ labdhvāhaving obtained the boon absolutiveवर पाकर
deśāntare gopīnāṁ garbhein another region, in the wombs of gopīsअन्य देश में गोपियों के गर्भ में
strītvam āpannāḥthey took on womanhoodस्त्रीत्व को प्राप्त हुए
te ca munayaḥ — and these sages; raghunāthāt kalpa-vṛkṣāt iva — from Rāma, as from a wish-tree; avacanena eva varaṁ labdhvā — obtaining the boon without even asking aloud; deśāntare gopīnāṁ garbhe strītvam āpannāḥ — took on womanhood in the wombs of gopīs in another region.
te ca munayaḥ — और वे मुनि; kalpa-vṛkṣāt iva raghunāthāt avacanena eva varaṁ labdhvā — कल्पवृक्ष के समान रघुनाथ से बिना कुछ कहे ही वर पाकर; deśāntare gopīnāṁ garbhe — अन्य देश में गोपियों के गर्भ में; strītvam āpannāḥ — स्त्रीत्व को प्राप्त हुए।
Same as Jīva's picture, now naming Rāma directly. Here the sages are the seekers, Rāma is the wish-tree (kalpa-vṛkṣa), and the boon is their becoming women to enjoy Kṛṣṇa. Just as a wish-tree grants without a spoken request, Rāma granted their silent wish. So without speaking aloud they got the boon and took birth as women in the wombs of gopīs in another region.
और वे मुनि, जैसे कल्पवृक्ष से बिना माँगे वर मिल जाता है वैसे ही रघुनाथ से बिना कुछ कहे ही वर पाकर, अन्य देश में गोपियों के गर्भ में स्त्रीत्व को प्राप्त हुए।
s6gloss
sarvatra gokula-nāmnāti-vikhyāte śrīman-nanda-gokule kathañcit tābhya evāgatābhyaḥ samyag utpannā hariṁ śrī-kṛṣṇam eva kāmena saṅkalpa-mātreṇa samprāpya tatas tad-anantaram eva muktā bhavārṇavāt prākṛtatvāṁśāt |
sarvatra gokula-nāmnā ati-vikhyāteeverywhere far-famed under the name ‘Gokula’सर्वत्र 'गोकुल' नाम से अत्यन्त प्रसिद्ध
śrīman-nanda-gokulein the blessed Gokula of Nandaश्रीमान् नन्द के गोकुल में
kathañcit tābhyaḥ eva āgatābhyaḥfrom those very [gopīs] who had somehow come thereकिसी प्रकार वहीं आई हुई उन्हीं (गोपियों) से
samyak utpannāḥwere fully born, born in the proper wayभलीभाँति उत्पन्न हुए
hariṁ śrī-kṛṣṇam evaHari, that is Kṛṣṇa himselfहरि श्रीकृष्ण को ही
kāmena saṅkalpa-mātreṇaby desire — that is, by mere resolve instrumental of meansकाम के द्वारा, केवल संकल्प मात्र से
samprāpyahaving attained [him] absolutiveभलीभाँति पाकर
tataḥ tad-anantaram evathen, right after thatउसके तुरन्त बाद ही
muktāḥ bhavārṇavātthey were freed from the ocean of existence ablative of separationसंसार-सागर से मुक्त हुए
prākṛtatvāṁśātthat is, [freed] from the trace of material nature [in them] ablative, glossing bhavārṇavaअर्थात् प्राकृतत्व (लौकिकता) के अंश से
gokula-nāmnā sarvatra ati-vikhyāte śrīman-nanda-gokule — in Nanda's Gokula, famed everywhere by that name; kathañcit tābhyaḥ eva āgatābhyaḥ samyak utpannāḥ — properly born from the very gopīs who had somehow come there; kāmena saṅkalpa-mātreṇa hariṁ śrī-kṛṣṇam eva samprāpya — attaining Kṛṣṇa by desire, i.e. mere resolve; tataḥ tad-anantaram eva — then immediately after; bhavārṇavāt prākṛtatvāṁśāt muktāḥ — freed from the ocean of existence, that is, from the trace of materiality.
sarvatra gokula-nāmnā ati-vikhyāte śrīman-nanda-gokule — सर्वत्र 'गोकुल' नाम से अत्यन्त प्रसिद्ध श्रीमान् नन्द के गोकुल में; kathañcit tābhyaḥ eva āgatābhyaḥ samyak utpannāḥ — किसी प्रकार वहीं आई हुई उन्हीं (गोपियों) से भलीभाँति उत्पन्न हुए; hariṁ śrī-kṛṣṇam eva — हरि श्रीकृष्ण को ही; kāmena saṅkalpa-mātreṇa samprāpya — काम के द्वारा, केवल संकल्प मात्र से भलीभाँति पाकर; tataḥ tad-anantaram eva muktāḥ bhavārṇavāt prākṛtatvāṁśāt — उसके तुरन्त बाद ही संसार-सागर से, अर्थात् प्राकृतत्व के अंश से, मुक्त हुए।
Viśvanātha follows Jīva closely, with one sharp addition at the end. They were properly born in Nanda's Gokula, from the very gopīs who had somehow come to live there. By ‘desire’ — which he too glosses as mere resolve — they attained Kṛṣṇa, and right after that were freed from the ‘ocean of existence.’ Then he narrows what that ocean means for them: it is the lingering trace of material nature (prākṛtatva-aṁśa) still in them. That is what they were freed from — setting up his next sentence.
सर्वत्र 'गोकुल' नाम से अत्यन्त प्रसिद्ध श्रीमान् नन्द के गोकुल में, किसी प्रकार वहीं आई हुई उन्हीं गोपियों से वे भलीभाँति उत्पन्न हुए; और हरि श्रीकृष्ण को ही काम के द्वारा, केवल संकल्प मात्र से भलीभाँति पाकर, उसके तुरन्त बाद ही संसार-सागर से — अर्थात् (अपनी) प्राकृतत्व (लौकिकता) के अंश से — मुक्त हो गए।
s7gloss
ata eva rāsa-krīḍāyām antar-gṛha-niruddhā nirodha-janya-viraheṇaiva teṣāṁ prākṛtatvāṁśo gataḥ |
ata evaand for this very reason eva = this veryइसी कारण
rāsa-krīḍāyāmduring the rāsa dance locativeरासलीला में
antar-gṛha-niruddhāḥ[the gopīs] who were shut inside their homesघर के भीतर रोक ली गईं (गोपियाँ)
nirodha-janya-viraheṇa evaprecisely through the separation caused by that confinement instrumental of means; eva = preciselyउस रोक से उत्पन्न विरह के द्वारा ही
teṣāṁ prākṛtatvāṁśaḥ gataḥtheir trace of material nature was goneउनके प्राकृतत्व का अंश नष्ट हो गया
ata eva — for this very reason; rāsa-krīḍāyām — in the rāsa play; antar-gṛha-niruddhāḥ — those confined inside their homes; nirodha-janya-viraheṇa eva — by the separation born of that confinement; teṣāṁ prākṛtatvāṁśaḥ gataḥ — their trace of materiality departed.
ata eva — इसी कारण; rāsa-krīḍāyām antar-gṛha-niruddhāḥ — रासलीला में जो घर के भीतर रोक ली गईं; nirodha-janya-viraheṇa eva — उस रोक से उत्पन्न विरह के द्वारा ही; teṣāṁ prākṛtatvāṁśaḥ gataḥ — उनके प्राकृतत्व का अंश नष्ट हो गया।
Viśvanātha now explains a famous episode by this very logic. At the time of the rāsa dance, some gopīs were locked inside their homes and could not go out. Precisely through the intense separation (viraha) caused by that confinement, the last trace of material nature in them was burned away. So the confinement was not a loss but the means of their final purification — that is why (ata eva) it happened this way.
इसी कारण रासलीला में जो गोपियाँ घर के भीतर रोक ली गईं, उन्हें उस रोक से उत्पन्न विरह के द्वारा ही उनके प्राकृतत्व (लौकिकता) का अंश नष्ट हो गया।
s8other
asya viśeṣa-vyākhyā tu daśama-ṭippanyāṁ draṣṭavyā |
asya viśeṣa-vyākhyā tubut the detailed explanation of this tu = butपरन्तु इसकी विशेष व्याख्या
daśama-ṭippanyāṁin [my] notes on the Tenth Canto locativeदशम (स्कन्ध) की टिप्पणी में
draṣṭavyāshould be looked up gerundiveदेखनी चाहिए
asya viśeṣa-vyākhyā tu — but the fuller explanation of this; daśama-ṭippanyāṁ — in the Tenth-Canto commentary; draṣṭavyā — is to be seen.
asya viśeṣa-vyākhyā tu — परन्तु इसकी विशेष व्याख्या; daśama-ṭippanyāṁ draṣṭavyā — दशम (स्कन्ध) की टिप्पणी में देखनी चाहिए।
Viśvanātha refers the reader onward. The full, detailed treatment of this matter, he says, should be looked up in his own commentary (ṭippanī) on the Tenth Canto of the Bhāgavata. He will not repeat it all here.
परन्तु इसकी विशेष व्याख्या दशम स्कन्ध की टिप्पणी में देखनी चाहिए।
s9conclusion
idaṁ tu bhaktir ananuṣaṅgitaṁ phalam ||
idaṁ tubut this [liberation of theirs] tu = butपरन्तु यह (मुक्ति)
bhakteḥ ananuṣaṅgitaṁ phalamis an incidental, by-the-way fruit of devotion — not its main aim genitive: fruit of bhaktiभक्ति का आनुषंगिक (गौण) नहीं, अपितु अनानुषंगिक फल है
idaṁ tu — but this [their being freed from saṁsāra]; bhakteḥ ananuṣaṅgitaṁ phalam — is a non-primary, incidental fruit of devotion.
idaṁ tu — परन्तु यह (मुक्ति); bhakteḥ ananuṣaṅgitaṁ phalam — भक्ति का आनुषंगिक (साथ-साथ यों ही मिल जाने वाला) फल नहीं है।
Viśvanātha closes with the doctrinal key. Yes, these sage-gopīs were freed from the ocean of birth and death — but that liberation is only an incidental, side fruit of devotion (bhakti), never its real goal. The real fruit is Kṛṣṇa himself and love for him; freedom from saṁsāra just comes along with it, unsought. ‘Ananuṣaṅgi-phala’ means a result that tags along, not the thing aimed at.
परन्तु यह (मुक्ति) भक्ति का आनुषंगिक (प्रसंगवश यों ही मिल जाने वाला) फल नहीं है।