L1definition
āvirbhūya mano-vṛttau vrajantī tat-svarūpatāṁ |
āvirbhūyahaving shown itself, having come into view gerund (from ā-vir-bhū), 'appear'प्रकट होकर
mano-vṛttauin the activity of the mind, in the working of the devotee's heart locative of place-whereमन की वृत्ति में
vrajantīgoing on to, passing into present participle, fem., agreeing with ratiḥ (from L3)(रति जो) प्राप्त होती हुई
tat-svarūpatāṁsameness with that — becoming one in form with that mental activity accusative, object of vrajantī; tat = the mano-vṛttiउस (मन की वृत्ति) के स्वरूप को
ratiḥ (from L3) — this rati; mano-vṛttau — in the working of the mind; āvirbhūya — having appeared; tat-svarūpatāṁ — the state of being one form with that [mental activity]; vrajantī — passing into.
āvirbhūya — प्रकट होकर; mano-vṛttau — मन की वृत्ति में; vrajantī — (रति) प्राप्त होती हुई; tat-svarūpatāṁ — उस वृत्ति के स्वरूप को
Rati first shows itself inside the devotee's mind. Then it takes on the very form of that mental activity. So it appears there and becomes one with the working of the heart.
रति मन की वृत्ति में प्रकट होकर उस वृत्ति के स्वरूप को प्राप्त कर लेती है। मानो वह उसी मानसिक क्रिया के समान बन जाती है।
svarūpatā: home sense 'the state of being one's own form / very nature'; here 'taking on the same form as' the mental mode — rati merges with the mind's activity, seeming to become that activity itself.
स्वरूपता का मूल अर्थ है 'अपने ही रूप में होना'; यहाँ इसका भाव है कि रति मन की वृत्ति के समान रूप धारण कर लेती है — वह उस मानसिक क्रिया में मिलकर मानो वही क्रिया बन जाती है।
L2definition
svayaṁ-prakāśa-rūpāpi bhāsamānā prākāśyavat ||
svayaṁ-prakāśa-rūpāthough its nature is to shine on its own, self-luminous nom. fem. compound, predicate of ratiḥस्वयं-प्रकाश स्वरूप वाली (जो स्वयं ही प्रकाशित होती है)
apieven so, although concessive particle — sets up the contrast with what followsतो भी / यद्यपि
bhāsamānāappearing, shining forth present participle, fem., agreeing with ratiḥभासित होती हुई
prākāśyavatas if it were lit up by something else, like a thing made visible adverb, -vat 'like'; prākāśya = the state of being illuminedप्रकाश्य के समान (जैसे कोई प्रकाशित की जाने वाली वस्तु)
ratiḥ (from L3) — this rati; svayaṁ-prakāśa-rūpā api — though it is self-luminous by nature; prākāśyavat — as if lit from outside; bhāsamānā — shining forth.
svayaṁ-prakāśa-rūpā — स्वयं-प्रकाश स्वरूप वाली; api — तो भी; bhāsamānā — भासित होती हुई; prākāśyavat — प्रकाश्य के समान
By its own nature rati is self-luminous — it shines on its own. Yet even so, it appears as if it were lit up by something else. It shows itself through the mind, like an object that only becomes visible when a light falls on it.
रति स्वयं ही प्रकाशित होने वाली है। तो भी वह ऐसी भासती है मानो किसी अन्य के द्वारा प्रकाशित की जा रही हो।
The commentators (Jīva, Viśvanātha) read this on the model of brahman (brahmavat): self-luminous in itself, but seeming to be revealed by the mind's activity — self-shining, yet shining as-if-illumined.
टीकाकार (जीव, विश्वनाथ) इसे ब्रह्म के दृष्टान्त पर पढ़ते हैं — जैसे ब्रह्म स्वयं-प्रकाश है फिर भी मन की वृत्ति से प्रकाशित-सा प्रतीत होता है, वैसे ही रति स्वयं प्रकाशमान होते हुए भी मानो प्रकाशित की जा रही हो, ऐसी भासती है।
L3conclusion
vastutaḥ svayam āsvāda-svarūpaiva ratis tv asau |
vastutaḥin reality, when you look at what it truly is ablative/adverb, 'in fact' — corrects the as-if of L2वास्तव में
svayamof itself, on its own indeclinable, 'itself'स्वयं
āsvāda-svarūpāmade of tasting — its very being is the relishing itself nom. fem. compound, predicate of ratiḥआस्वाद-स्वरूप ही (आस्वादन ही जिसका स्वरूप है)
evaprecisely, nothing but restrictive particle — rati is tasting and only tastingही (केवल यही)
ratiḥrati — the foundational love that grows into a devotional mood nominative, the subject of all four linesयह रति
tubut — marking off what is special about it Jīva: the tu signals a distinction (viśeṣa-pratipatti)परन्तु (एक विशेष अन्तर की ओर)
asauthis rati we are speaking of nom. fem. demonstrative, agreeing with ratiḥयह (रति)
asau ratiḥ tu — but this rati; vastutaḥ — in reality; svayam — of itself; āsvāda-svarūpā eva — is nothing but the very form of tasting.
vastutaḥ — वास्तव में; svayam — स्वयं; āsvāda-svarūpā — आस्वाद-स्वरूप ही; eva — ही; ratiḥ — यह रति; tu — परन्तु; asau — यह
But here is what rati really is. In truth, on its own, it is nothing but tasting itself. Its whole being is the act of relishing. The 'but' marks off what makes this rati special — it is not merely lit up from outside; in its own nature it is the very relish.
परन्तु वास्तव में यह रति स्वयं ही आस्वाद-स्वरूप है। न वह चखने वाली है, न केवल चखी जाने वाली — उसका अपना स्वरूप ही आस्वादन है।
āsvāda: home sense 'a tasting, savouring'; here rati is not the taster and not merely the thing tasted — its own substance IS the tasting. Jīva notes the tu ("but") is there precisely to flag this special point (viśeṣa-pratipatty-artha).
आस्वाद का मूल अर्थ है 'चखना, आस्वादन'; यहाँ रति न तो चखने वाली है और न केवल चखी जाने वाली वस्तु — उसका अपना स्वरूप ही आस्वादन है। जीव कहते हैं कि 'तु' शब्द इसी विशेष बात को सूचित करने के लिए है (विशेष-प्रतिपत्ति-अर्थ)।
L4conclusion
kṛṣṇādi-karmakāsvāda-hetutvaṁ pratipadyate ||
kṛṣṇādi-karmaka-āsvāda-hetutvaṁbeing the cause of the tasting whose object is Kṛṣṇa and the rest — it is what makes the relishing of Kṛṣṇa possible accusative, object of pratipadyate; karmaka = 'having as its object', so the āsvāda takes Kṛṣṇa-and-the-rest as what is tastedकृष्ण-आदि को विषय बनाने वाले आस्वाद का हेतु होने को
pratipadyateit comes to be, it takes on, it attains 3rd sg. present; commentators gloss it prāpnoti 'attains'प्राप्त कर लेती है
asau ratiḥ (from L3) — this rati; kṛṣṇādi-karmaka-āsvāda-hetutvaṁ — the state of being the cause of the tasting that has Kṛṣṇa and the rest as its object; pratipadyate — comes to be.
kṛṣṇādi-karmaka-āsvāda-hetutvaṁ — कृष्ण आदि को विषय बनाने वाले आस्वाद की हेतुता को; pratipadyate — प्राप्त कर लेती है
This same rati then becomes the cause of a further tasting. That tasting has Kṛṣṇa — and his associates, pastimes, and so on — as what is relished. So rati, which is tasting in itself, becomes the very thing that makes the relishing of Kṛṣṇa possible.
वही रति उस आस्वाद का हेतु बन जाती है जिसका विषय कृष्ण और उनसे सम्बन्धित सब कुछ है। यही वह प्राप्त कर लेती है।
kṛṣṇādi ('Kṛṣṇa and the rest'): the commentators unpack ādi as Kṛṣṇa's associates and pastimes (tat-parikara-līlādi). karmaka = 'having X as its grammatical object', i.e. Kṛṣṇa-and-the-rest are what the āsvāda tastes.
'कृष्णादि' अर्थात् कृष्ण और शेष; टीकाकार 'आदि' को कृष्ण के पार्षदों और लीलाओं के रूप में खोलते हैं (तत्-परिकर-लीलादि)। 'कर्मक' का अर्थ है 'जिसका वह व्याकरणिक कर्म हो' — अर्थात् कृष्ण आदि ही आस्वाद के चखे जाने वाले विषय हैं।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
pūrvākhyānusāreṇa tasyaiva rati-paryāyasya bhāvasya prāpañcika-tat-priya-janeṣu kañcid viśeṣaṁ darśayati—āvirbhūyeti dvābhyām |
pūrva-ākhyāna-anusāreṇafollowing what was said before, keeping to the earlier account instr. of mannerपूर्व कथन के अनुसार
tasya eva rati-paryāyasya bhāvasyaof that very bhāva — the word that just means rati (loving attachment) gen.; paryāya = synonymउसी भाव का, जो रति का ही पर्याय है
prāpañcika-tat-priya-janeṣuas it lives in his dear ones here in the material world loc., the sphere where the feature showsउसके प्रापञ्चिक (सांसारिक) प्रिय जनों में
kañcit viśeṣaṁsome special feature, something distinctiveकोई विशेषता
darśayatihe now shows, he points outदिखाते हैं
āvirbhūya iti dvābhyāmand he does this with the two verses that begin āvirbhūya'आविर्भूय' इत्यादि दो श्लोकों से
pūrva-ākhyāna-anusāreṇa — keeping to the earlier account; tasya eva rati-paryāyasya bhāvasya — of that same bhāva, which is just a synonym for rati; prāpañcika-tat-priya-janeṣu — among his dear ones in the material world; kañcit viśeṣaṁ darśayati — he shows some special feature; āvirbhūya iti dvābhyām — by the two verses beginning āvirbhūya.
pūrva-ākhyāna-anusāreṇa — पूर्व कथन के अनुसार; tasya eva rati-paryāyasya bhāvasya — उसी भाव की, जो रति का ही पर्याय है; prāpañcika-tat-priya-janeṣu — उसके सांसारिक प्रिय जनों में; kañcit viśeṣaṁ — कोई विशेषता; darśayati — दिखाते हैं; āvirbhūya iti dvābhyām — 'आविर्भूय' इत्यादि दो श्लोकों से
Staying with what he said before, the commentator now points out a special feature of that same feeling. Here bhāva is just another word for rati, loving attachment. He is looking at how this feeling behaves inside Kṛṣṇa's dear devotees living in the material world. He shows this with the next two verses, the ones that begin āvirbhūya.
पूर्व कथन के अनुसार ग्रन्थकार उसी भाव की एक विशेषता दिखाते हैं, जो भाव रति का ही पर्याय है। यह विशेषता उसके सांसारिक प्रिय जनों में प्रकट होती है। इसे वे 'आविर्भूय' आदि दो श्लोकों से कहते हैं।
bhāva here is not the general Sanskrit "state / mood"; the commentator flags it as a straight synonym of rati, the settled term for devotional love, so the reader does not take it as some new category.
यहाँ 'भाव' सामान्य संस्कृत का 'दशा / मनोदशा' नहीं है; टीकाकार इसे रति का सीधा पर्याय बताते हैं — भक्ति-प्रेम के लिए नियत शब्द — ताकि पाठक इसे कोई नई श्रेणी न समझ ले।
s2gloss
asau śuddha-sattva-viśeṣa-rūpā ratir mūla-rūpatvena mukhya-vṛttyā tac-chabda-vācyā sā ratiḥ |
asau śuddha-sattva-viśeṣa-rūpā ratiḥthis rati, whose very stuff is a special kind of śuddha-sattva (pure being, untouched by material qualities)यह शुद्ध-सत्त्व-विशेष स्वरूप वाली रति
mūla-rūpatvenabecause it is the root form, the original from which the rest flows instr. of causeमूल रूप होने के कारण
mukhya-vṛttyāby the word's primary, straight-ahead meaning — not by any stretched or implied sense instr. of means; mukhya-vṛtti opp. lakṣaṇāमुख्य वृत्ति से (सीधे अर्थ से, बिना खिंचाव के)
tat-śabda-vācyāis what the word "tat" ("that") actually names'तत्' शब्द से कही जाने वाली
sā ratiḥthat rati — this is the "that" the verse meansवही रति
asau śuddha-sattva-viśeṣa-rūpā ratiḥ — this rati, made of a special pure sattva; mūla-rūpatvena — because it is the root form; mukhya-vṛttyā — by the primary sense of the word; tat-śabda-vācyā — is what the word "that" denotes; sā ratiḥ — that [is the] rati [meant].
asau śuddha-sattva-viśeṣa-rūpā ratiḥ — यह शुद्ध-सत्त्व-विशेष स्वरूप वाली रति; mūla-rūpatvena — मूल रूप होने के कारण; mukhya-vṛttyā — मुख्य वृत्ति से; tat-śabda-vācyā — 'तत्' शब्द से कही जाने वाली; sā ratiḥ — वही रति
Now, what does the "that" in the verse point to? It points to this rati, which is made of a special, pure sattva. Because this rati is the root form, the original, the word "that" names it in its plain, primary sense — not in any stretched or figurative sense. So "that" is exactly this rati.
यह शुद्ध-सत्त्व-विशेष स्वरूप वाली रति ही मूल रूप है। इसीलिए 'तत्' शब्द इसे मुख्य वृत्ति से, सीधे कहता है। वही रति यहाँ अभिप्रेत है।
Two ways a word can name a thing. In its primary sense (mukhya-vṛtti) a word hits its thing directly, as "lotus" names the flower. In an implied sense (lakṣaṇā) it reaches a thing only by a stretch, as "the village on the Ganges" really means the bank. Here the commentator insists "that" names this root rati directly, by mukhya-vṛtti — no stretch needed, because rati is the original from which everything else derives.
शब्द किसी वस्तु का नाम दो प्रकार से लेता है। मुख्य वृत्ति में शब्द अपनी वस्तु को सीधे छूता है, जैसे 'कमल' फूल का नाम है। लक्षणा में वह किसी खिंचाव से ही वस्तु तक पहुँचता है, जैसे 'गंगा पर बसा गाँव' वस्तुतः किनारे को कहता है। यहाँ टीकाकार कहते हैं कि 'तत्' इस मूल रति को सीधे, मुख्य वृत्ति से कहता है — कोई खिंचाव नहीं चाहिए, क्योंकि रति ही वह मूल है जिससे शेष सब निकलते हैं।
s3gloss
śrī-kṛṣṇādi-sarva-prakāśakatvena hetunā svayaṁ-prakāśa-rūpāpi prāpañcika-tat-priya-janānāṁ mano-vṛttau āvirbhūya tat-svarūpatāṁ tat-tādātmyaṁ vrajantī tad-vṛttyā prakāśyavad bhāsamānā brahmavat tasyāṁ sphurantī, tatha sva-sātkṛtena pūrvottarāvasthābhyāṁ kāraṇa-kārya-rūpeṇa śrī-bhagavad-ādi-mādhuryānubhavena svāṁśenāsvāda-rūpāṇi yāni kṛṣṇādi-rūpāṇi karmāṇi kartur īpsitatamāni teṣām āsvāda-hetutāṁ saṁvid-aṁśena sādhakatamatām asau bhāvaika-paryāyā ratiḥ pratipadyate prāpnotīti |
śrī-kṛṣṇa-ādi-sarva-prakāśakatvena hetunābecause it is what lights up everything — Kṛṣṇa and all the rest instr. of cause, spelled out by hetunā "the reason being"इसलिए कि वह श्रीकृष्ण आदि सबको प्रकाशित करती है
svayaṁ-prakāśa-rūpā apieven though it is self-luminous by nature — it shines on its own, needing nothing else to reveal it api = "even though," concessiveस्वयं-प्रकाश स्वरूप होते हुए भी
prāpañcika-tat-priya-janānāṁ mano-vṛttauinside the mental activity of his dear ones here in the material world loc., where it appearsउसके सांसारिक प्रिय जनों की मन की वृत्ति में
āvirbhūyahaving shown itself, having come out into view gerund: "once it appears…"प्रकट होकर
tat-svarūpatāṁ tat-tādātmyaṁ vrajantīgoing into oneness with that mind — becoming, as it were, identical with that mental state (the second phrase just restates the first)उस वृत्ति के स्वरूप को, अर्थात् उसके साथ तादात्म्य को प्राप्त होती हुई
tat-vṛttyā prakāśyavat bhāsamānāand so, through that mental activity, appearing as if it were something that has to be lit up from outside instr. of means; prakāśya-vat "like a thing illumined"उस वृत्ति के द्वारा प्रकाश्य के समान भासित होती हुई
brahmavat tasyāṁ sphurantīshowing up inside that mind the way Brahman does — self-luminous, yet seeming to be revealed thereब्रह्म के समान उस (वृत्ति) में स्फुरित होती हुई
tathā sva-sāt-kṛtenaand then, by what it has made its own, taken up into itselfतथा अपने में आत्मसात किए हुए (उस अनुभव) के द्वारा
pūrva-uttara-avasthābhyāṁ kāraṇa-kārya-rūpeṇathrough its earlier and later phases, that is, in the form of cause and then effect instr.; the two phases = cause-stage and effect-stageपूर्व और उत्तर दो अवस्थाओं रूप से, अर्थात् कारण और कार्य रूप से
śrī-bhagavat-ādi-mādhurya-anubhavenaby the actual experiencing of the sweetness of the Lord and the othersश्रीभगवान् आदि के माधुर्य के अनुभव के द्वारा
sva-aṁśenathrough its own portion, i.e. by the parts of itself about to be namedअपने अंश के द्वारा
āsvāda-rūpāṇi yāni kṛṣṇa-ādi-rūpāṇi karmāṇi kartur īpsitatamāni teṣāmof those objects — Kṛṣṇa and the rest — which are there to be tasted, which are what the loving agent most of all wants karman defined as kartur īpsitatamam, "the agent's most-wanted"जो कृष्ण आदि रूप कर्म आस्वाद के विषय हैं और कर्ता के परम अभीष्ट हैं, उनकी
āsvāda-hetutāṁ saṁvit-aṁśena sādhakatamatāmthe job of being the cause of tasting them — by its knowing-portion (saṁvit) becoming the most effective instrument for it karaṇa defined as sādhakatamam, "the most effective means"संवित् अंश के द्वारा आस्वाद की हेतुता को, अर्थात् साधकतम करण होने को
asau bhāva-eka-paryāyā ratiḥ pratipadyate prāpnoti itithis rati — which is simply another name for bhāva — takes on, reaches, that role; so runs the sentenceयह भाव की एकमात्र पर्याय रति प्राप्त कर लेती है
śrī-kṛṣṇa-ādi-sarva-prakāśakatvena hetunā — because it lights up everything, Kṛṣṇa and all; svayaṁ-prakāśa-rūpā api — though self-luminous; prāpañcika-tat-priya-janānāṁ mano-vṛttau āvirbhūya — appearing in the mental activity of his worldly dear ones; tat-svarūpatāṁ tat-tādātmyaṁ vrajantī — going into oneness with that mind; tat-vṛttyā prakāśyavat bhāsamānā — shining through that activity as if lit from outside; brahmavat tasyāṁ sphurantī — showing up in it like Brahman; tathā sva-sāt-kṛtena … kāraṇa-kārya-rūpeṇa śrī-bhagavat-ādi-mādhurya-anubhavena sva-aṁśena — and, by what it makes its own, through its cause- and effect-phases, by the experience of the Lord's sweetness, through its own portion; āsvāda-rūpāṇi … karmāṇi kartur īpsitatamāni teṣām āsvāda-hetutāṁ — [it takes on] the role of being the cause of tasting those most-wanted objects, Kṛṣṇa etc.; saṁvit-aṁśena sādhakatamatām — by its saṁvit portion, the role of most effective instrument; asau … ratiḥ pratipadyate prāpnoti iti — this rati attains it.
śrī-kṛṣṇa-ādi-sarva-prakāśakatvena hetunā — इसलिए कि वह श्रीकृष्ण आदि सबको प्रकाशित करती है; svayaṁ-prakāśa-rūpā api — स्वयं-प्रकाश स्वरूप होते हुए भी; prāpañcika-tat-priya-janānāṁ mano-vṛttau — उसके सांसारिक प्रिय जनों की मन की वृत्ति में; āvirbhūya — प्रकट होकर; tat-svarūpatāṁ tat-tādātmyaṁ vrajantī — उस वृत्ति के साथ तादात्म्य को प्राप्त होती हुई; tat-vṛttyā prakāśyavat bhāsamānā — उस वृत्ति के द्वारा प्रकाश्य के समान भासित होती हुई; brahmavat tasyāṁ sphurantī — ब्रह्म के समान उसमें स्फुरित होती हुई; tathā sva-sāt-kṛtena — तथा अपने में आत्मसात किए हुए के द्वारा; pūrva-uttara-avasthābhyāṁ kāraṇa-kārya-rūpeṇa — पूर्व-उत्तर अवस्था रूप से, कारण-कार्य रूप से; śrī-bhagavat-ādi-mādhurya-anubhavena — भगवान् आदि के माधुर्य के अनुभव के द्वारा; sva-aṁśena — अपने अंश के द्वारा; āsvāda-rūpāṇi yāni kṛṣṇa-ādi-rūpāṇi karmāṇi kartur īpsitatamāni teṣām — जो कृष्ण आदि रूप कर्म आस्वाद के विषय और कर्ता के परम अभीष्ट हैं, उनकी; āsvāda-hetutāṁ saṁvit-aṁśena sādhakatamatām — संवित् अंश से आस्वाद की हेतुता को, साधकतमता को; asau bhāva-eka-paryāyā ratiḥ pratipadyate prāpnoti iti — यह भाव की एकमात्र पर्याय रति प्राप्त कर लेती है
Here is the long sentence, taken in pieces. This rati is self-luminous: it shines on its own, because it is the very thing that lights up everything, Kṛṣṇa included. Yet, even so, it shows itself inside the mind of Kṛṣṇa's dear ones in this world. Once it appears there, it merges with that mental state and becomes, as it were, one with it. So, working through that mental activity, it looks as if it were being lit up from outside — it appears in the mind the way Brahman does: self-luminous in itself, but seeming to be revealed there. Then it takes the experience up into itself and passes through two phases, an earlier and a later, a cause-phase and an effect-phase. Through actually tasting the sweetness of the Lord and the others, and by its own portions, it does two things. By one portion, its saṁvit (knowing) portion, it becomes the cause — indeed the most effective instrument — for tasting those objects: Kṛṣṇa and the rest, the things meant to be relished, the very things the loving devotee wants most of all. That is the role this rati takes on. And remember, this rati is just another name for bhāva.
यह रति श्रीकृष्ण आदि सबको प्रकाशित करती है, इसलिए स्वयं-प्रकाश स्वरूप होते हुए भी अपने सांसारिक प्रिय जनों की मन की वृत्ति में प्रकट होती है। वहाँ वह उस वृत्ति के साथ तादात्म्य को प्राप्त कर लेती है, और उस वृत्ति के द्वारा प्रकाश्य के समान भासती है — ब्रह्म के समान उसमें स्फुरित होती है। साथ ही अपने में आत्मसात किए हुए भगवान् आदि के माधुर्य के अनुभव द्वारा, कारण और कार्य दोनों अवस्थाओं में, वह कृष्ण आदि कर्मों की आस्वाद-हेतुता प्राप्त करती है — ये कर्म ही कर्ता के परम अभीष्ट आस्वाद्य विषय हैं। संवित् अंश से वह इस आस्वादन का साधकतम करण बन जाती है। यही भाव की एकमात्र पर्याय रति है।
The wording quietly borrows Pāṇini's grammar of action. There the object (karman) is defined as "what the agent most wants" (kartur īpsitatamam), and the instrument (karaṇa) as "the most effective means" (sādhakatamam). The commentator uses those very phrases: Kṛṣṇa and the rest are the karman, the most-wanted object of tasting, and rati, through its saṁvit portion, is the karaṇa, the sharpest instrument by which that tasting happens.
यह शब्दावली चुपचाप पाणिनि के कारक-विधान को उधार लेती है। वहाँ कर्म की परिभाषा है 'जो कर्ता को सर्वाधिक अभीष्ट हो' (कर्तुर् ईप्सिततमम्), और करण की 'सबसे प्रभावी साधन' (साधकतमम्)। टीकाकार वही शब्द प्रयोग करते हैं — कृष्ण आदि कर्म हैं, आस्वाद का परम अभीष्ट विषय; और रति अपने संवित् अंश से करण है, वह सबसे तीक्ष्ण साधन जिससे वह आस्वादन होता है।
s4gloss
hlādiny-aṁśena tu svayaṁ hlādayantī tiṣṭhatīty arthaḥ |
hlādinī-aṁśena tubut by its other portion, the hlādinī (the joy-giving) portion tu "but" — marks the contrast with the saṁvit portion just namedपरन्तु ह्लादिनी अंश के द्वारा
svayaṁ hlādayantī tiṣṭhatiit itself does the gladdening, and stays doing so pres. part. + tiṣṭhati = ongoing stateस्वयं आह्लादित करती हुई स्थित रहती है
iti arthaḥthat is the meaning [being drawn out]ऐसा अर्थ है
hlādinī-aṁśena tu — but by its hlādinī portion; svayaṁ hlādayantī tiṣṭhati — it itself keeps on gladdening; iti arthaḥ — this is the meaning.
hlādinī-aṁśena tu — परन्तु ह्लादिनी अंश के द्वारा; svayaṁ hlādayantī tiṣṭhati — स्वयं आह्लादित करती हुई स्थित रहती है; iti arthaḥ — ऐसा अर्थ है
That covered one portion of rati, the saṁvit or knowing portion. But rati has a second portion too, the hlādinī, the joy-giving portion. By that portion rati itself does the gladdening — it makes the devotee glad, and it stays that way. That is the point being drawn out.
संवित् अंश से वह आस्वादन का करण बनती है। परन्तु ह्लादिनी अंश के द्वारा वह स्वयं आह्लाद देती हुई स्थित रहती है। यही अभिप्राय है।
saṁvit and hlādinī are two of the three powers of the Lord's internal potency. saṁvit is the knowing / revealing power; hlādinī is the bliss-giving power. Here rati works through both at once: by saṁvit it lets Kṛṣṇa be tasted, by hlādinī it delights the taster.
संवित् और ह्लादिनी भगवान् की अन्तरंगा शक्ति की तीन शक्तियों में से दो हैं। संवित् जानने / प्रकाशित करने वाली शक्ति है; ह्लादिनी आनन्द देने वाली शक्ति है। यहाँ रति एक साथ दोनों से काम करती है — संवित् से कृष्ण का आस्वादन कराती है, ह्लादिनी से आस्वादक को आनन्दित करती है।
s5gloss
vastuta iti—tad etad eva vastu-vicāre sidhyatīty arthaḥ |
vastutaḥ itias for the word "vastutaḥ" ("in truth, in reality") in the verse lemma being glossed'वस्तुतः' (यह पद)
tat etat evathis very same thing just describedयही
vastu-vicāre sidhyatiis what stands proven once you weigh up what the thing really is loc. "in / upon the examination of the reality"वस्तु का विचार करने पर सिद्ध होता है
iti arthaḥthat is what "vastutaḥ" means hereऐसा अर्थ है
vastutaḥ iti — the word "vastutaḥ"; tat etat eva — this very thing described; vastu-vicāre sidhyati — is established when the reality is examined; iti arthaḥ — that is its sense.
vastutaḥ iti — 'वस्तुतः' पद; tat etat eva — यही; vastu-vicāre sidhyati — वस्तु का विचार करने पर सिद्ध होता है; iti arthaḥ — ऐसा अर्थ है
Now he explains the word vastutaḥ, "in reality," in the verse. It means: this very thing just described is what turns out to be true once you actually examine what rati is. Look into the real nature of the thing, and this is what you find. That is the force of the word vastutaḥ.
'वस्तुतः' पद का अभिप्राय यह है। वस्तु का ठीक-ठीक विचार करने पर यही सिद्ध होता है। अर्थात् वास्तविकता की जाँच में यही बात ठहरती है।
s6gloss
tu-śabdo’pi viśeṣa-pratipatty-arthaḥ |
tu-śabdaḥ apithe little word "tu" ("but / indeed") too — not just vastutaḥ api "as well," adding tu to the word already glossed'तु' शब्द भी
viśeṣa-pratipatti-arthaḥis there to get across that same special point "having as its purpose the conveying of the distinction"विशेष का बोध कराने के प्रयोजन वाला है
tu-śabdaḥ api — the word "tu" as well; viśeṣa-pratipatti-arthaḥ — serves to convey the special point.
tu-śabdaḥ api — 'तु' शब्द भी; viśeṣa-pratipatti-arthaḥ — विशेष का बोध कराने के प्रयोजन वाला है
The small word tu in the verse, in "ratis tv asau," is doing work too. Like vastutaḥ, it is there to drive home that same special point about rati. It is not just filler; it flags the distinctive claim being made.
'तु' शब्द भी यहाँ प्रयोजन रखता है। वह इस विशेष बात को स्पष्ट कराने के लिए है।
s7gloss
ādi-grahaṇāt tat-parikara-līlādayo gṛhyante ||
ādi-grahaṇātbecause the verse says "ādi" ("and the rest") in kṛṣṇādi abl. of reason: "from the fact that ādi is used"'आदि' शब्द के ग्रहण से
tat-parikara-līlā-ādayaḥhis associates, his pastimes, and so onउसके पार्षद, लीला आदि
gṛhyanteare taken in, are included pass. "get included [in the reference]"ग्रहण किए जाते हैं (सम्मिलित हो जाते हैं)
ādi-grahaṇāt — because "ādi" is used; tat-parikara-līlā-ādayaḥ — his associates, pastimes, and the rest; gṛhyante — are included.
ādi-grahaṇāt — 'आदि' शब्द के ग्रहण से; tat-parikara-līlā-ādayaḥ — उसके पार्षद, लीला आदि; gṛhyante — ग्रहण किए जाते हैं
Finally, the verse says kṛṣṇādi, "Kṛṣṇa and the rest," with that little word ādi, "etc." Because of that ādi, more than Kṛṣṇa alone is meant. His associates, his pastimes, and everything of that kind are swept in as well. So the objects rati lets one taste are not just Kṛṣṇa, but his whole world.
'कृष्णादि' में 'आदि' शब्द के प्रयोग से और भी बातें समझी जाती हैं। इससे कृष्ण के पार्षद, उनकी लीलाएँ आदि इसमें सम्मिलित हो जाते हैं।
Mukunda-dāsa Gosvāmī
s1avataranika
rater acintya-śaktitvaṁ darśayati—āvir iti dvābhyām |
rateḥof rati (love for Kṛṣṇa) — whose property he is about to show gen. of the thing described
acintya-śaktitvaṁthat it holds an inconceivable power acc., object of darśayati
darśayatihe now shows pres. main verb
āvir iti dvābhyāmand he does this in the two verses beginning "āvir(bhūya)" names the verses glossed
rateḥ — of rati; acintya-śaktitvaṁ — its inconceivable power; darśayati — he shows; āvir iti dvābhyām — by the two verses beginning "āvir-".
Now the commentator sets up the two verses. In these two verses beginning with "āvirbhūya," he is going to show one thing about rati (love for Kṛṣṇa): that it carries an inconceivable power. That power is the theme of both verses.
acintya-śakti: literally "a power beyond thought." Here it names rati's ability to do two things at once that ordinary logic cannot combine — to be self-luminous yet appear inside the mind, and to be tasting itself yet also cause the tasting.
s2gloss
asau ratis tu-śabdāt kāvyād ukta-rater viśiṣṭā |
asau ratiḥthis rati — the one the verse points to with "asau" nom., the subject
tu-śabdātand from the word "tu" ("but") in the verse abl. of source/ground
kāvyād ukta-rateḥfrom the rati already spoken of in the poetics manuals abl. of comparison
viśiṣṭāit stands apart, it is a special kind nom., predicate
asau ratiḥ — this rati; tu-śabdāt — because of the word "but"; kāvyāt ukta-rateḥ — from the rati taught in poetics; viśiṣṭā — is set apart, is distinct.
"This rati" is what the verse means by the word "asau." And the little word "tu" ("but") is doing work: it marks a contrast. It tells us this rati is a special kind, set apart from the rati that the standard poetics manuals already describe. So the "but" is a signal that we are talking about something higher than ordinary literary rati.
kāvya: here not "a poem" but the science of poetics (alaṁkāra-śāstra), which analyzes rati as one of the emotions (bhāvas) that a poem arouses. Mukunda's point: devotional rati is not just that.
s3gloss
tad āha—svayam āsvāda-rūpaiva, śuddha-sattva-viśeṣātmatvāt |
tad āhaso he says just that introduces the verse-words quoted
svayam āsvāda-rūpā evain itself it is nothing but tasting, relishing quotes the verse; eva = "nothing but"
śuddha-sattva-viśeṣa-ātmatvātbecause its very being is a special kind of pure goodness abl. of cause — "because…"
tad āha — he says that; svayam āsvāda-rūpā eva — in itself it is just tasting; śuddha-sattva-viśeṣa-ātmatvāt — because its nature is a special pure goodness.
So the verse says exactly this: in its own right, rati is nothing but tasting — it is relish itself. Why? Because its very essence is a special form of śuddha-sattva (pure, unmixed goodness). Since it is made of that pure stuff, it does not need anything else to become sweet; it already is the tasting.
śuddha-sattva: in ordinary Sāṅkhya, sattva is the highest of the three material strands (guṇas). Here "śuddha-" (pure) lifts it out of matter altogether — it names the transcendent substance of the Lord's own energy, not the material guṇa. The "viśeṣa" (special) marks it as a particular, heightened form of even that.
s4reply
na tūtkaṇṭhite duḥkha-rūpāpi |
na tubut it is not — heading off a wrong inference tu marks the correction
utkaṇṭhitewhen there is longing, in the state of yearning for Kṛṣṇa loc. — "when / in the case of…"
duḥkha-rūpā apieven then, of the nature of pain api = "even (in that case)"
na tu — but not; utkaṇṭhite — in the state of longing; duḥkha-rūpā api — of the nature of pain even then.
Someone might object: but when a devotee burns with longing for Kṛṣṇa and Kṛṣṇa is absent, surely that rati feels like pain, not tasting. Mukunda answers: no. Even in the state of longing, rati is not really of the nature of pain. It stays relish through and through. The ache of separation is itself something the devotee relishes; it never turns rati into mere suffering.
utkaṇṭhā: literally "an up-stretched neck," hence eager longing. The point of the reply is that in devotional rasa even separation (vipralambha) is sweet — the pain is a mode of the tasting, not a defeat of it.
s5gloss
kṛṣṇādayaḥ karṁāṇi kāraṇa-kārya-sahāyā yasya sa kṛṣṇādi-karmaka āsvādo vibhāvanādi-rūpas tasya hetutvaṁ sva-prabhāveṇaiva pratipadyate |
kṛṣṇādayaḥ karmāṇi"Kṛṣṇa and the rest" are the objects (the things tasted) unpacks the compound; karman = grammatical object
kāraṇa-kārya-sahāyāḥattended by their causes and effects — that is, by the stimulants (vibhāvas) and the responses (anubhāvas) nom., describing those objects
yasya saḥ kṛṣṇādi-karmakaḥthe tasting "whose objects are Kṛṣṇa and the rest" — so the compound is read as a bahuvrīhi resolves kṛṣṇādi-karmaka
āsvādaḥnamely the tasting, the act of relishing nom., the head word
vibhāvanādi-rūpaḥwhich takes the form of the aesthetic process — the play of vibhāva and the rest nom., further describing āsvāda
tasya hetutvaṁand of that tasting rati becomes the cause gen. + acc., object of pratipadyate
sva-prabhāveṇa evapurely by her own power, and by nothing outside herself instr. of means; eva = "purely by"
pratipadyateshe attains, she comes to hold pres. main verb
kṛṣṇādayaḥ karmāṇi — Kṛṣṇa etc. are the objects; kāraṇa-kārya-sahāyāḥ — accompanied by their causes and effects (vibhāva, anubhāva); yasya saḥ kṛṣṇādi-karmakaḥ āsvādaḥ — the tasting whose objects those are; vibhāvanādi-rūpaḥ — of the form of the aesthetic process; tasya hetutvaṁ — cause-hood of that tasting; sva-prabhāveṇa eva — by her own power alone; pratipadyate — she attains.
Here he unpacks the compound "kṛṣṇādi-karmaka." "Kṛṣṇa and the rest" are the objects — the persons and things that get tasted. And they come attended by their causes and effects: the stimulants that awaken the mood (vibhāva) and the outward responses that follow (anubhāva). So "kṛṣṇādi-karmaka āsvāda" means "the tasting whose objects are Kṛṣṇa and the rest" — a tasting that unfolds as the whole aesthetic process. Now the verse's claim: rati becomes the cause of that tasting. And she does it by her own power alone — nothing outside her supplies the relish. She herself is what makes Kṛṣṇa taste-able.
karman: in grammar the karman is the object of the verb (what is acted upon). Mukunda uses the technical sense: in the compound, Kṛṣṇa is grammatically the object of "tasting." kāraṇa-kārya here = vibhāva (the cause/stimulant of the mood) and anubhāva (its effect/expression), the standard machinery of rasa-theory.
s6reply
tāṁ vinā teṣāṁ camatkārābhāvāt |
tāṁ vināwithout her — without rati acc. with vinā = "apart from"
teṣāṁ camatkāra-abhāvātbecause in those objects there would be no wonder, no relishable charge at all abl. of reason — "because…"
tāṁ vinā — without her (rati); teṣāṁ — of those (Kṛṣṇa etc.); camatkāra-abhāvāt — because of the absence of wonder.
Why say rati alone makes Kṛṣṇa taste-able? Because without her, those objects — Kṛṣṇa and all the rest — would carry no camatkāra, no thrill of wonder, at all. Strip rati away and there is nothing to relish. So she is what supplies the charge; the sweetness of the objects is entirely on loan from her.
camatkāra: in poetics, the sudden "aha!" — the burst of wondering delight that is the very sign that rasa has been tasted. Mukunda's point: no rati, no camatkāra, hence no tasting.
s7reply
yathānya-ratiḥ kāvyādi-sevayā tad-dhetus tathā na |
yathā anya-ratiḥthe way ordinary, worldly rati works yathā sets up the contrast case
kāvya-ādi-sevayāis caused by resorting to a poem, a play, and the like — it needs those external aids instr. of means — "by way of…"
tad-dhetuḥand only so does it become the cause of tasting nom., predicate of anya-ratiḥ
tathā nathis rati is not like that na negates the parallel
yathā anya-ratiḥ — as ordinary rati; kāvya-ādi-sevayā — by resorting to poem, drama, etc.; tad-dhetuḥ — is the cause of that tasting; tathā na — not so (this rati).
Here is the contrast, and it is the payoff of "by her own power alone." Ordinary, worldly rati — the emotion a play or a poem arouses — only becomes a cause of tasting by leaning on those external props: you need the drama, the recital, the staging to spark it. Devotional rati is not like that. She needs no outside prop. She generates the tasting straight from herself. That self-sufficiency is exactly her inconceivable power.
anya-rati: "the other rati" — the mundane aesthetic emotion treated in secular poetics, which depends on artful stimulants. The verse's rati is set against it precisely because she is self-kindling.
s8avataranika
kim-bhūtā satī ? tatrāha—āvir iti |
kim-bhūtā satīand while she is being all this — what is she like? in what condition? pres. participle satī = "being"; sets up the next question
tatra āhato answer that, he says introduces the quoted words
āvir itithe words beginning "āvir(bhūya)" — "having appeared…" names the verse-words now to be glossed
kim-bhūtā satī — being of what sort?; tatra — on that; āha — he says; āvir iti — the words "āvir(bhūya)."
Having said what rati does, he now asks after her manner: while she is doing all this, what is she actually like? To answer, he turns back to the opening words of the verse, "āvirbhūya" ("having appeared…"). The next segment will unpack them. So this little line is just a hinge — it moves us from what rati does to how she shows herself.
This is a standard commentarial device: pose a question ("of what sort?") so the next words of the verse arrive as its answer.
s9gloss
ukta-hetutvāt svayaṁ-prakāśa-rūpāpi mano-vṛttau sādhanādi-yogyāyām āvirbhūya tat-svarūpatāṁ mano-vṛtti-svarūpatāṁ vrajantī prakāśyavat sphuṭīkriyamāṇaṁ vastv iva bhāsamānānubhavitur mano-vṛtti-rūpayā svayam anubhūyamānā |
ukta-hetutvātbecause of the cause-hood just stated — because she is that self-powered cause of tasting abl. of reason, linking back to s5-s7
svayaṁ-prakāśa-rūpā apieven though she is by nature self-luminous, shining by her own light api = "even though" (concessive)
mano-vṛttau sādhana-ādi-yogyāyāmin the mind's activity — the mind made fit for her by devotional practice and so on loc. — "in / into…"
āvirbhūyahaving appeared, having risen into view there gerund — "having appeared"
tat-svarūpatāṁ mano-vṛtti-svarūpatāṁ vrajantītaking on its form — that is, taking on the very shape of that mental activity acc. + pres. participle; glosses tat-svarūpatāṁ
prakāśyavat sphuṭīkriyamāṇaṁ vastv iva bhāsamānāshining like an object being lit up — the way a thing brought into the light becomes visible glosses prakāśyavat; iva = "like"
anubhavituḥ mano-vṛtti-rūpayā svayam anubhūyamānāand so, in the form of the experiencer's own mental activity, she is herself directly experienced gen. anubhavituḥ = "of the experiencer"; instr. of form
ukta-hetutvāt — because of the cause-hood just stated; svayaṁ-prakāśa-rūpā api — though self-luminous; mano-vṛttau sādhana-ādi-yogyāyām — in the mind's activity made fit by practice; āvirbhūya — having appeared; tat-svarūpatāṁ = mano-vṛtti-svarūpatāṁ vrajantī — taking on the form of that mental activity; prakāśyavat = sphuṭīkriyamāṇaṁ vastv iva bhāsamānā — shining like an object being lit up; anubhavituḥ mano-vṛtti-rūpayā svayam anubhūyamānā — being directly experienced in the form of the experiencer's own mind.
Now he answers "what is she like?" by decoding the opening words. Start from what was just proved: rati is that self-powered cause of tasting. Because of that, even though she is self-luminous — she shines by her own light and needs nothing to reveal her — she still does this: she appears inside the mind's activity, a mind made ready for her by devotional practice. "Taking on its form" (tat-svarūpatā) he glosses as: she takes on the very shape of that mental activity. "Shining like an illumined object" (prakāśyavat) he glosses as: she shines the way any object shines once it is brought into the light and made visible. Put together: she takes the form of the experiencer's own mind, and in that form she is directly experienced. So the wonder is that a self-luminous reality lets herself be known through the devotee's mind, as if she were an ordinary object needing light — though she is not.
svayaṁ-prakāśa vs prakāśya: a self-luminous thing (like a lamp, or consciousness itself) needs nothing else to reveal it; a prakāśya ("illumin-able") thing, like a pot, only shows up when light falls on it. Rati is the first kind yet graciously behaves like the second inside the devotee's mind — that paradox is the "inconceivable power" of s1.
s10conclusion
vastuto vastu-vicāreṇeyam evedṛśī nānyety arthaḥ ||
vastutaḥin truth, when you look at what the thing really is glosses the verse-word "vastutaḥ"
vastu-vicāreṇaby an examination into the reality — weighing the thing itself instr. of means; unpacks vastutaḥ
iyam eva īdṛśīthis rati, and only this one, is of such a nature eva = "and only this"
na anyāno other rati is na anyā = "not another"
iti arthaḥthat is the meaning closes the gloss
vastutaḥ = vastu-vicāreṇa — in truth, by examining the reality; iyam eva īdṛśī — this one alone is of such a kind; na anyā — no other; iti arthaḥ — that is the meaning.
He closes by glossing the verse-word "vastutaḥ" ("in truth"). It means: when you actually examine the reality of the thing, this rati — and only this one — turns out to have such a nature. No other rati does. So everything just said (self-luminous yet appearing in the mind, tasting itself yet the cause of tasting) is not loose praise; it is what a hard look at the reality shows, and it is true of devotional rati alone.
vastu-vicāra: "investigation into the real thing," as opposed to how something merely looks or is loosely spoken of. The word signals Mukunda is making an ontological claim — a statement about what rati is — not a devotional flourish.
Viśvanātha Cakravartī
s1avataranika
pūrvākhyānusāreṇa tasyaiva rati-paryāyasya bhāvasya prāpañcika-tat-priya-janeṣu kañcid viśeṣaṁ darśayati—āvirbhūyeti dvābhyām |
pūrva-ākhyāna-anusāreṇafollowing what was said just before — in line with the earlier account instrumental of accordanceपूर्व कथन के अनुसार
tasya eva rati-paryāyasya bhāvasyaof that very bhāva which is just another name for rati (love) — eva: the same thing already under discussion genitive; paryāya = synonymउसी भाव का, जो रति का ही पर्याय है
prāpañcika-tat-priya-janeṣuas it lives in the people of this world who are dear to him (Kṛṣṇa) locative of locationउसके प्रापञ्चिक (सांसारिक) प्रिय जनों में
kañcid viśeṣaṁa certain distinctive feature — something special about it accusative objectकोई विशेषता
darśayatihe now shows — points it outदिखाते हैं
āvirbhūya iti dvābhyāmwith the two verses beginning "āvirbhūya" — naming the passage he is taking up iti flags the lemma; dvābhyām = by the two [verses]'आविर्भूय' इत्यादि दो श्लोकों से
pūrva-ākhyāna-anusāreṇa — following the earlier account; tasya eva rati-paryāyasya bhāvasya — of that same bhāva, a synonym for rati; prāpañcika-tat-priya-janeṣu — among the worldly people dear to him; kañcid viśeṣaṁ — a certain special feature; darśayati — he shows; āvirbhūya iti dvābhyām — by the two verses beginning "āvirbhūya."
pūrva-ākhyāna-anusāreṇa — पूर्व कथन के अनुसार; tasya eva rati-paryāyasya bhāvasya — उसी भाव की, जो रति का ही पर्याय है; prāpañcika-tat-priya-janeṣu — उसके सांसारिक प्रिय जनों में; kañcid viśeṣaṁ — कोई विशेषता; darśayati — दिखाते हैं; āvirbhūya iti dvābhyām — 'आविर्भूय' इत्यादि दो श्लोकों से
Viśvanātha sets up the next two verses. Following what was just said, he is going to point out something special about that same bhāva — bhāva here is only another name for rati, the love already being discussed. The special feature is how this love behaves once it lives inside Kṛṣṇa's dear devotees here in the world. He marks the passage by its first word: "āvirbhūya," and says it runs across the two verses.
पूर्व कथन के अनुसार ग्रन्थकार उसी भाव की एक विशेषता दिखाते हैं, जो भाव रति का ही पर्याय है। यह विशेषता उसके सांसारिक प्रिय जनों में प्रकट होती है। इसे वे 'आविर्भूय' आदि दो श्लोकों से कहते हैं।
bhāva (home meaning: any emotional state; here: a technical near-synonym of rati, the settled love that is the seed of rasa). The commentary says outright that bhāva and rati name one and the same thing.
'भाव' का सामान्य अर्थ कोई भी भावदशा है; यहाँ यह रति का तकनीकी निकट-पर्याय है — वह स्थिर प्रेम जो रस का बीज है। टीका स्पष्ट कहती है कि भाव और रति एक ही वस्तु के नाम हैं।
s2gloss
asau śuddha-sattva-viśeṣa-rūpā ratiḥ śrī-kṛṣṇādi-prakāśakatvena svayaṁ-prakāśa-rūpāpi prāpañcāntargata-tat-priya-janānāṁ mano-vṛttau āvirbhūya tat-svarūpatāṁ tat-tādātmyaṁ vrajantī, atha ca brahmavat svayaṁ-prakāśa-rūpāpi citta-vṛttyā prakāśyavad bhāsamānā bhavati |
asau śuddha-sattva-viśeṣa-rūpā ratiḥthis rati (love), whose very nature is a special kind of pure goodness (śuddha-sattva) — asau: the one just named nominative subjectयह शुद्ध-सत्त्व-विशेष स्वरूप वाली रति
śrī-kṛṣṇa-ādi-prakāśakatvenabecause it is what lights up Kṛṣṇa and the rest — it is the very thing that reveals them instrumental of causeइसलिए कि वह श्रीकृष्ण आदि को प्रकाशित करती है
svayaṁ-prakāśa-rūpā apithough it is by nature self-luminous — api: even though it shines by its own light concessive apiस्वयं-प्रकाश स्वरूप होते हुए भी
prāpañca-antargata-tat-priya-janānāṁ mano-vṛttauin the mental activity of his dear people who live within this world locative of placeप्रपञ्च के अन्तर्गत उसके प्रिय जनों की मन की वृत्ति में
āvirbhūyahaving shown itself there — appearing in that mind gerundप्रकट होकर
tat-svarūpatāṁ tat-tādātmyaṁ vrajantīgoing into oneness with that mind — becoming, as it were, of one identity with it accusative goal; svarūpatā glossed by tādātmya (identity)उस वृत्ति के स्वरूप को, अर्थात् उसके साथ तादात्म्य को प्राप्त होती हुई
atha caand at the same time — turning to the second thing said about it connective marking the paired facetऔर (साथ ही यह भी)
brahmavat svayaṁ-prakāśa-rūpā apijust like Brahman, though it too shines by its own light vat = comparison; concessive apiब्रह्म के समान स्वयं-प्रकाश स्वरूप होते हुए भी
citta-vṛttyā prakāśyavad bhāsamānā bhavatiit comes to shine through the mind's activity as if it were a thing being lit up from outside instrumental of means; vat = "as if"चित्त की वृत्ति के द्वारा प्रकाश्य के समान भासित होती है
asau śuddha-sattva-viśeṣa-rūpā ratiḥ — this love, whose nature is a special pure goodness; śrī-kṛṣṇa-ādi-prakāśakatvena — because it lights up Kṛṣṇa and the rest; svayaṁ-prakāśa-rūpā api — though self-luminous; prāpañca-antargata-tat-priya-janānāṁ mano-vṛttau āvirbhūya — appearing in the mental activity of his dear worldly people; tat-svarūpatāṁ tat-tādātmyaṁ vrajantī — going into oneness, identity, with it; atha ca — and at the same time; brahmavat svayaṁ-prakāśa-rūpā api — like Brahman, though self-luminous; citta-vṛttyā prakāśyavad bhāsamānā bhavati — it comes to shine through the mind's activity as if it were an object being lit up.
asau śuddha-sattva-viśeṣa-rūpā ratiḥ — यह शुद्ध-सत्त्व-विशेष स्वरूप वाली रति; śrī-kṛṣṇa-ādi-prakāśakatvena — इसलिए कि वह श्रीकृष्ण आदि को प्रकाशित करती है; svayaṁ-prakāśa-rūpā api — स्वयं-प्रकाश स्वरूप होते हुए भी; prāpañca-antargata-tat-priya-janānāṁ mano-vṛttau — प्रपञ्च के अन्तर्गत प्रिय जनों की मन की वृत्ति में; āvirbhūya — प्रकट होकर; tat-svarūpatāṁ tat-tādātmyaṁ vrajantī — उस वृत्ति के साथ तादात्म्य को प्राप्त होती हुई; atha ca — और; brahmavat svayaṁ-prakāśa-rūpā api — ब्रह्म के समान स्वयं-प्रकाश स्वरूप होते हुए भी; citta-vṛttyā prakāśyavad bhāsamānā bhavati — चित्त की वृत्ति के द्वारा प्रकाश्य के समान भासित होती है
Now the main gloss. This love is a special form of pure goodness (śuddha-sattva). By its own nature it is self-luminous — it shines by itself, and in fact it is the very thing that makes Kṛṣṇa and all the rest visible. Yet even so, it appears inside the mind of Kṛṣṇa's dear devotees still living in this world. Appearing there, it goes into oneness with that mind — it takes on, as it were, the mind's own identity. Viśvanātha then adds a second, paired point, and here comes the comparison. Just like Brahman: Brahman shines by its own light, yet we come to know it through a mental function, as though it were an object lit up from outside. In the same way this love, self-luminous though it is, comes to shine through the mind's activity as if it were a thing being illumined. The analogy is exact on one point — self-luminous in itself, yet grasped through the mind like an illumined object — and it goes no further: the love is not literally an inert object, any more than Brahman is.
यह शुद्ध-सत्त्व-विशेष स्वरूप वाली रति श्रीकृष्ण आदि को प्रकाशित करती है, इसलिए स्वयं-प्रकाश स्वरूप होते हुए भी प्रपञ्च के भीतर अपने प्रिय जनों की मन की वृत्ति में प्रकट होती है। वहाँ वह उस वृत्ति के साथ तादात्म्य को प्राप्त कर लेती है। और ब्रह्म के समान स्वयं-प्रकाश होते हुए भी चित्त की वृत्ति के द्वारा प्रकाश्य के समान भासित होती है।
brahmavat ("like Brahman"): the dṛṣṭānta. Brahman = self-luminous, needing no other light; yet in experience it is caught through a mental modification (citta-/mano-vṛtti) as if it were an ordinary object being illumined. Mapped: rati is the self-luminous Brahman-side; the devotee's mind is the vṛtti through which it is grasped; the point proved is that self-luminosity and appearing-through-the-mind can both be true of one thing. The comparison stops at that single point.
'ब्रह्मवत्' अर्थात् ब्रह्म के समान — यह दृष्टान्त है। ब्रह्म स्वयं-प्रकाश है, उसे किसी अन्य प्रकाश की आवश्यकता नहीं; फिर भी अनुभव में वह चित्त / मन की वृत्ति से पकड़ा जाता है, मानो कोई साधारण वस्तु प्रकाशित की जा रही हो। इसी प्रकार रति स्वयं-प्रकाश ब्रह्म-पक्ष है; भक्त का मन वह वृत्ति है जिससे वह ग्रहण होती है; सिद्ध यह होता है कि स्वयं-प्रकाशता और मन के द्वारा प्रकट होना — दोनों एक ही वस्तु में सच हो सकते हैं। दृष्टान्त इसी एक बिन्दु पर रुकता है।
s3gloss
vastutaḥ svāda-rūpāpi kṛṣṇasya rūpa-guṇa-mādhurya-karmakāsvādasya hetutāṁ pratipadyate prāpnotīti ||
vastutaḥwhen you look at what it really is — in plain fact ablative/adverb, "in truth"वास्तव में
svāda-rūpā apieven though its very nature is tasting — it is relish itself (rasa, the devotional savoring) concessive apiआस्वाद-स्वरूप होते हुए भी
kṛṣṇasya rūpa-guṇa-mādhurya-karmaka-āsvādasyaof the tasting whose object is Kṛṣṇa's beauty, qualities, and sweetness — the savoring that is directed at them genitive; -karmaka = having [that] as its objectकृष्ण के रूप, गुण और माधुर्य को विषय बनाने वाले आस्वाद की
hetutāṁ pratipadyate prāpnotiit takes on the role of being the cause — it comes to be what makes that tasting happen accusative object; pratipadyate glossed by prāpnoti (attains)हेतुता को प्राप्त कर लेती है
itiso the point stands — closing the explanation iti closes the glossइस प्रकार (गद्य समाप्त)
vastutaḥ — in plain truth; svāda-rūpā api — even though its nature is tasting; kṛṣṇasya rūpa-guṇa-mādhurya-karmaka-āsvādasya — of the tasting directed at Kṛṣṇa's beauty, qualities, and sweetness; hetutāṁ pratipadyate prāpnoti — it takes on / attains the role of being its cause; iti — thus.
vastutaḥ — वास्तव में; svāda-rūpā api — आस्वाद-स्वरूप होते हुए भी; kṛṣṇasya rūpa-guṇa-mādhurya-karmaka-āsvādasya — कृष्ण के रूप, गुण और माधुर्य को विषय बनाने वाले आस्वाद की; hetutāṁ pratipadyate prāpnoti — हेतुता को प्राप्त कर लेती है; iti — इस प्रकार
Now the "vastutaḥ" — "in truth" — part, glossing the second verse. When you look at what this love really is, it is itself a tasting: it is the very relishing. And yet — this is the point — that same love also becomes the cause of the tasting whose object is Kṛṣṇa's beauty, his qualities, and his sweetness. In other words, the love is not only the savoring; it is also what makes the savoring of Kṛṣṇa possible. So it is both the tasting and the ground of the tasting. That is the settled sense.
वास्तव में रति स्वयं आस्वाद-स्वरूप है। फिर भी वह कृष्ण के रूप, गुण और माधुर्य को विषय बनाने वाले आस्वाद की हेतुता प्राप्त कर लेती है। यही यहाँ सिद्ध होता है।
-karmaka (grammatical term: "having X as its object"): here it fixes what the āsvāda (tasting) is aimed at — Kṛṣṇa's beauty, qualities, and sweetness are the object being tasted, and rati is what causes that tasting to occur.
'कर्मक' (व्याकरण शब्द: 'जिसका अमुक कर्म हो') यहाँ यह निश्चित करता है कि आस्वाद किसकी ओर लक्षित है — कृष्ण के रूप, गुण और माधुर्य ही वह विषय हैं जो चखे जाते हैं, और रति ही उस आस्वादन का हेतु बनती है।