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Commentary
JīvaMukunda-dāsaViśvanātha
BRS 1.3.9
← 1.3.6-81.3.10 →
tatra ādyo (1.5.26)—
tatrānvahaṁ kṛṣṇa-kathāḥ pragāyatām
anugraheṇāśṛṇavaṁ manoharāḥ |
tāḥ śraddhayā me’nupadaṁ viśṛṇvataḥ
priya-śravasy aṅga mamābhavad ratiḥquoted · tatra ādyo
The verse — translated
There, by the grace of those who sang of Kṛṣṇa day after day, I heard those captivating narratives; and as I listened to them intently with faith at every step, my dear, rati arose in me for Him whose fame is dear to hear.
वहाँ प्रतिदिन कृष्ण की कथाओं का गान करने वालों की कृपा से मैंने वे मनोहर कथाएँ सुनीं; श्रद्धा के साथ पद-पद पर उन्हें सुनते हुए, हे प्रिय, प्रियश्रवा भगवान् में मेरी रति उत्पन्न हो गई।
The verse — line by line
L1citation
tatrānvahaṁ kṛṣṇa-kathāḥ pragāyatām
tatrathere — in that former life, among the traveling sages adverb of placeवहाँ (उस स्थान पर)
anv-ahamday after day, every single day distributive adverbप्रतिदिन (हर दिन)
kṛṣṇa-kathāḥthe topics of Kṛṣṇa, stories and talks about Kṛṣṇa object (acc. pl.), sung by the sagesकृष्ण की कथाओं को
pragāyatāmof those who were singing them out — i.e. the sages, as I sat among them genitive pl. present participle(उन ऋषियों के) जो भलीभाँति गाते रहते थे
tatra — there; anv-aham — day after day; kṛṣṇa-kathāḥ — the topics of Kṛṣṇa; pragāyatām — of those [sages] who kept singing them
tatra — वहाँ; anv-aham — प्रतिदिन; kṛṣṇa-kathāḥ — कृष्ण की कथाओं को; pragāyatām — (उन ऋषियों के) जो निरन्तर गाते रहते थे।
There, day after day, the sages kept singing the topics of Kṛṣṇa. Nārada is remembering his boyhood: he sat among traveling sages who, every single day, sang aloud the stories and talk of Kṛṣṇa. The line sets the scene — whose singing, and how constantly — and the next line will say what came of it for the boy.
वहाँ प्रतिदिन कृष्ण की कथाओं को गानेवाले [ऋषियों के बीच]। जिनकी कृपा का वर्णन आगे आता है।
Why cited: Quoted (from Bhāgavatam 1.5.26) as Nārada's own account of rati born from absorption in practice — the sādhana-abhiniveśa-ja type named in the lead-in.
क्यों उद्धृत: यह श्लोक (भागवत १.५.२६ से) नारद का अपना वचन है, जो साधना में अभिनिवेश से उत्पन्न रति का उदाहरण देता है — वही साधन-अभिनिवेश-ज रति जिसका प्रकरण के आरम्भ में उल्लेख है।
L2citation
anugraheṇāśṛṇavaṁ manoharāḥ |
anugraheṇaby their grace, because they showed me kindness — Jīva and Viśvanātha take this as grace in the form of Kṛṣṇa's own command, 'this Kṛṣṇa-talk should be heard even by you,' which is why the hearing counts as scriptural (vaidha) practice instrumental of means/cause(उन ऋषियों की) कृपा से
aśṛṇavamI listened, I kept hearing them 1st sg. imperfectमैंने सुनीं
manoharāḥcaptivating ones — talks that steal the mind; per the commentators, these are what awaken ruci, a taste for the practice acc. pl., describing the kathāḥ of L1मनोहर (कथाओं को)
anugraheṇa — by the sages' grace; aśṛṇavam — I listened to; manoharāḥ [kṛṣṇa-kathāḥ] — those captivating talks of Kṛṣṇa
anugraheṇa — (उन ऋषियों की) कृपा से; aśṛṇavam — मैंने सुनीं; manoharāḥ — मनोहर (कथाओं को)।
By their grace I got to hear those captivating talks. Two things are packed in here. First, the means: it was the sages' kindness — which the commentators read as grace in the form of Kṛṣṇa's command, 'even you should hear this,' so the listening is proper scripture-based practice, not idle. Second, the talks were manohara, mind-stealing: their charm is what plants a taste for hearing more.
उन ऋषियों की कृपा से मैंने वे मनोहर कथाएँ सुनीं।
Why cited: Continues the quotation: names the means (the sages' grace) and the effect (the captivating talks) — the seed of the whole progression the commentators unpack.
क्यों उद्धृत: उद्धरण आगे बढ़ता है — यह साधन (ऋषियों की कृपा) और उसका फल (मनोहर कथाएँ) बताता है, जो आगे की सम्पूर्ण प्रगति का बीज है जिसे टीकाकार खोलते हैं।
L3citation
tāḥ śraddhayā me’nupadaṁ viśṛṇvataḥ
tāḥthose very talks — the captivating Kṛṣṇa-topics just mentioned acc. pl., picking up manoharāḥ kathāḥउन (मनोहर कथाओं को)
śraddhayāwith faith — the first rung; here, taken as trust and eagerness toward Hari instrumental of mannerश्रद्धापूर्वक
meof me, as I… genitive, agreeing with viśṛṇvataḥमेरे (जब मैं)
anupadamat every step, again and again without a gap — following right along as each was sung adverb of manner/frequencyपद-पद पर, निरन्तर
viśṛṇvataḥof me hearing them intently — listening closely, with special taste, not just overhearing gen. sg. present participle, construes with meभलीभाँति सुनते हुए
tāḥ — those talks; śraddhayā — with faith; me — of me; anupadam — at every step, without a gap; viśṛṇvataḥ — hearing them intently
tāḥ — उन (कथाओं को); śraddhayā — श्रद्धापूर्वक; me — मेरे (जब मैं); anupadam — पद-पद पर, निरन्तर; viśṛṇvataḥ — भलीभाँति सुनते हुए।
And as I heard those talks with faith, closely, at every step — this line describes how the boy listened. Not idly: with śraddhā, faith and eager trust; anupadam, keeping pace with every line as it was sung, again and again without a break; and viśṛṇvataḥ, hearing intently, with real attention and taste. These are the conditions. The result comes in the last line.
श्रद्धापूर्वक, पद-पद पर निरन्तर उन कथाओं को भलीभाँति सुनते हुए मेरे भीतर [आगे रति उत्पन्न हुई]।
Why cited: Gives the manner of the boy's hearing — with faith, closely, without a break — the conditions under which the attraction of L4 finally arose.
क्यों उद्धृत: बालक के श्रवण की रीति बताता है — श्रद्धा से, समीप से, बिना विच्छेद के — वे परिस्थितियाँ जिनमें अगली पंक्ति की आसक्ति अन्ततः उत्पन्न हुई।
L4citation
priya-śravasy aṅga mamābhavad ratiḥ
priya-śravasifor him whose glories are dear to hear — i.e. for Śrī Kṛṣṇa, the one the talks were about; this is where the attraction landed locative of the object toward which rati arisesप्रियश्रवा (कृष्ण) के प्रति
aṅgaO dear one — Nārada addressing Vyāsa vocative particle of addressहे [व्यास]! (सम्बोधन)
mamain me, mine genitive, 'my'मेरे भीतर
abhavatthere came to be, arose 3rd sg. imperfectउत्पन्न हो गई
ratiḥrati — a settled attraction, the heart's fondness for Kṛṣṇa; here the fruit that grew from faith through taste subject (nom. sg.)रति (आसक्ति)
priya-śravasi — for Kṛṣṇa, whose glories are dear; aṅga — O Vyāsa; mama — in me; abhavat — there arose; ratiḥ — attraction
priya-śravasi — प्रियश्रवा (कृष्ण) के प्रति; aṅga — हे [व्यास]!; mama — मेरे भीतर; abhavat — उत्पन्न हो गई; ratiḥ — रति।
O Vyāsa, an attraction to Kṛṣṇa arose in me. This is the whole point Nārada is making. Priya-śravas, 'he whose glories are dear to hear,' is Kṛṣṇa himself — the object of the fondness. And ratiḥ is that settled attraction, the heart turning toward Kṛṣṇa. It came, abhavat, on its own, out of all that faithful, close, daily hearing. That is why the verse is quoted here: this is rati born straight from absorption in practice.
हे [व्यास]! उन प्रियश्रवा (कृष्ण) के प्रति मेरे भीतर रति उत्पन्न हो गई।
Why cited: The payoff of the quotation and the reason it is cited here: attraction (rati) to Kṛṣṇa arose in Nārada straight out of his absorbed practice — the sādhana-abhiniveśa-ja rati the section is defining.
क्यों उद्धृत: उद्धरण का चरम फल और उसे यहाँ उद्धृत करने का कारण — नारद में कृष्ण के प्रति रति सीधे उनके अभिनिविष्ट साधन से उत्पन्न हुई — वही साधन-अभिनिवेश-ज रति जिसे यह प्रकरण परिभाषित कर रहा है।
rati: in ordinary usage simply 'liking, pleasure, attachment'; here it is technical — the first sprout of settled loving attraction to Kṛṣṇa that grows out of śraddhā and ruci, the stage just before bhāva.
रति — साधारण प्रयोग में केवल "रुचि, प्रीति, आसक्ति"; परन्तु यहाँ यह पारिभाषिक है — श्रद्धा और रुचि से बढ़कर उत्पन्न कृष्ण के प्रति स्थिर प्रेममयी आसक्ति का पहला अंकुर, भाव से ठीक पहले की भूमिका।
Commentary — decoded
Jīva Gosvāmī
s1gloss
anugraheṇa śrī-kṛṣṇa-katheyaṁ bhavatāpi śrotavyeti śāstrānusāri-tad-ājñā-rūpeṇa, manoharāḥ rucy-utpādikāḥ, śraddhā punar-ānuṣaṅgikīti kārikāyāṁ na darśitā ||
anugraheṇa"by their grace" — the verse-word Jīva now unpacks instr. sg.; lemma from the mūla'कृपा से' (मूल का पद, जिसका अर्थ)
śrī-kṛṣṇa-kathā iyaṁ bhavatā api śrotavyā itinamely, their words: "this talk of Śrī Kṛṣṇa should be heard by you too" iti quotes the sages' instruction; api = "you too"'यह श्रीकृष्ण-कथा आपको भी सुननी चाहिए' — इस (आज्ञा) के रूप में
śāstra-anusāri-tad-ājñā-rūpeṇathat is, it means "by their command, which follows scripture" — this is what "grace" comes down to here instr., glossing anugraheṇa; -rūpeṇa "in the form of"शास्त्र के अनुसार दी गई उनकी उस आज्ञा के रूप में
manoharāḥ"charming" — the next verse-word being glossed nom. pl. fem., agreeing with kathāḥ (the stories); lemmaमनोहर (कथाएँ)
ruci-utpādikāḥmeans "they awaken a taste for it" — the stories produce ruci (relish) nom. pl. fem., gloss of manoharāḥरुचि उत्पन्न करनेवाली
śraddhā"faith" — the third verse-word he takes up nom. sg. fem.; lemmaश्रद्धा (तो)
punar-ānuṣaṅgikī itibut faith, by contrast, only comes along incidentally — and for that reason punar "but/on the other hand"; iti sets up the reason for what followsपरन्तु आनुषंगिक है — इसलिए
kārikāyāṁ na darśitāit is not shown in the kārikā (Rūpa's own defining verse) loc. "in the kārikā"; na darśitā "not exhibited"कारिका में नहीं दिखाई गई
anugraheṇa — "by their grace"; śrī-kṛṣṇa-kathā iyaṁ bhavatā api śrotavyā iti — meaning their words, "this Kṛṣṇa-talk should be heard by you too"; śāstra-anusāri-tad-ājñā-rūpeṇa — i.e. by their scripture-following command; manoharāḥ — "charming"; ruci-utpādikāḥ — i.e. producing a taste for it; śraddhā — "faith"; punar-ānuṣaṅgikī iti — but faith is incidental, and so; kārikāyāṁ na darśitā — it is not shown in the kārikā.
anugraheṇa — कृपा से; śrī-kṛṣṇa-kathā iyaṁ bhavatā api śrotavyā iti — 'यह श्रीकृष्ण-कथा आपको भी सुननी चाहिए' — इस रूप में; śāstra-anusāri-tad-ājñā-rūpeṇa — शास्त्रानुसारी उनकी उस आज्ञा के रूप में; manoharāḥ — मनोहर; ruci-utpādikāḥ — रुचि उत्पन्न करनेवाली; śraddhā — श्रद्धा; punar-ānuṣaṅgikī iti — परन्तु आनुषंगिक है, इसलिए; kārikāyāṁ na darśitā — कारिका में नहीं दिखाई गई।
Jīva glosses three words of the verse in turn. First, "by their grace" (anugraheṇa): the grace is the sages' words to Nārada — "you too should hear this talk of Śrī Kṛṣṇa." So "grace" here means their command, and their command follows scripture. Second, "charming" (manoharāḥ): it means the stories awaken a taste for Kṛṣṇa — they produce ruci. Third, "faith" (śraddhā): faith, however, only tags along incidentally; it is not one of the main components. That is why Rūpa did not put śraddhā into his defining kārikā (1.3.8), even though the verse mentions it.
'कृपा से' का अर्थ है ऋषियों की उस आज्ञा के रूप में, जो शास्त्र के अनुसार है — 'यह श्रीकृष्ण-कथा आपको भी सुननी चाहिए।' 'मनोहर' अर्थात् रुचि उत्पन्न करनेवाली। श्रद्धा तो केवल आनुषंगिक है, इसीलिए वह कारिका में नहीं दिखाई गई।
ānuṣaṅgika: a technical term (Mīmāṁsā/Nyāya) for what arises as a by-product, not as the main aim — the incidental vs. the primary (mukhya). Here Jīva is saying faith is not a defining ingredient of this kind of bhakti but only an attendant one, which is why it drops out of the kārikā, the short defining verse. kārikā: a terse mnemonic verse that states a definition — here Rūpa's own defining verse for this class of bhakti (born of absorption in sādhana).
आनुषंगिक — मीमांसा/न्याय का पारिभाषिक शब्द, जो मुख्य लक्ष्य के रूप में नहीं, अपितु उपफल के रूप में साथ-साथ आता है — गौण बनाम मुख्य। यहाँ जीव कह रहे हैं कि श्रद्धा इस प्रकार की भक्ति का लक्षणभूत अंग नहीं, केवल सहवर्ती अंग है, इसीलिए वह कारिका — अर्थात् लक्षण कहनेवाले संक्षिप्त श्लोक — से छूट जाती है। कारिका — संक्षिप्त स्मरणीय श्लोक जो परिभाषा कहता है; यहाँ रूप गोस्वामी का इस भक्ति-भेद (साधना में अभिनिवेश से जन्मी) का अपना लक्षण-श्लोक।
Viśvanātha Cakravartī
s1gloss
tatra pratyahaṁ kṛṣṇa-kathāḥ pragāyatāṁ munīnām anugraheṇa manoharās tāḥ kathāḥ śṛṇvato mama priya-śravasi śrī-kṛṣṇe ratir abhavat |
tatrathere, in that setting (Nārada recalling his boyhood) adv.वहाँ
pratyahamday after day adv. (glossing anvaham)प्रतिदिन ('अन्वहम्' का व्याख्यान)
kṛṣṇa-kathāḥthe stories of Kṛṣṇa obj. of pragāyatāmकृष्ण की कथाओं को
pragāyatāmas they were singing gen. pl. pres. part.गानेवाले (जिन)
munīnāmof the sages — i.e. by the grace of those sages who were singing gen. pl., supplied subjectउन मुनियों की
anugraheṇaby their kindness, their favor inst. of meansकृपा से
manoharāḥcaptivating, heart-stealing adj. of kathāḥमनोहर
tāḥ kathāḥthose stories obj. of śṛṇvataḥउन कथाओं को
śṛṇvataḥas I kept listening gen. sg. pres. part., agreeing with mamaसुनते हुए (मेरे)
mamain me / mine gen. sg.मेरे भीतर
priya-śravasitoward the one whose glory is dear to hear loc., epithetप्रियश्रवा (जिनके विषय में सुनना प्रिय है)
śrī-kṛṣṇethat is, toward Śrī Kṛṣṇa — Viśvanātha names who priya-śravas is loc., object of ratiश्रीकृष्ण के प्रति
ratiḥloving attachment, rati nom., subjectरति
abhavatarose, came to be 3rd sg. impf.हो गई
tatra — there; pratyaham — day by day; kṛṣṇa-kathāḥ — the stories of Kṛṣṇa; pragāyatām munīnām — of the sages who were singing them; anugraheṇa — by their grace; manoharāḥ tāḥ kathāḥ — those captivating stories; śṛṇvataḥ mama — as I kept listening; priya-śravasi śrī-kṛṣṇe — toward Śrī Kṛṣṇa, whose glory is dear to hear; ratiḥ abhavat — rati arose.
tatra — वहाँ; pratyaham — प्रतिदिन; kṛṣṇa-kathāḥ — कृष्ण की कथाओं को; pragāyatām — गानेवाले; munīnām — (उन) मुनियों की; anugraheṇa — कृपा से; manoharāḥ — मनोहर; tāḥ kathāḥ — उन कथाओं को; śṛṇvataḥ — सुनते हुए; mama — मेरे भीतर; priya-śravasi — प्रियश्रवा; śrī-kṛṣṇe — श्रीकृष्ण के प्रति; ratiḥ — रति; abhavat — हो गई।
Viśvanātha simply retells the verse and fills in the pronouns. The setting: day after day the sages were singing the stories of Kṛṣṇa. By their grace, young Nārada got to hear those captivating stories. As he kept listening, loving attachment (rati) arose in him for Śrī Kṛṣṇa. He spells out two things the verse leaves implicit: whose grace it was — the sages who were reciting — and who "priya-śravas" (the one whose glory is dear to hear) is, namely Śrī Kṛṣṇa.
वहाँ प्रतिदिन कृष्ण की कथाओं को गानेवाले मुनियों की कृपा से, उन मनोहर कथाओं को सुनते हुए, मेरे भीतर प्रियश्रवा श्रीकृष्ण के प्रति रति उत्पन्न हो गई।
priya-śravas: literally "he whose hearing/fame is dear" — an epithet meaning "the one it is a delight to hear about." Viśvanātha reads the verse's locative priya-śravasi as referring straight to Śrī Kṛṣṇa.
प्रियश्रवा — शब्दशः "जिसका श्रवण अथवा यश प्रिय है" — अर्थात् "जिसके विषय में सुनना आनन्ददायक है", ऐसा विशेषण। विश्वनाथ श्लोक की 'प्रियश्रवसि' सप्तमी को सीधे श्रीकृष्ण के लिए पढ़ते हैं।
s2gloss
anugraheṇa kṛṣṇa-katheyaṁ bhavatāpi śrotavyeti śāstrānusāri-tad-ājñā-rūpeṇety arthaḥ |
anugraheṇa"by their grace" — the word he is now unpacking the lemma glossed'कृपा से' (यही पद जिसका अर्थ किया जा रहा है)
kṛṣṇa-kathā iyaṁ bhavatā api śrotavyā"this story of Kṛṣṇa ought to be heard by you too" — the actual content of their grace, spoken as an instruction the command, in direct speech'यह कृष्ण-कथा आपको भी सुननी चाहिए'
iti— such being their word quotative, closing the commandइस प्रकार (आज्ञा की समाप्ति)
śāstra-anusāri-tad-ājñā-rūpeṇameans: in the form of that command of theirs, a command that follows scripture inst., glossing anugraheṇaशास्त्रानुसारी उनकी आज्ञा के रूप में
iti arthaḥ— that is the sense closing formulaऐसा अर्थ है
anugraheṇa — "by their grace" [means]; "kṛṣṇa-kathā iyaṁ bhavatā api śrotavyā" iti — "this Kṛṣṇa-story should be heard by you too," such being; śāstra-anusāri-tad-ājñā-rūpeṇa — in the form of that scripture-following command of theirs; iti arthaḥ — that is the meaning.
anugraheṇa — 'कृपा से'; kṛṣṇa-kathā iyaṁ bhavatā api śrotavyā — 'यह कृष्ण-कथा आपको भी सुननी चाहिए'; iti — इस प्रकार; śāstra-anusāri-tad-ājñā-rūpeṇa — शास्त्रानुसारी उनकी आज्ञा के रूप में; iti arthaḥ — ऐसा अर्थ है।
Now he pins down what "by their grace" (anugraheṇa) actually was. Their grace took the form of a command: "This story of Kṛṣṇa should be heard by you too." And it was not a private whim — the command follows scripture. So "grace" here means: the sages' scripture-backed instruction to hear about Kṛṣṇa. That is the sense.
'कृपा से' का अर्थ है — 'यह कृष्ण-कथा आपको भी सुननी चाहिए', इस प्रकार शास्त्र के अनुसार दी गई उनकी आज्ञा के रूप में।
śāstra-anusāri: "following / in accordance with scripture." The point is that the sages' order was not personal preference but was grounded in scriptural injunction — which sets up the next line.
शास्त्रानुसारी — "शास्त्र के अनुसार, शास्त्र का अनुसरण करनेवाली"। तात्पर्य यह कि ऋषियों की आज्ञा उनकी निजी रुचि नहीं, अपितु शास्त्रीय विधि पर आधारित थी — यही आगे की पंक्ति की भूमिका बाँधता है।
s3conclusion
etena vaidhītvam āyātam |
etenaby this — i.e. because the grace was a scripture-backed command inst. of causeइससे (इस कथन के कारण)
vaidhītvamthe character of being enjoined — that this is regulative (vaidhī) devotion abstract noun, subjectवैधीत्व (विधि-मूलकता)
āyātamfollows, is arrived at past part., "has come about"सिद्ध हो गया
etena — by this; vaidhītvam — the status of being commanded (vaidhī bhakti); āyātam — is arrived at.
etena — इससे; vaidhītvam — वैधीत्व; āyātam — सिद्ध हो गया।
He draws the conclusion. Since the "grace" was really a scripture-backed order to hear, it follows that the devotion described here is vaidhī — devotion done because it is enjoined, prompted by a command rather than by spontaneous longing. That regulative character is what this line establishes.
इस कथन से (इस भक्ति का) वैधीत्व सिद्ध हो जाता है।
vaidhī (from vidhi, "injunction"): regulative devotion, undertaken because scripture commands it — as opposed to rāgānugā, devotion that flows from spontaneous attraction. Viśvanātha's earlier point (the order "follows scripture") is exactly what makes the practice here count as vaidhī.
वैधी (विधि अर्थात् "आज्ञा" से) — वह भक्ति जो शास्त्र की आज्ञा के कारण की जाती है — रागानुगा के विपरीत, जो स्वाभाविक आसक्ति से प्रवाहित होती है। विश्वनाथ का पूर्वोक्त तर्क (कि आज्ञा "शास्त्र का अनुसरण करती है") ही इस साधना को वैधी सिद्ध करता है।
s4gloss
manoharā rucy-utpādikāḥ |
manoharāḥ"captivating" — the verse-word he is glossing the lemma glossedमनोहर (कथाएँ — यही पद जिसका अर्थ किया जा रहा है)
ruci-utpādikāḥmeans: they produce taste (ruci) — the stories generate a relish for the subject adj., the glossरुचि उत्पन्न करनेवाली
manoharāḥ — "captivating" [means]; ruci-utpādikāḥ — producing taste (ruci).
manoharāḥ — मनोहर (कथाएँ); ruci-utpādikāḥ — रुचि उत्पन्न करनेवाली।
A short gloss. The verse called the stories manoharāḥ, "captivating." Viśvanātha explains what that captivation does: the stories produce ruci — a real taste, a relish, for Kṛṣṇa's topics. "Captivating" is not just pleasant; it means the stories awaken taste.
'मनोहर' अर्थात् रुचि उत्पन्न करनेवाली।
ruci: in the bhakti stages, the point where practice stops being effortful and one develops genuine taste for it. Here it names what the "captivating" stories accomplish in the hearer.
रुचि — भक्ति की भूमिकाओं में वह स्थल जहाँ साधना श्रमसाध्य नहीं रहती और उसमें वास्तविक स्वाद उत्पन्न होता है। यहाँ यह बताती है कि "मनोहर" कथाएँ श्रोता में क्या सिद्ध करती हैं।
s5reply
atra yadyapi śraddhām ārabhya sarvāsāṁ bhūmikānāṁ rati-kāraṇatvena vaktum ucitam, tathāpy anartha-nivṛtty-uttarotpannābhiniveśād avilambenaiva raty-utpattir jāyata ity abhiprāyeṇa tathoktam iti ||
atrahere, in this verse adv.यहाँ (इस प्रसंग में)
yadyapialthough — granting the objection for a moment concessive, sets up tathāpiयद्यपि
śraddhām ārabhyastarting from śraddhā (faith) [and going up through the stages] "beginning with…"श्रद्धा से आरम्भ करके
sarvāsāṁ bhūmikānāmof all the stages / rungs [on the ladder to rati] gen. pl.सभी भूमिकाओं को
rati-kāraṇatvenaas being the causes of rati — one ought to list them all as its causes inst., "in the capacity of causes"रति के कारण के रूप में
vaktum ucitamit would be proper to state the concession's main verbकहना उचित (था)
tathāpinevertheless — now the real answer answers yadyapiतथापि (फिर भी)
anartha-nivṛtti-uttara-utpanna-abhiniveśātbecause the absorption (abhiniveśa) that arises right after the anarthas fall away abl. of causeअनर्थ की निवृत्ति के पश्चात् उत्पन्न अभिनिवेश के कारण
avilambena evawithout any delay at all — precisely without an interval inst., eva emphaticबिना विलम्ब के ही
rati-utpattiḥ jāyatethe arising of rati takes place main clauseरति की उत्पत्ति हो जाती है
iti abhiprāyeṇawith this intention in mind inst., "under this intent"इस अभिप्राय से
tathā uktamit was stated in that way — i.e. jumping from śraddhā straight to rati the thing explainedवैसा (श्रद्धा से सीधे रति) कहा गया
iti— so [Viśvanātha closes] quotative closeइस प्रकार
atra — here; yadyapi — although; śraddhām ārabhya sarvāsāṁ bhūmikānām — of all the stages beginning with śraddhā; rati-kāraṇatvena vaktum ucitam — it would be proper to speak as causes of rati; tathāpi — nevertheless; anartha-nivṛtti-uttara-utpanna-abhiniveśāt — because of the absorption arising just after the clearing of anarthas; avilambena eva rati-utpattiḥ jāyate — the arising of rati happens without delay; iti abhiprāyeṇa — with this intention; tathā uktam — it was stated in that way.
atra — यहाँ; yadyapi — यद्यपि; śraddhām ārabhya — श्रद्धा से आरम्भ करके; sarvāsāṁ bhūmikānām — सभी भूमिकाओं को; rati-kāraṇatvena — रति के कारण के रूप में; vaktum ucitam — कहना उचित (था); tathāpi — तथापि; anartha-nivṛtti-uttara-utpanna-abhiniveśāt — अनर्थ की निवृत्ति के पश्चात् उत्पन्न अभिनिवेश के कारण; avilambena eva — बिना विलम्ब के ही; rati-utpattiḥ jāyate — रति की उत्पत्ति हो जाती है; iti abhiprāyeṇa — इस अभिप्राय से; tathā uktam — वैसा कहा गया; iti — इस प्रकार।
Here Viśvanātha meets a natural objection. On the bhakti ladder, rati is reached only after a series of rungs — faith, then good association, practice, the clearing away of anarthas, steadiness, taste, deep attachment, and finally rati. So (the objection runs) the verse ought to have named all of those rungs as the causes of rati. He grants that: yes, it would have been proper to list them all. But — and here is the reply — once the anarthas (the obstacles) have fallen away, the absorption (abhiniveśa) that arises next carries you to rati with no delay at all. Because the last stretch is so quick, Nārada compressed it: he spoke as if faith led straight to rati, skipping the intermediate rungs. It was said that way on purpose, with that point in mind.
यहाँ यद्यपि श्रद्धा से आरम्भ करके सभी भूमिकाओं को रति का कारण कहना उचित था, तथापि अनर्थ की निवृत्ति के पश्चात् उत्पन्न अभिनिवेश के कारण बिना विलम्ब के ही रति उत्पन्न हो जाती है — इस अभिप्राय से वैसा (श्रद्धा से सीधे रति तक) कहा गया।
abhiniveśa: here "deep absorption / firm application" in sādhana — note the unit's lead-in, sādhanābhiniveśa-jaḥ, "[the rati] born from absorption in practice." anartha: the unwanted things (bad habits, misconceptions) that must clear before steady devotion; once they go, Viśvanātha says, rati follows fast — which is why the verse can leap from śraddhā to rati.
अभिनिवेश — यहाँ साधना में "गहरी तल्लीनता, दृढ़ अनुप्रवेश" — प्रकरण की भूमिका 'साधनाभिनिवेश-जः', अर्थात् "साधना में अभिनिवेश से उत्पन्न [रति]" को देखें। अनर्थ — वे अवांछित वस्तुएँ (कुसंस्कार, भ्रान्तियाँ) जिनका स्थिर भक्ति से पहले दूर होना आवश्यक है; उनके हटते ही, विश्वनाथ कहते हैं, रति शीघ्र आ जाती है — इसीलिए श्लोक श्रद्धा से सीधे रति तक छलाँग लगा सकता है।
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