L1definition
ratyā tu bhāva evātra na tu premābhidhīyate |
ratyāby the word "rati" (the term used in the earlier verse) instrumental — "by / through [the term]"'रति' शब्द से
tunow, to be clear (marks the clarification that follows) particle tuतो
bhāvaḥit is bhāva (the first, budding stage of love) that is meantभाव
evaprecisely — bhāva and nothing higher restrictive evaही
atrahere, in this verseयहाँ (इस श्लोक में)
na tuand not, on the other handन कि
premāprema (mature, ripened divine love)प्रेम
abhidhīyateis what is being named / referred to passive — "is denoted"कहा जाता है
atra — here; ratyā tu — by the word "rati", to be clear; bhāvaḥ eva — precisely bhāva; abhidhīyate — is what is named; na tu premā — and not prema.
ratyā — 'रति' शब्द से; tu — तो; bhāvaḥ — भाव; eva — ही; atra — यहाँ; na tu — न कि; premā — प्रेम; abhidhīyate — कहा जाता है।
Here, when the word "rati" is used, what is meant is bhāva — the first budding stage of love — and nothing more. It is not prema, the fully ripened love, that the word points to. So "rati" in this context is a name for bhāva, not for prema.
यहाँ 'रति' शब्द से भाव ही कहा जाता है, प्रेम नहीं।
rati: in general usage "attachment, fondness, delight"; here a technical term for bhāva, the sprouting first stage of devotional love, kept distinct from prema, its matured form.
रति: सामान्य प्रयोग में 'आसक्ति, अनुराग, प्रीति'; किन्तु यहाँ यह पारिभाषिक शब्द है — भाव के लिए, जो भक्ति-प्रेम की अंकुरित प्रथम अवस्था है, और उसके परिपक्व रूप प्रेम से पृथक् रखा गया है।
L2definition
mama bhaktiḥ pravṛtteti vakṣyate sa yad agrataḥ ||
mama bhaktiḥ pravṛttā"my bhakti (devotion) has sprung up" — a phrase quoted from further on the quoted words; pravṛttā "has arisen, has set in"'मेरी भक्ति प्रवृत्त (उदित) हुई'
itiin these very words quotative iti closing the citationइस प्रकार (यह कहकर)
vakṣyateit will be spoken of future passive — "will be said"आगे कहा जाएगा
saḥthat same thing (the very love just called bhāva)वह (भाव)
yad agrataḥnamely, later on — up ahead in the text yad relative; agrataḥ "in front, further on"जो आगे (ग्रन्थ में)
saḥ — that same thing; yad agrataḥ — which, later on; "mama bhaktiḥ pravṛttā" iti — in the words "my bhakti has sprung up"; vakṣyate — will be spoken of.
saḥ — वह (भाव); yad agrataḥ — जो आगे (ग्रन्थ में); vakṣyate — कहा जाएगा; mama bhaktiḥ pravṛttā — 'मेरी भक्ति प्रवृत्त हुई'; iti — इस प्रकार।
That very same love — the one just named bhāva here — will be spoken of again later in the book. There it will appear in the words "my bhakti (devotion) has sprung up." So the same thing is called "rati" now and "bhakti" further on; the verse is telling us to read the two as one and the same.
वह (भाव) ही आगे ग्रन्थ में 'मेरी भक्ति प्रवृत्त हुई' — इस रूप में कहा जाएगा।
bhakti here is not devotional practice in general but a name, used later in the text, for this same budding love; the line links the two labels so the reader tracks one referent across the work.
यहाँ 'भक्ति' सामान्य साधन-भक्ति नहीं, अपितु इसी उदित होते प्रेम का एक नाम है, जो ग्रन्थ में आगे प्रयुक्त होगा; यह पंक्ति दोनों नामों को जोड़ देती है, ताकि पाठक पूरे ग्रन्थ में एक ही वस्तु का अनुसरण करता रहे।
Commentary — decoded
Jīva Gosvāmī
s1gloss
mama bhaktiḥ pravṛtteti—bhaktiḥ pravṛttātma-rajas-tamo’pahā ity uktyā bhakti-śabdena sa premaivāgre vakṣyate ity arthaḥ |
mama bhaktiḥ pravṛttā ititaking up the verse's words 'my bhakti has arisen' — pratīka: the phrase of the mūla being glossed'मेरी भक्ति प्रवृत्त हुई' — (यह मूल का पद)
bhaktiḥ pravṛttā-ātma-rajas-tamaḥ-apahā iti uktyāby the statement 'bhakti, once it has arisen, drives out the passion and darkness of the mind' — instrumental of means; embedded quote, Bhā.Pu. 1.5.28'प्रवृत्त (उदित) हुई भक्ति (जीव के) रजस् और तमस् को दूर करने वाली है' — इस वचन के द्वारा
bhakti-śabdenaso by the word 'bhakti' [in the verse] instrumental'भक्ति' शब्द से
saḥ premā eva agre vakṣyatethat same thing — namely prema — is what will be described further ahead eva: precisely/none other thanवह प्रेम ही आगे कहा जाएगा
iti arthaḥthis is the meaningऐसा अर्थ है
mama bhaktiḥ pravṛttā iti — the verse-words 'my bhakti has arisen'; bhaktiḥ pravṛttā-ātma-rajas-tamaḥ-apahā iti uktyā — by the statement 'arisen bhakti drives out the passion and darkness of the mind'; bhakti-śabdena — by the word 'bhakti'; saḥ premā eva agre vakṣyate — that very thing, prema, will be spoken of ahead; iti arthaḥ — this is the meaning.
mama bhaktiḥ pravṛttā iti — 'मेरी भक्ति प्रवृत्त हुई' (मूल-पद); bhaktiḥ pravṛttā-ātma-rajas-tamaḥ-apahā iti uktyā — 'प्रवृत्त हुई भक्ति रजस्-तमस् को दूर करने वाली है' इस वचन से; bhakti-śabdena — 'भक्ति' शब्द से; saḥ premā eva agre vakṣyate — वह प्रेम ही आगे कहा जाएगा; iti arthaḥ — ऐसा अर्थ है।
The verse says 'my bhakti has arisen.' Jīva asks what 'bhakti' means here. He answers with a line from the Bhāgavatam: 'bhakti, once it has arisen, drives out the passion and darkness of the mind.' The Bhāgavatam uses the very same word — 'arisen bhakti' — for advanced devotion. So the word 'bhakti' in this verse does not mean ordinary devotion. It means prema. And that prema is what the text will define further ahead. That is the meaning.
'मेरी भक्ति प्रवृत्त हुई' — इसका अर्थ यह है: 'प्रवृत्त हुई भक्ति रजस् और तमस् को दूर करने वाली है' — इस (भागवत) वचन के अनुसार यहाँ 'भक्ति' शब्द से वही प्रेम ही आगे कहा जाएगा।
Why cited: Bhā.Pu. 1.5.28 quoted because it too calls the advanced, rajas-and-tamas-dispelling devotion 'arisen bhakti' — fixing the verse's 'bhakti' as prema.
क्यों उद्धृत: भा.पु. १.५.२८ इसलिए उद्धृत, क्योंकि वह भी रजस्-तमस् को दूर करने वाली उन्नत भक्ति को 'प्रवृत्त (उदित) भक्ति' कहता है — इससे श्लोक की 'भक्ति' प्रेम रूप में निश्चित हो जाती है।
bhakti here: not devotion in general, but the fully arisen stage the verse calls prema.
यहाँ 'भक्ति' सामान्य भक्ति नहीं, अपितु वह पूर्णतः उदित अवस्था है, जिसे श्लोक 'प्रेम' कहता है।
s2gloss
rateḥ prathamāvasthatvāt bhaktes tata utkṛṣṭatvāt |
rateḥ prathama-avasthatvātbecause rati is only the first stage, ablative of reasonक्योंकि रति प्रथम अवस्था है
bhakteḥ tataḥ utkṛṣṭatvātand because bhakti [= prema] is higher than that [rati] ablative of reason; tataḥ = 'than rati' (abl. of comparison)और भक्ति उस (रति) से उत्कृष्ट होने के कारण
rateḥ prathama-avasthatvāt — because rati is the first stage; bhakteḥ tataḥ utkṛṣṭatvāt — and because bhakti is higher than rati.
rateḥ prathama-avasthatvāt — क्योंकि रति प्रथम अवस्था है; bhakteḥ tataḥ utkṛṣṭatvāt — और भक्ति उससे उत्कृष्ट होने के कारण।
Now the reason the two words differ. Rati is only the first stage of love. Bhakti, meaning prema, stands higher than rati. So one word (rati) names the beginning, and the other (bhakti = prema) names the higher stage that grows out of it.
क्योंकि रति प्रथम अवस्था है, और भक्ति उससे उत्कृष्ट है।
rati / bhāva here: the opening stage of love; prema: its matured, higher form.
यहाँ रति / भाव: प्रेम की प्रारम्भिक अवस्था; प्रेम: उसका परिपक्व, उच्चतर रूप।
s3conclusion
ata eva prema-sūryāṁśu-sāmya-bhāg ity atra bhāva-premṇos tāratamyam uktam iti bhāvaḥ ||
ata evafor exactly this reason, draws the conclusion from s2इसीलिए
prema-sūryāṁśu-sāmya-bhāk iti atrain the verse-phrase 'partaking of a likeness to the rays of the prema-sun', locative 'atra' = 'here, in this phrase'; quotes BRS 1.3.1'प्रेम रूपी सूर्य की किरण के समान' — इस (पद) में
bhāva-premṇoḥ tāratamyam uktamthe ranking of bhāva below prema has [already] been stated genitive dual: 'between bhāva and prema'भाव और प्रेम का तारतम्य (उच्च-नीच क्रम) कहा गया है
iti bhāvaḥsuch is the importऐसा अभिप्राय है
ata eva — for this very reason; prema-sūryāṁśu-sāmya-bhāk iti atra — in the phrase 'partaking of a likeness to the rays of the prema-sun'; bhāva-premṇoḥ tāratamyam uktam — the gradation between bhāva and prema is stated; iti bhāvaḥ — such is the import.
ata eva — इसीलिए; prema-sūryāṁśu-sāmya-bhāk iti atra — 'प्रेम रूपी सूर्य की किरण के समान' इस पद में; bhāva-premṇoḥ tāratamyam uktam — भाव और प्रेम का तारतम्य कहा गया है; iti bhāvaḥ — ऐसा अभिप्राय है।
This ranking is not new. The earlier definition-verse (1.3.1) already called bhāva 'a likeness to the rays of the prema-sun.' Read the image: prema is the full sun; bhāva is only its rays, the dawn-glow before the sun itself appears. So that phrase already placed bhāva below prema — the ray below the sun it comes from. That, Jīva says, is the point.
इसीलिए 'प्रेम रूपी सूर्य की किरण के समान' — इस (पूर्व) पद में भाव और प्रेम का तारतम्य कहा गया है — ऐसा अभिप्राय है।
Why cited: The definition-phrase 'prema-sūryāṁśu-sāmya-bhāk' (BRS 1.3.1) cited as prior proof that the text ranks bhāva under prema — the ray below its sun.
क्यों उद्धृत: लक्षण-पद 'प्रेम-सूर्यांशु-साम्य-भाक्' (भ.र.सि. १.३.१) पूर्व-प्रमाण रूप में उद्धृत — कि ग्रन्थ भाव को प्रेम से नीचे रखता है, किरण को अपने सूर्य से नीचे।
sūryāṁśu = the sun's ray / pre-dawn light seen before the sun itself (so glossed at 1.3.1): bhāva is that fore-glow, prema the full sun — the image itself encodes the gradation.
सूर्यांशु = सूर्य की किरण / सूर्योदय से पूर्व दिखने वाला प्रभात-प्रकाश (१.३.१ में यही व्याख्या): भाव वह पूर्व-आभा है, प्रेम पूर्ण सूर्य — यह उपमा ही तारतम्य को व्यक्त कर देती है।
Viśvanātha Cakravartī
s1avataranika
ratyeti |
ratyā"By rati…" — he picks up the verse's first word to start commenting on it pratīka (catchword) of the mūla, instr.'रत्या' — (मूल का आदि-पद, प्रतीक)
iti— this is the line he is about to explainयह कहकर (व्याख्या का आरम्भ)
ratyā — the verse-word "by rati"; iti — that is the line now taken up (for comment).
ratyā — 'रत्या' (मूल का प्रतीक-पद); iti — यह कहकर।
He quotes the verse's opening word, "ratyā" ("by rati"). This is just the catchword that tells us which line he is now going to explain.
'रत्या...' इस पद से (टीका आरम्भ होती है)।
s2gloss
mamābhavad ratiḥ ity atra rati-padena bhāva evābhidhīyate, na tu premā |
mamābhavad ratiḥ"rati arose in me" — the phrase from scripture he is leaning on quoted phrase'मुझमें रति उत्पन्न हुई'
ity atrain this passage, right hereइस (वाक्य) में
rati-padenaby the word "rati" instr. of means'रति' पद के द्वारा
bhāva evait is bhāva that is meant — precisely bhāva, nothing higher eva = precisely / and onlyभाव ही
abhidhīyateis what is being named passive: "is denoted"कहा जाता है
na tu premābut not prema tu = butपरन्तु प्रेम नहीं
mamābhavad ratiḥ ity atra — in this line "rati arose in me"; rati-padena — by the word "rati"; bhāva eva — precisely bhāva; abhidhīyate — is what is named; na tu premā — and not prema.
mamābhavad ratiḥ — 'मुझमें रति उत्पन्न हुई'; ity atra — इस वाक्य में; rati-padena — 'रति' पद से; bhāva eva — भाव ही; abhidhīyate — कहा जाता है; na tu premā — परन्तु प्रेम नहीं।
Take the phrase "rati arose in me." In it, the word "rati" names bhāva, and only bhāva. It does not name prema. So the first line is speaking about bhāva, the earlier stage, not the higher love called prema.
'मुझमें रति उत्पन्न हुई' — इस वाक्य में 'रति' पद से भाव ही कहा जाता है, प्रेम नहीं।
rati / bhāva: here treated as the same first stage of devotional love (the sprout); prema is its later, ripened form. The verse's word "rati" therefore points to bhāva, not to prema.
रति / भाव: यहाँ दोनों को प्रेम की एक ही प्रथम अवस्था (अंकुर) माना गया है; प्रेम उसका पश्चातवर्ती, परिपक्व रूप है। अतः श्लोक का 'रति' शब्द भाव की ओर संकेत करता है, प्रेम की ओर नहीं।
s3avataranika
mama bhaktir iti |
mama bhaktiḥ"my bhakti…" — he now picks up the second line to comment on it'मेरी भक्ति'
iti— this is the phrase he is about to explainयह कहकर (अगले पद की व्याख्या का आरम्भ)
mama bhaktiḥ — the verse-words "my bhakti"; iti — that phrase now taken up (for comment).
mama bhaktiḥ — 'मेरी भक्ति'; iti — यह कहकर।
Now he quotes the next phrase from the verse, "mama bhaktiḥ" ("my bhakti"). Again this is just the catchword marking which words he will explain next.
'मेरी भक्ति...' इस पद से (आगे की व्याख्या आरम्भ होती है)।
s4citation
tathā ca bhaktiḥ pravṛttātma-rajas-tamo’pahā ity uktyā bhakti-śabdena premaivāgre vakṣyata ity arthaḥ |
tathā caand so, along the same lines tathā ca = and thus / likewiseऔर इस प्रकार भी
bhaktiḥ pravṛttātma-rajas-tamo’pahā"bhakti, once it starts, drives off the self's rajas and tamas" — the scriptural line being brought in quoted: Bhāg. 1.5.28'प्रवृत्त हुई भक्ति (जीव के) रजस् और तमस् को दूर करने वाली है'
ity uktyāby this statement — because scripture puts it this way instr. of means: "by the saying"इस वचन के द्वारा
bhakti-śabdenaby the word "bhakti" instr. of means'भक्ति' शब्द से
premaivait is prema that is meant — precisely prema eva = preciselyप्रेम ही
agrefurther on / in what followsआगे
vakṣyatewill be spoken of future passiveकहा जाएगा
ity arthaḥthat is the meaning closes the glossऐसा अर्थ है
tathā ca — and likewise; "bhaktiḥ pravṛttātma-rajas-tamo’pahā" ity uktyā — by the statement "bhakti, once started, removes the self's rajas and tamas"; bhakti-śabdena — by the word "bhakti"; prema eva agre vakṣyate — precisely prema will be spoken of further on; ity arthaḥ — that is the meaning.
tathā ca — और इस प्रकार भी; bhaktiḥ pravṛttātma-rajas-tamo’pahā — 'प्रवृत्त हुई भक्ति रजस्-तमस् को दूर करने वाली है'; ity uktyā — इस वचन से; bhakti-śabdena — 'भक्ति' शब्द से; premaiva — प्रेम ही; agre — आगे; vakṣyate — कहा जाएगा; ity arthaḥ — ऐसा अर्थ है।
And in the same way, take the second line's word "bhakti." Scripture says, "bhakti, once it starts, drives off the self's rajas and tamas." Because it speaks that way, here the word "bhakti" is used to mean prema. That is, prema is what will be spoken of in the lines ahead. So: line one's "rati" = bhāva; line two's "bhakti" = prema.
और इस प्रकार 'प्रवृत्त हुई भक्ति रजस्-तमस् को दूर करने वाली है' — इस वचन से यहाँ 'भक्ति' शब्द से प्रेम ही आगे कहा जाएगा — ऐसा अर्थ है।
Why cited: cited to show that scripture uses the word "bhakti" for the higher, active love — so here "bhakti" means prema.
क्यों उद्धृत: यह इसलिए उद्धृत, क्योंकि शास्त्र 'भक्ति' शब्द को उस उच्चतर, सक्रिय प्रेम के लिए प्रयुक्त करता है — अतः यहाँ 'भक्ति' का अर्थ प्रेम है।
rajas / tamas: the two lower guṇas (restlessness and darkness) that cloud the mind; the verse's point is that mature bhakti clears them out.
रजस् / तमस्: दो निम्न गुण (चंचलता और अंधकार) जो मन को आवृत करते हैं; इस वचन का तात्पर्य है कि परिपक्व भक्ति उन्हें दूर कर देती है।
s5reply
mamābhavad ratir ity atra rateḥ prathamāvasthatvāt tasmāt sakāśād utpadyamānāyā bhakte rati-rūpa-kāraṇād utkṛṣṭatvāt |
mamābhavad ratir ity atraback in the line "rati arose in me" locates the reasoning'मुझमें रति उत्पन्न हुई' — इस (वाक्य) में
rateḥ prathamāvasthatvātbecause rati is the first stage abl. of reason: "since rati is the earliest condition"क्योंकि रति प्रथम अवस्था है
tasmāt sakāśād utpadyamānāyā bhakteḥof the bhakti (= prema) that arises out of that rati gen.; sakāśāt = out of, from that sourceउस (रति) से उत्पन्न होने वाली भक्ति की
rati-rūpa-kāraṇātbecause its cause is rati — rati is what it grows from abl. of reason: "since its cause has the form of rati"अपने रति-रूप कारण की अपेक्षा
utkṛṣṭatvāttherefore it stands higher — the effect surpasses its cause abl. of reason: "because of being superior"उत्कृष्ट होने के कारण
mamābhavad ratir ity atra — in "rati arose in me"; rateḥ prathamāvasthatvāt — because rati is the first stage; tasmāt sakāśād utpadyamānāyā bhakteḥ — of the bhakti arising out of that rati; rati-rūpa-kāraṇāt — because rati is its cause; utkṛṣṭatvāt — [that bhakti] is therefore superior.
mamābhavad ratir ity atra — 'मुझमें रति उत्पन्न हुई' इस वाक्य में; rateḥ prathamāvasthatvāt — क्योंकि रति प्रथम अवस्था है; tasmāt sakāśād utpadyamānāyā bhakteḥ — उस (रति) से उत्पन्न होने वाली भक्ति की; rati-rūpa-kāraṇāt — अपने रति-रूप कारण की अपेक्षा; utkṛṣṭatvāt — उत्कृष्ट होने के कारण।
Why call bhakti here the higher thing? Look again at "rati arose in me." Rati is only the first stage. The bhakti (that is, prema) grows out of that rati. So rati is its cause, and bhakti is the fruit. And the fruit stands higher than what it grew from. That is why bhakti (prema) is superior to rati (bhāva).
'मुझमें रति उत्पन्न हुई' — इस वाक्य में, क्योंकि रति प्रथम अवस्था है, और उस रति से उत्पन्न होने वाली भक्ति अपने रति-रूप कारण की अपेक्षा उत्कृष्ट है।
s6citation
ata eva prema-sūryāṁśu-sāmya-bhāg iti |
ata evafor this very reason ata eva = precisely because of thisइसीलिए
prema-sūryāṁśu-sāmya-bhāk"[bhāva] shares a likeness with a ray of the prema-sun" — the line brought in as proof quoted phrase'प्रेम रूपी सूर्य की किरण के समान (भाव)'
iti— so it is saidऐसा (कहा गया)
ata eva — for this very reason; "prema-sūryāṁśu-sāmya-bhāk" iti — the words "it shares likeness with a ray of the prema-sun," so said.
ata eva — इसीलिए; prema-sūryāṁśu-sāmya-bhāk — 'प्रेम रूपी सूर्य की किरण के समान'; iti — ऐसा (कहा गया)।
And it is exactly for this reason that the earlier phrase was used: bhāva "shares a likeness with a ray of the prema-sun." Prema is the full sun; bhāva is only like one of its rays. The image itself ranks bhāva below prema.
इसीलिए (पूर्व में) 'प्रेम रूपी सूर्य की किरण के समान' — ऐसा कहा गया।
Why cited: cited to prove the ranking: bhāva is only a ray, prema is the whole sun — so prema outranks bhāva.
क्यों उद्धृत: यह तारतम्य सिद्ध करने के लिए उद्धृत: भाव केवल किरण है, प्रेम पूर्ण सूर्य — अतः प्रेम भाव से श्रेष्ठ है।
The sun-and-ray image: prema is the sun, bhāva a single ray of it — same light, but the ray is a small, early measure of the whole. It confirms bhāva is the lower, opening stage.
सूर्य और किरण की उपमा: प्रेम सूर्य है, भाव उसकी एक किरण — प्रकाश एक ही, किन्तु किरण उस पूर्ण का एक छोटा, प्रारम्भिक अंश है। इससे पुष्ट होता है कि भाव निम्न, प्रारम्भिक अवस्था है।
s7conclusion
atra bhāva-premṇos tāratamyam uktam iti bhāvaḥ ||
atrahere — in this verseयहाँ (इस पद में)
bhāva-premṇoḥbetween bhāva and prema gen. dual: "of the two, bhāva and prema"भाव और प्रेम — इन दोनों का
tāratamyama ranking, a higher-and-lower orderingतारतम्य (उच्च-नीच क्रम)
uktamhas been stated past passiveकहा गया है
iti bhāvaḥ— that is the underlying point closes the commentऐसा अभिप्राय है
atra — here; bhāva-premṇoḥ — of bhāva and prema; tāratamyam — a ranking; uktam — has been stated; iti bhāvaḥ — that is the point.
atra — यहाँ; bhāva-premṇoḥ — भाव और प्रेम इन दोनों का; tāratamyam — तारतम्य; uktam — कहा गया है; iti bhāvaḥ — ऐसा अभिप्राय है।
So the underlying point is this: in this verse a ranking of bhāva and prema is being stated. Bhāva is the lower stage, prema the higher. The verse quietly sets the two in order, one above the other.
यहाँ भाव और प्रेम — इन दोनों का तारतम्य कहा गया है — ऐसा अभिप्राय है।