L1definition
sādhanena vinā yas tu sahasaivābhijāyate |
sādhanenathrough practice — the disciplined means (bhajana) that normally produces bhāva instrumental, governed by vināसाधन के (जिसके बिना) — भक्ति के अभ्यास के
vināwithout — so: with no practice at all as its cause "without," takes the instrumentalबिना
yaḥthe [bhāva] that — pointing ahead to sa bhāvaḥ in L2 relative pronoun, m. sg.जो (भाव)
tubut — marking this off from the practice-born bhāva just defined contrastive particleपरन्तु
sahasāsuddenly, all at once — not built up by stages adverbसहसा, एकाएक
evaprecisely — driving home "all at once," with nothing leading up to it emphatic particle reinforcing sahasāही (सहसा ही, अकस्मात् ही)
abhijāyatearises, springs up — comes into being on its own abhi + √jan, present, 3 sg.प्रकट हो जाता है, उत्पन्न हो जाता है
yaḥ — the bhāva that; tu — but; sādhanena vinā — without any practice; sahasā eva — precisely all at once; abhijāyate — springs up
sādhanena vinā — साधन के बिना; yaḥ — जो भाव; tu — परन्तु; sahasā eva — सहसा ही, एकाएक ही; abhijāyate — उत्पन्न हो जाता है
But there is a bhāva (the ecstatic love that is the sprout of prema) that needs no practice at all. It does not grow by stages. It springs up suddenly, all at once, on its own. "Which" here points ahead to the next line, where Rūpa names it.
जो भाव किसी साधन के बिना, परन्तु सहसा ही एकाएक प्रकट हो जाता है।
bhāva: elsewhere just "a feeling, a state of mind"; here the technical bhakti term — the first bud of prema. The verse's whole point is a bhāva with no sādhana behind it, in contrast to the practice-born (sādhana-ja) bhāva of the previous verse.
यहाँ 'भाव' साधारण अर्थ में मन की कोई अवस्था या अनुभूति नहीं, अपितु भक्ति का पारिभाषिक 'भाव' है — प्रेम की प्रथम कलिका। इस श्लोक का सारा तात्पर्य ऐसे ही भाव में है जिसके पीछे कोई साधन नहीं — पूर्व श्लोक के साधनज (साधन से उत्पन्न) भाव के विपरीत।
L2definition
sa bhāvaḥ kṛṣṇa-tad-bhakta-prasādaja itīyate ||
sathat — the very bhāva just described in L1 correlative to yaḥवह (वही भाव — यः का प्रतिनिर्देश)
bhāvaḥbhāva — the ecstatic love that buds into prema nominative, subjectभाव
kṛṣṇa-tad-bhakta-prasāda-jaborn from the grace of Kṛṣṇa or of his devotee — kṛṣṇa (Kṛṣṇa) and tad-bhakta (his devotee) are its givers, prasāda is their favor, and -ja means it is born straight from that favor bahuvrīhi/tatpuruṣa compound describing bhāvaḥ; -ja "born from"कृष्ण तथा उनके भक्त की कृपा से उत्पन्न
iti"…" — closes the naming, marking the phrase before it as the name given quotative particleऐसा, इस प्रकार
īyateis called, is reckoned — this is how it is spoken of passive, 3 sg. (in the sense of ucyate)कहा जाता है
sa bhāvaḥ — that bhāva; kṛṣṇa-tad-bhakta-prasāda-ja iti — as "born from the grace of Kṛṣṇa or of his devotee"; īyate — is called
sa bhāvaḥ — वह भाव; kṛṣṇa-tad-bhakta-prasāda-ja — कृष्ण तथा उनके भक्त की कृपा से उत्पन्न; iti — ऐसा; īyate — कहा जाता है
That bhāva is called "born from grace" — the grace of Kṛṣṇa, or the grace of his devotee. The favor (prasāda) of either one is what gives rise to it. So this second kind of bhāva is defined not by any practice but by pure grace.
वह भाव कृष्ण और उनके भक्त की कृपा से उत्पन्न होता है — ऐसा कहा जाता है।
prasāda: ordinarily "kindness, a gift, sanctified food"; here the free favor of Kṛṣṇa or his devotee, treated as the direct cause of the bhāva. In tad-bhakta the tad ("his") refers back to Kṛṣṇa: "Kṛṣṇa's devotee."
'प्रसाद' का सामान्य अर्थ कृपा, उपहार अथवा भगवान् को अर्पित अन्न है; यहाँ यह कृष्ण अथवा उनके भक्त की अहैतुकी कृपा है, जिसे भाव का साक्षात् कारण माना गया है। 'तद्-भक्त' में 'तद्' (उनका) कृष्ण की ओर संकेत करता है — अर्थात् 'कृष्ण के भक्त'।
Commentary — decoded
Jīva Gosvāmī + Viśvanātha Cakravartī
s1other
na vyākhyātam |
nanot — a flat negation; nothing follows here negative particleनहीं
vyākhyātamwas explained — i.e. no comment was given on this verse past passive participle, √vi-ā-khyā, nom. sg. neut.व्याख्या की गई
na — not; vyākhyātam — (it was) explained → "(this verse was) not explained"
na — नहीं; vyākhyātam — व्याख्या की गई
This is an editorial note, not part of the argument. It simply records that Jīva Gosvāmī and Viśvanātha Cakravartī wrote no commentary on this verse (1.3.15). They passed over it in silence. Only the next commentator, Mukunda, glosses the verse. So on this verse the two-word line "na vyākhyātam" means: "They gave no explanation here."
(इस श्लोक की) व्याख्या नहीं की गई।
vyākhyāta: literally "explained, expounded" (from a commentator's exposition); here in the negative it is a metatextual editor's note flagging the absence of a gloss by these two ācāryas, not a claim within the text's own reasoning.
'व्याख्यात' का अर्थ है 'व्याख्या किया गया, विवेचित'; यहाँ निषेध रूप में यह मूल पाठ के अपने तर्क का अंग नहीं, अपितु सम्पादकीय टिप्पणी है — यह सूचित करती है कि इन दोनों आचार्यों (जीव तथा विश्वनाथ) ने इस श्लोक पर कोई व्याख्या नहीं दी।
Mukunda-dāsa Gosvāmī
s1gloss
sādhanena bhāvotpatteḥ kāraṇena |
sādhanenathe word "by sādhana" (the practice) in the verse — Mukunda now says what it points to here instr.; the mūla word being glossed
bhāva-utpatteḥnamely, of the arising of bhāva (the first sprout of love) gen., "of the arising"
kāraṇenait means the cause that brings it about instr., renaming sādhanena
sādhanena — by the word "sādhana"; kāraṇena — [is meant] the cause; bhāva-utpatteḥ — of the arising of bhāva
Mukunda glosses the verse's word "sādhana." Here it means the cause that produces bhāva. So "without sādhana" means: without the ordinary cause that makes bhāva arise. The instrumental kāraṇena simply renames sādhanena — practice is being defined as that producing cause.
sādhana: in general Sanskrit, any means to an end; here specifically the regulated practice that is the normal cause of bhāva arising.
s2conclusion
ataḥ keṣūcij janeṣu kiñcit sādhane saty api bhāvas tu kṛpayaivety abhiprāyaḥ ||
ataḥand so — because "sādhana" here means the producing cause abl./connective of consequence
keṣūcit janeṣuin certain people loc., "among some persons"
kiñcit sādhane sati apieven when some little practice is present loc. absolute + api, concessive: "granted that…"
bhāvaḥ tuthe bhāva, even then, tu marks the contrast with the practice just granted
kṛpayā evacomes by grace alone — that practice did not cause it instr. of cause + eva, exclusive
iti abhiprāyaḥthis is the intended point iti closes the purport
ataḥ — and so; keṣūcit janeṣu — in certain people; kiñcit sādhane sati api — even though some little practice is present; bhāvaḥ tu — the bhāva, even so; kṛpayā eva — by grace alone; iti abhiprāyaḥ — this is the intended meaning
Here is the point. In some people a little practice may in fact be present. Even so, their bhāva does not come from that practice. It comes by grace alone. The word "eva" (alone) does the work: it rules the practice out as the cause. So the verse's "without sādhana" is not denying that any practice ever occurs; it is denying that practice was the cause. That is Mukunda's intended meaning.
kṛpā: "grace, mercy" — here the grace of Kṛṣṇa or of His devotee named in the mūla (kṛṣṇa-tad-bhakta-prasāda-ja), set against sādhana as the true source of this bhāva.