Premabase · Bhakti-rasāmṛta-sindhu · Vibhāga 1 · Laharī 3
Show
SanskritHindiEnglish
Study decode
Phrases
Script
IASTदेवनागरीবাংলা
Commentary
JīvaMukunda-dāsaViśvanāthaBhaktisiddhānta
BRS 1.3.25-26
← 1.3.21-241.3.27-28 →
kṣāntir avyartha-kālatvaṁ viraktir māna-śūnyatā |
āśā-bandhaḥ samutkaṇṭhā nāma-gāne sadā ruciḥ ||
āsaktis tad-guṇākhyāne prītis tad-vasati-sthale |
ity ādayo’nubhāvāḥ syur jāta-bhāvāṅkure jane ||
The verse — decoded
L1definition
kṣāntir avyartha-kālatvaṁ viraktir māna-śūnyatā |
kṣāntiḥforbearance — staying unshaken even when something that would upset you comes nom. sg.; listed signक्षमा
avyartha-kālatvamletting no time go to waste — spending your time only on what is connected with Kṛṣṇa avyartha 'not wasted' + kāla 'time' + -tva 'the state of'; nom. sg.समय का व्यर्थ न बीतना (अव्यर्थ-कालत्व)
viraktiḥdetachment — no craving left for anything other than Kṛṣṇa nom. sg.विरक्ति
māna-śūnyatābeing free of pride — no self-importance even when you rank high māna 'pride' + śūnya 'empty of' + -tā 'the state of'; nom. sg.अभिमान से रहित होना (मान-शून्यता)
kṣāntiḥ — forbearance; avyartha-kālatvam — wasting no time; viraktiḥ — detachment; māna-śūnyatā — freedom from pride.
kṣāntiḥ — क्षमा; avyartha-kālatvam — समय का व्यर्थ न बीतना; viraktiḥ — विरक्ति; māna-śūnyatā — अभिमान से रहित होना।
Here the verse begins naming the signs. First, forbearance: you stay calm even when something upsetting comes. Second, wasting no time: you spend your hours only on things tied to Kṛṣṇa. Third, detachment: you no longer crave anything apart from Kṛṣṇa. Fourth, freedom from pride: you carry no self-importance, even when you stand high.
यहाँ अनुभावों की सूची आरम्भ होती है। पहले चार ये हैं — क्षमा, समय का व्यर्थ न बीतना, विरक्ति, और मान-शून्यता।
These are anubhāvas — the outward signs by which the inner bhāva shows itself. The verse just lists them; the line is a checklist, not a full sentence (the verb comes in L4).
ये अनुभाव हैं — वे बाहरी चिह्न जिनसे भीतर का भाव प्रकट होता है। यह पंक्ति केवल इनकी सूची है, पूरा वाक्य नहीं; क्रिया चौथी पंक्ति में आती है।
L2definition
āśā-bandhaḥ samutkaṇṭhā nāma-gāne sadā ruciḥ ||
āśā-bandhaḥclinging to hope — a firm, settled confidence that you will reach the Lord āśā 'hope' + bandha 'a binding, holding fast'; nom. sg.आशा में दृढ़ता से बँधे रहना (आशा-बन्ध)
samutkaṇṭhāeager longing — an intense greed to gain the goal your heart is set on sam- 'fully' + utkaṇṭhā 'yearning'; nom. sg.तीव्र उत्कण्ठा
nāma-gānein singing the Name — in the chanting of Kṛṣṇa's names nāma 'name' + gāna 'singing'; loc. sg., 'in/for'नाम-गान में
sadāalways — without a break adverbसदा
ruciḥa taste — a real relish for it nom. sg.रुचि
āśā-bandhaḥ — clinging to hope; samutkaṇṭhā — eager longing; nāma-gāne — in singing the Name; sadā — always; ruciḥ — a taste.
āśā-bandhaḥ — आशा में दृढ़ता से बँधे रहना; samutkaṇṭhā — तीव्र उत्कण्ठा; nāma-gāne — नाम-गान में; sadā — सदा; ruciḥ — रुचि।
Fifth, clinging to hope: a firm, unshaken confidence that you will reach the Lord. Sixth, eager longing: a keen, greedy yearning to gain the goal you cherish most. Seventh, a constant taste for singing the Name: a steady relish for chanting Kṛṣṇa's names, never fading.
आशा का दृढ़ बन्धन, तीव्र उत्कण्ठा, और नाम-गान में सदा रुचि।
L3definition
āsaktis tad-guṇākhyāne prītis tad-vasati-sthale |
āsaktiḥattachment — being drawn in, held fast nom. sg.आसक्ति
tad-guṇa-ākhyāneto telling of his qualities — to describing Kṛṣṇa's virtues tad 'his' + guṇa 'qualities' + ākhyāna 'telling'; loc. sg., 'in/toward'उनके गुणों के कथन में
prītiḥaffection — a warm fondness, love nom. sg.प्रीति
tad-vasati-sthalefor the place where he dwells — for the sites of Kṛṣṇa's abode tad 'his' + vasati 'dwelling' + sthala 'place'; loc. sg., 'in/for'उनके निवास-स्थान में
āsaktiḥ — attachment; tad-guṇa-ākhyāne — to telling of his qualities; prītiḥ — affection; tad-vasati-sthale — for the place where he dwells.
āsaktiḥ — आसक्ति; tad-guṇa-ākhyāne — उनके गुणों के कथन में; prītiḥ — प्रीति; tad-vasati-sthale — उनके निवास-स्थान में।
Eighth, attachment to hearing his qualities told: you are drawn in wherever Kṛṣṇa's virtues are described. Ninth, affection for the places where he dwells: a warm love for the sites of his abode.
उनके गुणों के कथन में आसक्ति, और उनके निवास-स्थान में प्रीति।
L4conclusion
ity ādayo’nubhāvāḥ syur jāta-bhāvāṅkure jane ||
iti ādayaḥthese and the like — the ones just listed, and others of the same kind iti 'thus' closes the list + ādayaḥ 'etc.'; nom. pl.इस प्रकार (यह सूची पूरी हुई) इत्यादि
anubhāvāḥare the outward signs — the effects by which the inner mood shows itself nom. pl., predicateअनुभाव (कहलाते हैं)
syuḥwould be present — are found to occur optative 3rd pl. of √as, 'may be / are'होते हैं
jāta-bhāva-aṅkurein whom the sprout of bhāva has arisen — once the first shoot of loving emotion has come up jāta 'arisen' + bhāva 'loving emotion' + aṅkura 'sprout'; loc. sg. describing 'the person'जिसमें भाव का अंकुर उत्पन्न हो चुका हो
janein the person — in such a one loc. sg., locus of the signsउस व्यक्ति में
iti ādayaḥ — these and the like; anubhāvāḥ — are the outward signs; syuḥ — would be present; jāta-bhāva-aṅkure jane — in the person in whom the sprout of bhāva has arisen.
iti ādayaḥ — इस प्रकार इत्यादि; anubhāvāḥ — अनुभाव; syuḥ — होते हैं; jāta-bhāva-aṅkure — जिसमें भाव का अंकुर उत्पन्न हो चुका हो; jane — उस व्यक्ति में।
These, and others like them, are the anubhāvas — the outward signs of love. They would show up in a person in whom the sprout of bhāva has just come up. So the whole list is gathered here: whoever has that first shoot of loving emotion will start to display these marks.
इत्यादि अनुभाव उस व्यक्ति में होते हैं जिसमें भाव का अंकुर उत्पन्न हो चुका है।
bhāva-aṅkura, 'the sprout of bhāva': bhāva is the first ripening of love, and aṅkura ('sprout') marks its very first shoot breaking ground. The person named is one in whom that shoot has only just risen — so these signs are the earliest visible proof that love has taken root.
भाव-अंकुर — 'भाव का अंकुर': भाव प्रेम का पहला परिपाक है, और अंकुर उसके सबसे पहले फूटते हुए कोंपल को दर्शाता है। जिस व्यक्ति की बात है, वह वही है जिसमें यह कोंपल अभी-अभी उठी है — इसलिए ये चिह्न इस बात के सबसे पहले दृश्य प्रमाण हैं कि प्रेम ने जड़ पकड़ ली है।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
tatra mukhyāni liṅgāny—kṣāntir iti ||
tatrahere, in this matter — that is, in the person whose bhāva (loving feeling) has just sprouted adverb, referring back to the just-described personवहाँ (उस अभी वर्णित व्यक्ति के विषय में)
mukhyānithe chief, principal ones neut. pl. adjective agreeing with liṅgāniमुख्य
liṅgāniare the signs, the tell-tale marks — the outward symptoms (anubhāvas) by which that inner feeling shows neut. pl.; sandhi liṅgāny— before the dashलिंग अर्थात चिह्न
kṣāntiḥ itinamely, the ones beginning "kṣāntiḥ… (patience…)" — he points to the verse by quoting its first word iti marks the pratīka, the catch-word citation of the mūla'क्षान्तिः' इत्यादि (मूल का प्रतीक-रूप उद्धरण)
tatra — here, in this person; mukhyāni liṅgāni — the chief signs [are these]; kṣāntiḥ iti — namely, those beginning with the word "kṣāntiḥ," [which he now states].
tatra — वहाँ; mukhyāni — मुख्य; liṅgāni — लिंग अर्थात चिह्न; kṣāntiḥ iti — 'क्षान्तिः' इत्यादि प्रतीक-उद्धरण।
Jīva sets up the verse. Here — meaning in the person in whom the sprout of bhāva has just come up — the chief signs are the ones about to be named. He points to them by quoting the opening word: "kṣāntiḥ…," patience, and the rest. So this line just announces that the verse is a list of the main outward marks (the anubhāvas) of such a devotee.
वहाँ, उस व्यक्ति के विषय में, मुख्य चिह्न ये हैं — 'क्षान्तिः' इत्यादि कहकर मूल का प्रतीक-रूप उद्धरण किया गया है।
liṅga: in Nyāya a liṅga is the "mark" or reason from which you infer something unseen (smoke as the mark of fire). Here it keeps that flavor — these qualities are the outward marks from which you can read the hidden inner bhāva. The parallel commentators gloss it the same way: Viśvanātha writes "tatra mukhyāni liṅgāny āha" ("there he states the chief signs"), so āha, "he states," is understood in Jīva's clipped phrase as well.
लिंग: न्याय में लिंग वह 'चिह्न' या हेतु है जिससे किसी अदृश्य वस्तु का अनुमान होता है (धुआँ अग्नि का लिंग)। यहाँ भी वही भाव है — ये गुण वे बाहरी चिह्न हैं जिनसे भीतर छिपे भाव को पढ़ा जा सकता है। समानान्तर टीकाकार इसे इसी प्रकार समझाते हैं: विश्वनाथ 'tatra mukhyāni liṅgāny āha' लिखते हैं ('वहाँ वे मुख्य चिह्नों को कहते हैं'), अतः 'āha' — 'कहते हैं' — जीव के इस संक्षिप्त वाक्य में भी अध्याहृत समझना चाहिए।
Viśvanātha Cakravartī
s1avataranika
tatra mukhyāni liṅgāny āha—kṣāntir iti ||
tatrain that matter — that is, among the signs of bhāva just being treated locative adverb, referring backवहाँ (उसी व्यक्ति की ओर लौटते हुए)
mukhyānithe chief ones, the principal ones neut. pl., agreeing with liṅgāniमुख्य
liṅgānithe signs — the outward marks by which bhāva is recognized in a person neut. pl.; sandhi liṅgāny before āhaलिंग अर्थात चिह्न
āhahe states — the author now states them 3rd sg. pres., subject Rūpa Gosvāmīकहते हैं (रूप गोस्वामी)
kṣāntir itiwith the verse beginning 'kṣānti…' — naming the verse by its first word pratīka / catchword citation'क्षान्तिः' इति (प्रतीक-उद्धरण)
tatra — in that matter, among the signs of bhāva; mukhyāni liṅgāni — the chief signs; āha — he states; kṣāntir iti — with the verse beginning 'kṣānti…'
tatra — वहाँ; mukhyāni — मुख्य; liṅgāni — लिंग अर्थात चिह्न; āha — कहते हैं; kṣāntir iti — 'क्षान्तिः' इति प्रतीक।
Here the author turns to the outward signs of bhāva. Viśvanātha says: now he states the chief ones. He points to the verse by its first word — the one beginning 'kṣānti…'. So the verse that follows is a list of the main signs by which you can tell that bhāva has sprouted in someone.
वहाँ मुख्य चिह्नों को रूप गोस्वामी कहते हैं — 'क्षान्तिः' इति इस प्रतीक के द्वारा।
liṅga: in logic (Nyāya) the liṅga is the inferential mark — smoke as the liṅga of fire, the sign you reason from. Here it keeps that flavor: the anubhāvas are the outward marks from which the inner presence of bhāva is inferred.
लिंग: न्याय में लिंग अनुमान का चिह्न है — अग्नि का लिंग धुआँ, वही चिह्न जिससे तर्क आगे बढ़ता है। यहाँ भी वही भाव है: अनुभाव वे बाहरी चिह्न हैं जिनसे भीतर भाव की उपस्थिति का अनुमान होता है।
Bhaktisiddhānta Sarasvatī
s1gloss
jāta-bhāvāṅkure jane jāta-rucau bhakte kṣāntiḥ kṣobha-hetau prāpte sati akṣubhitātmatā, avyartha-kālatvaṁ kṛṣṇa-sambandha-vastuny eva kevalaṁ kāla-kṣepaḥ, viraktiḥ kṛṣṇetara-vastuni eva vīta-spṛhā, māna-śūnyatā utkṛṣṭatve’pi amānitvam, āśā-bandhaḥ bhagavato dṛḍha-prāpti-sambhāvanā, samutkaṇṭhā nijābhīṣṭa-lābhāya guru-lubdhatā, nāma-gāne sadā ruciḥ, tad-guṇākhyāne āsaktiḥ, tad-vasati-sthale prītiḥ ity ādayo’nubhāvāḥ syuḥ vartante ||
jāta-bhāvāṅkure janein a person in whom the sprout of bhāva (the first shoot of love) has appeared — loc. — the frame Siddhānta restates from the mūla's last lineजिस व्यक्ति में भाव का अंकुर उत्पन्न हुआ हो
jāta-rucau bhaktethat is, in a devotee in whom a taste for Kṛṣṇa has arisen loc., in apposition — his plain restatement of the same personअर्थात जिस भक्त में रुचि उत्पन्न हो चुकी हो
kṣāntiḥkṣānti (forbearance) means —क्षमा
kṣobha-hetau prāpte satiwhen a cause of agitation has come upon him, locative absolute — 'when / even though'क्षोभ का कारण आ पड़ने पर भी
akṣubhitātmatāstaying unshaken in himselfचित्त का क्षुब्ध न होना
avyartha-kālatvaṁnot wasting one's time means —समय का व्यर्थ न बीतना
kṛṣṇa-sambandha-vastuny evaon things connected with Kṛṣṇa alone — loc. + eva 'only'केवल कृष्ण से सम्बन्धित वस्तु में ही
kevalaṁ kāla-kṣepaḥspending all one's time on nothing elseकेवल उसी में समय बिताना
viraktiḥdetachment means —विरक्ति
kṛṣṇetara-vastuni evatoward things other than Kṛṣṇa, and only toward those — loc. + eva 'precisely those'कृष्ण से भिन्न वस्तुओं में ही
vīta-spṛhāhaving no longing leftस्पृहा का दूर हो जाना
māna-śūnyatābeing free of pride means —मान-शून्यता
utkṛṣṭatve’pieven when one is in fact superior — loc. + api 'even'उत्कृष्ट होने पर भी
amānitvamnot thinking oneself greatअभिमान का न होना
āśā-bandhaḥclinging to hope means —आशा-बन्ध
bhagavato dṛḍha-prāpti-sambhāvanāthe firm conviction that one will surely reach the Lord gen. bhagavataḥ 'of / to the Lord'भगवान की प्राप्ति की दृढ़ सम्भावना
samutkaṇṭhāintense yearning means —तीव्र उत्कण्ठा
nijābhīṣṭa-lābhāyain order to gain what one most longs for — dat. of purpose — 'for the sake of'अपने अभीष्ट की प्राप्ति के लिए
guru-lubdhatāa heavy, overwhelming greedप्रबल लालसा
nāma-gāne sadā ruciḥalways having a taste for singing the Name loc. nāma-gāne 'in / for'; sadā 'always'नाम-गान में सदा रुचि
tad-guṇākhyāne āsaktiḥattachment to telling of His qualities loc. tad-guṇākhyāne 'in / to'उनके गुणों के कथन में आसक्ति
tad-vasati-sthale prītiḥlove for the place where He dwells loc. tad-vasati-sthale 'for / toward'उनके निवास-स्थान में प्रीति
ity ādayo’nubhāvāḥ syuḥthese and the like are the anubhāvas (the outward signs of love) — 'would be'इत्यादि अनुभाव होते हैं
vartantethat is, they are actually present in him his gloss of syuḥ (optative) by the plain present tenseविद्यमान रहते हैं (syuḥ का वर्तमान-काल में अर्थ)
jāta-bhāvāṅkure jane — in a person in whom the sprout of bhāva has appeared; jāta-rucau bhakte — i.e. in a devotee whose taste has arisen; kṣāntiḥ — forbearance is; kṣobha-hetau prāpte sati — when a cause of agitation has arrived; akṣubhitātmatā — remaining unshaken in oneself; avyartha-kālatvaṁ — not wasting time is; kṛṣṇa-sambandha-vastuni eva kevalaṁ kāla-kṣepaḥ — passing time only on things related to Kṛṣṇa; viraktiḥ — detachment is; kṛṣṇetara-vastuni eva vīta-spṛhā — having no longing toward things other than Kṛṣṇa; māna-śūnyatā — freedom from pride is; utkṛṣṭatve api amānitvam — not being proud even when one is superior; āśā-bandhaḥ — bondage to hope is; bhagavataḥ dṛḍha-prāpti-sambhāvanā — the firm conviction of surely attaining the Lord; samutkaṇṭhā — eager longing is; nija-abhīṣṭa-lābhāya guru-lubdhatā — a great greed to obtain one's own cherished goal; nāma-gāne sadā ruciḥ — always a taste in singing the Name; tad-guṇākhyāne āsaktiḥ — attachment in recounting His qualities; tad-vasati-sthale prītiḥ — love for His dwelling-place; iti ādayaḥ anubhāvāḥ syuḥ vartante — these and the like anubhāvas would be, i.e. are present.
jāta-bhāvāṅkure jane — जिस व्यक्ति में भाव का अंकुर उत्पन्न हुआ हो; jāta-rucau bhakte — अर्थात जिस भक्त में रुचि उत्पन्न हो चुकी हो; kṣāntiḥ — क्षमा; kṣobha-hetau prāpte sati — क्षोभ का कारण आ पड़ने पर भी; akṣubhitātmatā — चित्त का क्षुब्ध न होना; avyartha-kālatvaṁ — समय का व्यर्थ न बीतना; kṛṣṇa-sambandha-vastuny eva — केवल कृष्ण से सम्बन्धित वस्तु में ही; kevalaṁ kāla-kṣepaḥ — केवल उसी में समय बिताना; viraktiḥ — विरक्ति; kṛṣṇetara-vastuni eva — कृष्ण से भिन्न वस्तुओं में ही; vīta-spṛhā — स्पृहा का दूर हो जाना; māna-śūnyatā — मान-शून्यता; utkṛṣṭatve’pi — उत्कृष्ट होने पर भी; amānitvam — अभिमान का न होना; āśā-bandhaḥ — आशा-बन्ध; bhagavato dṛḍha-prāpti-sambhāvanā — भगवान की प्राप्ति की दृढ़ सम्भावना; samutkaṇṭhā — तीव्र उत्कण्ठा; nijābhīṣṭa-lābhāya — अपने अभीष्ट की प्राप्ति के लिए; guru-lubdhatā — प्रबल लालसा; nāma-gāne sadā ruciḥ — नाम-गान में सदा रुचि; tad-guṇākhyāne āsaktiḥ — उनके गुणों के कथन में आसक्ति; tad-vasati-sthale prītiḥ — उनके निवास-स्थान में प्रीति; ity ādayo’nubhāvāḥ syuḥ — इत्यादि अनुभाव होते हैं; vartante — विद्यमान रहते हैं।
Siddhānta now defines each sign, one by one, in the person in whom the sprout of love has appeared — that is, in a devotee in whom a taste for Kṛṣṇa has arisen. Forbearance (kṣānti): when something that would upset him comes, he stays unshaken. Not wasting time (avyartha-kālatva): he spends his time on nothing but things connected with Kṛṣṇa — the word 'only' is deliberate. Detachment (virakti): he has no longing left for anything other than Kṛṣṇa, and again, only for those things. Freedom from pride (māna-śūnyatā): even when he really is superior, he does not think himself great. Clinging to hope (āśā-bandha): a firm conviction that he will surely reach the Lord. Intense yearning (samutkaṇṭhā): an overwhelming greed to gain what he most longs for. Then, without further comment, the last three: always relishing the singing of the Name; attachment to hearing His qualities told; and love for the place where He lives. These and signs like them — the anubhāvas, the outward marks of love — 'would be' in such a person; and Siddhānta glosses that 'would be' plainly: they are actually present in him.
जिस व्यक्ति में भाव का अंकुर उत्पन्न हुआ हो, अर्थात जिस भक्त में रुचि जाग उठी हो — उसमें क्षमा का अर्थ है क्षोभ का कारण आ पड़ने पर भी चित्त का क्षुब्ध न होना; अव्यर्थ-कालत्व अर्थात केवल कृष्ण से सम्बन्धित वस्तु में ही समय बिताना; विरक्ति अर्थात कृष्ण से भिन्न वस्तुओं में ही स्पृहा का न रहना; मान-शून्यता अर्थात उत्कृष्ट होने पर भी अभिमान का न होना; आशा-बन्ध अर्थात भगवान की प्राप्ति की दृढ़ सम्भावना; उत्कण्ठा अर्थात अपने अभीष्ट की प्राप्ति के लिए प्रबल लालसा; नाम-गान में सदा रुचि, उनके गुणों के कथन में आसक्ति, उनके निवास-स्थान में प्रीति — इत्यादि अनुभाव उसमें विद्यमान रहते हैं।
anubhāva: in Sanskrit poetics (alaṅkāra-śāstra) an anubhāva is an outward, bodily 'consequent' that lets an audience infer an inner emotion; here in bhakti it keeps that sense — these are the visible effects by which the awakened love inside a devotee shows itself.
अनुभाव: काव्यशास्त्र (अलंकार-शास्त्र) में अनुभाव वह बाहरी, शारीरिक 'कार्य' है जिससे श्रोता भीतर के भाव का अनुमान लगाता है; यहाँ भक्ति में भी वही अर्थ है — ये वे दृश्य प्रभाव हैं जिनसे भक्त के भीतर जागा हुआ प्रेम प्रकट होता है।
s2citation
(anubhāṣya 2.23.18-19)
anubhāṣyafrom the Anubhāṣya (the name of the commentary this gloss is taken from)अनुभाष्य (ग्रन्थ का नाम)
2.23.18-19at its sections 2.23.18-19 the locating reference within that workउस ग्रन्थ में स्थान-निर्देश
anubhāṣya — from the Anubhāṣya commentary; 2.23.18-19 — at 2.23.18-19.
anubhāṣya — अनुभाष्य; 2.23.18-19 — उसमें स्थान-निर्देश।
A source tag: the preceding gloss is drawn from the Anubhāṣya commentary, at 2.23.18-19. It simply tells the reader where Siddhānta's explanation comes from.
(अनुभाष्य 2.23.18-19)।
Why cited: a bibliographic pointer locating the foregoing gloss of the anubhāvas in the Anubhāṣya at 2.23.18-19
क्यों उद्धृत: यह ग्रन्थ-निर्देश है, जो पूर्वोक्त अनुभावों की व्याख्या को अनुभाष्य के 2.23.18-19 में स्थित बताता है।
← 1.3.21-241.3.27-28 →