L1definition
viraktir indriyārthānāṁ syād arocakatā svayaṁ ||
viraktiḥdetachment (virakti) — the word being defined here nom. sing.; the subject/definiendumविरक्ति — जिसकी परिभाषा दी जा रही है
indriya-arthānāmtoward the objects of the senses — the things the senses run after gen. pl. of object; "for / toward"इन्द्रियों के विषयों के प्रति
syātis said to be — this is the defining "is" optative 3rd sing., definitionalहोती है (यही परिभाषा है)
arocakatāa distaste, no appetite left for them — nothing in them tastes good anymore nom. sing.; a-rocaka "not appetizing" + -tāअरुचि — विषयों का न रुचना
svayamon its own, of itself — the distaste comes up naturally, not forced adv., "spontaneously"स्वयं ही, अपने आप उत्पन्न
viraktiḥ — detachment; indriya-arthānām — for the objects of the senses; svayam — of itself, spontaneously; arocakatā — a distaste, a loss of appetite; syāt — is said to be.
viraktiḥ — विरक्ति; indriya-arthānām — इन्द्रियों के विषयों के प्रति; syāt — होती है; arocakatā — जो अरुचि है, वही; svayam — स्वयं ही उठने वाली।
This defines virakti, detachment. Detachment is a distaste for the objects of the senses. It is a loss of appetite for them — nothing in sense-pleasure tastes good anymore. And the word svayam is key: this distaste comes up on its own, of itself, not by force. When the pull toward sense-objects simply falls away by itself, that is detachment.
विरक्ति क्या है? इन्द्रियों के विषयों के प्रति अरुचि। और यह अरुचि स्वयं ही उठती है, अपने आप। यही विरक्ति का लक्षण है।
virakti: elsewhere often "dispassion / renunciation" as a discipline one imposes; here it is defined by its inner sign — a spontaneous (svayam) distaste for sense-objects, aversion that arises of itself rather than being manufactured.
विरक्ति शब्द अन्यत्र प्रायः वैराग्य या त्याग के अर्थ में आता है — एक साधन, जिसे साधक स्वयं पर आरोपित करता है। यहाँ इसे भीतरी चिह्न से पहचाना गया है — विषयों के प्रति स्वयं ही (svayam) उठने वाली अरुचि, जो गढ़ी नहीं जाती, अपने आप प्रकट होती है।
Commentary — decoded
Jīva Gosvāmī + Viśvanātha Cakravartī
s1avataranika
viraktir iti |
viraktiḥ"detachment" — he picks up the verse's first word to name which verse he is glossing pratīka (lemma-citation)'विरक्ति' — यह प्रतीक-पद उठाकर
itithe quotation-marker: "the verse that begins viraktiḥ…" iti of citation'इति' — इस प्रकार आरम्भ होने वाला (उद्धरण का संकेत)
viraktiḥ iti — [the verse beginning] "viraktiḥ…", so [now he comments on it]
viraktiḥ — 'विरक्ति'; iti — इस प्रकार जो पद उठाया गया है, उसे लेकर।
He quotes the first word, "viraktiḥ," to flag which verse he is about to explain. This is just the heading: the verse that opens "Detachment is by itself a distaste for sense-objects." Nothing is argued yet; he is pointing to the line.
मूल का पहला पद 'विरक्ति' उठाया गया है। 'इति' कहकर आगे की व्याख्या आरम्भ होती है।
iti here is the citation-marker ("the one that goes…"), not the ordinary "thus."
यहाँ 'इति' उद्धरण का चिह्न है — 'जो इस प्रकार से आरम्भ होता है, वह पद' — न कि साधारण 'इस प्रकार / इसलिए' वाला 'इति'।
s2gloss
atra kāraṇa-kāryayor virakty-arocakatayor abhedoktir anyonyāvyabhicāritvāpekṣayā ||
atrahere, in this verse loc.यहाँ (इस सूत्र में)
kāraṇa-kāryayoḥof the two, the cause and its effect gen. dualकारण और कार्य — इन दोनों का
virakty-arocakatayoḥthat is, of detachment (the cause) and distaste-for-sense-objects (the effect) gen. dual, in apposition to the aboveअर्थात् विरक्ति और अरुचि — इन दोनों का (जो क्रमशः कारण और कार्य हैं)
abheda-uktiḥthe verse states them as one and the same — it speaks of them as non-different nom. (the point being explained)अभेद-कथन — दोनों को एक ही कह देना
anyonya-avyabhicāritva-apekṣayāand it can do so because neither one ever occurs without the other — they always go together instr. of reason (apekṣayā "with regard to")क्योंकि दोनों परस्पर अव्यभिचारी हैं — एक-दूसरे के बिना कभी नहीं रहते
atra — here; kāraṇa-kāryayoḥ virakty-arocakatayoḥ — of detachment and distaste, which stand as cause and effect; abheda-uktiḥ — [there is] the statement that they are non-different; anyonya-avyabhicāritva-apekṣayā — [made] with regard to their never straying from each other
atra — यहाँ; kāraṇa-kāryayoḥ — कारण और कार्य का; virakty-arocakatayoḥ — अर्थात् विरक्ति और अरुचि का; abheda-uktiḥ — अभेद-कथन (है); anyonya-avyabhicāritva-apekṣayā — दोनों के परस्पर अव्यभिचारी होने के कारण।
Detachment and distaste-for-sense-objects are really cause and effect: detachment is the cause, and the distaste is its effect (its telltale sign). Yet the verse talks about them as if they were one and the same thing. Why can it? Because the two never come apart — wherever the one is, the other is too, with no exception. Since they are invariably found together, the verse is free to speak of them as identical.
यहाँ विरक्ति कारण है और अरुचि कार्य। फिर भी दोनों को एक ही कह दिया गया है। ऐसा इसलिए कि ये परस्पर अव्यभिचारी हैं — एक-दूसरे से कभी अलग नहीं होते, इसलिए अभेद-रूप से कहे जा सकते हैं।
Mukunda-dāsa Gosvāmī
s1other
na vyākhyātam |
nanot negation particle
vyākhyātamwas it explained — i.e. Mukunda gave no comment on this verse past passive participle of vi-ā-√khyā, 'to explain / expound'; neuter, agreeing with an unstated 'this (verse)'
na — not; vyākhyātam — was (it) explained (by Mukunda).
Mukunda did not comment on this verse. The whole of his commentary here is this single note: "Not explained." He simply passed the verse over without glossing it. (Editorially this records a gap — Mukunda offered nothing on 1.3.30, unlike Jīva and Viśvanātha, who did explain it just above.)
vyākhyāta: home meaning in Sanskrit scholastics is 'expounded, commented on' — vyākhyā is the technical word for a running commentary. Here it flags the absence of one: this verse got no vyākhyā from Mukunda.