L1objection
vyaktaṁ masṛṇitevāntar lakṣyate rati-lakṣaṇam |
vyaktamclearly, plainly — it can be plainly seen adverbस्पष्ट रूप से
masṛṇitā ivaas if the heart had gone soft and moist iva 'as if' — marks it only a resemblance, not the real thingमानो हृदय द्रवित (कोमल) हो गया हो — केवल 'मानो', वास्तव में नहीं
antarinside, within the heart adverb of placeभीतर, हृदय में
lakṣyateis observed, shows up as a mark passive presentलक्षित होता है, दिखाई देता है
rati-lakṣaṇamthe defining sign of rati (loving attachment) nominative — the subject that is observedरति का लक्षण
rati-lakṣaṇam — the defining sign of rati; vyaktam — plainly; antar — within; masṛṇitā iva — as if softened; lakṣyate — is observed
vyaktam — स्पष्ट रूप से; masṛṇitā iva — मानो हृदय द्रवित हो गया हो; antar — भीतर; lakṣyate — लक्षित होता है; rati-lakṣaṇam — रति का लक्षण
The sign of rati is that the heart plainly looks softened and moist inside. And this soft, melted look can plainly be observed. The little word iva, 'as if,' is doing the work here: it only looks like rati. This line sets up the worry the verse is about — that same softening seems to turn up elsewhere too.
रति का लक्षण भीतर स्पष्ट रूप से — मानो हृदय कोमल पड़ गया हो — लक्षित होता है।
rati (home meaning: 'liking, pleasure, attachment'; here: the beginning of divine love for Kṛṣṇa, the seed of prema). masṛṇita/masṛṇatā (home meaning: 'made smooth, oiled, softened'; here: the melting of a hardened heart — the outward tenderness that normally signals rati).
रति (सामान्य अर्थ: प्रीति, आसक्ति, सुख; यहाँ: कृष्ण के प्रति दिव्य प्रेम का आरम्भ, प्रेम का बीज)। मसृणित/मसृणता (सामान्य अर्थ: चिकना, स्निग्ध, कोमल किया हुआ; यहाँ: कठोर हृदय का पिघलना — वह बाहरी कोमलता जो सामान्यतः रति का संकेत देती है)।
L2conclusion
mumukṣu-prabhṛtīnāṁ ced bhaved eṣā ratir na hi ||
mumukṣu-prabhṛtīnāmin those who want liberation and the like — the seekers of mokṣa and others of that sort genitive of the persons observed ('in the case of…')मुमुक्षु आदि जनों में, उनके विषय में
cedif — suppose it does show up there conditional particleयदि
bhavetshould be present, should occur optative — the supposed caseहो जाए (माना कि हो)
eṣāthis — this very softening just described feminine, picking up masṛṇitā/ratiयह (कोमलता/रति)
ratiḥ na hiis certainly not rati — no, it is not na hi = emphatic denial, 'by no means'तो यह रति नहीं है — कदापि नहीं
eṣā — this softening; mumukṣu-prabhṛtīnām — in the seekers of liberation and the rest; ced bhavet — if it should be present; ratiḥ na hi — is certainly not rati
mumukṣu-prabhṛtīnām — मुमुक्षु आदि जनों में; ced — यदि; bhavet — हो जाए; eṣā — यह (कोमलता); ratiḥ na hi — तो यह रति कदापि नहीं
Now the verdict. Suppose this same softening does show up in people who want liberation, and in others like them. Even so, it is certainly not rati. The words na hi make the denial firm: no, it is not. Why not? Because their heart is set on liberation, not on Kṛṣṇa — and rati means wanting Kṛṣṇa alone. The melted look can be copied; the single-minded longing behind real rati cannot.
यदि यह कोमलता मुमुक्षु आदि जनों में देखी जाए, तो वह रति कदापि नहीं है।
mumukṣu (home meaning: 'one who desires liberation, mokṣa'; here: the standard foil for the devotee — his heart may soften, but toward release, not toward Kṛṣṇa, so the mark is only skin-deep). prabhṛti ('and so on') widens the class to include the karmī, jñānī, and any other whose desire points elsewhere.
मुमुक्षु (सामान्य अर्थ: मोक्ष की इच्छा रखने वाला; यहाँ: भक्त के विरुद्ध खड़ा दृष्टान्त — उसका हृदय भले पिघले, पर मोक्ष की ओर, कृष्ण की ओर नहीं; अतः वह चिह्न केवल ऊपरी है)। 'प्रभृति' (आदि) शब्द इस वर्ग को कर्मी, ज्ञानी आदि उन सबको सम्मिलित करने के लिए बढ़ा देता है जिनकी कामना अन्यत्र लगी है।
Commentary — decoded
Jīva Gosvāmī
s1conclusion
tad evaṁ tad-eka-spṛhatvam eva rater lakṣaṇaṁ mukhyam ity uktam |
tad evamso, in this way — closing the point just made resumptiveइस प्रकार, अतः
tad-eka-spṛhatvamhaving longing for that one alone (for Kṛṣṇa and no other) the state named as the markउसी एक (कृष्ण) के प्रति स्पृहा होना
evaprecisely this, and nothing elseही
rateḥof rati (loving attachment) genitive: whose markरति का
mukhyaṁ lakṣaṇamis the chief mark, the main defining signमुख्य लक्षण
iti uktamthis is what has been said, this has now been stated closes the prior discussionऐसा (पहले) कहा गया
tad evam — so, in this way; tad-eka-spṛhatvam eva — longing for that one alone, precisely this; rateḥ — of rati; mukhyaṁ lakṣaṇam — is the chief mark; iti uktam — this has been said.
tad evam — इस प्रकार; tad-eka-spṛhatvam — उसी एक के प्रति स्पृहा होना; eva — ही; rateḥ — रति का; mukhyaṁ lakṣaṇam — मुख्य लक्षण; iti uktam — ऐसा कहा गया
So this is what has now been established. The chief mark of rati (loving attachment) is longing for that one alone — for Kṛṣṇa, and for no one else. Jīva is recalling the point already settled before he moves on.
इस प्रकार, उसी एक (कृष्ण) के प्रति स्पृहा होना ही रति का मुख्य लक्षण है — ऐसा (पहले) कहा गया।
lakṣaṇa here = a defining mark or sign, the thing that lets you identify rati; not "definition" in a dictionary sense but the tell-tale feature.
यहाँ लक्षण का अर्थ है पहचानने वाला चिह्न — वह विशेषता जिससे रति पहचानी जाती है; शब्दकोश-सी 'परिभाषा' नहीं, बल्कि उसका सूचक चिह्न।
s2avataranika
yadi tv anya-spṛhā syāt, tadā tal-lakṣaṇāntara-sāttvikādeḥ sad-bhāve’pi ratir na mantavyety āha—api ceti |
yadi tubut if, on the other hand, suppose that sets up the contrasting caseपरन्तु यदि
anya-spṛhālonging for something else (for anything other than Kṛṣṇa)अन्य (वस्तु) के प्रति स्पृहा
syātshould be present, should exist optative in the conditionहो
tadāthen, in that caseतब
tal-lakṣaṇāntara-sāttvikādeḥof the other marks of it — the sāttvika responses (bodily signs of emotion) and the rest genitive tied to "presence"उस (रति के) अन्य लक्षण — सात्त्विक आदि — का
sad-bhāve apieven when these are present, even though they do occur locative of concession: "even when there is…"विद्यमान होने पर भी
ratiḥ na mantavyāit must not be counted as rati (loving attachment)रति नहीं माननी चाहिए
iti āhaso he says, this is why he states introduces the verse-wordsऐसा कहते हैं
api ca itithe words "api ca" ("and moreover") the verse-quarter being introduced'अपि च' — यह (श्लोक-पद)
yadi tu anya-spṛhā syāt — but if there should be longing for something else; tadā — then; tal-lakṣaṇāntara-sāttvikādeḥ sad-bhāve api — even when the other marks of it, the sāttvika responses and so on, are present; ratiḥ na mantavyā — it must not be counted as rati; iti āha api ca iti — so he says, "api ca."
yadi tu — परन्तु यदि; anya-spṛhā — अन्य के प्रति स्पृहा; syāt — हो; tadā — तब; tal-lakṣaṇāntara-sāttvikādeḥ — रति के अन्य लक्षण सात्त्विक आदि का; sad-bhāve api — विद्यमान होने पर भी; ratiḥ na mantavyā — रति नहीं माननी चाहिए; iti āha — ऐसा कहते हैं; api ca iti — 'अपि च' पद
But suppose the longing is for something else — not for Kṛṣṇa. Then, even if the other marks of rati do show up — the sāttvika responses and so on — it still must not be counted as rati. To make this point, the verse says "api ca" ("and moreover"). Here Jīva introduces the second half of the verse.
परन्तु यदि अन्य (वस्तु) के प्रति स्पृहा हो, तब रति के अन्य लक्षण — सात्त्विक भाव आदि — के विद्यमान होने पर भी उसे रति नहीं मानना चाहिए — यही कहने के लिए 'अपि च' कहते हैं।
sāttvika[-bhāva] here = the involuntary bodily signs of deep emotion (tears, standing hair, trembling); Jīva's point is that even these can appear without genuine rati.
यहाँ सात्त्विक (भाव) का अर्थ है गहरे भाव के अनैच्छिक शारीरिक चिह्न — अश्रु, रोमांच, कम्प आदि; जीव का आशय यह है कि ये भी सच्ची रति के बिना प्रकट हो सकते हैं।
s3gloss
ca-śabdo’tra tu-śabdārthe |
ca-śabdaḥthe word "ca" ("and") the particle being explained'च' शब्द
atrahere, in this verseयहाँ
tu-śabda-arthecarries the sense of the word "tu" ("but") locative: "in the meaning of…"'तु' शब्द के अर्थ में
ca-śabdaḥ — the word "ca"; atra — here; tu-śabda-arthe — is in the sense of the word "tu."
ca-śabdaḥ — 'च' शब्द; atra — यहाँ; tu-śabda-arthe — 'तु' शब्द के अर्थ में
The word "ca" ("and") in this verse actually carries the force of "tu" ("but"). So read it as a contrast, not a simple addition: it marks the turn to the opposite case.
यहाँ 'च' शब्द 'तु' (परन्तु) के अर्थ में है।
A common commentator's move: a small connective particle is re-read to bring out the logic. "ca" normally just joins ("and"); here it signals a "but," flagging the contrast the argument needs.
टीकाकार का एक प्रचलित उपाय: किसी छोटे योजक शब्द को फिर से पढ़कर तर्क को उभारना। 'च' सामान्यतः केवल जोड़ता है ('और'); यहाँ वह 'परन्तु' का संकेत देता है और उस विरोध को उजागर करता है जिसकी तर्क को आवश्यकता है।
s4gloss
vyaktam iti yā antar-masṛṇatā ārdratā sā anyatra vyaktaṁ yad rati-lakṣaṇaṁ tad iva mumukṣu-prabhṛtīnāṁ yadi lakṣyate, tathāpi teṣu ratir na syāt na mantavyety arthaḥ |
vyaktam itias for the verse-word "vyaktam" ("clearly") names the word being glossed'व्यक्तम्' यह पद — अर्थात्
yā antar-masṛṇatā ārdratāthat inner softening, that melting or moistness of heartजो भीतरी कोमलता अर्थात् आर्द्रता (द्रवण) है
sāthat very thing picks up the softness just namedवह
anyatra vyaktaṁ yad rati-lakṣaṇamjust as, elsewhere (in real devotees), it clearly shows itself as the mark of ratiअन्यत्र (सच्चे भक्तों में) जो रति का लक्षण स्पष्ट होता है
tat ivain that same way, looking just like itउसके समान
mumukṣu-prabhṛtīnāmin seekers of liberation and people like them genitive: in whom it might appearमुमुक्षु आदि जनों में
yadi lakṣyateif it happens to be observed, should it be spottedयदि लक्षित हो
tathā apieven then, even soतो भी
teṣu ratiḥ na syātthere would still be no rati in themउनमें रति नहीं होती
na mantavyāit must not be taken as rati(रति) नहीं माननी चाहिए
iti arthaḥthat is the meaningयही अर्थ है
vyaktam iti — as for "vyaktam"; yā antar-masṛṇatā ārdratā — that inner softness, the melting; sā — that; anyatra vyaktaṁ yad rati-lakṣaṇaṁ tat iva — like the rati-mark that clearly shows itself elsewhere; mumukṣu-prabhṛtīnāṁ yadi lakṣyate — if it is observed in seekers of liberation and the like; tathā api — even so; teṣu ratiḥ na syāt, na mantavyā — there would be no rati in them, it must not be taken as such; iti arthaḥ — that is the meaning.
vyaktam iti — 'व्यक्तम्' पद अर्थात्; yā antar-masṛṇatā ārdratā — जो भीतरी कोमलता अर्थात् आर्द्रता; sā — वह; anyatra vyaktaṁ yad rati-lakṣaṇam — अन्यत्र स्पष्ट रति का लक्षण; tat iva — उसके समान; mumukṣu-prabhṛtīnām — मुमुक्षु आदि जनों में; yadi lakṣyate — यदि लक्षित हो; tathā api — तो भी; teṣu ratiḥ na syāt — उनमें रति नहीं होती; na mantavyā — नहीं माननी चाहिए; iti arthaḥ — यही अर्थ है
Now Jīva glosses the verse-word "vyaktam" ("clearly"). It refers to that inner softening — a melting, a moistness of the heart. In real devotees this softness clearly shows itself as the mark of rati. Suppose that very same softness is spotted in seekers of liberation and people like them, looking exactly like it. Even then, there is still no rati in them. It must not be counted as rati. That is the meaning.
'व्यक्तम्' का अर्थ यह है — जो भीतरी कोमलता, आर्द्रता (हृदय का द्रवण) है, वह अन्यत्र सच्चे भक्तों में स्पष्ट होने वाले रति के लक्षण के समान यदि मुमुक्षु आदि जनों में लक्षित हो, तो भी उनमें रति नहीं होती, उसे रति नहीं मानना चाहिए।
masṛṇatā / ārdratā — literally "smoothness" and "wetness"; here the melting, tender softening of the heart that outwardly looks the same whether or not real loving attachment is behind it.
मसृणता/आर्द्रता — शब्दशः 'चिकनापन' और 'गीलापन'; यहाँ हृदय का पिघलता हुआ, कोमल द्रवण, जो बाहर से एक-सा दिखता है — चाहे उसके पीछे सच्ची प्रेम-आसक्ति हो या न हो।
s5conclusion
tatra hetuḥ—mumukṣu-prabhṛtīnām ity eva, na hy anyatra spṛhā anyatra ratir iti yujyate iti bhāvaḥ ||
tatra hetuḥthe reason for that (for why it is still not rati) announces the groundइसमें हेतु (कारण) यह है
mumukṣu-prabhṛtīnām iti evalies in the very word "mumukṣu-prabhṛtīnām" ("of the seekers of liberation and the like") the word itself supplies the reason'मुमुक्षु-प्रभृतीनाम्' यह पद ही (कारण देता है)
na hifor it is not the case that, for it simply does not work thatक्योंकि ऐसा नहीं हो सकता
anyatra spṛhā anyatra ratiḥlonging is for one thing while rati (loving attachment) is for anotherएक विषय में स्पृहा और दूसरे विषय में रति
iti yujyatethis fits, this is coherent negated by na hi — so: this does not fitयह संगत हो — (ऐसा नहीं बनता)
iti bhāvaḥthat is the underlying senseयही तात्पर्य है
tatra hetuḥ — the reason for that; mumukṣu-prabhṛtīnām iti eva — is the very word "mumukṣu-prabhṛtīnām"; na hi anyatra spṛhā anyatra ratiḥ iti yujyate — for it does not fit that longing be toward one thing and rati toward another; iti bhāvaḥ — that is the sense.
tatra hetuḥ — इसमें कारण; mumukṣu-prabhṛtīnām iti eva — 'मुमुक्षु-प्रभृतीनाम्' पद ही; na hi — क्योंकि नहीं; anyatra spṛhā anyatra ratiḥ — एक ओर स्पृहा, दूसरी ओर रति; iti yujyate — यह संगत होना; iti bhāvaḥ — यही तात्पर्य है
And the reason is built into the word "mumukṣu-prabhṛtīnām" ("seekers of liberation and the like") itself. These people long for liberation — their desire is aimed elsewhere. It simply does not work for a person's longing to be pointed at one thing and their rati (loving attachment) at another. Where the longing goes, that is where any attachment truly is. That is the underlying point.
इसमें कारण 'मुमुक्षु-प्रभृतीनाम्' यह पद ही (बता देता है); क्योंकि एक विषय में स्पृहा और दूसरे विषय में रति — यह संगत नहीं बनता, यही तात्पर्य है।
spṛhā (longing, hankering) and rati (settled loving attachment) must have the same object; Jīva's reasoning is that a heart set on liberation cannot at the same time hold rati for Kṛṣṇa, so its softening is not the real mark.
स्पृहा (चाह, लालसा) और रति (स्थिर प्रेम-आसक्ति) का विषय एक ही होना चाहिए; जीव का तर्क यह है कि मोक्ष पर लगा हुआ हृदय उसी समय कृष्ण के प्रति रति नहीं रख सकता, अतः उसका पिघलना असली लक्षण नहीं है।
Mukunda-dāsa Gosvāmī
s1gloss
rucibhiś citta-māsṛṇya-kṛd ity anena masṛṇatā rater lakṣaṇam uktam |
rucibhiḥ citta-māsṛṇya-kṛt"that which, by its relishings, makes the heart soft" — the earlier phrase Mukunda is quoting back quoted definitional phrase from a prior verse; rucibhiḥ instr. of means ("by its relishings")
iti anenaby these words, that is — pointing to that quoted phrase as the source iti closes the quote; anena instr., "by this [phrase]"
masṛṇatāsoftness (a melting of the heart) nominative; the quality being identified as the mark
rateḥ lakṣaṇamas the defining mark of rati (loving attachment) rateḥ gen., "of rati"; lakṣaṇam predicate nominative
uktamhas [already] been stated past passive participle, main verb
iti anena — by these words, i.e. the phrase 'rucibhiḥ citta-māsṛṇya-kṛt' (that which, by its relishings, makes the heart soft); masṛṇatā — softness; rateḥ lakṣaṇam — as the mark of rati; uktam — has been stated.
Mukunda points back to an earlier phrase: "that which, by its relishings, makes the heart soft." By those words, he says, it has already been established that softness — a melting of the heart — is the defining mark of rati (loving attachment). So he is not introducing a new mark; he is reminding us where this one was set down.
masṛṇatā: literally "smoothness, softness" (as of oiled or supple things); here the inner melting or tenderness of the heart that marks genuine loving attachment.
s2objection
anya-kāmiṣv api tad vīkṣyate cet, tadā teṣv api kiṁ ratir mantavyā ? ity atrāha—api ceti |
anya-kāmiṣu apieven in people who desire other things (not Kṛṣṇa) locative of place/domain; api "even"
tat vīkṣyate cetif that [same softness] is seen tat = the masṛṇatā of s1; cet "if," opening the objector's condition
tadā teṣu apithen in them too tadā "then"; teṣu loc., "in them"; api "too"
kiṁ ratiḥ mantavyāshould rati be assumed to exist? kiṁ marks a question; mantavyā gerundive, "is to be supposed"
iti atra āha—api ca ition this point he speaks — namely with the words "api ca" ("and moreover") iti closes the objection; atra "here / on this"; āha "he says"; "api ca iti" flags the verse-phrase being commented on
anya-kāmiṣu api — even in those who desire other things; tat — that softness; vīkṣyate cet — if it is seen; tadā — then; teṣu api — in them too; kiṁ ratiḥ mantavyā — is rati to be assumed?; iti atra āha — on this he speaks; api ca iti — with the phrase "api ca."
Now Mukunda raises the doubt. Softness of heart can also be seen in people who want something other than Kṛṣṇa — liberation, results, other aims. If that same softness shows up in them, must we then conclude that they too have rati? He says: it is to answer exactly this that the author speaks the next words, "api ca" ("and moreover"). So the verse is set up as a reply to this objection.
anya-kāmī: one who "desires something else" — here anyone whose longing is aimed at a goal other than pure loving attachment to Kṛṣṇa (liberation-seekers being the lead case).
s3reply
bhaktānāṁ vyaktaṁ yathā syāt, tathā sā masṛṇatā mumukṣu-prabhṛtīnāṁ cet saiva rati-lakṣaṇaṁ tadā eṣā hi niścitaṁ ratir na ||
bhaktānāṁ vyaktaṁ yathā syātjust as [that softness] would show itself plainly in devotees — this unpacks the verse-word "vyaktam" ("clearly") bhaktānām gen., "of / in devotees"; yathā…tathā correlative; vyaktam "manifest, evident"
tathā sā masṛṇatāin that same way, if that [very] softness tathā answers yathā; sā "that (already-defined) softness"
mumukṣu-prabhṛtīnāṁ cetif [it appears] in those who crave liberation and the like gen. plural, "of the liberation-seekers etc."; cet "if," carrying the verse's condition
sā eva rati-lakṣaṇaṁand is taken as the very mark of rati sā eva "that alone / that very [softness]"; rati-lakṣaṇam predicate, "the mark of rati"
tadā eṣā hi niścitaṁ ratiḥ nathen this is assuredly not rati at all tadā "then"; eṣā "this [softness]"; hi + niścitam "for certain, definitely"; ratiḥ na "is not rati"
bhaktānāṁ vyaktaṁ yathā syāt — just as it would show plainly in devotees; tathā sā masṛṇatā — in that same way that softness; mumukṣu-prabhṛtīnāṁ cet — if [seen] in liberation-seekers and the like; sā eva rati-lakṣaṇam — [and is taken as] the very mark of rati; tadā eṣā hi niścitaṁ ratiḥ na — then this is certainly not rati.
Here Mukunda decodes the verse's word "vyaktam" ("clearly"). Take how the softness shows itself plainly in true devotees as the standard. Now suppose that same softness turns up in people who crave liberation and the like, and someone treats it there as the very mark of rati. Even so, Mukunda says, this is certainly not rati. The look-alike softness in a liberation-seeker does not make it the real thing, because their longing is aimed elsewhere.
mumukṣu: "one who desires liberation (mokṣa)"; "prabhṛti" = "and the like," extending the case to all whose aim is a goal other than loving attachment itself.
Viśvanātha Cakravartī
s1conclusion
tad evaṁ tad-eka-spṛhatvam eva rater mukhyaṁ cihnam ity uktam |
tat evamso, in this way resumptive; closes the prior pointइस प्रकार
tat-eka-spṛhatvam evalonging for that one alone — and nothing else eva = 'alone', restrictiveउसी एक (कृष्ण) के प्रति स्पृहा होना ही
rateḥof rati (loving attachment) genitive: whose markरति का
mukhyaṁ cihnamis the chief, defining signमुख्य चिह्न
iti uktamthis has now been stated iti closes the reported claimऐसा कहा गया
tat evam — so, in this way; tat-eka-spṛhatvam eva — that longing for that one alone; rateḥ mukhyaṁ cihnam — is the chief sign of rati; iti uktam — this has been stated.
tat evam — इस प्रकार; tat-eka-spṛhatvam eva — उसी एक के प्रति स्पृहा होना ही; rateḥ — रति का; mukhyaṁ cihnam — मुख्य चिह्न; iti uktam — ऐसा कहा गया
So this is what has been said. Longing for that one alone — for Kṛṣṇa and nothing else — is the chief sign of rati (loving attachment). Other signs may come and go, but this is the defining one. Viśvanātha opens by restating the conclusion already reached, before he takes up the next point.
इस प्रकार, उसी एक (कृष्ण) के प्रति स्पृहा होना ही रति का मुख्य चिह्न है — ऐसा कहा गया।
cihna: ordinary Sanskrit 'mark, sign'; here Viśvanātha uses it exactly where Jīva writes lakṣaṇa ('defining characteristic') — the two are interchangeable in this passage.
चिह्न — सामान्य संस्कृत में 'निशान, संकेत'; यहाँ विश्वनाथ इसे ठीक उसी स्थान पर प्रयोग करते हैं जहाँ जीव 'लक्षण' लिखते हैं — इस प्रसंग में दोनों एक-दूसरे के पर्याय हैं।
s2avataranika
yadi tv anyasya spṛhā syāt, tadā tac-cihnāntarasya sāttvikādeḥ sad-bhāve’pi ratir na mantavyety āha—api ceti |
yadi tubut if, on the other hand tu marks the contrast with s1परन्तु यदि
anyasya spṛhā syātthere were longing for something else optative: a hypothetical caseअन्य (वस्तु) के प्रति स्पृहा हो
tadāthen, in that caseतब
tat-cihna-antarasyaof the other signs of that rati genitive: even though these are presentरति के अन्य चिह्न का
sāttvika-ādeḥsuch as the sāttvika-bhāvas (bodily signs like tears, trembling) and the restसात्त्विक आदि (भावों) का
sat-bhāve apieven when they are present api = 'even'; concessive locative, 'even in the being-present'विद्यमान होने पर भी
ratiḥ na mantavyārati is still not to be assumed this is the point the objection forcesरति नहीं माननी चाहिए
iti āhaso he (Rūpa) says introduces the quoted verse-wordऐसा कहते हैं
api ca itinamely, with the words 'api ca' ('and moreover') the pratīka — the verse-word being explained'अपि च' — यह पद
yadi tu anyasya spṛhā syāt — but if there were longing for something else; tadā — then; sāttvika-ādeḥ tat-cihna-antarasya sat-bhāve api — even though the other signs of rati, such as the sāttvika-bhāvas, are present; ratiḥ na mantavyā — rati is not to be assumed; iti āha api ca iti — so he says, with 'api ca'.
yadi tu — परन्तु यदि; anyasya spṛhā syāt — अन्य के प्रति स्पृहा हो; tadā — तब; tat-cihna-antarasya — रति के अन्य चिह्न का; sāttvika-ādeḥ — सात्त्विक आदि का; sat-bhāve api — विद्यमान होने पर भी; ratiḥ na mantavyā — रति नहीं माननी चाहिए; iti āha — ऐसा कहते हैं; api ca iti — 'अपि च' पद
But suppose someone longs for something else — not for Kṛṣṇa. Then, even if the other signs of rati appear in them — the bodily signs like tears and trembling (the sāttvika-bhāvas) and so on — rati is still not to be granted. To make this point Rūpa adds the words 'api ca' ('and moreover'). Viśvanātha is setting up why the verse needs this extra clause.
परन्तु यदि अन्य (वस्तु) के प्रति स्पृहा हो, तब रति के अन्य चिह्न — सात्त्विक भाव आदि — के विद्यमान होने पर भी उसे रति नहीं मानना चाहिए — यही कहने के लिए 'अपि च' कहते हैं।
sāttvika: in general usage 'relating to the mode of goodness (sattva)'; here technical — the sāttvika-bhāvas, the eight involuntary bodily transformations of ecstasy (tears, horripilation, trembling, and the rest).
सात्त्विक — सामान्य प्रयोग में 'सत्त्वगुण से सम्बन्धित'; यहाँ पारिभाषिक — सात्त्विक-भाव, अर्थात् आनन्द के आठ अनैच्छिक शारीरिक विकार (अश्रु, रोमांच, कम्प आदि)।
s3gloss
tv-arthe ca-śabdaḥ |
tu-arthein the sense of 'tu' (but) locative: 'used in the meaning of…''तु' के अर्थ में
ca-śabdaḥthe word 'ca' is here i.e. the 'ca' in 'api ca' functions as 'but''च' शब्द (है)
ca-śabdaḥ — the word 'ca'; tu-arthe — is used in the sense of 'tu' (but).
tu-arthe — 'तु' के अर्थ में; ca-śabdaḥ — 'च' शब्द
A small grammatical note. In 'api ca', the word 'ca' does not mean its usual 'and' here. It carries the sense of 'tu' — 'but'. So the clause reads adversatively: 'but even so…'. This tells us the second half of the verse turns against the first, rather than simply adding to it.
'च' शब्द यहाँ 'तु' (परन्तु) के अर्थ में है।
s4gloss
vyaktam iti yā antar-masṛṇatā ārdratā sā anyatra vyaktaṁ yad rati-cihnaṁ tad iva mumukṣu-prabhṛtīnāṁ ced yadi lakṣyate, tad api teṣu ratir na syāt na mantavyety arthaḥ |
vyaktam itias for the word 'vyaktam' ('clearly, plainly') in the verse pratīka: the verse-word being glossed'व्यक्तम्' यह पद — अर्थात्
yā antar-masṛṇatā ārdratāthat inner softening — the tenderness, the melting of the heart masṛṇatā and ārdratā gloss each other: softness = moistnessजो भीतरी कोमलता अर्थात् आर्द्रता है
sāthat same softeningवह
anyatra vyaktaṁ yat rati-cihnamwhich shows up plainly elsewhere as the sign of rati anyatra = 'in others', i.e. in real devoteesअन्यत्र (सच्चे भक्तों में) जो रति का चिह्न स्पष्ट होता है
tat ivajust like that sign iva = 'like'; the resemblance is only outwardउसके समान (केवल बाहरी सादृश्य)
mumukṣu-prabhṛtīnāmin the mumukṣus (seekers of liberation) and their kind genitive/locative: in whom it might be seenमुमुक्षु आदि जनों में
cet yadi lakṣyateif it should be observed cet/yadi both = 'if'; a hypotheticalयदि लक्षित हो
tat apithen even so api = 'even'; concessiveतो भी
teṣu ratiḥ na syātrati would still not exist in themउनमें रति नहीं होती
na mantavyā iti arthaḥit is not to be assumed — that is the meaningरति नहीं माननी चाहिए — यही अर्थ है
vyaktam iti — the word 'vyaktam'; yā antar-masṛṇatā ārdratā — that inner softening, the melting of the heart; sā — that same thing; anyatra vyaktaṁ yat rati-cihnam tat iva — just like the sign of rati that shows plainly in others; mumukṣu-prabhṛtīnāṁ cet yadi lakṣyate — if it should be seen in the seekers of liberation and their kind; tat api teṣu ratiḥ na syāt — even then rati would not be in them; na mantavyā iti arthaḥ — it is not to be assumed; that is the sense.
vyaktam iti — 'व्यक्तम्' पद अर्थात्; yā antar-masṛṇatā ārdratā — जो भीतरी कोमलता अर्थात् आर्द्रता; sā — वह; anyatra vyaktaṁ yat rati-cihnam — अन्यत्र स्पष्ट रति का चिह्न; tat iva — उसके समान; mumukṣu-prabhṛtīnām — मुमुक्षु आदि जनों में; cet yadi lakṣyate — यदि लक्षित हो; tat api — तो भी; teṣu ratiḥ na syāt — उनमें रति नहीं होती; na mantavyā iti arthaḥ — रति नहीं माननी चाहिए, यही अर्थ है
Now the main gloss of the verse. The word 'vyaktam' ('plainly') points to that inner softening of the heart — the tenderness, the melting (masṛṇatā, ārdratā). In real devotees this softening shows up plainly as the sign of rati. Now suppose that very same softening is seen in the mumukṣus — those who long for liberation — and people like them. Even then, rati is not present in them. It only looks like the real sign; it is not to be taken for rati. That is what the verse means.
'व्यक्तम्' का अर्थ यह है — जो भीतरी कोमलता, आर्द्रता है, वह अन्यत्र सच्चे भक्तों में स्पष्ट होने वाले रति के चिह्न के समान यदि मुमुक्षु आदि जनों में लक्षित हो, तो भी उनमें रति नहीं होती, उसे रति नहीं मानना चाहिए — यही अर्थ है।
masṛṇatā / ārdratā: literally 'smoothness/softness' and 'moistness/wetness'; Viśvanātha pairs them so each explains the other — the heart going soft and moist, i.e. melting with feeling.
मसृणता/आर्द्रता — शब्दशः 'कोमलता/चिकनापन' और 'गीलापन'; विश्वनाथ इन्हें साथ रखते हैं ताकि एक दूसरे को समझा दे — हृदय का कोमल और आर्द्र होना, अर्थात् भाव से पिघलना।
s5reply
tatra hetuḥ—mumukṣutvam eva, na hy anyatra spṛhā, nānyatra ratir yujyata iti bhāvaḥ ||
tatra hetuḥand here is the reason for that introduces why rati is absent in themइसमें हेतु (कारण) यह है
mumukṣutvam evatheir very being mumukṣus — that they crave liberation, and that alone eva = 'the very thing'; this is the whole reasonमुमुक्षुत्व (मोक्ष की कामना) ही (पूरा कारण है)
na hi anyatra spṛhāfor one cannot long for one thing hi = 'for, because'; anyatra = 'toward one object'क्योंकि एक विषय में स्पृहा हो
na anyatra ratiḥ yujyateand have rati for another — the two do not fit together yujyate = 'is fitting, is consistent'और दूसरे विषय में रति — यह संगत नहीं होता
iti bhāvaḥsuch is the underlying ideaयही तात्पर्य है
tatra hetuḥ — the reason for that; mumukṣutvam eva — is their very desire for liberation; na hi anyatra spṛhā na anyatra ratiḥ yujyate — for longing directed at one thing and rati directed at another cannot fit together; iti bhāvaḥ — this is the sense.
tatra hetuḥ — इसमें कारण; mumukṣutvam eva — मुमुक्षुत्व ही; na hi anyatra spṛhā — क्योंकि एक विषय में स्पृहा; na anyatra ratiḥ yujyate — दूसरे विषय में रति संगत नहीं; iti bhāvaḥ — यही तात्पर्य है
Why is it not rati in them? Here is the reason: their very longing for liberation. That craving is itself the disqualifier. You cannot long for one thing and have rati for another. The heart that reaches out for mokṣa is not the heart fixed on Kṛṣṇa. Longing pointed one way and love pointed the other way simply do not go together. That is the underlying idea.
इसमें कारण मुमुक्षुत्व (मोक्ष की कामना) ही है; क्योंकि एक विषय में स्पृहा और दूसरे विषय में रति — यह संगत नहीं होता, यही तात्पर्य है।