Commentary — decoded
Jīva Gosvāmī
s1avataranika
tatra prakriyām āha—bhoga-mokṣādi-rāgiṇāṁ daivāt kadācid eva, na tu muhuḥ sad-bhakta-saṅgena kīrtanādy-anusāriṇāṁ tat-tad-arthāntara-lipsayaiva tad-anukartṝṇāṁ tataḥ prāyaḥ-prasanna-manasāṁ doṣa-darśitvādy-abhāve’pi tat-tad-arthāntara-lipsā-śavala-cittānāṁ kathañcid hṛdi tādṛk-citte tad-bhakta-hṛn-nabhaḥ-sthasya tad-bhakta-hṛd eva nabhaḥ vastv-antarāspṛśyatvāt premendūdaya-yogyatvāc ca |
tatraon this pointइस विषय में
prakriyāmthe way it happens, the process(उदय की) प्रक्रिया, रीति को
āhahe explains verb, 3sgकहते हैं
bhoga-mokṣādi-rāgiṇāṁfor those who still crave enjoyment, liberation, and the like gen. pl., the persons describedभोग-मोक्ष आदि में आसक्ति रखने वालों के
daivātby providence, by good fortune abl. of causeदैववश
kadācit evaonly once in a while eva = onlyकभी-कभी ही ('एव' = ही)
na tu muhuḥand not again and again tu = butपरन्तु बार-बार नहीं ('तु' = परन्तु)
sad-bhakta-saṅgenabecause they keep company with good devotees instr. of meansसद्भक्त के संग के द्वारा
kīrtanādy-anusāriṇāṁfor those who take up kīrtana (chanting his glories) and the rest gen. pl.कीर्तन आदि का अनुसरण करने वालों के
tat-tad-arthāntara-lipsayā evabut doing so only out of a craving for this or that other end instr.; eva = onlyउन-उन अन्य प्रयोजनों की लालसा से ही ('एव' = ही)
tad-anukartṝṇāṁfor those who merely copy that devotional practice gen. pl., 'imitators'उन (भक्तों) का अनुकरण करने वालों के
tataḥand because of that company abl.उसी से, इस कारण
prāyaḥ-prasanna-manasāṁwhose minds have become mostly calm and glad gen. pl.प्रायः प्रसन्नचित्त रहने वालों के
doṣa-darśitvādy-abhāve apieven though they no longer go about finding fault and the like loc. absolute; api = evenदोष देखने आदि का अभाव होने पर भी ('अपि' = भी)
tat-tad-arthāntara-lipsā-śavala-cittānāṁtheir minds are still streaked with the craving for those other ends gen. pl., 'mottled minds'उन-उन अन्य प्रयोजनों की लालसा से चितकबरे (मैले) चित्त वालों के
kathañcitsomehow, in some measureकिसी प्रकार से
hṛdiin the heart loc.हृदय में
tādṛk-cittethat is, in a mind of that kind loc., glossing hṛdiअर्थात् वैसे (मिश्रित) चित्त में
tad-bhakta-hṛn-nabhaḥ-sthasyaof the one who is seated in the sky that is the good devotee's heart gen., pointing to the bhāva-moon of the next lineउस भक्त के हृदय रूपी आकाश में स्थित (भाव-चन्द्र का)
tad-bhakta-hṛt eva nabhaḥfor the good devotee's heart is itself the 'sky' meant here eva = itself; Jīva's gloss on 'nabhaḥ'उस भक्त का हृदय ही 'नभः' (आकाश) है ('एव' = ही)
vastv-antara-aspṛśyatvātbecause it is untouched by anything else abl. of reasonक्योंकि उसे कोई दूसरी वस्तु स्पर्श नहीं करती
prema-indu-udaya-yogyatvāt caand because it is fit for the moon of prema to rise in it abl. of reason; ca = andऔर क्योंकि वह प्रेम रूपी चन्द्र के उदय के योग्य है ('च' = और)
tatra — on this point; prakriyām āha — he explains how it happens; bhoga-mokṣādi-rāgiṇām — for those who still crave enjoyment and liberation; daivāt kadācit eva na tu muhuḥ — by good fortune, only once in a while and not again and again; sad-bhakta-saṅgena — through company with good devotees; kīrtanādy-anusāriṇām tat-tad-arthāntara-lipsayā eva tad-anukartṝṇām — for those who follow kīrtana and the rest, but only copy it out of craving for some other end; tataḥ prāyaḥ-prasanna-manasām — whose minds have thereby become mostly calm; doṣa-darśitvādy-abhāve api tat-tad-arthāntara-lipsā-śavala-cittānām — even with fault-finding gone, their minds still streaked with that craving; kathañcit hṛdi tādṛk-citte — somehow, in a heart, that is, a mind of that kind; tad-bhakta-hṛn-nabhaḥ-sthasya — of the moon seated in the sky that is the good devotee's heart; tad-bhakta-hṛt eva nabhaḥ — the good devotee's heart itself being that 'sky'; vastv-antara-aspṛśyatvāt premendūdaya-yogyatvāt ca — because it is untouched by other things and fit for the moon of prema to rise.
tatra — इस विषय में; prakriyām — रीति को; āha — कहते हैं; bhoga-mokṣādi-rāgiṇāṁ — भोगमोक्षानुरागियों के; daivāt — दैववश; kadācit eva — कभी ही; na tu muhuḥ — बार-बार नहीं; sad-bhakta-saṅgena — सद्भक्त के संग से; kīrtanādy-anusāriṇāṁ — कीर्तनानुसारियों के; tat-tad-arthāntara-lipsayā eva — अन्य प्रयोजनों की लालसा से ही; tad-anukartṝṇāṁ — उनका अनुकरण करने वालों के; tataḥ — उसी से; prāyaḥ-prasanna-manasāṁ — प्रायः प्रसन्नचित्त वालों के; doṣa-darśitvādy-abhāve api — दोषदर्शन आदि के अभाव में भी; tat-tad-arthāntara-lipsā-śavala-cittānāṁ — लालसा से मैले चित्त वालों के; kathañcit — किसी तरह; hṛdi — हृदय में; tādṛk-citte — वैसे चित्त में; tad-bhakta-hṛn-nabhaḥ-sthasya — भक्त के हृदयाकाश में स्थित का; tad-bhakta-hṛt eva nabhaḥ — भक्त का हृदय ही आकाश; vastv-antara-aspṛśyatvāt — अन्य वस्तु से अस्पृश्य होने से; prema-indu-udaya-yogyatvāt ca — और प्रेमचन्द्र के उदय-योग्य होने से
Here Jīva explains how this actually happens. Some people still crave enjoyment and liberation. Only by good fortune, and only once in a while, not again and again, do they get the company of good devotees. Through that company they take up kīrtana and the other practices. But they only copy those practices, and even that they do out of craving for some other goal. Still, the company works on them: their minds grow mostly calm. They stop finding fault in others. Yet their minds stay streaked with that old craving. In a heart like that, somehow, something rises. Now Jīva pins down one word of the verse. The verse says the moon is 'seated in the sky.' That 'sky,' he says, is the good devotee's own heart. He gives two reasons why the devotee's heart is called a sky. First, it is untouched by anything else. Second, it is the fit place for the moon of prema to rise.
यहाँ जीव गोस्वामी उदय की प्रक्रिया कहते हैं। भोग-मोक्ष आदि में अनुरक्त लोगों को दैववश कभी-कभी ही सद्भक्त का संग मिलता है, बार-बार नहीं। ये कीर्तन आदि का अनुसरण तो करते हैं, पर उन-उन अन्य प्रयोजनों की लालसा से ही भक्तों का अनुकरण करते हैं। इसी से इनका मन प्रायः प्रसन्न रहता है। दोषदृष्टि आदि न रहने पर भी इनका चित्त उन-उन अन्य कामनाओं की लालसा से चितकबरा बना रहता है। ऐसे मिश्रित चित्त में किसी प्रकार वह प्रतिबिम्ब उदित होता है। यहाँ 'नभः' का अर्थ है — उस भक्त का हृदय ही आकाश है, क्योंकि उसे कोई दूसरी वस्तु स्पर्श नहीं करती और वही प्रेम रूपी चन्द्र के उदय के योग्य है।
nabhaḥ: ordinarily 'sky.' Here Jīva reads it not as literal sky but as the good devotee's heart — the clear, open field in which the bhāva-moon of the next line stands.
नभः — साधारणतया 'आकाश'। यहाँ जीव इसे शब्दशः आकाश नहीं, बल्कि सद्भक्त का हृदय मानते हैं — वह स्वच्छ, खुला क्षेत्र, जिसमें अगली पंक्ति का भाव-चन्द्र स्थित रहता है।
s2gloss
tat-stha-bhāvendoḥ pratibimba udañcati, na tu svarūpaṁ |
tat-stha-bhāva-indoḥof the moon of bhāva that is seated there (in that devotee's heart) gen.उसमें (हृदयाकाश में) स्थित भाव रूपी चन्द्र का
pratibimbaḥa reflection nom., subjectप्रतिबिम्ब (कर्ता)
udañcatirises up, comes up verb, 3sgउदित होता है
na tu svarūpaṁand not the moon's own real form tu = but; svarūpa = the thing itselfपरन्तु स्वरूप (मूल वस्तु) नहीं ('तु' = परन्तु)
tat-stha-bhāva-indoḥ — of the bhāva-moon seated in the good devotee's heart; pratibimbaḥ udañcati — a reflection rises up; na tu svarūpam — but not its own real form.
tat-stha-bhāva-indoḥ — उसमें स्थित भावचन्द्र का; pratibimbaḥ — प्रतिबिम्ब; udañcati — उदित होता है; na tu svarūpaṁ — स्वरूप नहीं
What rises in that craving-streaked heart is only a reflection of the bhāva-moon that stands in the good devotee's heart. It is not the moon itself. Think of the moon in the sky and its image shimmering in water: the real moon stays in the good devotee's heart; only its image shows up in this other heart.
उस हृदयाकाश में स्थित भाव-चन्द्र का प्रतिबिम्ब उदित होता है। मूल भाव-वस्तु स्वयं नहीं।
pratibimba vs. svarūpa: pratibimba is the mirror-image or water-reflection; svarūpa is the original thing itself. The distinction runs through the next several lines.
प्रतिबिम्ब और स्वरूप का भेद — प्रतिबिम्ब दर्पण या जल में पड़ी छाया है; स्वरूप स्वयं वह मूल वस्तु है। यही भेद आगे की कई पंक्तियों में चलता रहता है।
s3reply
tat-tal-lipsā-lakṣaṇopādhiṁ vinā tat-pratibimbasyāpy anudayāt |
tat-tal-lipsā-lakṣaṇa-upādhiṁ vināwithout the conditioning frame that is those various cravings vinā = without; upādhi = limiting adjunctउन-उन लालसाओं रूपी उपाधि के बिना ('विना' = बिना)
tat-pratibimbasya apieven that reflection gen.; api = evenउस प्रतिबिम्ब का भी ('अपि' = भी)
anudayātbecause it would not rise at all abl. of reasonउदय न होने के कारण
tat-tal-lipsā-lakṣaṇa-upādhim vinā — without the conditioning adjunct marked by those cravings; tat-pratibimbasya api anudayāt — because even that reflection would not arise.
tat-tal-lipsā-lakṣaṇa-upādhiṁ vinā — उन लालसारूपी उपाधि के बिना; tat-pratibimbasya api — उस प्रतिबिम्ब का भी; anudayāt — उदय न होने से
Why call it only a reflection? Because even the reflection depends on those cravings. The cravings act like the water in which a reflection forms. Take that conditioning frame away, and not even the reflection would appear. So the craving is exactly what makes a reflection, and only a reflection, possible.
उन-उन लालसाओं रूपी उपाधि के बिना तो वह प्रतिबिम्ब भी उदित नहीं होता। इसी कारण यह प्रतिबिम्ब मात्र है।
upādhi: a conditioning or limiting adjunct — the extra factor that frames how something shows up (here, the water-like cravings that let only a reflection, not the moon itself, appear).
उपाधि — कोई सीमित या शर्त लगाने वाला उपादान — वह अतिरिक्त कारक जो किसी वस्तु के प्रकट होने के ढंग को निर्धारित करता है (यहाँ जल जैसी वे कामनाएँ, जिनके कारण चन्द्र स्वयं नहीं, केवल उसका प्रतिबिम्ब प्रकट होता है)।
s4gloss
pratibimbaś cāyaṁ na svarūpa-sadṛśaḥ |
pratibimbaḥ ca ayaṁand this reflection nom.; ca = andऔर यह प्रतिबिम्ब ('च' = और)
na svarūpa-sadṛśaḥis not like the original moon na = not; sadṛśa = resemblingस्वरूप के समान नहीं है ('न' = नहीं)
pratibimbaḥ ca ayam — and this reflection; na svarūpa-sadṛśaḥ — is not like the original form.
pratibimbaḥ ca ayaṁ — और यह प्रतिबिम्ब; na svarūpa-sadṛśaḥ — स्वरूप के समान नहीं
And this reflection does not even match the original. A reflection in rippling water is not a faithful copy of the moon. In the same way, what rises in this heart falls short of the real bhāva-moon.
और यह प्रतिबिम्ब मूल स्वरूप के समान भी नहीं है।
s5reply
tat-tad-ekaika-guṇa-mātrāvalambanatvāt tat-tal-lipsāyās tasyāsvacchatvāc ca |
tat-tad-ekaika-guṇa-mātra-avalambanatvātbecause it rests on just one or another single quality at a time abl. of reason; mātra = only, avalambana = resting onक्योंकि वह उन-उन एक-एक गुण मात्र का ही अवलम्बन करता है ('मात्र' = केवल)
tat-tal-lipsāyāḥsince that craving of theirs gen., subject of the next reasonउन-उन लालसाओं का
tasya asvacchatvāt caand because it is not clear, not transparent abl. of reason; ca = and; a-svaccha = cloudyऔर क्योंकि वह (लालसा) स्वच्छ नहीं है ('च' = और)
tat-tad-ekaika-guṇa-mātra-avalambanatvāt — because it leans on just one single quality at a time; tat-tal-lipsāyāḥ tasya asvacchatvāt ca — and because that craving of theirs is not clear.
tat-tad-ekaika-guṇa-mātra-avalambanatvāt — एक-एक गुण मात्र के अवलम्बन से; tat-tal-lipsāyāḥ — उन लालसाओं के; tasya asvacchatvāt ca — उसके अस्वच्छ होने से
Jīva gives two reasons why the reflection falls short of the original. First, it rests on just one quality of the Lord at a time, not on all of them together, so it is partial. Second, the craving that carries it is cloudy, not clear. Cloudy water gives a poor reflection. Since their craving is muddied, the image it holds is dim and unlike the real thing.
यह प्रतिबिम्ब उन-उन एक-एक गुण मात्र का ही अवलम्बन करता है। और वे लालसाएँ स्वच्छ नहीं हैं। इसी से प्रतिबिम्ब मूल के समान नहीं होता।
asvacchatva: literally 'non-clearness.' The craving is the reflecting medium; because it is cloudy, like muddy water, the moon's image in it is faint and distorted.
अस्वच्छत्व — शब्दशः 'स्वच्छ न होना'। लालसा ही वह प्रतिबिम्ब झेलने वाला माध्यम है; वह मैले जल की भाँति अस्वच्छ है, इसलिए उसमें पड़ी चन्द्र की छाया धुँधली और विकृत होती है।
s6alternative
śuddha-bhāva-lipsā tu śuddhaṁ pūrṇaṁ ca tam ākarṣaty eva |
śuddha-bhāva-lipsā tubut a craving for pure bhāva, by contrast tu = but, marks the contrasting caseपरन्तु शुद्ध भाव की लालसा तो ('तु' विरुद्ध दशा को दर्शाता है)
śuddhaṁ pūrṇaṁ capure and full, whole acc., describing 'him'शुद्ध और पूर्ण (उस चन्द्र को)
tamhim, the bhāva-moon acc., objectउसको (उस भाव-चन्द्र को)
ākarṣati evadraws him in completely eva = indeed, verb 3sgनिश्चय ही खींच लाती है ('एव' = निश्चय ही)
śuddha-bhāva-lipsā tu — but a craving for pure bhāva, on the other hand; śuddham pūrṇam ca tam — draws him pure and full; ākarṣati eva — it does draw him in, completely.
śuddha-bhāva-lipsā tu — शुद्ध भाव की लालसा तो; śuddhaṁ pūrṇaṁ ca — शुद्ध और पूर्ण; tam — उसको; ākarṣati eva — निश्चय ही आकृष्ट कर लेती है
Now Jīva sets the opposite case beside this one. Suppose the craving is not for some other goal but for pure bhāva itself. Then it does not pull in a mere reflection. It draws the moon himself, pure and whole. So the same drawing power that yields only a dim reflection for a mixed craving yields the full moon for a pure one. Jīva raises this second case to throw the reflection-case into relief; the verse itself is speaking only of the reflection.
परन्तु शुद्ध भाव की लालसा तो उस चन्द्र को शुद्ध और पूर्ण रूप में ही खींच लाती है। यहाँ प्रतिबिम्ब मात्र नहीं, वह स्वरूप ही उदित होता है।
s7reply
vicitra-guṇa-gānāvalambanavāt tad-artha-prayatnatvāc cety arthaḥ |
vicitra-guṇa-gāna-avalambanavātbecause it rests on singing his many wonderful qualities abl. of reason; avalambana = resting onक्योंकि वह विचित्र गुणों के गान का अवलम्बन करती है
tad-artha-prayatnatvāt caand because the effort is made for his own sake abl. of reason; ca = andऔर क्योंकि वह उसी (शुद्ध भाव) के लिए प्रयत्नशील रहती है ('च' = और)
iti arthaḥthis is the meaning closing formulaऐसा अर्थ है
vicitra-guṇa-gāna-avalambanavāt — because it leans on singing his manifold qualities; tad-artha-prayatnatvāt ca — and because the effort is for his sake; iti arthaḥ — this is the sense.
vicitra-guṇa-gāna-avalambanavāt — विचित्र गुणगान के अवलम्बन से; tad-artha-prayatnatvāt ca — और उसी के लिए प्रयत्नशील होने से; iti arthaḥ — ऐसा अर्थ है
Jīva gives two reasons why a pure craving draws the whole moon. First, it rests on singing all his many wonderful qualities together, not just one. Second, the whole effort is made for his sake alone, not for some other prize. These two are the mirror-opposites of the two flaws named earlier. That, says Jīva, is the meaning.
क्योंकि शुद्ध भाव की लालसा भगवान के विचित्र गुणों के गान का अवलम्बन करती है। और वह उसी शुद्ध भाव के लिए ही प्रयत्नशील रहती है। ऐसा अर्थ है।
s8objection
tarhi kathaṁ tādṛśa-bhakta-vyavadhāne sati sa nāpayāti ? tatrāha—tat-saṁsargeti |
tarhithen, in that caseतो फिर
kathaṁhow is it that interrogativeकैसे
tādṛśa-bhakta-vyavadhāne sationce such a devotee is no longer there to screen it loc. absolute; vyavadhāna = the intervening screenवैसे भक्त का व्यवधान (ओट) हो जाने पर
saḥit (the reflection) nom., subjectवह (प्रतिबिम्ब)
na apayātidoes not go away verb, 3sgदूर नहीं होता, लुप्त नहीं होता
tatra āhato answer this he says avataraṇa formulaइस पर कहते हैं
tat-saṁsarga itithe words beginning 'tat-saṁsarga…' pratīka, citing the fourth pāda'तत्संसर्ग' इत्यादि (चौथे पाद को उद्धृत करके)
tarhi katham — then how is it; tādṛśa-bhakta-vyavadhāne sati — when such a devotee is removed as the screen; saḥ na apayāti — it does not depart; tatra āha tat-saṁsarga iti — to that he says, 'tat-saṁsarga…'.
tarhi — तो फिर; kathaṁ — कैसे; tādṛśa-bhakta-vyavadhāne sati — वैसे भक्त की ओट होने पर; saḥ — वह; na apayāti — दूर नहीं होता; tatra āha — इस पर कहते हैं; tat-saṁsarga iti — 'तत्संसर्ग' इति
Here Jīva raises an objection using his own simile. A reflection needs the thing that casts it. When the good devotee moves away, the screen that held the reflection is gone. So why does the reflection not vanish with him? To answer this, Jīva points to the verse's fourth line, the words beginning 'tat-saṁsarga.'
तो फिर वैसे भक्त की ओट हो जाने पर वह प्रतिबिम्ब कैसे दूर नहीं होता? इस शंका पर वे 'तत्संसर्ग' इत्यादि चौथे पाद को उद्धृत करके उत्तर देते हैं।
vyavadhāna: an intervening screen or gap. In the water-and-moon simile a cloud can come between; here the 'screen' is the good devotee, and the puzzle is why the image lingers once that screen is withdrawn.
व्यवधान — बीच में आने वाली ओट या अन्तराल। जल-चन्द्र के दृष्टान्त में बादल बीच में आ सकता है; यहाँ वह 'ओट' सद्भक्त है, और प्रश्न यह है कि उस ओट के हट जाने पर भी प्रतिबिम्ब क्यों बना रहता है।
s9conclusion
tat-saṁsarga-prabhāvāc ciram udañcaty eva saṁskāra-rūpeṇeti bhāvaḥ ||
tat-saṁsarga-prabhāvātby the power of that association abl. of causeउस संसर्ग के प्रभाव से
ciramfor a long time adverbचिरकाल तक
udañcati evait does keep rising, it stays up eva = indeed; verb 3sgनिश्चय ही उदित रहता है ('एव' = निश्चय ही)
saṁskāra-rūpeṇain the form of a lasting impression, a saṁskāra instr., 'in the form of'संस्कार के रूप में
iti bhāvaḥthis is the underlying sense closing formulaऐसा तात्पर्य है
tat-saṁsarga-prabhāvāt — by the power of that association; ciram udañcati eva — it does keep rising for a long time; saṁskāra-rūpeṇa — in the form of a saṁskāra; iti bhāvaḥ — this is the sense.
tat-saṁsarga-prabhāvāt — उस संसर्ग के प्रभाव से; ciram — चिरकाल तक; udañcati eva — निश्चय ही उदित रहता है; saṁskāra-rūpeṇa — संस्कार रूप में; iti bhāvaḥ — ऐसा तात्पर्य है
Jīva answers the objection. The reflection does not vanish when the devotee leaves. By the sheer power of that association it keeps rising for a long time. It stays on in the form of a saṁskāra, a lasting impression left in the mind. So the association has already done its work; the impression carries the reflection on even after the living cause is gone. That, says Jīva, is the real point.
उस संसर्ग के प्रभाव से वह प्रतिबिम्ब संस्कार के रूप में चिरकाल तक उदित बना रहता है। ऐसा तात्पर्य है।
saṁskāra: a mental impression or latent trace left by past experience. Here it is what keeps the reflection 'up' in the heart after the good devotee's company has ended.
संस्कार — पूर्व अनुभव से चित्त पर पड़ी छाप या गुप्त बीज। यहाँ यही वह छाप है, जो सद्भक्त का संग समाप्त हो जाने पर भी प्रतिबिम्ब को हृदय में 'उदित' बनाए रखती है।
Mukunda-dāsa Gosvāmī
s1avataranika
tasyodayo bhāgyenaivety āha—daivād iti dvābhyām |
tasyaof that — of the bhāva-moon (the rising devotional mood the verse is about) genitive
udayaḥits rising, its dawning nominative subject
bhāgyenaby good fortune, by luck — not by one's own effort instrumental of means
evaalone, only (fortune and nothing else brings it)
iti āhathis is what he says — so he tells us
daivāt itiwith the words that begin 'daivāt' (quoting the verse's opening word as the tag) pratīka / lemma-citation
dvābhyāmby the two verses — he says it across both 47 and 48 instrumental, dual
tasya udayaḥ — the rising of that bhāva-moon; bhāgyena eva — is by good fortune alone; iti āha — this is what he says; daivāt iti dvābhyām — with the two verses beginning 'daivāt'.
Mukunda sets up what the next two verses teach. The point is simple: the moon of bhāva rises by good fortune alone. Nobody earns it by their own effort. He signals this by quoting the opening word, 'daivāt' (by fate/fortune), and notes he makes the point across both verses, 47 and 48.
daivāt: from daiva, 'fate / divine arrangement / luck.' Mukunda reads it as bhāgyena, 'by good fortune' — i.e. the mood comes by grace, not by one's own doing.
s2gloss
prāyaḥ prasanna-manasām anya-cittatvāt sad-bhaktānāṁ bhāvābhilāṣā-bhāve’pi tad-anumodana-mātreṇa prāyo-vikaśita-cittānāṁ hṛdi tad-grahaṇāyogye’pi tat-saṁsargasya prabhāvataḥ māhātmyam ||
prāyaḥ prasanna-manasāmof those whose minds are, for the most part, gladdened — the verse's phrase he is about to unpack genitive plural; verse lemma
anya-cittatvātbecause their thoughts are really on something else — which is why it is only 'for the most part,' not fully ablative of cause
sad-bhaktānāmon the part of the true devotees (the ones they are in contact with) genitive
bhāva-abhilāṣā-bhāve apieven when there is no wish to hand over bhāva — the devotees are not even trying to give it locative absolute + api
tad-anumodana-mātreṇamerely by those devotees' approval, just by their blessing — nothing more than that instrumental of means; mātra = 'merely'
prāyo-vikaśita-cittānāmwhose minds, as a result, become mostly opened up, mostly made to blossom — this restates the verse's 'prāyaḥ prasanna-manasām' genitive plural; the finished gloss
hṛdiin the heart (the verse's word — where the reflection of bhāva rises) locative
tad-grahaṇa-ayogye apieven though that heart is unfit to receive it — not ready to hold the mood at all locative + api (concessive)
tat-saṁsargasyaof contact with that devotee — the association itself genitive
prabhāvataḥby its power, by its potency (this glosses the verse's 'tat-saṁsarga-prabhāvataḥ') ablative of means
māhātmyam— [this is] the greatness, the glory [of such contact]: it works even here nominative; the predicate the whole sentence lands on
prāyaḥ prasanna-manasām — 'of those whose minds are mostly gladdened,' i.e. anya-cittatvāt — because their thoughts are elsewhere; sad-bhaktānāṁ bhāva-abhilāṣā-bhāve api — even though the true devotees have no wish to impart bhāva; tad-anumodana-mātreṇa — merely by their approval; prāyo-vikaśita-cittānām — [these are people] whose minds are mostly made to blossom; hṛdi tad-grahaṇa-ayogye api — even in a heart unfit to receive it; tat-saṁsargasya prabhāvataḥ — by the power of contact with that devotee; māhātmyam — [this shows] the greatness [of such contact].
Now Mukunda unpacks the verse's phrase 'whose minds are mostly gladdened.' Why only 'mostly'? Because these people's thoughts are actually on other things (bhoga, mokṣa, and the rest). Here is the striking part: the true devotees they are near are not even trying to give them bhāva; the devotees have no such wish. Yet merely by the devotees' approval — just their blessing — these people's minds become, for the most part, opened up. And even though such a heart is unfit to receive the mood at all, by the sheer power of contact with a devotee the reflection of bhāva still rises there. That, says Mukunda, is the greatness of such association — it works even where it should not.
māhātmyam ('greatness / glory') is the point of the whole line: the recipients' minds are elsewhere, the devotees are not even trying, and the heart is unfit — and it happens anyway. The one word carries Mukunda's takeaway that mere contact with a devotee is that potent.
Viśvanātha Cakravartī
s1avataranika
tasyāvirbhāve prakāram āha—daivād iti |
tasyaof it — that is, of bhāva (the first sprout of love) genitive; antecedent is bhāvaउस (भाव) के
āvirbhāveregarding how it comes to appear locative, 'in the matter of its appearing'आविर्भाव (प्रकट होने) के विषय में
prakāramthe manner, the how accusative, object of āhaप्रकार, रीति को
āhahe (Rūpa Gosvāmī) states present, 'he says'कहते हैं
daivād itiwith the words beginning 'daivāt' — naming the verse by its first word iti marks the pratīka (verse-tag)'दैवात्' इत्यादि (श्लोक का प्रतीक)
tasya — of bhāva; āvirbhāve — as to how it appears; prakāram — the manner; āha — he states; daivād iti — [in the verse] beginning 'daivāt'.
tasya — उस भाव के; āvirbhāve — आविर्भाव के विषय में; prakāram — प्रकार को; āha — कहते हैं; daivād iti — 'दैवात्' इति
Now Viśvanātha sets up the verse. He tells us the how — the way bhāva, the first bud of love, comes to show itself in the heart. Rūpa Gosvāmī explains this in the verse that starts with the word 'daivāt' ('by good fortune'). This one line just announces what the verse is about; the explanation follows.
उस भाव के आविर्भाव की रीति को विश्वनाथ 'दैवात्' इत्यादि से कहते हैं।
s2gloss
sad-bhakta-saṅgād dhetoḥ kīrtanādy-anusāriṇāṁ keṣāñcid bhoga-mokṣādi-rāgiṇāṁ hṛdi sad-bhakta-hṛdaya-rūpākāśa-sthasya bhāva-rūpa-candrasya pratibimba udañcati |
sad-bhakta-saṅgād dhetoḥbecause of the cause that is keeping company with true devotees ablative of cause (saṅgāt + hetoḥ, 'from the reason of')सद्भक्त के संग रूपी कारण से
kīrtanādy-anusāriṇāṁof those who follow along with chanting and the other practices genitive, describing the personsकीर्तन आदि का अनुसरण करने वालों के
keṣāñcidof just a certain few — not of everyone genitive, 'of some'किन्हीं-किन्हीं के
bhoga-mokṣādi-rāgiṇāṁof people who still crave enjoyment, liberation, and the like genitive, further describing themभोग-मोक्ष आदि में आसक्ति रखने वालों के
hṛdiin the heart locative of placeहृदय में
sad-bhakta-hṛdaya-rūpākāśa-sthasyaof the one that rests in the sky which is the true devotee's heart — the devotee's heart is the sky genitive; rūpa = 'in the form of', identifying heart with skyसद्भक्त के हृदय रूपी आकाश में स्थित (उस चन्द्र का)
bhāva-rūpa-candrasyaof the moon that is bhāva — bhāva itself is the moon genitive; rūpa = 'in the form of', identifying bhāva with the moonभाव रूपी चन्द्रमा का
pratibimbaa reflection nominative, the subjectप्रतिबिम्ब (कर्ता)
udañcatirises up, appears present, main verbउदित होता है
sad-bhakta-saṅgād dhetoḥ — because of keeping company with true devotees; kīrtanādy-anusāriṇāṁ keṣāñcid bhoga-mokṣādi-rāgiṇāṁ — of just a certain few who follow chanting yet still crave enjoyment and liberation; hṛdi — in the heart; sad-bhakta-hṛdaya-rūpākāśa-sthasya bhāva-rūpa-candrasya — of the moon-that-is-bhāva resting in the sky-that-is-the-true-devotee's-heart; pratibimba udañcati — a reflection rises up.
sad-bhakta-saṅgād dhetoḥ — सद्भक्त-संग रूपी कारण से; kīrtanādy-anusāriṇāṁ — कीर्तनानुसारियों के; keṣāñcid — किन्हीं के; bhoga-mokṣādi-rāgiṇāṁ — भोगमोक्षानुरागियों के; hṛdi — हृदय में; sad-bhakta-hṛdaya-rūpākāśa-sthasya — सद्भक्त के हृदयाकाश में स्थित का; bhāva-rūpa-candrasya — भावरूपी चन्द्र का; pratibimba — प्रतिबिम्ब; udañcati — उदित होता है
Here is what the verse says, made plain. Because they keep company with true devotees, and follow along with chanting and the rest, a reflection rises up in the heart. But only in a certain few — people who are still drawn to enjoyment and liberation, not yet pure. Now the picture: think of bhāva as a moon, and the true devotee's heart as the sky that moon stands in. In the seeker's own heart, a reflection of that moon rises. So the devotee's heart holds the real moon; the beginner's heart catches only its reflected image.
सद्भक्त के संग रूपी कारण से, कीर्तन आदि का अनुसरण करने वाले किन्हीं-किन्हीं भोग-मोक्ष आदि के आसक्तों के हृदय में वह चन्द्र सद्भक्त के हृदय रूपी आकाश में स्थित है। उसी भाव रूपी चन्द्र का प्रतिबिम्ब उनके हृदय में उदित होता है।
This is the verse's headline image, the śleṣa (double picture): bhāva = the moon (candra); the true devotee's heart = the sky (ākāśa) that holds it. The beginner does not yet hold the moon itself — only its reflection (pratibimba) cast into his heart. Keep both layers in view: the thing (bhāva) and the mirrored image of it.
यही श्लोक का मुख्य चित्र है, वह श्लेष (दोहरी छवि): भाव = चन्द्रमा; सच्चे भक्त का हृदय = वह आकाश, जो उसे धारण करता है। साधक अभी चन्द्र को स्वयं धारण नहीं करता — केवल उसका प्रतिबिम्ब उसके हृदय में पड़ता है। दोनों स्तर साथ रखें: वस्तु (भाव) और उसकी दर्पणस्थ छवि।
s3objection
nanu yathā candrasya meghādi-vyavadhāne jalādau pratibimbo na tiṣṭhati |
nanubut surely — one may object particle opening a doubtशंका यह है कि
yathājust as correlative, 'in the way that'जैसे
candrasyaof the moon genitive, whose reflectionचन्द्रमा का
meghādi-vyavadhānewhen clouds and the like get in the way locative absolute, 'once there is a screening by clouds'मेघ आदि की ओट हो जाने पर
jalādauin water and such locative of place where the reflection would sitजल आदि में
pratibimbothe reflection nominative, subjectप्रतिबिम्ब (कर्ता)
na tiṣṭhatidoes not stay, does not hold present with negationनहीं ठहरता
nanu — but surely; yathā — just as; meghādi-vyavadhāne — when clouds and the like screen it; candrasya pratibimbo — the moon's reflection; jalādau — in water and such; na tiṣṭhati — does not stay.
nanu — शंका है कि; yathā — जैसे; candrasya — चन्द्र का; meghādi-vyavadhāne — मेघ आदि की ओट होने पर; jalādau — जल आदि में; pratibimbo — प्रतिबिम्ब; na tiṣṭhati — नहीं ठहरता
Now an objection is raised. Take the ordinary moon. When clouds move in and block it, its reflection in the water no longer holds — it simply vanishes. This is the first half of the doubt; the challenge lands in the next line. (Reading the picture: the moon is bhāva; the water is the seeker's heart; the clouds are the screening-off of the devotee whose company caused the reflection.)
शंका यह है कि जैसे मेघ आदि की ओट हो जाने पर चन्द्रमा का प्रतिबिम्ब जल आदि में नहीं ठहरता।
s4objection
tathāpy atrāpi tādṛśa-bhaktasya vyavadhāne sati pratibimbaḥ kathaṁ nāpayāti—tatrāha tat-saṁsargeti |
tathāpieven so, in the very same way 'granting that,' completing the yathāउसी प्रकार, तो भी (यथा को पूरा करता हुआ)
atrāpihere too — in our case as well 'in this case also'इस विषय में भी
tādṛśa-bhaktasyaof such a devotee — the one whose company cast the reflection genitiveवैसे भक्त के
vyavadhāne sationce he is screened off, when he is no longer present locative absolute, 'there being a separation'व्यवधान (वियोग) हो जाने पर
pratibimbaḥthe reflection nominative, subjectप्रतिबिम्ब (कर्ता)
kathaṁ nāpayātihow does it not go away? — it ought to vanish interrogative + present with negationकैसे दूर नहीं होता
tatrāhato that he replies 'on that point he says'इस पर कहते हैं
tat-saṁsargetiwith the words beginning 'tat-saṁsarga' — naming the next line iti marks the pratīka of the answering line'तत्संसर्ग' इत्यादि (उत्तर देने वाली पंक्ति का प्रतीक)
tathāpi — even so; atrāpi — here too; tādṛśa-bhaktasya vyavadhāne sati — once such a devotee is screened off; pratibimbaḥ kathaṁ nāpayāti — how does the reflection not depart?; tatra āha — to that he says; tat-saṁsargeti — [in the line] beginning 'tat-saṁsarga'.
tathāpi — तो भी; atrāpi — यहाँ भी; tādṛśa-bhaktasya — वैसे भक्त के; vyavadhāne sati — व्यवधान होने पर; pratibimbaḥ — प्रतिबिम्ब; kathaṁ nāpayāti — कैसे दूर नहीं होता; tatrāha — इस पर कहते हैं; tat-saṁsargeti — 'तत्संसर्ग' इति
Here is the sharp end of the objection. By the same logic, in our case too: once that true devotee — whose company cast the reflection — is gone from the picture, the reflection should disappear just like the moon's image when clouds cover it. So how is it that it does not go away? To settle this, Viśvanātha points to the verse's answering words, which begin 'tat-saṁsarga' ('by contact with him').
उसी प्रकार यहाँ भी वैसे भक्त का व्यवधान (वियोग) हो जाने पर वह प्रतिबिम्ब कैसे दूर नहीं होता? इस शंका पर वे 'तत्संसर्ग' इत्यादि से उत्तर देते हैं।
s5reply
tat-saṁsarga-prabhāvāt saṁskāra-rūpeṇa ciram udañcaty eveti bhāvaḥ ||
tat-saṁsarga-prabhāvātbecause of the power of contact with him (the true devotee) ablative of cause, 'owing to the force of'उस संसर्ग के प्रभाव के कारण
saṁskāra-rūpeṇain the form of a saṁskāra — a lasting inner impression instrumental, 'as / in the shape of'संस्कार के रूप में
ciramfor a long time adverb of durationचिरकाल तक
udañcaty evait does keep rising up — the 'eva' insists it truly persists present + eva (emphatic 'indeed')निश्चय ही उदित रहता है ('एव' = निश्चय ही)
iti bhāvaḥsuch is the sense closing formula, 'this is the purport'ऐसा तात्पर्य है
tat-saṁsarga-prabhāvāt — by the power of contact with him; saṁskāra-rūpeṇa — as a lasting impression; ciram — for a long time; udañcaty eva — it does indeed keep rising; iti bhāvaḥ — this is the sense.
tat-saṁsarga-prabhāvāt — उस संसर्ग के प्रभाव से; saṁskāra-rūpeṇa — संस्कार रूप में; ciram — चिरकाल तक; udañcaty eva — निश्चय ही उदित रहता है; iti bhāvaḥ — ऐसा तात्पर्य है
Here is the answer. The reflection holds because of the sheer power of contact with the true devotee. That contact leaves a saṁskāra — a deep, lasting imprint on the heart. So unlike the moon's image in water, this reflection does not vanish when the devotee is gone. It keeps rising for a long time; the word 'eva' presses the point — it truly persists. That, says Viśvanātha, is the meaning of the line.
उस संसर्ग के प्रभाव से वह प्रतिबिम्ब संस्कार के रूप में चिरकाल तक उदित बना रहता है। ऐसा तात्पर्य है।
saṁskāra: elsewhere in Indian thought a mental impression or latent trace left by an experience, which later reactivates. Here: the imprint left by contact with the true devotee, which keeps the reflected bhāva alive in the heart even after that contact ends.
संस्कार — भारतीय चिन्तन में अनुभव से चित्त पर पड़ी वह छाप या गुप्त बीज, जो बाद में पुनः जाग उठता है। यहाँ यह सच्चे भक्त के संग से पड़ी छाप है, जो उस संग के समाप्त हो जाने पर भी प्रतिबिम्बित भाव को हृदय में जीवित रखती है।