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IASTदेवनागरीবাংলা
Commentary
JīvaMukunda-dāsaViśvanātha
BRS 1.3.50-51
← 1.3.491.3.52-53 →
hari-priya-kriyā-kāla-deśa-pātrādi-saṅgamāt |
apy ānuṣaṅgikād eṣa kvacid ajñeṣv apīkṣyate ||
kintu bhāgyaṁ vinā nāsau bhāva-cchāyāpy udañcati |
yad abhyudayataḥ kṣemaṁ tatra syād uttarottaram ||
The verse — decoded
L1other
hari-priya-kriyā-kāla-deśa-pātrādi-saṅgamāt |
hari-priya-kriyā-kāla-deśa-pātra-ādian activity dear to Hari, the right time, the right place, a worthy person, and so on members of the following genitive-tatpuruṣa compoundहरि के प्रिय जन, (उनसे जुड़ी सेवा आदि) क्रिया, उचित काल, उचित देश, योग्य पात्र आदि — इन सबका
saṅgamātbecause all these come together at once ablative of cause; Jīva: yugapan milanāt, meeting simultaneouslyएक साथ संगम हो जाने के कारण
hari-priya-kriyā-kāla-deśa-pātra-ādi — an activity dear to Hari, the right time, place, a worthy person, and the rest; saṅgamāt — because these all come together at once.
hari-priya-kriyā-kāla-deśa-pātra-ādi — हरि के प्रिय जन, (सेवा आदि) क्रिया, उचित काल, उचित देश, योग्य पात्र आदि; saṅgamāt — इन सबके एक साथ संगम से।
This first line sets up the situation. Picture several good things falling into place at the same moment: some activity that is dear to Hari, the right time, the right place, and a fit person to receive it. Because all of these come together at once — that is what saṅgamāt means, a simultaneous meeting — something can happen. The line only states the condition; the next line says what results from it.
हरि के प्रिय जन, उनसे जुड़ी क्रिया, उचित काल, उचित देश और योग्य पात्र — इन सबके एक साथ संगम से।
pātra: literally a 'vessel'; here a fit or worthy recipient, the right person for the thing to land on.
पात्र का शाब्दिक अर्थ "बरतन" है; यहाँ इसका अर्थ है योग्य ग्रहणकर्ता — वह उचित व्यक्ति जिस पर वह वस्तु आ पड़े।
L2other
apy ānuṣaṅgikād eṣa kvacid ajñeṣv apīkṣyate ||
apieven concessive; grants a surprising caseयद्यपि (एक अचरज भरी बात को स्वीकारते हुए)
ānuṣaṅgikātand even when it happens only by the way, with no aim behind it ablative, continuing saṅgamāt; Mukunda: uddeśaṁ vinā, bhāgyena labdhāt — got with no intention, purely by luckआनुषंगिक अर्थात् प्रासंगिक, साथ आ पड़े संग के कारण — बिना किसी उद्देश्य के, केवल सौभाग्य से मिले संग से
eṣaḥthis — namely rati, the loving inclination subjectयह (भाव)
kvacitin some cases, here and there not as a ruleकभी-कभी (नियम रूप से नहीं)
ajñeṣuamong the ignorant — people with no real knowledge locative; Mukunda: bhukti-mukti-kāmiṣu, those still wanting enjoyment or liberationअज्ञों में — अर्थात् अब भी भोग या मोक्ष चाहने वालों में
apieven — even in them, unlikely as it isभी
īkṣyateis seen to appear passive presentदेखा जाता है
api ānuṣaṅgikāt — even from such a coming-together that is merely incidental, with no aim; eṣaḥ — this (rati); kvacit — in some cases; ajñeṣu api — even among the ignorant; īkṣyate — is seen.
api — यद्यपि; ānuṣaṅgikāt — प्रासंगिक (साथ आ पड़े) संग से; eṣaḥ — यह भाव; kvacit — कभी-कभी; ajñeṣu — भोग-मोक्ष चाहने वाले अज्ञों में; api — भी; īkṣyate — देखा जाता है।
Now the concession. When those things come together — even when it happens only incidentally, by the way, with nobody aiming for it — this rati, this loving inclination, is sometimes seen. And it is seen even in ignorant people, people with no real knowledge, the sort still hankering after enjoyment or liberation. So the surprising fact is granted: yes, it does show up even there. The word api underlines how unexpected that is; kvacit warns it is only now and then, not the rule.
यद्यपि ऐसे आनुषंगिक संग से भी — बिना किसी उद्देश्य के, केवल सौभाग्य से मिले संग से — यह भाव कभी-कभी अज्ञों में भी देखा जाता है।
ānuṣaṅgika: 'incidental, coming along as a side-effect' — the opposite of something aimed at directly; here Mukunda spells it out as obtained with no intention, purely by good fortune.
आनुषंगिक का अर्थ है "प्रासंगिक, साथ-साथ आ पड़ने वाला" — किसी सीधे लक्ष्य के विपरीत; यहाँ मुकुन्द इसे खोलकर कहते हैं — बिना किसी उद्देश्य के, केवल सौभाग्यवश प्राप्त।
L3reply
kintu bhāgyaṁ vinā nāsau bhāva-cchāyāpy udañcati |
kintubut — here is the correction adversative, turning against the concession just madeपरन्तु (अभी-अभी की गई स्वीकृति के विरुद्ध मुड़ते हुए)
bhāgyaṁ vināwithout good fortune vinā governs the accusative bhāgyamभाग्य के बिना
nanot negates udañcatiनहीं (उदित होने का निषेध)
asauthis — that same rati subject, pointing back to eṣaḥ in the previous lineयह — वही, जो पूर्व पंक्ति का "एषः"
bhāva-cchāyāeven so much as a shadow of bhāva — the faintest trace of loving emotion Viśvanātha: rati-cchāyā, a shadow of ratiभाव की छाया — विश्वनाथ: रति की छाया
apieven — not even that muchतक भी
udañcatiwells up, rises into view the same verb used at v047 for the reflection risingउदित होती है
kintu — but; asau — this (rati); bhāgyaṁ vinā — without good fortune; bhāva-cchāyā api — even a mere shadow of bhāva; na udañcati — does not well up.
kintu — परन्तु; bhāgyaṁ vinā — भाग्य के बिना; asau — यह (वही); bhāva-cchāyā — भाव की छाया; api — तक भी; na udañcati — उदित नहीं होती।
But now comes the correction, and it is the real point. Do not conclude that it comes cheaply. Without good fortune — bhāgya — this rati does not rise up at all. Not even a shadow of bhāva, not even the faintest trace of loving emotion, wells up on its own. The word chosen is cchāyā, a 'shadow': the smallest, dimmest echo of the real thing. Even that much requires fortune. The verb udañcati pictures it rising into view, the way the earlier verse spoke of the moon's reflection rising in the heart.
परन्तु भाग्य के बिना यह — भाव की छाया तक भी — उदित नहीं होती।
bhāva-cchāyā: cchāyā is a 'shadow, shade, reflection' — so 'a shadow of bhāva' means a faint trace, not the full thing; Viśvanātha reads it as a shadow of rati.
भाव-छाया में "छाया" का अर्थ है छाया, प्रतिबिम्ब — अतः "भाव की छाया" पूर्ण भाव नहीं, केवल एक धुँधला-सा अंश; विश्वनाथ इसे रति की छाया के रूप में पढ़ते हैं।
L4conclusion
yad abhyudayataḥ kṣemaṁ tatra syād uttarottaram ||
yatbecause — this is why fortune matters so much correlative with tatra; gives the reason for the whole pointक्योंकि जिस (के उदय) के कारण
abhyudayataḥfrom the mere rising of it — once even that shadow of bhāva comes up ablative of cause, referring back to bhāva-cchāyāउदय होने से — अर्थात् (भाव-छाया के) उदित होने के कारण
kṣemamtrue welfare, real spiritual good subject of syātकल्याण
tatrain that person, in that very case locative, correlating with yatवहाँ (जहाँ यह उदित हो)
syātcomes to be optative, general truthहोता है (सामान्य सत्य)
uttarottaramhigher and higher, ever-increasing adverbial; stage upon stageउत्तरोत्तर — अर्थात् क्रमशः बढ़ते हुए, सोपान-दर-सोपान
yat — because; abhyudayataḥ — from its very rising (of the bhāva-cchāyā); tatra — in that person; kṣemam — true welfare; uttarottaram — ever more and more; syāt — comes to be.
yat abhyudayataḥ — जिसके उदय से; kṣemam — कल्याण; tatra — वहाँ; uttarottaram — उत्तरोत्तर; syāt — होता है।
Here is why fortune is worth so much. Because once even that shadow of bhāva rises up, real spiritual good begins in that person — and not just once, but growing higher and higher, stage after stage. That is the force of uttarottaram: the blessing keeps increasing. So the small trace is precious precisely because of what it leads to. This closes the thought: rati may be glimpsed even in the ignorant, but only fortune brings even its shadow, and from that shadow an ever-rising welfare unfolds.
क्योंकि जिसके (भाव-छाया के) उदय से वहाँ उत्तरोत्तर कल्याण होता रहता है।
kṣema: ordinary sense 'safety, well-being'; here the spiritual welfare or lasting good that grows once bhāva has dawned.
क्षेम का साधारण अर्थ है "सुरक्षा, कुशल"; यहाँ इसका अर्थ है वह आध्यात्मिक कल्याण या स्थायी हित जो भाव के उदित होने पर बढ़ता जाता है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
hari-priya-kriyādīnāṁ saṅgamād yugapan milanād ity arthaḥ ||
hari-priya-kriyādīnāṁof the activities dear to Hari, and the rest (time, place, persons — the verse's whole list, folded up with "and the rest") gen. pl.; -ādi abbreviates the mūla's kriyā-kāla-deśa-pātra listहरि के प्रिय जन, क्रिया आदि के — (यहाँ "आदि" मूल की क्रिया-काल-देश-पात्र सूची को समेट देता है)
saṅgamātfrom their coming-together (the very word of the verse he is explaining) abl.; the lemma quoted from the mūlaसंगम से (मूल से उद्धृत पद)
yugapatall at once, at the same time adv.; before m- it appears as yugapanएक साथ
milanātmeans: from their meeting — his plainer synonym that pins down saṅgama abl., glossing saṅgamātमिलने से (संगम का विवरण)
ity arthaḥthat is the meaning (his standard sign-off for a word-gloss)यही अर्थ है
hari-priya-kriyādīnāṁ — of the activities dear to Hari and the rest; saṅgamāt — from their coming-together; [i.e.] yugapat milanāt — from their meeting all at once; ity arthaḥ — that is the meaning.
hari-priya-kriyādīnām — हरि के प्रिय जन, क्रिया आदि के; saṅgamāt — संगम से; yugapat milanāt — एक साथ मिलने से; ity arthaḥ — यही अर्थ है।
Jīva is explaining one word of the verse: saṅgamāt, "from the coming-together." What comes together are the things listed in the verse — the activities, times, places, and people dear to Hari; he sums them all up as "the Hari-dear activities and so on." And he pins down what saṅgama means here: not just a loose association, but their meeting all at once, yugapat. So the sense is: from all these devotionally charged factors converging at the same time. "That is the meaning."
हरि के प्रिय जन, क्रिया आदि के संगम से — अर्थात् एक साथ मिल जाने से — यही अर्थ है।
saṅgama: ordinarily just "contact, association"; here Jīva narrows it with yugapat to a simultaneous convergence of the several factors, not a chance one-off touch.
संगम का साधारण अर्थ है "संपर्क, संग"; यहाँ जीव इसे "युगपत्" से सीमित कर देते हैं — कई कारकों का एक साथ मिल जाना, न कि कोई आकस्मिक एक बार का स्पर्श।
Viśvanātha Cakravartī
s1gloss
hari-priya-kriyā-kālādīnām ānuṣaṅgika-saṅgāt kvacid ajñeṣu mokṣecchā kṣānty-ādi-rahita-mūḍheṣu eṣā rati-cchāyāpīkṣyate ||
hari-priya-kriyā-kālādīnāmof the activities, times, places and the rest that are dear to Hari genitive; dependent on the ablative saṅgāt that followsहरि के प्रिय जन, क्रिया, काल आदि के
ānuṣaṅgika-saṅgātbecause they happen to come together by the way, not because anyone sought them out ablative of cause; ānuṣaṅgika = incidental, a by-productआनुषंगिक संग के कारण — अर्थात् प्रासंगिक, साथ आ पड़े संग से
kvacidsomewhere, once in a while adverb; rare, not the ruleकभी (विरले ही, नियम रूप से नहीं)
ajñeṣuamong the ignorant locative; the word Viśvanātha is about to pin downअज्ञों में — (यही वह शब्द है जिसे विश्वनाथ स्पष्ट करने वाले हैं)
mokṣecchā-kṣānty-ādi-rahita-mūḍheṣuthat is, among fools who do not even have a wish for liberation, or forbearance, or anything of the kind locative; this compound glosses ajñeṣu — rahita = devoid ofमोक्ष की इच्छा, क्षमा आदि से रहित मूढ़ों में — (यह समास "अज्ञ" को समझाता है; रहित = से विहीन)
eṣāthis — namely the shadow of love the verse just named (bhāva-cchāyā) feminine, picking up rati-cchāyā / bhāva-cchāyāयह (रति-छाया / भाव-छाया)
rati-cchāyāa mere shadow of rati (loving attachment for the Lord), not the real thing chāyā = shadow, faint reflectionरति की छाया — (छाया = छाया, धुँधला प्रतिबिम्ब)
api īkṣyateis indeed seen, even there api marks the surprise — even in such peopleदेखी भी जाती है — "अपि" अचरज दिखाता है, ऐसे लोगों में भी
hari-priya-kriyā-kālādīnām — of the activities, times and so on dear to Hari; ānuṣaṅgika-saṅgāt — because they incidentally come together; kvacid — occasionally; ajñeṣu — among the ignorant, mokṣecchā-kṣānty-ādi-rahita-mūḍheṣu — that is, among fools lacking even the wish for liberation, forbearance and the rest; eṣā rati-cchāyā — this shadow of rati; api īkṣyate — is indeed seen.
hari-priya-kriyā-kālādīnām — हरि के प्रिय जन, क्रिया, काल आदि के; ānuṣaṅgika-saṅgāt — आनुषंगिक संग से; kvacit — कभी; ajñeṣu — अज्ञों में; mokṣecchā-kṣānty-ādi-rahita-mūḍheṣu — मोक्ष की इच्छा, क्षमा आदि से रहित मूढ़ों में; eṣā rati-cchāyā — यह रति की छाया; api īkṣyate — देखी भी जाती है।
Viśvanātha is explaining the verse word by word. The things dear to Hari — the right activities, the right time, place, people, and so on — sometimes just happen to come together on their own, not because anyone was seeking them. When they do, this faint shadow of rati (a trace of real love for the Lord) is occasionally seen even in the ignorant. And he sharpens who "the ignorant" means: not the seekers of liberation, but plain fools who have no wish even for liberation, no forbearance, nothing of the kind. Even in such people, that shadow of love can sometimes be spotted.
हरि के प्रिय जन, क्रिया, काल आदि के आनुषंगिक संग से कभी अज्ञों में — अर्थात् मोक्ष की इच्छा, क्षमा आदि से रहित मूढ़ों में — यह रति की छाया भी देखी जाती है।
chāyā: at home an ordinary word for shadow or a faint reflection. Here it is technical — rati-cchāyā (= bhāva-cchāyā) is not rati itself but a dim likeness of it, a trace that resembles real love without being it.
छाया साधारणतया छाया या धुँधले प्रतिबिम्ब का शब्द है। यहाँ यह पारिभाषिक है — रति-छाया (= भाव-छाया) रति स्वयं नहीं, अपितु उसका एक धुँधला सादृश्य है, एक ऐसा अंश जो वास्तविक प्रेम जैसा दिखता है पर वह होता नहीं।
← 1.3.491.3.52-53 →