hari-priya-janasyaiva prasāda-bhara-lābhataḥ |
bhāvābhāso’pi sahasā bhāvatvam upagacchati ||
tasminn evāparādhena bhāvābhāso’py anuttamaḥ |
krameṇa kṣayam āpnoti kha-sthaḥ pūrṇa-śaśī yathā ||
The verse — decoded
L1definition
hari-priya-janasyaiva prasāda-bhara-lābhataḥ |
hari-priya-janasyaof a person who is dear to Hari genitive: whose grace it isकृष्ण के प्रियजन की (जिसकी कृपा है)
evaprecisely — of such a devotee and no one else eva, restrictiveउसी की — और किसी की नहीं
prasāda-bhara-lābhataḥbecause one obtains an abundance of his grace ablative -taḥ of causeभरपूर कृपा की प्राप्ति के कारण
hari-priya-janasya — of a person dear to Hari; eva — precisely of him; prasāda-bhara-lābhataḥ — because one obtains an abundance of his grace
hari-priya-janasya — कृष्ण के प्रियजन की; eva — उसी की ही; prasāda-bhara-lābhataḥ — भरपूर कृपा की प्राप्ति के कारण
There is a person who is dear to Hari. When you receive a great flood of grace from such a devotee — and only from such a devotee — then something happens (stated in the next line). The word 'precisely' rules out anyone else: it must be the grace of one who is dear to Hari.
कृष्ण के किसी प्रियजन की भरपूर कृपा की प्राप्ति के कारण ही (यह घटित होता है)।
prasāda: in ordinary Sanskrit 'favor, clarity of mind, calm'; here it is the devotee's grace or blessing — the mercy that flows down from one who is dear to Kṛṣṇa.
'प्रसाद' का सामान्य अर्थ है अनुग्रह, मन की स्वच्छता या शान्ति; परन्तु यहाँ इसका अर्थ है भक्त की कृपा या आशीर्वाद — वह दया जो कृष्ण के किसी प्रियजन से नीचे की ओर बहती है।
L2conclusion
bhāvābhāso’pi sahasā bhāvatvam upagacchati ||
bhāvābhāsaḥeven a mere semblance of bhāva (a faint reflection of real love, not yet the thing itself)भाव का आभास (भाव जैसी झलक)
apieven — though it is only a semblance api, concessiveभी
sahasāall at once, quicklyसहसा, एकाएक
bhāvatvamthe status of real bhāvaभावत्व को — वास्तविक भाव होने की दशा को
upagacchaticomes to / rises intoप्राप्त कर लेता है, को पहुँच जाता है
bhāvābhāsaḥ — a mere semblance of bhāva; api — even that; sahasā — all at once; bhāvatvam — the status of real bhāva; upagacchati — comes to
bhāvābhāsaḥ — भाव का आभास; api — भी; sahasā — सहसा; bhāvatvam — भावत्व (वास्तविक भाव की दशा) को; upagacchati — प्राप्त कर लेता है
Even a semblance of bhāva — only a faint reflection of real love, not the genuine emotion — rises all at once into real bhāva. It does not have to grow slowly by stages. Through that abundance of a dear devotee's grace, the shadow turns suddenly into the real thing.
भाव का आभास भी सहसा भावत्व को — वास्तविक भाव की दशा को — प्राप्त कर लेता है।
bhāva-ābhāsa: ābhāsa means 'a shadow, semblance, mere appearance' — so bhāvābhāsa is a look-alike of bhāva, a reflection of love rather than love itself; here that shadow is upgraded to the reality (bhāvatva).
'आभास' का अर्थ है छाया, झलक या केवल प्रतीति; अतः भावाभास भाव का हमशक्ल है, प्रेम की परछाईं मात्र, न कि स्वयं प्रेम; यहाँ वह परछाईं ही वास्तविकता (भावत्व) तक उठा दी जाती है।
L3definition
tasminn evāparādhena bhāvābhāso’py anuttamaḥ |
tasmintoward that very one — the devotee dear to Hariउसमें — उसी प्रियजन में
evaprecisely him — an offense against him in particular eva, restrictiveही
aparādhenabecause of an offense committed instrumental of causeअपराध करने के कारण
bhāvābhāsaḥa semblance of bhāvaभाव का आभास
apieven apiभी
anuttamaḥof the very highest kind — one that nothing surpassesअनुत्तम — जिससे उत्तम कोई नहीं, अर्थात् सर्वश्रेष्ठ
tasmin — toward that very one; eva — precisely him; aparādhena — because of an offense; bhāvābhāsaḥ — a semblance of bhāva; api — even; anuttamaḥ — of the highest kind
tasmin — उसमें (उसी प्रियजन में); eva — ही; aparādhena — अपराध के कारण; bhāvābhāsaḥ — भाव का आभास; api — भी; anuttamaḥ — अनुत्तम (सर्वश्रेष्ठ) होते हुए भी
Now the reverse case. Suppose someone commits an offense against that very devotee — the one dear to Hari. Then even a semblance of bhāva that is of the very highest kind, one that nothing surpasses, is harmed. The offense must be aimed at that dear devotee in particular; 'precisely him' fixes the target. What happens to that highest semblance is told in the next line.
उसी प्रियजन में अपराध करने के कारण, भाव का आभास चाहे अनुत्तम (सर्वश्रेष्ठ) ही क्यों न हो,
aparādha: literally 'a fault, transgression, offense'; here specifically an offense against a devotee dear to Kṛṣṇa — the one cause singled out (instrumental) for the ruin that follows.
'अपराध' का शाब्दिक अर्थ है दोष, उल्लंघन या ग़लती; यहाँ विशेष रूप से कृष्ण के किसी प्रियजन के प्रति किया गया अपराध — वही एकमात्र कारण (तृतीया द्वारा इंगित) जो आगे आने वाले विनाश के लिए चुना गया है।
L4conclusion
krameṇa kṣayam āpnoti kha-sthaḥ pūrṇa-śaśī yathā ||
krameṇastep by step, graduallyक्रम से, धीरे-धीरे
kṣayamdecline, wasting awayक्षय को — घटाव, नाश को
āpnotiundergoes / meets withप्राप्त कर लेता है
kha-sthaḥstanding in the skyआकाश में स्थित
pūrṇa-śaśīthe full moonपूर्ण चन्द्रमा
yathājust as — introducing the comparison yathā, simile markerजैसे
krameṇa — step by step; kṣayam — decline; āpnoti — undergoes; kha-sthaḥ — standing in the sky; pūrṇa-śaśī — the full moon; yathā — just as
krameṇa — क्रम से; kṣayam — क्षय को; āpnoti — प्राप्त कर लेता है; kha-sthaḥ — आकाश में स्थित; pūrṇa-śaśī — पूर्ण चन्द्रमा; yathā — जैसे
That highest semblance of bhāva now wastes away step by step. It does not vanish at once; it dwindles gradually. The verse gives a picture to make this plain: just as the full moon, once it stands full in the sky, then wanes little by little night after night — so this offense-struck semblance of bhāva slowly declines. Mapping: the full moon is that highest semblance of bhāva at its peak; the nightly waning is the gradual loss caused by the offense; the sky is where it once stood bright and complete. The comparison shows the manner of the loss — slow, step-by-step decline — and stops there; it does not say the shadow disappears in an instant, only that, unlike an offense against Kṛṣṇa's sense-objects, an offense against a dear devotee brings it steadily down.
क्रम से क्षय को प्राप्त हो जाता है, जैसे आकाश में स्थित पूर्ण चन्द्रमा (धीरे-धीरे घटता जाता है)।
This is a dṛṣṭānta (an illustrative simile marked by yathā), not a hidden second 'moon' reading of the verse: the full moon is openly offered as a comparison for how the semblance of bhāva wanes by degrees.
यह 'यथा' से चिह्नित दृष्टान्त (उपमा) है, न कि श्लोक का कोई छिपा हुआ दूसरा 'चन्द्र' अर्थ; पूर्ण चन्द्रमा खुले तौर पर इस बात की उपमा के रूप में दिया गया है कि भाव का आभास क्रमशः किस प्रकार घटता जाता है।
Commentary — decoded
Jīva Gosvāmī
s1other
na vyākhyātam |
nanot negation particleनहीं
vyākhyātamhas been explained — i.e. Jīva gives no comment on this verse past passive participle of vi-ā-khyā, 'to explain, comment on'; neuter, agreeing with an unstated 'this'व्याख्या किया गया
na — not; vyākhyātam — [this] has been explained.
na — नहीं; vyākhyātam — व्याख्या किया गया
"Not explained." This is Jīva Gosvāmī's entire note on this verse-pair. He records that he is offering no comment here and passes it over. It is an editorial marker, not a gloss of the verse itself.
इसकी व्याख्या नहीं की गई।
vyākhyāta: past participle of vyā-khyā, the standard word for a formal commentary or exposition. Home meaning: 'explained, expounded.' Here it marks the absence of one — Jīva declines to comment, leaving the verse to the other commentators.
'व्याख्यात' 'व्या-ख्या' का भूतकालिक कृदन्त है, जो औपचारिक टीका या विवेचन के लिए प्रयुक्त होता है; इसका मूल अर्थ है 'समझाया गया, विवेचित'। यहाँ यह उसके अभाव को सूचित करता है — जीव व्याख्या नहीं करते, श्लोक को अन्य टीकाकारों के लिए छोड़ देते हैं।
Mukunda-dāsa Gosvāmī
s1gloss
prasāda-bharābhāsato’tiprasāda-lābhāt |
prasāda-bharābhāsataḥstarting from even a semblance of an abundance of grace ablative of source (-taḥ); prasāda-bhara-ābhāsataḥ
atiprasāda-lābhātbecause one then obtains grace beyond measure ablative of cause; ati-prasāda-lābhāt
prasāda-bharābhāsataḥ — from even a semblance of an abundance of grace; atiprasāda-lābhāt — because one obtains surpassing grace
This unpacks the verse's phrase 'by gaining the abundance of grace.' Mukunda reads it as a chain. First there is only a semblance of an abundance of grace. From that semblance one goes on to obtain grace beyond all measure. So a small, partial grace turns into surpassing grace — the same pattern as a mere semblance of bhāva becoming full bhāva.
ābhāsa here (home meaning 'a faint appearance, a shadow of the real thing') marks the starting point as only a semblance of grace, not the full thing; the point is that it grows into surpassing grace.
s2gloss
eva-kāraḥ sādhanābhiniveśādi-vyāvartakaḥ |
eva-kāraḥthe word 'eva' (alone) in the verse nominative; names the particle being glossed
sādhana-abhiniveśa-ādi-vyāvartakaḥis there to rule out absorption in one's own practice and the like nominative predicate; vyāvartaka = what excludes
eva-kāraḥ — the word 'eva'; sādhana-abhiniveśa-ādi-vyāvartakaḥ — rules out absorption in practice and so on
Here he explains why the verse says the grace of one dear to Hari 'alone' (eva). The little word 'alone' is doing restrictive work. It rules out other supposed causes — one's own hard practice, absorption in sādhana, and the rest. The lesson: it is the grace of the dear devotee that lifts a semblance of bhāva into real bhāva, not the strength of your own effort.
s3gloss
bhāvābhāsaḥ pratibimba-cchāyātmakaḥ |
bhāvābhāsaḥthe 'semblance of bhāva' that the verse speaks of nominative; the word being glossed
pratibimba-chāyā-ātmakaḥmeans the reflection-type and the shadow-type of semblance nominative predicate; ātmaka = consisting of / of the nature of
bhāvābhāsaḥ — the semblance of bhāva; pratibimba-chāyā-ātmakaḥ — is of the reflection- and shadow-types
He pins down what 'semblance of bhāva' (bhāvābhāsa) means here. It is of two kinds already named earlier: the reflection-type (pratibimba) and the shadow-type (chāyā). Both are only semblances, not the real thing — but it is exactly these that can be raised into true bhāva by the devotee's grace.
pratibimba and chāyā are the two recognized sub-kinds of ābhāsa set up earlier in this chapter. Homely image: pratibimba is a face seen in a mirror (a full but reflected likeness of real rati, turned toward Kṛṣṇa through devotee-contact); chāyā is a faint outline in dim light (a partial trace from good fortune or contact). Here 'semblance of bhāva' covers both.
s4gloss
sahasā śīghram |
sahasāthe verse-word 'sahasā' the adverb being glossed
śīghrammeans 'quickly, all at once' adverb; the plain synonym
sahasā — the word sahasā; śīghram — means quickly
A one-word gloss. 'Sahasā' in the verse simply means 'quickly, all at once.' The semblance of bhāva turns into real bhāva fast, not by slow degrees.
s5gloss
tasminn evāparādhena, na tu viṣaya-bhogenety arthaḥ ||
tasmin eva aparādhenaby an offense against that very person — the dear devotee just named locative tasmin (object of the offense) + instrumental of cause; eva restricts it to him
na tu viṣaya-bhogenabut not by mere sense-enjoyment na tu = but not; instrumental of the excluded cause
iti arthaḥthat is the meaning closing formula
tasmin eva aparādhena — by offense against that very one (the devotee); na tu viṣaya-bhogena — but not by sense-enjoyment; iti arthaḥ — that is the meaning
He fixes what makes the semblance of bhāva decline. It is offense against that very person — the devotee dear to Hari, just named. The word 'that very one' (eva) restricts the cause to him. And he states the contrast openly: it is not sense-enjoyment that causes the fall. Worldly indulgence does not destroy the bhāvābhāsa; only an offense against the dear devotee does. That is the meaning.
Viśvanātha Cakravartī
s1gloss
tasmin hari-priya-jane’parādhenānuttamaḥ śreṣṭho’pi raty-ābhāsaḥ kṣayaṁ prāpnoti ||
tasminagainst that very one — the one the verse pointed to with "that" locative; picks up tasmin of the mūlaउस
hari-priya-janenamely, a person dear to Hari (this spells out who "that one" is) locative in apposition to tasminकृष्ण के प्रियजन में
’parādhenabecause one commits an offense (this is what brings the ruin) aparādhena — instrumental of causeअपराध के कारण
anuttamaḥthough it is unexcelled — the verse's word for the semblance an-uttamaḥ; adjective of raty-ābhāsaḥ, echoing the mūlaअनुत्तम — सर्वश्रेष्ठ
śreṣṭhaḥthat is, the very best of its kind (this glosses "unexcelled") gloss-synonym of anuttamaḥश्रेष्ठ (अनुत्तम का पर्यायवाची)
apieven so — even at its highest concessive particleहोते हुए भी
raty-ābhāsaḥthe mere semblance of love (rati) — he specifies that the verse's "semblance of bhāva" means a look-alike of rati, not the real thing rati + ābhāsa; glosses bhāvābhāsa of the mūlaरति का आभास
kṣayaṁto ruin, to wasting away accusative goalक्षय को
prāpnoticomes to, ends up in (restating the verse's "reaches ruin") present verb; glosses āpnoti of the mūlaप्राप्त कर लेता है
tasmin hari-priya-jane — against that very one, a person dear to Hari; aparādhena — because one offends him; anuttamaḥ śreṣṭhaḥ api raty-ābhāsaḥ — even a semblance of love that is unexcelled, the very best of its kind; kṣayaṁ prāpnoti — comes to ruin.
tasmin — उस; hari-priya-jane — कृष्ण के प्रियजन में; ’parādhena — अपराध के कारण; anuttamaḥ — अनुत्तम; śreṣṭhaḥ — श्रेष्ठ (अनुत्तम का पर्याय); api — होते हुए भी; raty-ābhāsaḥ — रति का आभास; kṣayaṁ — क्षय को; prāpnoti — प्राप्त कर लेता है
Viśvanātha decodes the terse words of the verse. The verse said "against that one"; he says plainly who that one is: a person dear to Hari. The ruin comes about because one offends that dear person. The verse called the semblance "unexcelled"; he glosses that as "the very best of its kind." And the verse's "semblance of bhāva" he pins down as a semblance of rati — a look-alike of love, not love itself. Put together: even a semblance of love at its very highest, if one offends a devotee dear to Hari, comes to ruin.
उस कृष्ण-प्रियजन में अपराध करने के कारण रति का आभास, जो सर्वश्रेष्ठ भी हो, क्षय को प्राप्त कर लेता है।
ābhāsa: in general Indian usage a "semblance, reflection, mere appearance" of a thing rather than the thing itself; here it marks raty-ābhāsa as an imitation of rati (love), which can look supreme yet still decay when a devotee is offended.
'आभास' का सामान्य अर्थ है किसी वस्तु की झलक, प्रतिबिम्ब या केवल प्रतीति, न कि स्वयं वह वस्तु; यहाँ यह रत्याभास को रति (प्रेम) की नक़ल के रूप में चिह्नित करता है, जो सर्वश्रेष्ठ प्रतीत हो सकता है फिर भी भक्त का अपराध होने पर क्षीण हो जाता है।