L1definition
bhāvo’py abhāvam āyāti kṛṣṇa-preṣṭhāparādhataḥ |
bhāvaḥbhāva (the awakened loving mood) — the subject nom. sg., subjectभाव (भक्ति की प्रारम्भिक स्थायी दशा)
apieven — even this, the highest of the earlier stages, is not exempt emphatic particleभी — यहाँ तक कि भाव भी
abhāvamto non-existence — it can be wiped out altogether acc. sg., goal of the verbअभाव को — न रह जाने की दशा को
āyāticomes to, arrives at pres. 3 sg.प्राप्त हो जाता है
kṛṣṇa-preṣṭha-aparādhataḥbecause of an offense against one most dear to Kṛṣṇa abl. of causeकृष्ण के प्रियजन के प्रति अपराध के कारण
bhāvaḥ — bhāva (the loving mood); api — even; kṛṣṇa-preṣṭha-aparādhataḥ — because of an offense against one dearest to Kṛṣṇa; abhāvam — to non-existence; āyāti — comes.
bhāvaḥ — भाव; api — भी; abhāvam — अभाव को; āyāti — प्राप्त हो जाता है; kṛṣṇa-preṣṭha-aparādhataḥ — कृष्ण के प्रियजन के प्रति अपराध के कारण।
Even bhāva, the awakened loving mood, can be lost completely. What destroys it is an offense against someone most dear to Kṛṣṇa. Commit that offense, and the mood itself comes to nothing. So even this high attainment is not safe if one wrongs Kṛṣṇa's dear devotees.
भाव भी कृष्ण के अत्यन्त प्रिय भक्त के प्रति अपराध करने से अभाव को — अर्थात् पूर्णतः न रह जाने की दशा को — प्राप्त हो जाता है।
aparādha: in everyday Sanskrit simply a "fault" or "transgression"; here the technical devotional "offense," specifically against a devotee dear to Kṛṣṇa, which is what has the power to undo bhāva.
अपराध — साधारण संस्कृत में केवल "दोष" या "त्रुटि"; परन्तु यहाँ भक्ति का पारिभाषिक "अपराध", विशेषतः कृष्ण के प्रिय भक्त के प्रति किया गया — और यही भाव को नष्ट करने की शक्ति रखता है।
L2definition
ābhāsatāṁ ca śanakair nyūna-jātīyatām api ||
ābhāsatāmto being a mere semblance — a faint shadow of the real mood acc. sg., goal of the verbआभास-मात्र रह जाने की दशा को
caand — a second, milder outcome besides total lossऔर
śanakaiḥlittle by little, gradually — the decline is not sudden adv., instr.धीरे-धीरे
nyūna-jātīyatāmto being of a lower kind — sinking to an inferior class of the mood acc. sg., goal of the verbनिम्न श्रेणी की दशा को
apieven — and even down to this lower grade emphatic particleभी
(bhāvaḥ) — (bhāva); ca — and; śanakaiḥ — gradually; ābhāsatām — to being a mere semblance; api — even; nyūna-jātīyatām — to being of a lower kind (comes).
ābhāsatām — आभास-मात्र रह जाने की दशा को; ca — और; śanakaiḥ — धीरे-धीरे; nyūna-jātīyatām — निम्न श्रेणी की दशा को; api — भी।
Bhāva does not only vanish. Short of that, it can also decay by degrees. Gradually it can shrink to a mere semblance, a faint imitation of the real mood. And it can even drop to a lower kind, an inferior grade of loving feeling. So besides being destroyed, the mood can also be downgraded, step by step. The commentators read the total loss as coming from a heavy offense, the semblance as the middling case, and the lower kind as the mild case.
और वह धीरे-धीरे आभास-मात्र रह जाने की दशा को, तथा निम्न कोटि की दशा को भी प्राप्त हो जाता है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
abhāvaṁ dvividhasyaivāparādhasyādhikyena |
abhāvaṁ[bhāva] reaches extinction — picking up the verse's "bhāvo 'py abhāvam āyāti" accusative; supply āyāti from the mūlaअभाव को (मूल से "प्राप्त हो जाता है" जोड़ लें)
dvividhasyaof offense that is of two kinds genitive, agreeing with aparādhasyaदो प्रकार के
evaprecisely — offense of just these two kinds (not offense in general)ही
aparādhasyaof offense genitiveअपराध के
ādhikyenabecause it becomes excessive — a large amount of offense drives bhāva all the way down instrumental of causeआधिक्य के कारण — अपराध के बहुत बढ़ जाने से
abhāvaṁ — [bhāva] reaches extinction; dvividhasya eva aparādhasya — of offense of precisely two kinds; ādhikyena — because of its excess.
abhāvaṁ — अभाव को; dvividhasya — दो प्रकार के; eva — ही; aparādhasya — अपराध के; ādhikyena — आधिक्य के कारण।
The verse said bhāva can go to abhāva — total extinction. Jīva tells us what pushes it that far: a large amount of offense. And not offense in general, but offense of precisely two kinds. When that offense piles up, even a real bhāva is snuffed out.
दो ही प्रकार के अपराध की अधिकता होने पर भाव अभाव को प्राप्त हो जाता है।
aparādha: literally a fault or transgression; here specifically an offense against those dear to Kṛṣṇa (kṛṣṇa-preṣṭha), the cause named in the verse itself.
अपराध — शब्दशः दोष या त्रुटि; यहाँ विशेषतः कृष्ण के प्रियजनों (कृष्ण-प्रेष्ठ) के प्रति अपराध, जिसका उल्लेख श्लोक में ही कारण-रूप से हुआ है।
s2gloss
evam ābhāsatāṁ madhyamatvena nyūna-jātīyatām alpatvena tatra nyūna-jātīyatvaṁ vakṣyamāṇānāṁ śānty-ādi-pañca-vidhānāṁ raty-ādy-aṣṭa-vidhānāṁ ca tāratamyena jñeyam ||
evamin the same way — applying the same offense-to-outcome rule to the next two casesइसी प्रकार
ābhāsatāṁ[bhāva] reaches being a mere semblance (ābhāsa) accusative; again supply āyātiआभास की दशा को (यहाँ भी "प्राप्त होता है" जोड़ लें)
madhyamatvenabecause the offense is only middling — a moderate offense drops bhāva to a semblance instrumental of causeमध्यम कोटि का होने के कारण
nyūna-jātīyatām[bhāva] reaches being of a lower type accusativeनिम्न श्रेणी की दशा को
alpatvenabecause the offense is only slight — a small offense merely knocks bhāva down a class instrumental of causeअल्प (थोड़ा) होने के कारण
tatraof these three, as to that last oneउनमें
nyūna-jātīyatvaṁthe "being of a lower type"निम्न-श्रेणी में होना
vakṣyamāṇānāṁamong the moods that will be described later genitive; future passive participleआगे कहे जाने वाले
śānty-ādi-pañca-vidhānāṁthe five kinds beginning with śānta (the five primary devotional moods) genitive pluralशान्त आदि पाँच प्रकारों का
raty-ādy-aṣṭa-vidhānāṁand the eight kinds beginning with rati genitive pluralरति आदि आठ प्रकारों का
caand — joining the two sets to be rankedऔर
tāratamyenaby their relative ranking — one mood counting as higher or lower than another instrumentalतारतम्य (ऊँच-नीच क्रम) के अनुसार
jñeyamis to be understood future passive participle, predicateजानना चाहिए
evam — in the same way; ābhāsatāṁ — [bhāva reaches] semblance; madhyamatvena — because the offense is middling; nyūna-jātīyatām — [it reaches] a lower type; alpatvena — because the offense is slight; tatra nyūna-jātīyatvaṁ — as for that "lower type"; vakṣyamāṇānāṁ śānty-ādi-pañca-vidhānāṁ raty-ādy-aṣṭa-vidhānāṁ ca — of the five kinds beginning with śānta and the eight kinds beginning with rati, to be described later; tāratamyena jñeyam — it is to be understood by their gradation.
evam — इसी प्रकार; ābhāsatāṁ — आभास की दशा को; madhyamatvena — मध्यम कोटि का होने के कारण; nyūna-jātīyatām — निम्न श्रेणी की दशा को; alpatvena — अल्प होने के कारण; tatra — उनमें; nyūna-jātīyatvaṁ — निम्न-श्रेणीपन; vakṣyamāṇānāṁ — आगे कहे जाने वाले; śānty-ādi-pañca-vidhānāṁ — शान्त आदि पाँच प्रकारों का; raty-ādy-aṣṭa-vidhānāṁ — रति आदि आठ प्रकारों का; ca — और; tāratamyena — तारतम्य के अनुसार; jñeyam — जानना चाहिए।
Now apply the same rule to the two lighter falls. A middling offense drops bhāva to a semblance — ābhāsa, something that only looks like bhāva. A slight offense merely knocks it down to a lower type — nyūna-jātīyatā. Then Jīva clarifies that last one. "Lower type" is measured against the moods he will lay out later: the five kinds beginning with śānta, and the eight kinds beginning with rati. You understand it by their ranking — a higher mood slipping down to a lower one. So the pattern is graded: heavy offense wipes bhāva out, middling offense reduces it to a semblance, and light offense just lowers its class.
इसी प्रकार अपराध के मध्यम होने पर भाव आभास की दशा को, और अल्प होने पर निम्न श्रेणी की दशा को प्राप्त होता है। उनमें निम्न-श्रेणीपन आगे कहे जाने वाले शान्त आदि पाँच प्रकारों तथा रति आदि आठ प्रकारों के तारतम्य के अनुसार जानना चाहिए।
The scale is offense-graded: ādhikya (excess) → abhāva, madhyama (middling) → ābhāsa, alpa (slight) → nyūna-jātīyatā. The "five beginning with śānta" are the five primary rasas (śānta, dāsya, sakhya, vātsalya, mādhurya); the "eight beginning with rati" is a further set to be enumerated later — Jīva points forward rather than fixing the taxonomy here, so a lower-type fall means sliding down this ranked ladder of moods.
यह श्रेणी अपराध की मात्रा के अनुसार है — आधिक्य → अभाव, मध्यम → आभास, अल्प → निम्न-जातीयता। "शान्त आदि पाँच" पाँच मुख्य रस हैं (शान्त, दास्य, सख्य, वात्सल्य, माधुर्य); "रति आदि आठ" आगे गिनाया जाने वाला एक और समूह है — जीव यहाँ वर्गीकरण को निश्चित न करके आगे संकेत करते हैं, अतः निम्न श्रेणी में गिरना इसी क्रमबद्ध भाव-सोपान में नीचे उतरना है।
Mukunda-dāsa Gosvāmī
s1gloss
kṛṣṇasya svayaṁ bhagavataḥ preṣṭhāḥ sādhana-siddhā bhaktāḥ |
kṛṣṇasyaof Kṛṣṇa — whose dear ones are meant genitive
svayaṁ bhagavataḥwho is God himself, the original Lord in person genitive in apposition to kṛṣṇasya
preṣṭhāḥhis dearmost ones — this is what the verse's word kṛṣṇa-preṣṭha names
sādhana-siddhā bhaktāḥnamely the devotees perfected through practice (sādhana)
kṛṣṇasya svayaṁ bhagavataḥ — of Kṛṣṇa, who is God himself; preṣṭhāḥ — the dearmost ones (are); sādhana-siddhā bhaktāḥ — the devotees perfected by practice.
Here he explains the verse's phrase 'kṛṣṇa-preṣṭha,' those most dear to Kṛṣṇa. Kṛṣṇa is God himself, the original Lord in person. And his dearmost ones are the devotees who reached perfection through their practice (sādhana). So the offense the verse warns about is an offense against these perfected devotees.
sādhana-siddha: a bhakta who attained perfection by practice, as distinct from nitya-siddha (eternally perfect) or kṛpā-siddha (perfected by grace). Here it marks who counts as Kṛṣṇa's 'dearmost.'
s2gloss
abhāvaṁ dvividasyaivāparādhasyādhikyena |
abhāvaṁ'goes to abhāva,' i.e. non-existence — the verse's word being explained
dvividasya evaof the two kinds precisely (of offense) — namely offense and its semblance dvividha, 'two-fold'; eva restricts
aparādhasyaof the offense genitive
ādhikyenabecause it is severe — when the offense is in its heavier degree instrumental of cause
abhāvaṁ (āyāti) — it goes to non-existence; dvividasya eva aparādhasya — of offense, which is precisely of two kinds; ādhikyena — because that offense is severe.
Now he explains why bhāva goes to 'abhāva,' non-existence. Offense comes in two grades, a heavier and a lighter. Bhāva is destroyed outright only when the offense is the heavier kind. So it is the severity of the offense that reduces bhāva all the way to non-existence.
The Sanskrit reads dvivida here where Jīva's parallel line reads dvividha ('two-fold'); the sense required by the argument is dvividha, since the next line splits offense into a stronger and a weaker degree.
s3gloss
ābhāsatāṁ madhyamatvena nyūna-jātīyatām alpatvena |
ābhāsatāṁ'goes to ābhāsatā,' being a mere semblance — the verse's word explained
madhyamatvenabecause the offense is of the middling degree — a medium fault instrumental of cause
nyūna-jātīyatām'and to nyūna-jātīyatā,' being of a lower type
alpatvenabecause the offense is slight — the smallest fault instrumental of cause
ābhāsatāṁ (āyāti) — it goes to being a mere semblance; madhyamatvena — because the offense is of the middling degree; nyūna-jātīyatām (āyāti) — (and) it goes to a lower type; alpatvena — because the offense is slight.
He now matches the verse's other two outcomes to the grade of the offense. A middling offense does not destroy bhāva; it drops it to ābhāsatā, a mere semblance of itself. A slight offense drops it only to nyūna-jātīyatā, a lower type of bhāva. So the three outcomes — destruction, semblance, lower type — track the three grades of offense: heavy, middling, slight.
s4definition
tatrābhāsatā sālokyādi-caturdhā muktiṣu kāmanā |
tatraof these two, taking up the first — semblance
ābhāsatā'being a mere semblance' means:
sālokya-ādi-caturdhā muktiṣutoward the four kinds of liberation — sālokya (same world as the Lord) and the rest locative, 'toward / regarding'
kāmanāit is a hankering, a desire (for those)
tatra — of the two, here; ābhāsatā — semblance (is); muktiṣu sālokya-ādi-caturdhā — regarding the four kinds of liberation beginning with sālokya; kāmanā — a desire.
Now he defines the first outcome, ābhāsatā or 'semblance.' It means a hankering after liberation — the four kinds that begin with sālokya (living in the same world as the Lord). When a middling offense makes bhāva start craving liberation instead of pure loving service, that craving is only a semblance of real bhāva, not the thing itself.
sālokya-ādi-caturdhā: the four forms of mukti short of the fifth (sāyujya, merging) — sālokya (same world), sārūpya (same form), sāmīpya (nearness), sārṣṭi (like opulence). Wanting even these counts as a mere semblance of bhāva here.
s5definition
nyūna-jātīyatvaṁ vakṣyamāṇānāṁ śāntādi-pañca-vidha-ratīnāṁ yathottara-śreṣṭhānāṁ yathā-pūrvatvena ||
nyūna-jātīyatvaṁ'being of a lower type' means:
vakṣyamāṇānāṁof the ones about to be described (below) genitive
śānta-ādi-pañca-vidha-ratīnāṁof the five kinds of rati (loving attachment) — śānta (peaceful) and the rest genitive
yathottara-śreṣṭhānāṁwhich rise in value each after the other — each later one greater than the one before
yathā-pūrvatvenaby being, in each case, the earlier (lower) one instead of the higher instrumental of means/manner
nyūna-jātīyatvaṁ — being of a lower type (means); vakṣyamāṇānāṁ śānta-ādi-pañca-vidha-ratīnāṁ — of the five kinds of rati beginning with śānta, to be described later; yathottara-śreṣṭhānāṁ — which grow greater one after another; yathā-pūrvatvena — by taking, in each case, the earlier lower kind (rather than the higher).
Now he defines the second outcome, nyūna-jātīyatā or 'being of a lower type.' There are five kinds of rati (loving attachment), to be described later, beginning with śānta (peaceful love); each later one is greater than the one before. 'Lower type' means bhāva settling for the earlier, lower kind of rati instead of rising to the higher one it could have reached. So a slight offense does not destroy the love — it just holds it back at a lower grade.
The five ratis (śānta, dāsya, sakhya, vātsalya, mādhurya) form an ascending scale; nyūna-jātīyatā is loving attachment stuck at a lower rung of that scale than it would otherwise attain.
Viśvanātha Cakravartī
s1gloss
kṛṣṇasya preṣṭhaḥ atiśaya-priyas tasminn aparādhataḥ |
kṛṣṇasyaof Kṛṣṇa; Kṛṣṇa's genitiveकृष्ण का
preṣṭhaḥthe dearmost one — the verse-word he is unpackingअत्यन्त प्रिय (प्रेष्ठ)
atiśaya-priyaḥmeaning: someone extremely dear to himजो अतिशय प्रिय है
tasminagainst that dear person locative — the one offendedउस (प्रिय भक्त) के प्रति
aparādhataḥbecause of an offense — this is the verse's -aparādhataḥ ablative of causeअपराध के कारण
kṛṣṇasya — of Kṛṣṇa; preṣṭhaḥ — the dearmost one, i.e.; atiśaya-priyaḥ — someone extremely dear; tasmin — against that person; aparādhataḥ — because of an offense.
kṛṣṇasya — कृष्ण का; preṣṭhaḥ — अत्यन्त प्रिय; atiśaya-priyaḥ — जो अतिशय प्रिय है; tasmin — उसके प्रति; aparādhataḥ — अपराध के कारण।
First he unpacks the verse's word preṣṭha. Kṛṣṇa's preṣṭha is someone extremely dear to him. And the offense the verse names is an offense committed against that dear person. So the whole cause is: an offense against one who is very dear to Kṛṣṇa.
"प्रेष्ठ" अर्थात् कृष्ण का अत्यन्त प्रिय भक्त, जो अतिशय प्रिय है; उसके प्रति अपराध करने के कारण (भाव अभाव को प्राप्त होता है)।
preṣṭha: superlative of priya, 'dearest.' Here it points to a devotee who is intimately dear to Kṛṣṇa; wounding such a person, not just any offense, is what drags bhāva down.
प्रेष्ठ — "प्रिय" का उत्तम-अवस्था वाला रूप, अर्थात् "सर्वाधिक प्रिय"। यहाँ यह कृष्ण के अत्यन्त घनिष्ठ भक्त को दर्शाता है; ऐसे भक्त को — न कि किसी को भी — पीड़ा पहुँचाना ही भाव को नीचे गिराता है।
s2other
yathā raghunāthasya pārṣado’pi dvivida-nāmā vānaras tasya lakṣmaṇa-sthāne’parādhasyādhikyena bhāvo’bhāvaṁ prāptaḥ |
yathājust as — here comes the illustrating exampleजैसे
raghunāthasyaof Raghunātha, i.e. of Lord Rāma genitiveरघुनाथ (श्रीराम) का
pārṣadaḥ apieven an intimate associate (api — 'even' one of his own circle)पार्षद (साथी) होकर भी
dvivida-nāmāthe one named Dvividaद्विविद नामक
vānaraḥa monkeyवानर
tasyahis — this monkey's genitive, with aparādhasyaउसके
lakṣmaṇa-sthānein Lakṣmaṇa's case — i.e. directed at Lakṣmaṇa locative, sthāna = 'in the matter of'लक्ष्मण के विषय में
aparādhasyaof the offense genitiveअपराध के
adhikyenabecause it was grave — through the sheer size of it instrumental of causeआधिक्य के कारण
bhāvaḥhis bhāva, his loving devotion(उसका) भाव
abhāvamto non-existence — to being wiped outअभाव को
prāptaḥwent, arrived atप्राप्त हो गया
yathā — just as; raghunāthasya — Lord Rāma's; pārṣadaḥ api — even an intimate associate; dvivida-nāmā vānaraḥ — the monkey named Dvivida; tasya aparādhasya — his offense; lakṣmaṇa-sthāne — in the case of Lakṣmaṇa; adhikyena — because it was grave; bhāvaḥ — his bhāva; abhāvam prāptaḥ — went to non-existence.
yathā — जैसे; raghunāthasya — रघुनाथ का; pārṣadaḥ api — पार्षद होकर भी; dvivida-nāmā — द्विविद नामक; vānaraḥ — वानर; tasya — उसके; lakṣmaṇa-sthāne — लक्ष्मण के विषय में; aparādhasya — अपराध के; adhikyena — आधिक्य के कारण; bhāvaḥ — भाव; abhāvam — अभाव को; prāptaḥ — प्राप्त हो गया।
He gives an example to prove the verse's first line. Even one of Lord Rāma's own associates — the monkey named Dvivida — lost everything. Because his offense against Lakṣmaṇa was grave, his bhāva went to nothing. Read the mapping: Dvivida is the devotee who once had bhāva; Lakṣmaṇa is the 'dear one' of the Lord; offending Lakṣmaṇa is the kṛṣṇa-preṣṭha offense; and Dvivida's ruin is bhāva going to abhāva. The example is offered in support (yathā, 'just as'). Note where it stops: it illustrates only the extreme case — a grave offense that destroys bhāva completely. The milder outcomes, semblance and lower-type, are handled next, by degree.
जैसे रघुनाथ (श्रीराम) का पार्षद होकर भी द्विविद नामक वानर, लक्ष्मण के विषय में अपने अपराध की अधिकता के कारण, अपने भाव के अभाव को प्राप्त हो गया।
abhāva: here not the logician's 'absence' as a category, but plainly 'ceasing to be' — the bhāva is gone. Dvivida (Rāma's associate) is a different figure from the Dvivida slain by Kṛṣṇa; the point is only that even a Lord's own companion can fall this far.
अभाव — यहाँ तार्किकों का "अभाव" (एक पदार्थ-कोटि) नहीं, अपितु सीधा "न रह जाना" — भाव समाप्त हो गया। यह द्विविद (राम का साथी) कृष्ण द्वारा वध किए गए द्विविद से भिन्न है; तात्पर्य केवल इतना कि स्वयं भगवान् का साथी भी इतना नीचे गिर सकता है।
s3gloss
aparādhasya madhyamatvenābhāsatvam |
aparādhasyaof the offense genitiveअपराध के
madhyamatvenabecause it is of a middling degree — not grave, not slight instrumental of causeमध्यम कोटि का होने के कारण
ābhāsatvam[the result is] its becoming a mere semblance (ābhāsa) — this is the verse's ābhāsatāmआभासपन — भाव का आभास-मात्र रह जाना
aparādhasya — of the offense; madhyamatvena — because it is of a middling degree; ābhāsatvam — [comes] its being a mere semblance.
aparādhasya — अपराध के; madhyamatvena — मध्यम होने के कारण; ābhāsatvam — आभासपन।
Now the middle case. When the offense is only of a middling degree, the bhāva does not vanish — it drops to being a mere semblance of itself. This decodes the verse's word ābhāsatām. So: grave offense wipes bhāva out; a middling offense leaves only a faint reflection.
अपराध के मध्यम होने पर भाव का आभासपन (आभास-मात्र रह जाना) होता है।
ābhāsa: in general Sanskrit (and Nyāya's hetv-ābhāsa, a 'semblance of a reason') it means a mere appearance or reflection — something that looks like the real thing but lacks its substance. Here: bhāva reduced to a shadow of itself, present in look but drained of force.
आभास — सामान्य संस्कृत में (तथा न्याय के "हेत्वाभास" में, अर्थात् हेतु का आभास) केवल दिखावा या प्रतिबिम्ब — जो असली-सा दिखे पर उसका सार न हो। यहाँ भाव अपनी ही छाया-मात्र रह जाता है, दिखने में उपस्थित पर बल से रहित।
s4gloss
alpatve nyūna-jātīyatvam |
alpatvewhen [the offense] is slight locative of condition — 'in the case of its being small'(अपराध के) अल्प होने पर
nyūna-jātīyatvam[the result is] its dropping to a lower type — this is the verse's nyūna-jātīyatāmनिम्न श्रेणी में हो जाना
alpatve — when the offense is slight; nyūna-jātīyatvam — [comes] its being of a lower type.
alpatve — अल्प होने पर; nyūna-jātīyatvam — निम्न-श्रेणीपन।
Now the mildest case. When the offense is only slight, the bhāva does not vanish and is not even reduced to a semblance — it merely shifts down to a lower type. This decodes the verse's word nyūna-jātīyatām. What that 'lower type' means concretely, he explains next.
और अपराध के अल्प होने पर भाव का निम्न श्रेणी में हो जाना होता है।
Read s3 and s4 together as a graded scale set by the size of the offense: grave → bhāva destroyed (abhāva); middling → mere semblance (ābhāsa); slight → a lower type (nyūna-jātīya). Two different downgrades — losing substance versus changing category — not the same fall.
s3 और s4 को साथ पढ़ें — अपराध की मात्रा से निर्धारित क्रमबद्ध श्रेणी: गुरु अपराध → भाव नष्ट (अभाव); मध्यम → केवल आभास; अल्प → निम्न कोटि (निम्न-जातीय)। ये दो भिन्न अवनतियाँ हैं — सार खोना बनाम कोटि बदलना — एक ही गिरावट नहीं।
s5conclusion
tac cojjvala-ratimān dāsyaṁ, dāsyavān śānty-ādikaṁ prāpnoti ||
tat caand that lower-type descent works like thisऔर वह (निम्न-श्रेणीपन इस प्रकार है)
ujjvala-ratimānone who has ujjvala-rati — the highest, the love of the loversउज्ज्वल रति (माधुर्य) वाला भक्त
dāsyam[falls to] dāsya, the mood of a servantदास्य (भाव) को
dāsyavānand one who has dāsyaदास्य भाव वाला भक्त
śānty-ādikam[falls to] śānta and the moods below itशान्त आदि (भाव) को
prāpnotireaches, ends up in — governs both casesप्राप्त हो जाता है
tat ca — and that [descent goes thus]; ujjvala-ratimān — one who has ujjvala-rati; dāsyam prāpnoti — falls to dāsya; dāsyavān — one who has dāsya; śānty-ādikam prāpnoti — falls to śānta and the rest.
tat ca — और वह; ujjvala-ratimān — उज्ज्वल रति वाला; dāsyam — दास्य को; dāsyavān — दास्य वाला; śānty-ādikam — शान्त आदि को; prāpnoti — प्राप्त होता है।
Here he spells out what 'a lower type' means. Someone whose love was ujjvala-rati — the topmost, the mood of the lovers — falls down to dāsya, the mood of a servant. And someone whose love was dāsya falls to śānta and the moods beneath it. So 'lower type' means slipping down the ladder of loving relationships to a humbler rung. This closes the verse's teaching: by the size of the offense, bhāva is either destroyed, thinned to a semblance, or demoted to a lower kind of love.
और वह इस प्रकार है — उज्ज्वल रति (माधुर्य) वाला भक्त दास्य को, तथा दास्य वाला भक्त शान्त आदि को प्राप्त हो जाता है।
The five primary ratis rise śānta < dāsya < sakhya < vātsalya < madhura (madhura = ujjvala, the conjugal). 'Nyūna-jātīya' is a fall to a lower rung of this ladder — the higher one stood, the further there is to drop.
पाँच मुख्य रतियाँ इस क्रम में ऊपर चढ़ती हैं — शान्त < दास्य < सख्य < वात्सल्य < माधुर्य (माधुर्य = उज्ज्वल, अर्थात् शृंगार)। "निम्न-जातीय" इसी सोपान की नीची सीढ़ी पर गिरना है — जितना ऊँचा कोई खड़ा हो, उतना ही नीचे गिरने का अवकाश।