s1avataranika
sādhanekṣām iti |
sādhanekṣām itithe words "sādhanekṣām" (that is: without the seeing of the means) — Jīva picks up the verse's opening word to begin his gloss pratīka, lemma-citation"साधनेक्षाम्" — इस पद को उठाकर (उद्धृत प्रतीक)
sādhanekṣām iti — [he glosses] the phrase beginning "sādhanekṣām"
sādhanekṣām iti — "साधनेक्षाम्" इस पद को उद्धृत कर।
Jīva starts by quoting the verse's opening word, sādhanekṣām, to comment on it. It is his cue: "On the words 'sādhanekṣām…'" So he takes up the case of bhāva arising without any seeing of a cause, and now explains what that means.
"साधनेक्षाम्" — इस पद को उठाकर टीकाकार व्याख्या आरम्भ करते हैं।
iti after a quoted word is the standard way a commentator names the phrase he is about to gloss; here "sādhana-īkṣām" = "the seeing of the means (sādhana)."
किसी उद्धृत पद के बाद 'इति' लगाना टीकाकार की वह रीति है जिससे वह जिस पद की व्याख्या करने जा रहा है उसका नाम ले लेता है; यहाँ "साधनेक्षा" का अर्थ है — साधन का देखा जाना।
s2gloss
sādhanāni pūrvokta-sādhanābhiniveśa-kṛṣṇa-prasāda-bhakta-prasāda-lakṣaṇāni kāraṇāni teṣām īkṣāṁ śāstrādi-dvārā jñānaṁ vinā yasmin bhāvo raty-ādir īkṣyate niścīyate tasmin vṛtrādiṣv iva prāg-bhavīyaṁ sādhanam ūhyam ||
sādhanānithe sādhanas (the practices) — picks up the verse's word sādhana to define itसाधन (मूल के 'साधन' शब्द को उठाकर उसकी व्याख्या)
pūrvokta-sādhanābhiniveśa-kṛṣṇa-prasāda-bhakta-prasāda-lakṣaṇāniwhich are the ones already named before: earnest absorption in practice, the grace of Kṛṣṇa, and the grace of a devotee pūrvokta = "stated earlier"; -lakṣaṇāni = "marked by, consisting of"जिनका लक्षण है — पूर्वोक्त साधन में तत्परता, कृष्ण की कृपा और भक्त की कृपा
kāraṇāni— these are the causes (of bhāva) apposition: the sādhanas ARE the causesकारण हैं (वे साधन ही कारण हैं)
teṣām īkṣāṁthe seeing of them, that is, genitive teṣām = "of those causes"; īkṣā glossed nextउन कारणों की ईक्षा (उनका देखा जाना)
śāstrādi-dvārā jñānaṁknowing them by means of śāstra and the like instrumental -dvārā = "through, by way of"; unpacks īkṣā as jñānaशास्त्र आदि के द्वारा ज्ञान (ईक्षा अर्थात् शास्त्रादि से जान लेना)
vināwithout — vinā governs īkṣām: "without the seeing/knowing"के बिना (यह 'ईक्षा' का शासन करता है — जाने बिना)
yasminin the person in whom locative, correlative to tasmin belowजिसमें (आगे 'तस्मिन्' का सापेक्ष)
bhāvo raty-ādirbhāva — that is, rati (loving attachment) and the like — raty-ādi glosses which bhāva is meantभाव, अर्थात् रति आदि (कौन-सा भाव, यह 'रति आदि' से स्पष्ट)
īkṣyate niścīyateis seen, that is, is settled as present īkṣyate glossed by niścīyate = "is ascertained, made certain"देखा जाता है — अर्थात् निश्चित होता है
tasminin that person resumes yasminउसमें ('यस्मिन्' का उत्तर)
vṛtrādiṣv ivajust as in the case of Vṛtra and others, iva = "like"; the supporting example (dṛṣṭānta)वृत्र आदि की भाँति (सहायक दृष्टान्त)
prāg-bhavīyaṁ sādhanama practice done in a former life prāk-bhavīya = "belonging to a previous birth"पूर्वजन्म का साधन
ūhyamis to be inferred gerundive of ūh- "to reason out, infer"अनुमान कर लेना चाहिए (तर्क से जान लेना चाहिए)
sādhanāni — the practices; pūrvokta-sādhanābhiniveśa-kṛṣṇa-prasāda-bhakta-prasāda-lakṣaṇāni kāraṇāni — namely the already-mentioned causes: absorption in practice, Kṛṣṇa's grace, a devotee's grace; teṣām īkṣāṁ — the seeing of them; śāstrādi-dvārā jñānaṁ — i.e. knowing them through śāstra and the like; vinā — without; yasmin — in whom; bhāvo raty-ādir — bhāva, rati and the rest; īkṣyate niścīyate — is seen, is ascertained; tasmin — in that person; vṛtrādiṣv iva — as with Vṛtra and others; prāg-bhavīyaṁ sādhanam — a former-life practice; ūhyam — is to be inferred.
sādhanāni — साधन; pūrvokta-sādhanābhiniveśa-kṛṣṇa-prasāda-bhakta-prasāda-lakṣaṇāni — पूर्वोक्त साधन में तत्परता, कृष्ण की कृपा एवं भक्त की कृपा से लक्षित; kāraṇāni — कारण; teṣām īkṣāṁ — उन कारणों की ईक्षा; śāstrādi-dvārā jñānaṁ — शास्त्रादि से ज्ञान; vinā — के बिना; yasmin — जिसमें; bhāvo raty-ādir — भाव अर्थात् रति आदि; īkṣyate niścīyate — देखा जाता है, निश्चित होता है; tasmin — उसमें; vṛtrādiṣv iva — वृत्र आदि की भाँति; prāg-bhavīyaṁ sādhanam — पूर्वजन्म का साधन; ūhyam — अनुमान करना चाहिए।
Here Jīva spells out the verse. "Sādhanas" means the causes of bhāva that were already listed earlier: earnest absorption in practice, the grace of Kṛṣṇa, and the grace of a devotee. "Seeing" these causes means coming to know them through śāstra and the like. So take a person in whom bhāva — that is, rati and such loving feeling — is clearly seen, is settled as present, yet none of those causes can be traced. In that person you must infer a practice done in a former life. He gives an example: it is like Vṛtra and others. The mapping is this: Vṛtra is the person showing sudden bhāva with no visible cause in this life; the "former-life practice" is the hidden sādhana that explains it; and "is to be inferred" is the conclusion we are told to draw. The example proves the rule — when devotion appears with no present cause, a past-life practice is the explanation. It stops there: it does not say the practice is absent, only that it is unseen because it lies in an earlier birth.
"साधन" शब्द का अर्थ है वे कारण, जिनका लक्षण है — पूर्वोक्त साधन में तत्परता, कृष्ण की कृपा और भक्त की कृपा। उन कारणों को शास्त्र आदि के द्वारा जान लिए बिना ही जिस भक्त में भाव — अर्थात् रति आदि — निश्चित रूप से देखा जाता है, उसमें वृत्र आदि की भाँति पूर्वजन्म के साधन का अनुमान कर लेना चाहिए।
vṛtrādiṣv iva points to Vṛtra (Vṛtrāsura), a demon who nonetheless showed exalted devotion; the parallel commentaries name him as Vṛtrāsura. The word "cause" (kāraṇa) here is not physical causation but the standard means (sādhana) prescribed for bhāva; the point is that its effect can outlast the life in which it was performed.
"वृत्रादिषु" वृत्र (वृत्रासुर) की ओर संकेत करता है — वह असुर होकर भी उत्कृष्ट भक्ति दिखा गया; समानान्तर टीकाएँ उसे वृत्रासुर नाम से पहचानती हैं। यहाँ "कारण" शब्द भौतिक कार्यकारण नहीं, अपितु भाव के लिए विहित साधन ही है; तात्पर्य यह कि उसका फल उस जन्म से आगे भी बना रह सकता है जिसमें वह किया गया था।