Bhakti-rasāmṛta-sindhu 1.3.58

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JīvaMukunda-dāsaViśvanātha

BRS 1.3.58

← 1.3.57 1.3.59 →

lokottara-camatkāra-kārakaḥ sarva-śaktidaḥ |
yaḥ prathīyān bhaved bhāvaḥ sa tu kṛṣṇa-prasādajaḥ ||

The verse — decoded

L1definition

lokottara-camatkāra-kārakaḥ sarva-śaktidaḥ |

lokottara-camatkāra-kārakaḥwhich produces a wonder unlike anything in the world bahuvrīhi describing bhāvaḥ; kārakaḥ nom. sg. masc., 'maker/producer of'जो लौकिक जगत् से परे ऐसा विस्मय-चमत्कार उत्पन्न करता है

sarva-śaktidaḥand which gives every kind of power bahuvrīhi, nom. sg. masc.; -da 'giving'और जो समस्त शक्तियों को प्रदान करने वाला है

bhāvaḥ (from L2) — the bhāva that is lokottara-camatkāra-kārakaḥ — a producer of a wonder beyond the world; sarva-śaktidaḥ — and a giver of all powers.

lokottara-camatkāra-kārakaḥ — जो लौकिक से परे विस्मय-चमत्कार उत्पन्न करता है; sarva-śaktidaḥ — और जो समस्त शक्तियों को देने वाला है।

This describes a particular bhāva (the ecstatic love for Kṛṣṇa). First trait: it produces a wonder unlike anything found in the world. Second trait: it gives every kind of spiritual power. These two descriptions wait for the subject and the point, which come in the next line.

यह भाव लौकिक जगत् से परे ऐसा अद्भुत चमत्कार उत्पन्न करता है। और यही समस्त शक्तियों को देने वाला है।

camatkāra: home sense in poetics/aesthetics is the sudden thrill of wonder a rasa gives; here it names that same astonishment carried to a pitch nothing worldly can match.

चमत्कार — काव्य और रस-शास्त्र में इसका मूल अर्थ है वह अकस्मात् उठनेवाला विस्मय-भाव जो रस देता है; यहाँ वही विस्मय ऐसी पराकाष्ठा तक पहुँचा हुआ है जिसकी बराबरी कोई लौकिक वस्तु नहीं कर सकती।

L2definition

yaḥ prathīyān bhaved bhāvaḥ sa tu kṛṣṇa-prasādajaḥ ||

yaḥwhich — the bhāva just described relative pronoun, nom. sg. masc., picking up bhāvaḥजो (भाव)

prathīyānis the greatest, the most far-reaching comparative/superlative of pṛthu 'broad, vast'; nom. sg. masc.सबसे अधिक विशाल (अत्यन्त विस्तीर्ण)

bhavetwould be optative 3rd sg. of bhūहो

bhāvaḥthe bhāva — the ecstatic love for Kṛṣṇa nom. sg., subject of the relative clauseभाव

sathat one correlative pronoun, nom. sg. masc., answering yaḥवह

tuhowever — marking what sets it apart distinguishing particleतो (यही विशेष बात है कि)

kṛṣṇa-prasādajaḥis born straight from Kṛṣṇa's grace tatpuruṣa bahuvrīhi; -ja 'born of'; nom. sg. masc., the predicateकृष्ण की कृपा से ही उत्पन्न होता है

yaḥ bhāvaḥ — which bhāva; prathīyān bhavet — would be the greatest, the most far-reaching; sa tu — that one, however; kṛṣṇa-prasādajaḥ — is born of Kṛṣṇa's grace.

yaḥ — जो; prathīyān — सबसे विशाल; bhavet — हो; bhāvaḥ — भाव; sa — वह; tu — तो; kṛṣṇa-prasādajaḥ — कृष्ण की कृपा से उत्पन्न होता है।

Now the sentence completes. The bhāva that has those two traits, and that is also the greatest and most far-reaching of all, is the one meant here. And this is its defining mark: that bhāva is born directly from Kṛṣṇa's grace. The 'tu' (however) draws the contrast — unlike other kinds of bhāva that come through one's own practice, this one arises straight from Kṛṣṇa's mercy.

जो भाव सबसे विशाल (सर्वाधिक विस्तीर्ण) हो, वह तो कृष्ण की कृपा से ही उत्पन्न होता है।

prasāda: ordinary sense is favor, kindness, a gift graciously given; here it is Kṛṣṇa's direct grace, and -ja ('born of') makes it the sole cause of this bhāva.

प्रसाद — सामान्य अर्थ है अनुग्रह, कृपा, स्नेह से दिया हुआ उपहार; यहाँ यह कृष्ण की साक्षात् कृपा है, और '-ज' (से उत्पन्न) इसे इस भाव का एकमात्र कारण बना देता है।

Commentary — decoded

Jīva Gosvāmī

s1avataranika

nanu pūrvaṁ (1.3.8) sādhanābhiniveśādi-trayeṇādhunā ca prāgbhavīya-sādhanena bhāva-janmoktaṁ teṣāṁ madhye katamaḥ śreṣṭhaḥ ? tatra pūtanādi-dṛṣṭāntam abhipretyāha—loketi ||

nanunow, one may ask — particle raising a question / objectionभला (यहाँ यह शंका उठती है कि)

pūrvaṁ (1.3.8)earlier on, back in 1.3.8 adv., 'before'पहले (1.3.8 में)

sādhana-abhiniveśa-ādi-trayeṇaby the set of three that begins with throwing oneself into practice (i.e. the three ways bhāva can arise listed there) instr. of meansसाधन में अभिनिवेश आदि तीन (साधनों) के द्वारा

adhunā caand here, just now, adv. + 'and' (ca), joining this verse's context to the earlier oneऔर अब

prāgbhavīya-sādhanenaby practice carried over from a previous life instr. of meansपूर्वजन्म के साधन के द्वारा

bhāva-janma-uktaṁthe arising of bhāva (loving emotion) has been described nom. n., the topic already statedभाव की उत्पत्ति कही गई है

teṣāṁ madhyeso among all these [ways it arises] gen. pl. + 'in the midst of'उन (साधनों) में से

katamaḥ śreṣṭhaḥ ?which one is the best? interrog. — the question being raisedकौन-सा श्रेष्ठ है?

tatrato answer that, adv., 'on that point'उस विषय में

pūtanā-ādi-dṛṣṭāntamkeeping in view the example of Pūtanā and others like her acc., object of abhipretyaपूतना आदि के दृष्टान्त को

abhipretyahaving in mind, gerund, 'intending'मन में रखकर

āhahe (Rūpa) says — 3rd sg., 'he speaks'(यह श्लोक) कहते हैं

loketithe verse beginning 'loka…' (lokottara…) pratīka — catchword quoting the verse's first word'लोक' इत्यादि (शब्दों से आरम्भ करते हुए)

nanu — now one may ask; pūrvaṁ (1.3.8) sādhana-abhiniveśa-ādi-trayeṇa — earlier, by the triad that begins with throwing oneself into practice; adhunā ca prāgbhavīya-sādhanena — and here, by practice from a previous life; bhāva-janma-uktaṁ — the arising of bhāva has been described; teṣāṁ madhye katamaḥ śreṣṭhaḥ — among all these, which is the best?; tatra — to settle that; pūtanā-ādi-dṛṣṭāntam abhipretya — keeping in mind the example of Pūtanā and others; āha — he says; loketi — the verse beginning 'loka…'.

nanu — भला; pūrvaṁ (1.3.8) — पहले; sādhana-abhiniveśa-ādi-trayeṇa — साधन में अभिनिवेश आदि तीन के द्वारा; adhunā ca — और अब; prāgbhavīya-sādhanena — पूर्वजन्म के साधन के द्वारा; bhāva-janma-uktaṁ — भाव की उत्पत्ति कही गई है; teṣāṁ madhye — उनमें से; katamaḥ śreṣṭhaḥ — कौन-सा श्रेष्ठ है; tatra — उस पर; pūtanā-ādi-dṛṣṭāntam — पूतना आदि के दृष्टान्त को; abhipretya — मन में रखकर; āha — कहते हैं; loketi — 'लोक' इत्यादि।

Now a question comes up. Back in 1.3.8, Rūpa listed a set of three ways bhāva (loving emotion) can arise, the first being throwing yourself into practice. And here he has added another: bhāva coming from practice carried over from a past life. So among all these ways, which one is the best? To answer that, Rūpa has in mind the case of Pūtanā and others like her — people who got the highest bhāva through Kṛṣṇa's mercy alone, without doing the practice. With that example in view, he speaks the verse beginning 'loka…' (lokottara…), whose own answer is that such bhāva is 'born of Kṛṣṇa's mercy' (kṛṣṇa-prasādaja).

भला, पहले (1.3.8 में) साधन में अभिनिवेश आदि तीन साधनों के द्वारा, और अब पूर्वजन्म के साधन के द्वारा भाव की उत्पत्ति कही गई है। तो उन साधनों में से कौन-सा श्रेष्ठ है? इस शंका पर पूतना आदि के दृष्टान्त को मन में रखकर 'लोक' इत्यादि श्लोक कहते हैं।

dṛṣṭānta = 'the illustrating case.' Pūtanā, the demoness sent to kill baby Kṛṣṇa, is the stock example of someone who received supreme bhāva purely by Kṛṣṇa's grace, never by sādhana; naming her here previews the verse's verdict that the best bhāva is the one Kṛṣṇa himself gives.

दृष्टान्त = 'उदाहरण के रूप में दिखाया जानेवाला प्रसंग।' पूतना, जो बालक कृष्ण को मारने भेजी गई राक्षसी थी, उसका प्रसिद्ध उदाहरण है जिसने बिना किसी साधन के, केवल कृष्ण की कृपा से परम भाव पाया; यहाँ उसका नाम लेना पहले ही संकेत कर देता है कि श्रेष्ठ भाव वही है जो साक्षात् कृष्ण देते हैं।

Mukunda-dāsa Gosvāmī

s1objection

nanu sādhanekṣāyā abhāvāc chukādivat kṛṣṇa-prasādajaḥ kathaṁ nānumeyo’yaṁ bhāvas tatrāha—loketi |

nanubut surely — here comes an objection objection particle

sādhana-īkṣāyāḥ abhāvātbecause no practice (sādhana) is seen at work here abl. of reason

śuka-ādi-vatjust as with Śuka and others (who reached bhāva without formal practice) vat 'like'

kṛṣṇa-prasāda-jaḥborn from Kṛṣṇa's grace predicate of ayaṁ bhāvaḥ

kathaṁ na anumeyaḥ ayaṁ bhāvaḥwhy should this bhāva not simply be inferred [to be grace-born]? — so why does the verse need to state it? katham + na, rhetorical

tatra āhato answer that, he says reply pointer

loka itithe words beginning 'loka…' (the verse quoted by its opening) pratīka

nanu — but surely; sādhana-īkṣāyāḥ abhāvāt — because no sādhana is seen here; śuka-ādi-vat — as with Śuka and the like; ayaṁ bhāvaḥ kṛṣṇa-prasāda-jaḥ katham na anumeyaḥ — why is this bhāva not [simply] inferred to be born of Kṛṣṇa's grace?; tatra āha — loka iti — to that he says, 'loka…'.

Now an objection. In these cases no sādhana (devotional practice) is actually observed. So — just as with Śuka and others, who reached bhāva with no formal practice — why can't we just infer on our own that this bhāva is born of Kṛṣṇa's grace? If the grace-origin is already obvious by inference, why does the verse bother to declare 'it arises from Kṛṣṇa's grace'? To meet this, he gives the verse beginning 'loka…'.

sādhana: home sense in yoga/ritual = the disciplined means to a goal; here = the regulated devotional practice by which bhāva ordinarily arises. Its absence is the objector's premise. anumeya (nyāya term) = 'to be established by inference' — the objector claims the grace-origin needs no explicit statement because it can be inferred, like Śuka's case.

s2reply

sādhanaja etādṛśo neti bhāvaḥ ||

sādhana-jaḥa bhāva that is born from practice (sādhana) subject

etādṛśaḥ nais not of this kind — not the world-surpassing, all-power-giving bhāva the verse describes na negates predicate

iti bhāvaḥthis is the point the verse is making closing formula

sādhana-jaḥ etādṛśaḥ na — a bhāva born of practice is not of this [extraordinary] kind; iti bhāvaḥ — such is the intended sense.

Here is the reply. A bhāva born from sādhana is simply not of this kind — it does not cause wonder that surpasses the whole world, nor does it give every power. That is exactly why the verse has to say 'it arises from Kṛṣṇa's grace': the extraordinary descriptors ('surpassing the world', 'giving all powers') single out the grace-born bhāva specifically, marking it off from the ordinary practice-born one. So the statement is not redundant. This is the point.

This answers the objection in s1: the grace-origin is stated, not left to inference, precisely because only the grace-born bhāva carries the verse's superlative marks (lokottara-camatkāra-kāraka, sarva-śaktida); a sādhana-born bhāva lacks them.

Viśvanātha Cakravartī

s1avataranika

nanu pūrvaṁ (1.3.8) sādhanābhiniveśādi-trayeṇādhunā ca prāgbhavīya-sādhanena bhāva-janmoktam |

nanuone may object — objection particleभला (यह शंका उठती है कि)

pūrvaṁ (1.3.8)earlier, back at 1.3.8 adv. of timeपहले (1.3.8 में)

sādhana-abhiniveśa-ādi-trayeṇaas coming through the set of three that begins with throwing oneself into practice (sādhana) instr. of meansसाधन में अभिनिवेश आदि तीन (साधनों) के द्वारा

adhunā caand now, here adv.; ca 'and' adds the second sourceऔर अब

prāgbhavīya-sādhanenaas coming through practice done in a former life instr. of meansपूर्वजन्म के साधन के द्वारा

bhāva-janmathe birth, the arising, of bhāva (loving emotion)भाव की उत्पत्ति

uktamhas been stated past pass. part.कही गई है

nanu — one may object; pūrvaṁ (1.3.8) — earlier at 1.3.8; sādhana-abhiniveśa-ādi-trayeṇa — through the three beginning with absorption in practice; adhunā ca — and now; prāgbhavīya-sādhanena — through practice done in a former life; bhāva-janma — the arising of bhāva; uktam — has been stated.

Viśvanātha sets up a question. He says: someone might object. Back at 1.3.8, the text said bhāva can arise through the three means that start with throwing oneself into practice. And now, here, it says bhāva can also arise through practice done in a former life. So there is more than one stated source for how bhāva comes about.

भला, पहले (1.3.8 में) साधन में अभिनिवेश आदि तीन साधनों के द्वारा, और अब पूर्वजन्म के साधन के द्वारा भाव की उत्पत्ति कही गई है।

bhāva: here the first real sprout of divine love, the stage just before prema.

भाव — यहाँ दिव्य प्रेम का पहला वास्तविक अंकुर, वह अवस्था जो प्रेम से ठीक पहले आती है।

s2avataranika

teṣāṁ madhye katamaḥ śreṣṭhaḥ ? tatra pūtanādi-dṛṣṭāntam abhipretyāha—loketi ||

teṣāṁ madhyeamong those [several sources of bhāva] gen. + postposition 'among'उन (साधनों) में से

katamaḥ śreṣṭhaḥwhich one is the best? interrogativeकौन-सा श्रेष्ठ है

tatraon that point, to answer that adv.उस पर

pūtanā-ādi-dṛṣṭāntamthe example of Pūtanā and others like her acc., object of 'having in mind'पूतना आदि के दृष्टान्त को

abhipretyakeeping in mind, having in view gerund — 'because he has this in view'मन में रखकर (यही अभिप्राय होने से)

āhahe (Rūpa) speaks, he says pres.(यह श्लोक) कहते हैं

loka itithe verse beginning 'lokottara…' pratīka — names the verse by its first word'लोक' इत्यादि (शब्द से श्लोक का नाम लेते हुए)

teṣāṁ madhye — among those sources; katamaḥ śreṣṭhaḥ — which is the best?; tatra — to answer that; pūtanā-ādi-dṛṣṭāntam — the example of Pūtanā and others; abhipretya — keeping in view; āha — he speaks; loka iti — the verse 'lokottara…'.

teṣāṁ madhye — उनमें से; katamaḥ śreṣṭhaḥ — कौन-सा श्रेष्ठ है; tatra — उस पर; pūtanā-ādi-dṛṣṭāntam — पूतना आदि के दृष्टान्त को; abhipretya — मन में रखकर; āha — कहते हैं; loka iti — 'लोक' इत्यादि।

Now the question itself: among those sources of bhāva, which one is the best? To answer this, Rūpa Gosvāmī has in mind the example of Pūtanā and others like her — people in whom bhāva arose straight from Kṛṣṇa's grace, not from their own practice. With that case in view, he speaks the verse beginning 'lokottara…'. The verse's answer: the bhāva born of Kṛṣṇa's grace is the greatest of all.

उन साधनों में से कौन-सा श्रेष्ठ है? इस पर पूतना आदि के दृष्टान्त को मन में रखकर 'लोक' इत्यादि श्लोक कहते हैं।

Pūtanā: the demoness who came to poison the infant Kṛṣṇa; because he took her milk she attained a devotee's destination. She is the stock example of bhāva/liberation given purely by Kṛṣṇa's grace, with no sādhana of her own — the case that makes 'kṛṣṇa-prasādaja' the supreme source.

पूतना — वह राक्षसी जो शिशु कृष्ण को विष पिलाने आई थी; कृष्ण के उसका स्तन-पान करने से उसे भक्त की गति प्राप्त हुई। वह उस भाव और मुक्ति का प्रसिद्ध उदाहरण है जो केवल कृष्ण की कृपा से, अपनी ओर से बिना किसी साधन के, मिलता है — यही प्रसंग 'कृष्ण-प्रसादज' को श्रेष्ठ कारण सिद्ध करता है।

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