L1definition
ratir aniśa-nisargoṣṇa-prabalatarānanda-pūra-rūpaiva |
ratiḥrati — the love (the settled attachment for Kṛṣṇa) is what is being described nominative; the subject the whole line definesरति (जिसकी यह पूरी पंक्ति परिभाषा कर रही है)
aniśa-nisarga-uṣṇa-prabalatara-ānanda-pūra-rūpāand its very form is a flood of the most intense joy that is by its own nature hot without ever ceasing — 'without ceasing' (aniśa) because the longing never rests, 'by its own nature' (nisarga) because this belongs to rati itself, 'hot' (uṣṇa) meaning the ever-growing craving, and 'a flood of the most intense joy' (prabalatara-ānanda-pūra) because it is sheer delight welling up long karmadhāraya describing ratiḥ; rūpā 'having the form of'जो सदा अपने स्वभाव से ही उष्ण तथा अत्यन्त प्रबल आनन्द के पूर (बाढ़) के रूप वाली है
evaand it is precisely this and nothing less — the 'precisely' rules out any idea that rati could be otherwise eva; ayoga-vyavaccheda per Mukunda — excludes non-connectionऐसी ही (निश्चय ही — रति इसी रूप की है, इससे अलग नहीं)
ratiḥ — the love for Kṛṣṇa; aniśa-nisarga-uṣṇa-prabalatara-ānanda-pūra-rūpā — has for its very form a never-ceasing, naturally hot flood of the most intense joy; eva — precisely, and nothing less.
ratiḥ — रति; aniśa-nisarga-uṣṇa-prabalatara-ānanda-pūra-rūpā — जो सदा अपने स्वभाव से ही उष्ण तथा अत्यन्त प्रबल आनन्द के पूर के रूप वाली है; eva — ऐसी ही है (और किसी रूप में नहीं)।
Rati is the deep love a devotee has for Kṛṣṇa. This verse tells us what it is. By its very nature it is hot — it never stops burning, because the longing in it keeps growing and never rests. Yet that same heat is a flood of the most intense joy. And it is exactly this: the word 'precisely' (eva) closes the door on rati being anything less. So 'hot' here does not mean painful. It names an ever-rising craving that is itself pure delight.
रति सदा अपने स्वभाव से ही उष्ण रहती है, और वह अत्यन्त प्रबल आनन्द की बाढ़ के रूप में ही है।
uṣṇa (hot): in ordinary use, physical heat that scorches; here it names rati's aśānta-svabhāva — the longing that can never be satisfied and so keeps intensifying. The heat is a mark of love's intensity, not of pain.
उष्ण: सामान्य प्रयोग में जो ताप जलाता है; यहाँ यह रति के अशान्त स्वभाव को कहता है — वह चाह जो कभी तृप्त नहीं होती और इसीलिए और बढ़ती जाती है। यह उष्णता प्रेम की तीव्रता का चिह्न है, पीड़ा का नहीं।
L2definition
uṣmāṇam api vamantī sudhāṁśu-koṭer api svādvī ||
uṣmāṇamthe heat it gives off — which the commentators read as the many passing feelings (sañcāri-bhāvas) rati throws up accusative, object of vamantī; glossed as nānā-sañcāri-bhāvaउष्मा (ताप) को — अर्थात् नाना संचारी-भावों को
apieven — even while it is giving off this heat api, concessiveभी (यद्यपि वह ताप उगलती है, तब भी)
vamantīas it pours out, spews forth — rati is the one doing the emitting feminine present participle agreeing with ratiḥ; = 'makes manifest' per Viśvanāthaउगलती हुई — अर्थात् प्रकट करती हुई (रति)
sudhāṁśu-koṭeḥmore than ten million moons — the moon being the cool, nectar-raying one ablative of comparison; sudhāṁśu 'nectar-rayed' = moon, koṭi = ten millionकरोड़ों चन्द्रमाओं से (भी) — तुलना का अपादान
apieven — sweeter than even that many moons api, heightening the comparisonभी (तुलना को और बढ़ाते हुए)
svādvīis sweeter, more delicious feminine, agreeing with ratiḥ; predicateअधिक मधुर है
uṣmāṇam — the heat (its many transient feelings); api vamantī — even while pouring it out; sudhāṁśu-koṭeḥ api — than even ten million moons; svādvī — [rati] is sweeter.
uṣmāṇam — ताप को; api — भी; vamantī — उगलती हुई (रति); sudhāṁśu-koṭeḥ — करोड़ों चन्द्रमाओं से; api — भी; svādvī — अधिक मधुर है।
Even as it pours out this heat, rati is sweeter than ten million moons. The 'heat' it gives off is read as the crowd of passing feelings — the sañcāri-bhāvas — that rati throws up. The moon is the cool one, the one whose rays drip nectar. So here is the paradox the verse is built on: rati is hot, and the moon is cooling and sweet, yet rati is sweeter than ten million such moons put together. Its heat and its sweetness are not at war. The very burning of love is what makes it taste sweeter than anything cooling could.
रति ताप उगलती हुई भी करोड़ों चन्द्रमाओं से भी अधिक मधुर है।
sudhāṁśu (moon): literally 'the nectar-rayed one', the stock image of coolness and sweetness. The verse sets the moon's cool sweetness against rati's heat and declares rati the sweeter — the heat does not cancel the sweetness but deepens it.
चन्द्रमा (सुधांशु): शब्दशः 'अमृत-किरण वाला', शीतलता और माधुर्य का प्रसिद्ध प्रतीक। श्लोक चन्द्रमा की शीतल मधुरता को रति के ताप के सामने रखता है और रति को अधिक मधुर घोषित करता है — ताप माधुर्य को मिटाता नहीं, बल्कि और गहरा करता है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
uttarottarābhilāṣa-vṛddheḥ aśānta-svabhāvatvam uṣṇatvam ullāsātmakatvād ānandatvaṁ aniśo’nādita eva yo nisargaḥ svabhāvas tena uṣmā cāsau prabalatarānanda-rūpā ceti vigrahaḥ |
uttarottarābhilāṣa-vṛddheḥbecause the longing keeps growing greater and greater ablative of cause; uttarottara- 'higher and higher, successive'उत्तरोत्तर बढ़ती अभिलाषा की वृद्धि के कारण
aśānta-svabhāvatvamit has a nature that never settles down — this is nominative predicate; -tva abstractउसका अशान्त स्वभाव होना — कभी शान्त न होना
uṣṇatvamwhat its 'heat' (uṣṇatva) means nominative; the term being definedयही 'उष्णत्व' है (जिस पद की परिभाषा हो रही है)
ullāsātmakatvātbecause it consists of exultant delight (ullāsa) ablative of cause; -ātmaka 'having as its essence'उल्लास ही जिसका स्वरूप है, इसलिए
ānandatvamit is 'bliss' (ānandatva) — this is what that means nominative; the second term being definedयही 'आनन्दत्व' है (आनन्द रूप होना)
aniśaḥ'beginningless' (aniśa) — that is, glosses the first member of the mūla compound'अनिश' (मूल का पद — अर्थात् निरन्तर)
anāditaḥ evaprecisely from having no beginning (eva = precisely) ablative; eva emphaticअनादि काल से ही
yaḥ nisargaḥ svabhāvaḥthe nisarga, which means [its] innate nature nisarga glossed by svabhāvaजो निसर्ग अर्थात् स्वभाव है
tenaby that [innate nature] it is instrumental of means, picking up nisargaḥउस (स्वभाव) के द्वारा
uṣmā ca asauboth warm (uṣmā), and ca = and; asau resumes ratiऔर वह (रति) उष्मा वाली है
prabalatarānanda-rūpā caof the form of ever-stronger bliss as well (ca = as well) ca coordinates the two predicatesऔर अत्यन्त प्रबल आनन्द के रूप वाली भी है
iti vigrahaḥthis is how the compound is analyzed vigraha = grammatical resolution of the compoundऐसा (समास का) विग्रह है
uttarottarābhilāṣa-vṛddheḥ — because the longing keeps growing greater and greater; aśānta-svabhāvatvam — a nature that never calms down; uṣṇatvam — [this is] what 'heat' means; ullāsātmakatvāt — because it consists of exultant delight; ānandatvam — [this is] what 'bliss' means; aniśaḥ anāditaḥ eva — 'beginningless' means precisely without any beginning; yaḥ nisargaḥ svabhāvaḥ — the nisarga, i.e. the innate nature; tena — by that; uṣmā ca asau prabalatarānanda-rūpā ca — it is both warm and of the form of ever-stronger bliss; iti vigrahaḥ — so runs the compound-analysis.
uttarottarābhilāṣa-vṛddheḥ — उत्तरोत्तर बढ़ती अभिलाषा के कारण; aśānta-svabhāvatvam — कभी शान्त न होने वाला स्वभाव; uṣṇatvam — यही 'उष्णत्व' है; ullāsātmakatvāt — उल्लासमय होने के कारण; ānandatvam — यही 'आनन्दत्व' है; aniśaḥ — 'अनिश'; anāditaḥ eva — अनादि काल से ही; yaḥ nisargaḥ svabhāvaḥ — जो निसर्ग अर्थात् स्वभाव है; tena — उसके द्वारा; uṣmā ca asau — वह उष्मा वाली है और; prabalatarānanda-rūpā ca — अत्यन्त प्रबल आनन्द के रूप वाली भी; iti vigrahaḥ — ऐसा विग्रह है।
Jīva first explains the two hard words in the verse. Why is rati (loving attachment) called 'heat'? Because the longing in it keeps growing, higher and higher — so its nature never settles down, never cools off. That restlessness is what 'heat' (uṣṇatva) means here. And why is it called 'bliss'? Because it consists of surging delight (ullāsa) — that is what 'bliss' (ānandatva) means. Then he resolves the verse's long compound. 'Beginningless' (aniśa) means simply: it has no beginning at all. From this beginningless innate nature (nisarga = svabhāva) two things follow together: by that very nature rati is warm, and by that very nature it is a flood of ever-stronger bliss. That, he says, is how the compound is to be broken down.
उत्तरोत्तर बढ़ती अभिलाषा के कारण रति का कभी शान्त न होने वाला स्वभाव ही 'उष्णत्व' है; और उल्लासमय होने के कारण उसका 'आनन्दत्व' है। अनादि काल से ही जो उसका निसर्ग अर्थात् स्वभाव है, उसके द्वारा वह उष्मा वाली और अत्यन्त प्रबल आनन्द के रूप वाली है — समास का यही विग्रह है।
sañcāri / ullāsa are drama-poetics terms; here ullāsa = the upsurge of delight, and 'heat' is being redefined from ordinary fever-heat to the never-resting intensity of loving longing.
संचारी और उल्लास नाट्य-काव्यशास्त्र के पद हैं; यहाँ उल्लास = आनन्द का उमड़ना, और 'ताप' को साधारण ज्वर-ताप से बदलकर प्रेम की कभी न रुकने वाली तीव्रता के रूप में पुनः परिभाषित किया जा रहा है।
s2gloss
uṣmāṇaṁ tad-vidha-nānā-sañcāri-bhāva-lakṣaṇam ||
uṣmāṇamthe 'heat' (uṣmān, the word in the second line) means — accusative; the word from mūla L2 being glossed'उष्मा' को (मूल की दूसरी पंक्ति का जो पद है, उसका अर्थ)
tad-vidha-nānā-sañcāri-bhāva-lakṣaṇamthat which is marked by the many passing feelings (sañcāri-bhāvas) of that same kind bahuvrīhi; -lakṣaṇa 'characterized by'; tad-vidha 'of that sort'उस प्रकार के नाना संचारी-भावों से लक्षित — जिसका लक्षण वे भाव हैं
uṣmāṇam — the 'heat' [of line two]; tad-vidha-nānā-sañcāri-bhāva-lakṣaṇam — [means that which is] characterized by the various passing feelings (sañcāri-bhāvas) of that same [warm] kind.
uṣmāṇam — 'उष्मा' का अर्थ; tad-vidha-nānā-sañcāri-bhāva-lakṣaṇam — उस प्रकार के नाना संचारी-भावों से लक्षित है।
Now he glosses the word 'heat' (uṣmān) as it appears in the second line — 'though giving off heat.' What is that heat, concretely? It is rati shown by the many sañcāri-bhāvas — the passing, supportive emotions — of that same warm kind. In other words, the 'heat' the verse says rati gives off is just these fleeting waves of feeling that keep breaking out of it.
मूल का 'उष्मा' शब्द उस प्रकार के नाना संचारी-भावों से लक्षित है।
sañcāri-bhāva (also vyabhicāri-bhāva) is a rasa-theory term: the transient supporting emotions (joy, longing, anxiety, etc.) that come and go over the steady dominant emotion. Here they are identified as the very 'heat' rati radiates.
संचारी-भाव (व्यभिचारी-भाव भी) रस-सिद्धान्त का पद है: वे क्षणिक सहायक भाव (हर्ष, अभिलाषा, चिन्ता आदि) जो स्थिर प्रधान भाव के ऊपर आते-जाते रहते हैं। यहाँ इन्हीं को रति की उगली हुई 'उष्मा' कहा गया है।
Mukunda-dāsa Gosvāmī
s1gloss
aniśaṁ nirantaraṁ nisargeṇa svabhāvena uṣṇā ca sā prabalatarānanda-rūpā ceti vigrahaḥ |
aniśaṁ nirantaraṁaniśam means "without stopping," i.e. continually gloss of the first member; accusative used adverbially
nisargeṇa svabhāvenanisarga means svabhāva, one's own nature — so "by her very nature" instrumental of manner: by / because of her nature
uṣṇā ca sāshe is hot — "and she is hot" first member of the dissolved compound (ca … ca)
prabalatarānanda-rūpā caand she has the form of very strong bliss — "and she is made of the fullest joy" second member of the dissolved compound
iti vigrahaḥsuch is how the compound breaks apart vigraha = the word-by-word dissolution of the compound
aniśam — continually (nirantaram); nisargeṇa — by her own nature (svabhāvena); sā — she; uṣṇā ca — is hot, and; prabalatarānanda-rūpā ca — has the form of very strong bliss; iti vigrahaḥ — this is the compound analysis.
Mukunda takes the long verse-word apart piece by piece. "Aniśam" just means continually, without a break. "Nisarga" means svabhāva, one's own nature — so "by her very nature." Then he dissolves the compound into two linked statements: she is hot, and she has the form of the fullest, strongest bliss. That, he says, is how the compound is to be read.
vigraha: in grammar this is the standard move of "unpacking" a compound into its separate words with the connectives spelled out; here Mukunda restates the verse's dense compound as "she is hot, and she is full of strong bliss."
s2gloss
eva-kāro’yoga-vyavacchedakaḥ |
eva-kāraḥthe word eva ("alone / indeed") in the verse kāra names the particle itself: "the eva-particle"
ayoga-vyavacchedakaḥrules out the possibility that the quality might not belong — so it means "she truly is this," not merely "might be" ayoga-vyavaccheda: excludes the non-connection of predicate to subject
eva-kāraḥ — the particle eva; ayoga-vyavacchedakaḥ — is an excluder of non-connection (it affirms that the predicate does belong).
Now he explains the little word eva in the verse (rati is bliss "itself"). He labels it an ayoga-vyavaccheda. In plain terms: the eva shuts the door on any doubt that rati might not really be this bliss. It insists she truly is the form of overflowing joy — it affirms the quality is hers, it does not merely leave it open.
ayoga-vyavaccheda is one of three functions of eva in Nyāya logic. (1) ayoga-vyavaccheda rules out the absence of a quality: "the lotus IS blue" (it settles that blueness does belong). (2) anya-yoga-vyavaccheda rules out the quality's belonging to anything else: "ONLY Arjuna is the archer." (3) atyantāyoga-vyavaccheda rules out its never belonging at all. Here Mukunda picks the first: eva confirms that rati genuinely is the form of bliss — it is not saying "only rati" or contrasting her with others.
s3conclusion
ata uṣmāṇam apīty ādi ||
ataḥand so, for this reason — because rati has just been fixed as bliss by its very nature ablative of reason: therefore / from this
uṣmāṇam apīti-ādicomes the line that starts "uṣmāṇam api…" ("though giving off heat…") iti-ādi = "the passage beginning with these words," pointing to mūla line 2
ataḥ — therefore (rati being bliss by nature); uṣmāṇam api iti ādi — the passage beginning "uṣmāṇam api…" (follows).
He closes by linking to the next line. Since rati has just been settled as, by nature, the form of the fullest bliss, that is why the verse can go on: "uṣmāṇam api vamantī…" — "though she gives off heat…" The point is that even the heat she emits is sweeter than countless moons, and that only makes sense once you have accepted she is essentially joy. "Ata" (therefore) ties the second line back to the first.
Viśvanātha Cakravartī
s1gloss
aniśaṁ nirantaraṁ yo nisargaḥ svabhāvas tena uṣmā ca sā prabalatarānanda-rūpā ceti vigrahaḥ |
aniśaṁ"unceasing, without a break" — Viśvanātha first picks out the word aniśa from the verse-compound to explain it'अनिश' (मूल का पद, जिसका अर्थ अब खोला जा रहा है)
nirantaraṁhe glosses aniśa with the plainer synonym: "continuous, non-stop" gloss-synonym for aniśaनिरन्तर (अनिश का पर्याय — अनवरत)
yo nisargaḥ svabhāvaḥ"whatever is its inborn nature" — nisarga is glossed by its synonym svabhāva; relative yaḥ sets up the correlative tena yaḥ … tena correlativeजो निसर्ग अर्थात् स्वभाव है
tena uṣmā ca sā"and by that nature it is warm" — the instrumental tena means "because of that inborn nature"; so aniśa-nisarga-uṣṇa unpacks as "warm by its own unceasing nature" tena instrumental of causeउसके द्वारा वह (रति) उष्मा वाली है और
prabalatarānanda-rūpā ca"and it has the form of a most powerful joy" — the second half of the compound; ca joins it to "warm" prabala-tara = superlative, "most powerful"अत्यन्त प्रबल आनन्द के रूप वाली भी है
iti vigrahaḥ"such is the word-analysis" — this signals that everything above was the grammatical break-up (vigraha) of the verse's long compound iti closes the vigrahaऐसा (समास का) विग्रह है
aniśaṁ nirantaraṁ — unceasing, i.e. continuous; yaḥ nisargaḥ svabhāvaḥ — whatever is its inborn nature; tena — because of that nature; uṣmā ca sā — it is warm; prabalatarānanda-rūpā ca — and it has the form of a most powerful joy; iti vigrahaḥ — this is the word-analysis.
aniśaṁ — 'अनिश'; nirantaraṁ — अर्थात् निरन्तर; yo nisargaḥ svabhāvaḥ — जो निसर्ग अर्थात् स्वभाव है; tena uṣmā ca sā — उसके द्वारा वह उष्मा वाली है और; prabalatarānanda-rūpā ca — अत्यन्त प्रबल आनन्द के रूप वाली भी; iti vigrahaḥ — ऐसा विग्रह है।
Viśvanātha begins by breaking apart the verse's long compound word about rati. First he takes aniśa, "unceasing," and glosses it plainly as "continuous, non-stop." Next, nisarga means svabhāva, an inborn nature. Then he reads the phrase as: because of that unceasing inborn nature, rati is warm — and it is also a flood of most powerful joy. He ends with iti vigrahaḥ, "such is the word-analysis," flagging that this whole sentence was just the grammatical unpacking of the compound.
'अनिश' का अर्थ निरन्तर है। जो रति का निसर्ग अर्थात् स्वभाव है, उसके द्वारा वह उष्मा वाली और अत्यन्त प्रबल आनन्द के रूप वाली है — समास का यही विग्रह है।
vigraha: in grammar, the "analysis" that dissolves a compound back into its separate words with their case-relations spelled out; here it is Viśvanātha's tool for showing exactly how aniśa-nisargoṣṇa-prabalatarānanda-pūra-rūpā fits together.
विग्रह: व्याकरण में वह 'विश्लेषण' जो समास को उसके अलग-अलग पदों में उनके कारक-सम्बन्धों सहित खोल देता है; यहाँ यह विश्वनाथ का साधन है जिससे वे दिखाते हैं कि अनिश-निसर्गोष्ण-प्रबलतरानन्द-पूर-रूपा किस प्रकार जुड़ता है।
s2definition
rater uṣṇatvaṁ nāma uttarottarābhilāṣa-vṛddhyāśānta-svabhāvatvam |
rateḥ"of rati (love, the devotional attachment)" — whose heat is now being defined genitive: whoseरति का (जिसका)
uṣṇatvaṁ nāma"what is called its warmth / heat" — nāma marks the term he is about to define nāma introduces a definitionजो 'उष्णत्व' कहलाता है
uttarottarābhilāṣa-vṛddhyā"because the longing keeps increasing higher and higher" — the instrumental gives the cause; uttara-uttara = "one after another, ever higher" instrumental of cause (vṛddhi-)उत्तरोत्तर बढ़ती अभिलाषा की वृद्धि के कारण
aśānta-svabhāvatvam"is its never-quieted nature" — because the desire never stops growing, rati's nature is never stilled; that restlessness is exactly what "heat" names a-śānta = "not calmed"; -tva abstractउसका अशान्त स्वभाव होना — कभी शान्त न होना
rateḥ uṣṇatvaṁ nāma — what is called the heat of rati; uttarottara-abhilāṣa-vṛddhyā — because its longing keeps increasing higher and higher; aśānta-svabhāvatvam — is its never-quieted nature.
rateḥ — रति का; uṣṇatvaṁ nāma — जो 'उष्णत्व' कहलाता है; uttarottarābhilāṣa-vṛddhyā — उत्तरोत्तर बढ़ती अभिलाषा के कारण; aśānta-svabhāvatvam — कभी शान्त न होने वाला स्वभाव है।
Now Viśvanātha defines what the verse means by rati being "warm." The "heat" of rati, he says, is this: its longing keeps rising higher and higher, so its nature is never calmed. In other words, warmth here is not literal fire — it is the restlessness of a love whose desire never settles, because it always wants more.
रति का जो 'उष्णत्व' कहलाता है, वह उत्तरोत्तर बढ़ती अभिलाषा के कारण उसका कभी शान्त न होने वाला स्वभाव है।
uṣṇatva ("heat, warmth"): normally a physical quality (of fire, fever); here redefined as an emotional restlessness — the ever-growing, never-satisfied craving of love.
उष्णत्व ('ताप, गरमी'): साधारणतः यह भौतिक गुण है (अग्नि का, ज्वर का); यहाँ इसे भावगत बेचैनी के रूप में पुनः परिभाषित किया गया है — प्रेम की निरन्तर बढ़ती, कभी तृप्त न होने वाली चाह।
s3definition
ullāsakatvād ānanda-rūpatvaṁ ceti jñeyam |
ullāsakatvāt"because it causes elation / makes the heart blaze up with delight" — the ablative gives the reason ablative of causeउल्लास उत्पन्न करने के कारण
ānanda-rūpatvaṁ ca"it also has the form of joy" — this is the second thing to grasp about rati; ca adds it to the heat just defined ca links to s2और आनन्द रूप होना (उसका 'आनन्दत्व')
iti jñeyam"this is to be understood" — he tells the student to take both points together jñeyam = "should be known"ऐसा जानना चाहिए
ullāsakatvāt — because it produces elation; ānanda-rūpatvaṁ ca — it also has the form of joy; iti jñeyam — this is to be understood.
ullāsakatvāt — उल्लास उत्पन्न करने के कारण; ānanda-rūpatvaṁ ca — और आनन्द रूप होना; iti jñeyam — ऐसा जानना चाहिए।
Second point to understand: rati is also "a flood of joy." Why call it joy? Because it produces ullāsa — it makes the heart blaze up with delight. So its very form is joy. Take both together, he says: rati is at once restless ("warm") and delightful ("joy").
रति उल्लास उत्पन्न करती है, इसलिए वह आनन्द रूप भी है — ऐसा जानना चाहिए।
ullāsa: a bright "welling-up" or blazing of delight in the heart; Viśvanātha uses it to explain why rati counts as ānanda, joy.
उल्लास: हृदय में आनन्द का उज्ज्वल 'उमड़ना' या प्रज्वलित होना; विश्वनाथ इससे समझाते हैं कि रति आनन्द क्यों मानी जाती है।
s4gloss
uṣmāṇaṁ tad-vidha-nānā-sañcāri-bhāva-lakṣaṇaṁ vamanti abhivyaktaṁ karotīty arthaḥ ||
uṣmāṇaṁ"the heat" — the word from the verse's second line that he now explains object of vamantī'उष्मा' को (वमन्ती का कर्म)
tad-vidha-nānā-sañcāri-bhāva-lakṣaṇaṁ"which is of that kind — namely the various passing moods (sañcāri-bhāvas)" — he identifies what "the heat" actually refers to: the many transient emotions lakṣaṇa = "consisting of, characterized as"उस प्रकार के नाना संचारी-भावों से लक्षित
vamanti"emitting, spewing out" — the verse's word for how rati gives off this heat the verb being glossed'वमन्ती' (जो क्रिया समझाई जा रही है — उगलती है)
abhivyaktaṁ karotihe glosses "emitting" plainly as "makes it manifest, brings it out into the open" — not vomiting in any crude sense gloss of vamantiप्रकट कर देती है ('वमन्ती' का अर्थ)
iti arthaḥ"that is the meaning" — closes the gloss iti arthaḥ formulaऐसा अर्थ है
uṣmāṇaṁ — the heat; tad-vidha-nānā-sañcāri-bhāva-lakṣaṇaṁ — consisting of the various passing moods of that kind; vamanti [= ] abhivyaktaṁ karoti — "emitting" means "makes manifest"; iti arthaḥ — that is the meaning.
uṣmāṇaṁ — 'उष्मा' को; tad-vidha-nānā-sañcāri-bhāva-lakṣaṇaṁ — उस प्रकार के नाना संचारी-भावों से लक्षित; vamanti — 'वमन्ती' अर्थात्; abhivyaktaṁ karoti — प्रकट कर देती है; iti arthaḥ — ऐसा अर्थ है।
The verse said rati, "even while emitting heat," stays sweeter than millions of moons. Viśvanātha explains what this "heat" is and what "emitting" means. The heat is the many passing moods — the sañcāri-bhāvas, the fleeting emotions of that same restless kind. And "emitting" (vamantī) does not mean anything crude; it simply means rati makes these moods manifest, brings them out into the open. That is the meaning.
रति उस प्रकार के नाना संचारी-भावों से लक्षित 'उष्मा' को 'वमन्ती' अर्थात् प्रकट कर देती है — ऐसा अर्थ है।
sañcāri-bhāva: a "transient, passing" emotion (e.g. joy, despondency, eagerness) that comes and goes over the steady main mood; here these fleeting feelings are what the verse calls the "heat" that rati gives off.
संचारी-भाव: वह 'क्षणिक, आता-जाता' भाव (जैसे हर्ष, विषाद, उत्कण्ठा) जो स्थिर प्रधान भाव के ऊपर आता-जाता रहता है; यहाँ इन्हीं क्षणिक भावों को श्लोक की वह 'उष्मा' कहा गया है जिसे रति उगलती है।
s5citation
purva-vibhāge bhāva-bhakti-laharī tṛtīyā ||
pūrva-vibhāge"in the earlier division" — locating the passage in the first main part of the book locative: whereपूर्व-विभाग में
bhāva-bhakti-laharī"the wave (chapter) on bhāva-bhakti (devotion at the stage of settled emotion)" — names the chapter's subject; laharī = "wave," this book's word for a chapterभाव-भक्ति नामक लहरी
tṛtīyā"the third" — this is the third wave, and it ends here ordinal, feminine agreeing with laharīतीसरी (लहरी के साथ स्त्रीलिंग में — तीसरी)
pūrva-vibhāge — in the earlier division; bhāva-bhakti-laharī — the wave on bhāva-bhakti; tṛtīyā — the third [ends here].
pūrva-vibhāge — पूर्व-विभाग में; bhāva-bhakti-laharī — भाव-भक्ति नामक लहरी; tṛtīyā — तीसरी।
This is the closing colophon of the chapter. It says: here ends the third wave, the chapter on bhāva-bhakti, within the earlier division of the book. In this work a "wave" (laharī) is what other books call a chapter, fitting the title's image of an "ocean" (sindhu) of devotional rasa.
पूर्व-विभाग में यह भाव-भक्ति नामक तीसरी लहरी है।
Why cited: Closing colophon that marks the end of the third wave (on bhāva-bhakti) in the pūrva-vibhāga.
क्यों उद्धृत: समापन-पुष्पिका, जो पूर्व-विभाग में (भाव-भक्ति पर) तीसरी लहरी के अन्त को चिह्नित करती है।
laharī ("wave"): the chapter-unit of this book, chosen to match its title Bhakti-rasāmṛta-sindhu, "the ocean of the nectar of devotional rasa."
लहरी ('तरंग'): इस ग्रन्थ की अध्याय-इकाई, जो इसके नाम भक्ति-रसामृत-सिन्धु ('भक्ति-रस के अमृत का सागर') से मेल खाने के लिए चुनी गई है।
s6citation
|| 1.4 ||
|| 1.4 ||the reference number: division 1, wave 4 — announcing that the fourth wave now begins॥ १.४ ॥ — चौथे अनुभाग (लहरी) का सूचक चिह्न
|| 1.4 || — division 1, wave 4.
|| 1.4 || — चौथी लहरी के आरम्भ का अनुभाग-चिह्न।
A section number: 1.4. It marks the transition — the third wave has closed, and the fourth wave (the fourth chapter of the first division) is about to begin.
'॥ १.४ ॥' चौथी लहरी के आरम्भ का सूचक है।
Why cited: Section marker (1.4) announcing the start of the fourth wave.
क्यों उद्धृत: अनुभाग-चिह्न (१.४) जो चौथी लहरी के आरम्भ की घोषणा करता है।
s7citation
śrī-hari-bhakti-rasāmṛta-sindhau pūrva-vibhāge caturthā laharī
śrī-hari-bhakti-rasāmṛta-sindhau"in the Śrī-Hari-bhakti-rasāmṛta-sindhu" — names the book itself locative: in [the book]श्री-हरि-भक्ति-रसामृत-सिन्धु (इस ग्रन्थ) में
pūrva-vibhāge"in the earlier division" — the first main part of the book locative: whereपूर्व-विभाग में
caturthā laharī"the fourth wave (chapter)" — the chapter now beginning ordinal agreeing with laharīचौथी लहरी
śrī-hari-bhakti-rasāmṛta-sindhau — in the Śrī-Hari-bhakti-rasāmṛta-sindhu; pūrva-vibhāge — in the earlier division; caturthā laharī — the fourth wave.
śrī-hari-bhakti-rasāmṛta-sindhau — श्री-हरि-भक्ति-रसामृत-सिन्धु में; pūrva-vibhāge — पूर्व-विभाग में; caturthā laharī — चौथी लहरी।
The heading for the next chapter: in the Śrī-Hari-bhakti-rasāmṛta-sindhu, in its earlier division, the fourth wave. This titles the chapter that follows, just as the previous line closed the third.
श्री-हरि-भक्ति-रसामृत-सिन्धु के पूर्व-विभाग में चौथी लहरी।
Why cited: Opening heading naming the fourth wave, in the pūrva-vibhāga of the Bhakti-rasāmṛta-sindhu.
क्यों उद्धृत: आरम्भिक शीर्षक जो श्री-हरि-भक्ति-रसामृत-सिन्धु के पूर्व-विभाग में चौथी लहरी का नामकरण करता है।