Viśvanātha Cakravartī
s1avataranika
atha bhāvam apy uktvā premāṇam āha—samyag iti |
athanow (turning to the next topic) discourse markerअब
bhāvam api uktvāhaving already spoken of bhāva too gerund — 'after having said'भाव को भी कह चुकने के बाद
premāṇam āhahe now speaks of prema (love) main verbप्रेम को कहते हैं
samyag itiwith the words beginning 'samyak' (fully) pratīka — naming the verse by its first word"समयक्" — इस श्लोक के प्रथम पद से
atha — now; bhāvam api uktvā — having already spoken of bhāva as well; premāṇam āha — he speaks of prema; samyag iti — in the verse beginning 'samyak'.
atha — अब; bhāvam api uktvā — भाव को भी कहकर; premāṇam āha — प्रेम को कहते हैं; samyag iti — "समयक्" इस पद से।
Having already dealt with bhāva, the author now takes up prema (love). He does this in the verse that starts with the word 'samyak' (fully). This line just tells us which topic and which verse we are moving into.
भाव को भी कह चुकने के बाद (अब) प्रेम को कहते हैं — "समयक्" इस पद से।
s2gloss
samyaṅ masṛṇitaṁ bhāvasya prathama-daśāpekṣayā atiśayārdraṁ svāntaṁ cittaṁ yasmin tathā-bhūto yaḥ sāndrātmā niviḍa-svarūpaḥ prathama-daśāpekṣayā paramānandotkarṣaṁ prāpta iti yāvat |
samyaṅ masṛṇitaṁfully softened, made tender unpacking the verse-wordभली-भाँति कोमल किया हुआ
bhāvasya prathama-daśā-apekṣayācompared to bhāva's first, earlier stage ablative/genitive of comparisonभाव की प्रथम अवस्था की अपेक्षा (तुलना में)
atiśaya-ārdraṁfar more moist and melted predicate of svāntaअत्यन्त आर्द्र (द्रवित)
svāntaṁ cittaṁ yasminthe one in whom the heart, that is the mind, is such bahuvrīhi — 'in whom'जिसमें अन्तःकरण अर्थात् चित्त (ऐसा हो)
tathā-bhūtaḥ yaḥthe one who is of that kind resumes the subjectवैसा ही जो
sāndrātmā niviḍa-svarūpaḥdense in nature, thick and concentrated in its very form gloss of sāndrātmā"सान्द्रात्मा" अर्थात् सघन स्वरूप वाला
prathama-daśā-apekṣayāagain, compared to its first stage comparison repeatedप्रथम अवस्था की अपेक्षा
paramānanda-utkarṣaṁ prāptaḥhas reached the peak of supreme joy predicateपरमानन्द के उत्कर्ष को प्राप्त हुआ
iti yāvatthat is what it comes to (this is the sense) summary tagइतना ही तात्पर्य है
samyaṅ masṛṇitaṁ — fully softened; bhāvasya prathama-daśā-apekṣayā atiśaya-ārdraṁ — far moister than bhāva's earlier stage; svāntaṁ cittaṁ yasmin — the one in whom the heart-mind is so; tathā-bhūtaḥ yaḥ sāndrātmā niviḍa-svarūpaḥ — that one, dense in nature, thick in form; prathama-daśā-apekṣayā paramānanda-utkarṣaṁ prāptaḥ — having reached, compared to its first stage, the peak of supreme joy; iti yāvat — that is the sense.
samyaṅ masṛṇitaṁ — भली-भाँति कोमल; bhāvasya prathama-daśā-apekṣayā — भाव की प्रथम अवस्था की अपेक्षा; atiśaya-ārdraṁ — अत्यन्त आर्द्र; svāntaṁ cittaṁ yasmin — जिसमें ऐसा चित्त हो; tathā-bhūtaḥ yaḥ — वैसा ही जो; sāndrātmā niviḍa-svarūpaḥ — सघन स्वरूप वाला; prathama-daśā-apekṣayā — प्रथम अवस्था की अपेक्षा; paramānanda-utkarṣaṁ prāptaḥ — परमानन्द के उत्कर्ष को प्राप्त; iti yāvat — यही तात्पर्य।
Take the verse-words apart. 'Fully softened heart' means: the heart has melted far more than it had at bhāva's first stage. 'Dense in nature' means: its very form has become thick and concentrated. Both point the same way. Set against its earlier stage, this state has climbed to the highest pitch of joy. That, he says, is what the verse means.
"समयक् मसृणित" अर्थात् भाव की प्रथम अवस्था की तुलना में जिसका चित्त अत्यन्त आर्द्र (द्रवित) हो गया हो। और वैसा ही जो "सान्द्रात्मा" अर्थात् सघन स्वरूप वाला हो — प्रथम अवस्था की तुलना में परमानन्द के उत्कर्ष को प्राप्त हुआ — इतना ही तात्पर्य है।
s3conclusion
ata eva kṛṣṇe’tiśaya-mamatvāṅkito bhāvaḥ sa eva premā nigadyate |
ata evafor this very reason draws the conclusionइसीलिए
kṛṣṇe atiśaya-mamatva-aṅkitaḥmarked by an overflowing sense of 'mine' toward Kṛṣṇa locative — 'toward Kṛṣṇa'कृष्ण के प्रति अत्यधिक ममता से अंकित
bhāvaḥthis bhāva (emotion) nominative — subjectजो भाव है
sa eva premā nigadyatethat very one is called prema (love) predicate + passive verbवही प्रेम कहा जाता है
ata eva — for just this reason; kṛṣṇe atiśaya-mamatva-aṅkitaḥ bhāvaḥ — the bhāva marked by an intense sense of 'mine' toward Kṛṣṇa; sa eva premā nigadyate — that very one is called prema.
ata eva — इसीलिए; kṛṣṇe atiśaya-mamatva-aṅkitaḥ — कृष्ण के प्रति अत्यधिक ममता से अंकित; bhāvaḥ — भाव; sa eva premā nigadyate — वही प्रेम कहा जाता है।
So here is the upshot. The bhāva that is stamped with an intense feeling of 'Kṛṣṇa is mine' — that very bhāva is what the wise call prema. Nothing new is added; the same emotion, once softened and thickened to this pitch, simply earns the name prema.
इसीलिए कृष्ण के प्रति अत्यधिक ममता से अंकित जो भाव है, वही प्रेम कहा जाता है।
s4objection
atreyam āśaṅkā—nanu bhāva eva ced upādānaḥ san sāṅkhya-matānusāreṇa premāṇam utpādya svayaṁ premātmiko bhavati, tadā tan-mate upādāna-kāraṇam eva pūrvāvasthāṁ parityajya kārya-rūpeṇa pariṇamati, na tu kāraṇātiriktaḥ svatantraḥ kārya-padārtho’sti |
atra iyam āśaṅkāhere the following doubt arises frames the objectionयहाँ यह आशंका (उठती है)
nanubut surely (says the objector) objection particleक्या (आपत्ति-सूचक)
bhāvaḥ eva cet upādānaḥ sanif bhāva itself, being the material cause conditional — 'if'यदि भाव ही उपादान-कारण होकर
sāṅkhya-mata-anusāreṇafollowing the Sāṅkhya view instrumental — 'according to'सांख्य-मत के अनुसार
premāṇam utpādyaproduces prema gerund — 'having produced'प्रेम को उत्पन्न करके
svayaṁ premātmikaḥ bhavatiand itself becomes made of prema main clauseस्वयं प्रेम-स्वरूप हो जाता है
tadā tan-matethen, on that view consequenceतब उस (सांख्य) मत में
upādāna-kāraṇam evathe material cause alone emphatic evaउपादान-कारण ही
pūrva-avasthāṁ parityajyaabandoning its earlier state gerundपूर्व अवस्था को त्यागकर
kārya-rūpeṇa pariṇamatitransforms into the form of the effect instrumental of resultकार्य-रूप में परिणत हो जाता है
na tu kāraṇa-atiriktaḥ svatantraḥ kārya-padārthaḥ astiand there is no separate, independent effect-thing over and above the cause na tu — 'but not'परन्तु कारण से भिन्न कोई स्वतन्त्र कार्य-पदार्थ नहीं होता
atra iyam āśaṅkā — here this doubt arises; nanu bhāvaḥ eva cet upādānaḥ san — but if bhāva itself, as the material cause; sāṅkhya-mata-anusāreṇa premāṇam utpādya — producing prema by the Sāṅkhya view; svayaṁ premātmikaḥ bhavati — becomes itself made of prema; tadā tan-mate — then on that view; upādāna-kāraṇam eva pūrva-avasthāṁ parityajya kārya-rūpeṇa pariṇamati — the material cause alone, dropping its prior state, turns into the effect; na tu kāraṇa-atiriktaḥ svatantraḥ kārya-padārthaḥ asti — and no independent effect exists apart from the cause.
atra iyam āśaṅkā — यहाँ यह आशंका; nanu — भला; bhāvaḥ eva cet upādānaḥ san — यदि भाव ही उपादान होकर; sāṅkhya-mata-anusāreṇa — सांख्य-मत के अनुसार; premāṇam utpādya — प्रेम उत्पन्न करके; svayaṁ premātmikaḥ bhavati — स्वयं प्रेम-रूप हो जाता है; tadā tan-mate — तब उस मत में; upādāna-kāraṇam eva — उपादान-कारण ही; pūrva-avasthāṁ parityajya — पूर्व अवस्था त्यागकर; kārya-rūpeṇa pariṇamati — कार्य-रूप में परिणत होता है; na tu kāraṇa-atiriktaḥ svatantraḥ kārya-padārthaḥ asti — कारण से भिन्न स्वतन्त्र कार्य-पदार्थ नहीं होता।
Now an objection is raised. Suppose bhāva is the material cause of prema — the very stuff prema is made from. On the Sāṅkhya principle, a material cause, when it produces its effect, just turns into that effect. So bhāva would drop its old state and become prema. And on that view there is no separate 'prema' standing apart from bhāva — the cause simply is the effect in a new form. The objector's point: then bhāva and prema cannot both exist side by side.
यहाँ यह आशंका उठती है। भला, यदि भाव ही उपादान-कारण होकर, सांख्य-मत के अनुसार, प्रेम को उत्पन्न करके स्वयं प्रेम-स्वरूप हो जाता है, तो उस मत में उपादान-कारण ही अपनी पूर्व अवस्था को त्यागकर कार्य-रूप में परिणत हो जाता है। कारण से भिन्न कोई स्वतन्त्र कार्य-पदार्थ नहीं रहता।
Sāṅkhya: the satkārya-vāda doctrine that the effect pre-exists in its material cause (upādāna-kāraṇa) and the cause merely transforms (pariṇāma) into it, so nothing genuinely new is added. Home meaning: a metaphysics of causation. Here: borrowed only to press the worry that bhāva, on turning into prema, would leave nothing of itself behind.
सांख्य — सत्कार्यवाद का सिद्धान्त कि कार्य अपने उपादान-कारण में पहले से विद्यमान रहता है, और कारण मात्र उसी में परिणत (परिणाम) हो जाता है, अतः वस्तुतः कुछ नया नहीं जुड़ता। मूल अर्थ — कार्य-कारण की एक तत्त्व-मीमांसा। यहाँ केवल यह आशंका उठाने के लिए उधार लिया गया कि भाव, प्रेम बनते समय, अपना कुछ भी शेष न छोड़ेगा।
s5objection
yathā guḍa eva kam api vikāraṁ prāpya pūrva-rūpaṁ parityajya ca khaṇḍo bhavati, jāte ca khaṇḍe tasmād guḍasya pṛthak sthitir nāsti |
yathājust as (an example for the objection) opens the analogyजैसे
guḍaḥ evamolasses itself the material cause in the exampleगुड़ ही
kam api vikāraṁ prāpyaon undergoing some change gerundकिसी विकार को प्राप्त करके
pūrva-rūpaṁ parityajya caand abandoning its former form gerundऔर अपने पूर्व रूप को त्यागकर
khaṇḍaḥ bhavatibecomes lump-sugar the effectखाँड़ बन जाता है
jāte ca khaṇḍeand once the lump-sugar has come to be locative absolute — 'once…'और खाँड़ बन जाने पर
tasmāt guḍasya pṛthak sthitiḥ na astithere is no separate existence of the molasses apart from it ablative — 'apart from that'उससे गुड़ का पृथक् अस्तित्व नहीं रहता
yathā guḍaḥ eva — just as molasses itself; kam api vikāraṁ prāpya pūrva-rūpaṁ parityajya ca — undergoing some change and dropping its former form; khaṇḍaḥ bhavati — becomes lump-sugar; jāte ca khaṇḍe — and once the lump-sugar has arisen; tasmāt guḍasya pṛthak sthitiḥ na asti — there is no separate standing of molasses apart from it.
yathā — जैसे; guḍaḥ eva — गुड़ ही; kam api vikāraṁ prāpya — किसी विकार को प्राप्त कर; pūrva-rūpaṁ parityajya ca — और पूर्व रूप त्यागकर; khaṇḍaḥ bhavati — खाँड़ बन जाता है; jāte ca khaṇḍe — खाँड़ बन जाने पर; tasmāt guḍasya pṛthak sthitiḥ na asti — उससे गुड़ का पृथक् अस्तित्व नहीं रहता।
The objector gives an everyday example. Molasses undergoes some processing, loses its old form, and turns into lump-sugar. Once the lump-sugar is there, the molasses no longer exists separately alongside it — it has simply become the lump-sugar. Mapping: molasses is the material cause (bhāva); lump-sugar is the effect (prema); the changing-over is the causal transformation. The point the objector wants: cause and effect can't coexist, because the cause is used up in becoming the effect.
जैसे गुड़ ही किसी विकार को प्राप्त करके और अपना पूर्व रूप त्यागकर खाँड़ बन जाता है, और खाँड़ बन जाने पर उससे गुड़ का पृथक् अस्तित्व नहीं रहता।
s6objection
evaṁ khaṇḍa eva sitā bhavati, sitā eva sitopalā bhavati, tatra sitopalā-daśāyāṁ guḍa-khaṇḍa-sitānāṁ pṛthak sthitir nāsti |
evaṁin the same way (the example continued) extends the seriesइसी प्रकार
khaṇḍaḥ eva sitā bhavatithe lump-sugar itself becomes granulated sugar next stageखाँड़ ही चीनी बन जाता है
sitā eva sitopalā bhavatithe granulated sugar itself becomes rock-candy next stageचीनी ही मिश्री बन जाती है
tatra sitopalā-daśāyāṁthere, at the rock-candy stage locative — 'at that stage'उस मिश्री-अवस्था में
guḍa-khaṇḍa-sitānāṁ pṛthak sthitiḥ na astithe molasses, lump-sugar, and granulated sugar have no separate existence genitive — 'of these'गुड़, खाँड़ और चीनी का पृथक् अस्तित्व नहीं रहता
evaṁ khaṇḍaḥ eva sitā bhavati — likewise the lump-sugar becomes granulated sugar; sitā eva sitopalā bhavati — the granulated sugar becomes rock-candy; tatra sitopalā-daśāyāṁ guḍa-khaṇḍa-sitānāṁ pṛthak sthitiḥ na asti — there, at the rock-candy stage, molasses, lump-sugar, and granulated sugar have no separate standing.
evaṁ — इसी प्रकार; khaṇḍaḥ eva sitā bhavati — खाँड़ ही चीनी बनता है; sitā eva sitopalā bhavati — चीनी ही मिश्री बनती है; tatra sitopalā-daśāyāṁ — उस मिश्री-अवस्था में; guḍa-khaṇḍa-sitānāṁ pṛthak sthitiḥ na asti — गुड़-खाँड़-चीनी का पृथक् अस्तित्व नहीं रहता।
The example is pushed further. Lump-sugar becomes granulated sugar; granulated sugar becomes rock-candy. By the time you reach rock-candy, none of the earlier three — molasses, lump-sugar, granulated sugar — is present as a thing on its own. Each was swallowed up by the next. The objector is building a chain in which every earlier stage vanishes into the later one, leaving only the last.
इसी प्रकार खाँड़ ही चीनी बन जाता है, और चीनी ही मिश्री बन जाती है। उस मिश्री-अवस्था में गुड़, खाँड़ और चीनी का पृथक् अस्तित्व नहीं रहता।
s7objection
tadvad atrāpi bhāvaḥ pūrvāvasthāṁ parityajya prema-rūpo bhavatu, evaṁ premṇaḥ sakāśād bhāvasya pṛthak-sthitir māstu, tathāgre vakṣyamāṇaṁ premṇa eva sneha-rūpatvam eva snehādīnāṁ rāgādi-rūpatvaṁ ca, tatrāpi snehādibhyaḥ sakāśāt premādi-sthāyi-bhāvānāṁ pṛthak sthitir māstu |
tadvat atra apiin just this way here too applies the analogy to bhāvaउसी प्रकार यहाँ भी
bhāvaḥ pūrva-avasthāṁ parityajya prema-rūpaḥ bhavatulet bhāva drop its earlier state and become prema let-clause (concessive imperative)भाव पूर्व अवस्था त्यागकर प्रेम-रूप हो जाए
evaṁ premṇaḥ sakāśāt bhāvasya pṛthak-sthitiḥ mā astuso let bhāva have no separate existence apart from prema ablative — 'apart from prema'; mā astu — 'let there be none'इस प्रकार प्रेम से भाव का पृथक् अस्तित्व न रहे
tathā agre vakṣyamāṇaṁand likewise, as will be stated further on forward referenceतथा आगे कहे जाने वाले (क्रम में)
premṇaḥ eva sneha-rūpatvam evathat prema itself is of the form of sneha next link in the chainप्रेम का ही स्नेह-रूप हो जाना
snehādīnāṁ rāgādi-rūpatvaṁ caand that sneha and the rest are of the form of rāga and the rest further linksऔर स्नेह आदि का राग आदि रूप हो जाना
tatra api snehādibhyaḥ sakāśātthere too, apart from sneha and the rest ablativeवहाँ भी स्नेह आदि से
premādi-sthāyi-bhāvānāṁ pṛthak sthitiḥ mā astulet the sthāyi-bhāvas beginning with prema have no separate existence mā astu — 'let there be none'प्रेम आदि स्थायिभावों का पृथक् अस्तित्व न रहे
tadvat atra api — likewise here too; bhāvaḥ pūrva-avasthāṁ parityajya prema-rūpaḥ bhavatu — let bhāva drop its prior state and become prema; evaṁ premṇaḥ sakāśāt bhāvasya pṛthak-sthitiḥ mā astu — so let bhāva have no separate standing from prema; tathā agre vakṣyamāṇaṁ premṇaḥ eva sneha-rūpatvam eva snehādīnāṁ rāgādi-rūpatvaṁ ca — and, as will be said later, prema being sneha, sneha and the rest being rāga and the rest; tatra api snehādibhyaḥ sakāśāt premādi-sthāyi-bhāvānāṁ pṛthak sthitiḥ mā astu — there too let the sthāyi-bhāvas from prema on have no separate standing from sneha and the rest.
tadvat atra api — उसी प्रकार यहाँ भी; bhāvaḥ pūrva-avasthāṁ parityajya prema-rūpaḥ bhavatu — भाव पूर्व अवस्था त्यागकर प्रेम-रूप हो जाए; evaṁ premṇaḥ sakāśāt bhāvasya pṛthak-sthitiḥ mā astu — प्रेम से भाव का पृथक् अस्तित्व न रहे; tathā agre vakṣyamāṇaṁ — आगे कहे जाने वाले; premṇaḥ eva sneha-rūpatvam eva — प्रेम का ही स्नेह-रूप होना; snehādīnāṁ rāgādi-rūpatvaṁ ca — स्नेह आदि का राग आदि रूप होना; tatra api snehādibhyaḥ sakāśāt — वहाँ भी स्नेह आदि से; premādi-sthāyi-bhāvānāṁ pṛthak sthitiḥ mā astu — प्रेम आदि स्थायिभावों का पृथक् अस्तित्व न रहे।
Now apply the sugar-chain to devotion. Let bhāva, like molasses, drop its old state and turn into prema — so that bhāva no longer exists apart from prema. And carry it up the whole ladder that the text will lay out later: prema becomes sneha, sneha and the others become rāga and the rest. At each rung the earlier one should vanish, leaving no prema standing apart from sneha, no sneha apart from rāga, and so on. The objector wants the entire series to collapse upward.
उसी प्रकार यहाँ भी भाव पूर्व अवस्था त्यागकर प्रेम-रूप हो जाए, और इस प्रकार प्रेम से भाव का पृथक् अस्तित्व न रहे। तथा आगे जो कहा जाएगा — कि प्रेम ही स्नेह-रूप हो जाता है, और स्नेह आदि राग आदि रूप हो जाते हैं — वहाँ भी स्नेह आदि से प्रेम आदि स्थायिभावों का पृथक् अस्तित्व न रहे।
sthāyi-bhāva: the stable, standing emotion that grounds a rasa. The escalating series here is rati → prema → sneha → māna → rāga → anurāga → mahābhāva. The objector treats them as the sugar-stages: each replacing and erasing the one before.
स्थायिभाव — वह स्थिर, टिकने वाला भाव जो रस का आधार बनता है। यहाँ का बढ़ता क्रम है — रति → प्रेम → स्नेह → मान → राग → अनुराग → महाभाव। आपत्तिकर्ता इन्हें शक्कर की अवस्थाओं जैसा मानता है — प्रत्येक अगला अपने से पहले वाले को हटाकर मिटा देता है।
s8objection
evaṁ sati śrī-rādhikā-prabhṛtiṣu carama-sthāyi-rūpa-mahābhāva eva tiṣṭhatu, na tu rati-prema-sneha-māna-rāgānurāgādayaḥ |
evaṁ satiif that were so locative absolute — 'this being the case'ऐसा होने पर
śrī-rādhikā-prabhṛtiṣuin Śrī Rādhikā and the others locative — 'in them'श्री राधिका आदि में
carama-sthāyi-rūpa-mahābhāvaḥ eva tiṣṭhatulet only the final standing form, mahābhāva, remain let-clauseअन्तिम स्थायी रूप महाभाव ही रहे
na tu rati-prema-sneha-māna-rāga-anurāgādayaḥand not rati, prema, sneha, māna, rāga, anurāga, and the rest na tu — 'but not'किन्तु रति, प्रेम, स्नेह, मान, राग, अनुराग आदि नहीं
evaṁ sati — this being so; śrī-rādhikā-prabhṛtiṣu carama-sthāyi-rūpa-mahābhāvaḥ eva tiṣṭhatu — in Rādhikā and the rest let only the final form, mahābhāva, remain; na tu rati-prema-sneha-māna-rāga-anurāgādayaḥ — and not rati, prema, sneha, māna, rāga, anurāga, and so on.
evaṁ sati — ऐसा होने पर; śrī-rādhikā-prabhṛtiṣu — श्री राधिका आदि में; carama-sthāyi-rūpa-mahābhāvaḥ eva tiṣṭhatu — अन्तिम स्थायी रूप महाभाव ही रहे; na tu rati-prema-sneha-māna-rāga-anurāgādayaḥ — रति आदि नहीं।
Here is the objector's punch line. If every stage really is swallowed by the next, then in Rādhikā and her companions only the last stage, mahābhāva, would survive. Rati, prema, sneha, māna, rāga, anurāga — all the earlier loves — would be gone, used up like the molasses. That result is unacceptable, and it sets up the reply.
ऐसा होने पर श्री राधिका आदि में अन्तिम स्थायी रूप महाभाव ही रहे, किन्तु रति, प्रेम, स्नेह, मान, राग, अनुराग आदि न रहें।
s9reply
maivam |
mā evamnot so; it is not like that flat denial of the objectionऐसा नहीं (है)
mā evam — do not think so; it is not like that.
mā evam — ऐसा नहीं।
The author answers in two words: not so. The whole sugar-chain reasoning is rejected. The next lines say why.
ऐसा नहीं है।
s10reply
śrī-kṛṣṇasya hlādinī-śakteḥ sāra-vṛtti-rūpāṇāṁ rati-prema-snehādīnāṁ śrī-kṛṣṇasyaivācintya-śaktitvāt pūrvāvasthām aparityajyaiva bhāvaḥ prema-rūpo bhavati |
śrī-kṛṣṇasya hlādinī-śakteḥof Śrī Kṛṣṇa's pleasure-potency (hlādinī) genitive — 'belonging to'श्री कृष्ण की ह्लादिनी-शक्ति की
sāra-vṛtti-rūpāṇāṁwhich are its very essence, its innermost workings describes the lovesसार-वृत्ति रूप जो
rati-prema-snehādīnāṁnamely rati, prema, sneha, and the rest genitive — the loves in questionरति, प्रेम, स्नेह आदि हैं
śrī-kṛṣṇasya eva acintya-śaktitvātbecause they belong to Kṛṣṇa's own inconceivable power ablative of reason — 'because'श्री कृष्ण की ही अचिन्त्य शक्ति के कारण
pūrva-avasthām aparityajya evawithout abandoning its earlier state at all gerund + eva — 'precisely without dropping'पूर्व अवस्था को त्यागे बिना ही
bhāvaḥ prema-rūpaḥ bhavatibhāva becomes prema main clauseभाव प्रेम-रूप हो जाता है
śrī-kṛṣṇasya hlādinī-śakteḥ sāra-vṛtti-rūpāṇāṁ rati-prema-snehādīnāṁ — of rati, prema, sneha and the rest, which are the essence-functions of Kṛṣṇa's hlādinī potency; śrī-kṛṣṇasya eva acintya-śaktitvāt — because they belong to Kṛṣṇa's own inconceivable power; pūrva-avasthām aparityajya eva bhāvaḥ prema-rūpaḥ bhavati — bhāva becomes prema without dropping its earlier state at all.
śrī-kṛṣṇasya hlādinī-śakteḥ — श्री कृष्ण की ह्लादिनी-शक्ति की; sāra-vṛtti-rūpāṇāṁ — सार-वृत्ति रूप; rati-prema-snehādīnāṁ — रति, प्रेम, स्नेह आदि; śrī-kṛṣṇasya eva acintya-śaktitvāt — श्री कृष्ण की ही अचिन्त्य शक्ति के कारण; pūrva-avasthām aparityajya eva — पूर्व अवस्था त्यागे बिना ही; bhāvaḥ prema-rūpaḥ bhavati — भाव प्रेम-रूप हो जाता है।
Here is the reason the objection fails. Rati, prema, sneha and the rest are not ordinary material stuff. They are the innermost workings of Kṛṣṇa's hlādinī (pleasure) potency, and so they belong to his own inconceivable power. Because of that power, bhāva can become prema without giving up its earlier state. The sugar rule holds for molasses; it does not bind Kṛṣṇa's śakti. So the cause need not be consumed by the effect.
रति, प्रेम, स्नेह आदि श्री कृष्ण की ह्लादिनी-शक्ति की सार-वृत्ति रूप हैं। श्री कृष्ण की ही अचिन्त्य शक्ति के कारण भाव अपनी पूर्व अवस्था को त्यागे बिना ही प्रेम-रूप हो जाता है।
hlādinī-śakti: the joy-giving aspect of Kṛṣṇa's internal potency, of which these loves are the concentrated essence (sāra-vṛtti). acintya-śakti: his power to hold together what ordinary logic says cannot coexist (here, cause and effect both remaining). Home meaning: technical Gauḍīya metaphysics. Here: the exact ground on which the Sāṅkhya cause-into-effect rule is set aside.
ह्लादिनी-शक्ति — कृष्ण की अन्तरंगा शक्ति का आनन्ददायी अंश, जिसकी सार-वृत्ति (सारभूत वृत्ति) ये सब प्रेम हैं। अचिन्त्य-शक्ति — वह सामर्थ्य जो सामान्य तर्क से असंगत को भी एक साथ धारण कर लेती है (यहाँ, कारण और कार्य दोनों का बना रहना)। मूल अर्थ — गौड़ीय तत्त्व की तकनीकी शब्दावली। यहाँ — ठीक वह आधार जिस पर सांख्य का कारण-से-कार्य नियम शिथिल कर दिया जाता है।
s11reply
pūrvāvasthāyā atyāgād eva premṇaḥ sakāśād bhāvasya pṛthak-sthitir api jñeyā |
pūrva-avasthāyāḥ atyāgāt evaprecisely because the earlier state is not given up ablative of reason — 'because'पूर्व अवस्था का त्याग न होने के कारण ही
premṇaḥ sakāśāt bhāvasya pṛthak-sthitiḥ apithe separate existence of bhāva apart from prema as well ablative — 'apart from prema'प्रेम से भाव का पृथक् अस्तित्व भी
jñeyāis to be understood gerundive — 'should be known'जान लेना चाहिए
pūrva-avasthāyāḥ atyāgāt eva — just because the earlier state is not abandoned; premṇaḥ sakāśāt bhāvasya pṛthak-sthitiḥ api jñeyā — the separate standing of bhāva apart from prema too is to be understood.
pūrva-avasthāyāḥ atyāgāt eva — पूर्व अवस्था का त्याग न होने के कारण ही; premṇaḥ sakāśāt bhāvasya pṛthak-sthitiḥ api — प्रेम से भाव का पृथक् अस्तित्व भी; jñeyā — जानना चाहिए।
Draw the direct consequence. Since bhāva keeps its earlier state, bhāva goes on existing even after prema appears. So bhāva does stand apart from prema — the two coexist. This is the exact opposite of the molasses case, and it is what the objector denied.
पूर्व अवस्था का त्याग न होने के कारण ही प्रेम से भाव का पृथक् अस्तित्व भी (बना रहता है, यह) जान लेना चाहिए।
s12reply
evaṁ-rītyā snehādibhyaḥ sakāśāt premādīnāṁ pṛthak-sthitir apy ūhyā |
evaṁ-rītyāin this same way extends the reasoning up the ladderइसी रीति से
snehādibhyaḥ sakāśātapart from sneha and the rest ablativeस्नेह आदि से
premādīnāṁ pṛthak-sthitiḥ apithe separate existence of prema and the rest as well genitive — 'of these'प्रेम आदि का पृथक् अस्तित्व भी
ūhyāis to be inferred gerundive — 'should be worked out'तर्क द्वारा समझ लेना चाहिए
evaṁ-rītyā — by this same rule; snehādibhyaḥ sakāśāt premādīnāṁ pṛthak-sthitiḥ api — the separate standing of prema and the rest apart from sneha and the rest too; ūhyā — is to be inferred.
evaṁ-rītyā — इसी रीति से; snehādibhyaḥ sakāśāt — स्नेह आदि से; premādīnāṁ pṛthak-sthitiḥ api — प्रेम आदि का पृथक् अस्तित्व भी; ūhyā — ऊहापोह से समझ लेना चाहिए।
Extend the same point up the whole series. Just as bhāva survives alongside prema, so prema survives alongside sneha, sneha alongside rāga, and so on. Each earlier love keeps its own standing even when the higher one appears. The reader is to infer the rest of the ladder by this one rule.
इसी रीति से स्नेह आदि से प्रेम आदि का पृथक् अस्तित्व भी तर्क द्वारा समझ लेना चाहिए।
s13reply
tatra dṛṣṭānto, yathā—śrī-kṛṣṇasya bālya-deha eva kam api mādhuryādy-utkarṣaṁ prāpya bālyāvasthā-parityāgaṁ vinaiva paugaṇḍa-deho bhavati |
tatra dṛṣṭāntaḥhere is an illustration for it introduces the supporting exampleइस विषय में दृष्टान्त (यह है)
yathānamely, thus opens the analogyजैसे
śrī-kṛṣṇasya bālya-dehaḥ evaKṛṣṇa's very childhood body subject of the exampleश्री कृष्ण का बाल्य-शरीर ही
kam api mādhuryādy-utkarṣaṁ prāpyaon gaining some heightening of sweetness and the like gerundकिसी माधुर्य आदि के उत्कर्ष को प्राप्त करके
bālya-avasthā-parityāgaṁ vinā evawithout giving up the childhood state at all vinā — 'without'बाल्य अवस्था के त्याग के बिना ही
paugaṇḍa-dehaḥ bhavatibecomes the boyhood body main clauseपौगण्ड-शरीर बन जाता है
tatra dṛṣṭāntaḥ yathā — here is the illustration, thus; śrī-kṛṣṇasya bālya-dehaḥ eva — Kṛṣṇa's very childhood body; kam api mādhuryādy-utkarṣaṁ prāpya — gaining some rise in sweetness and the like; bālya-avasthā-parityāgaṁ vinā eva — without dropping the childhood state; paugaṇḍa-dehaḥ bhavati — becomes the boyhood body.
tatra dṛṣṭāntaḥ — इस विषय में दृष्टान्त; yathā — जैसे; śrī-kṛṣṇasya bālya-dehaḥ eva — श्री कृष्ण का बाल्य-शरीर ही; kam api mādhuryādy-utkarṣaṁ prāpya — किसी माधुर्य आदि के उत्कर्ष को प्राप्त कर; bālya-avasthā-parityāgaṁ vinā eva — बाल्य अवस्था के त्याग के बिना ही; paugaṇḍa-dehaḥ bhavati — पौगण्ड-शरीर बन जाता है।
Now a positive illustration in Kṛṣṇa's own case. His childhood (bālya) body gains a fresh heightening of sweetness and turns into the boyhood (paugaṇḍa) body — yet without ever giving up the childhood state. Mapping: the childhood body is the earlier love (bhāva); the boyhood body is the higher love (prema); the rise in sweetness is the causal deepening. The point: the earlier form is not destroyed when the later one appears. This is offered in support, exactly parallel to bhāva-becoming-prema.
इस विषय में दृष्टान्त यह है। जैसे श्री कृष्ण का बाल्य-शरीर ही किसी माधुर्य आदि के उत्कर्ष को प्राप्त करके, बाल्य अवस्था के त्याग के बिना ही, पौगण्ड-शरीर बन जाता है।
bālya / paugaṇḍa / kaiśora: Kṛṣṇa's childhood, boyhood, and adolescence — his standard threefold age-sequence in Vraja.
बाल्य / पौगण्ड / कैशोर — कृष्ण के बचपन, बाल्यकाल और किशोरावस्था — व्रज में उनका मानक त्रिविध आयु-क्रम।
s14reply
evaṁ paugaṇḍa-deha eva pūrvasmād apy utkarṣa-viśeṣaṁ prāpya kaiśora-deho bhavati, na tu prākṛta-manuṣya-śarīrādir iva bālyāvasthāṁ parityajya paugaṇḍāvasthāṁ prāpnoti |
evaṁ paugaṇḍa-dehaḥ evalikewise the boyhood body itself next stage of the exampleइसी प्रकार पौगण्ड-शरीर ही
pūrvasmāt api utkarṣa-viśeṣaṁ prāpyagaining a further heightening beyond even the earlier one ablative of comparison — 'beyond'पूर्व (बाल्य) से भी अधिक उत्कर्ष-विशेष को प्राप्त करके
kaiśora-dehaḥ bhavatibecomes the adolescent body main clauseकिशोर-शरीर बन जाता है
na tu prākṛta-manuṣya-śarīrādiḥ ivaand not the way an ordinary human body does na tu … iva — 'not as…'न कि प्राकृत मनुष्य-शरीर आदि के समान
bālya-avasthāṁ parityajya paugaṇḍa-avasthāṁ prāpnotireach the boyhood state by dropping the childhood state the rejected modeबाल्य अवस्था को त्यागकर पौगण्ड अवस्था को प्राप्त करता है
evaṁ paugaṇḍa-dehaḥ eva — likewise the boyhood body; pūrvasmāt api utkarṣa-viśeṣaṁ prāpya — gaining a distinct rise beyond even the former; kaiśora-dehaḥ bhavati — becomes the adolescent body; na tu prākṛta-manuṣya-śarīrādiḥ iva bālya-avasthāṁ parityajya paugaṇḍa-avasthāṁ prāpnoti — and not, like an ordinary human body, does it reach boyhood by dropping childhood.
evaṁ paugaṇḍa-dehaḥ eva — इसी प्रकार पौगण्ड-शरीर ही; pūrvasmāt api utkarṣa-viśeṣaṁ prāpya — पूर्व से भी अधिक उत्कर्ष-विशेष प्राप्त कर; kaiśora-dehaḥ bhavati — किशोर-शरीर बन जाता है; na tu prākṛta-manuṣya-śarīrādiḥ iva — न कि प्राकृत मनुष्य-शरीर के समान; bālya-avasthāṁ parityajya paugaṇḍa-avasthāṁ prāpnoti — बाल्य अवस्था त्यागकर पौगण्ड अवस्था को प्राप्त करता है।
The illustration continues, now with the contrast that makes it bite. The boyhood body rises further still and becomes the adolescent (kaiśora) body. But — and this is the key — it is not like an ordinary human body, which reaches boyhood only by losing its childhood. Kṛṣṇa's forms do not erase the earlier stage; an ordinary body does. Where the analogy stops: ordinary bodies follow the molasses rule; Kṛṣṇa's do not, and it is his case that models bhāva and prema.
इसी प्रकार पौगण्ड-शरीर ही पूर्व (बाल्य) से भी अधिक उत्कर्ष-विशेष को प्राप्त करके किशोर-शरीर बन जाता है। न कि प्राकृत मनुष्य-शरीर आदि के समान बाल्य अवस्था को त्यागकर पौगण्ड अवस्था को प्राप्त करता है।
prākṛta: 'material, ordinary' — the mundane body, which really does discard its earlier stage. The contrast marks precisely the point where the everyday sugar-and-body logic fails to apply to Kṛṣṇa.
प्राकृत — "भौतिक, सामान्य" — लौकिक शरीर, जो सचमुच अपनी पूर्व अवस्था को छोड़ देता है। यह विरोध ठीक उस बिन्दु को चिह्नित करता है जहाँ शक्कर-और-शरीर का सामान्य तर्क कृष्ण पर लागू नहीं होता।
s15reply
śrī-kṛṣṇasya bālya-paugaṇḍa-kaiśorāṇām evaṁ bālyād ucita-līlānāṁ ca sarveṣāṁ nityatvāt |
śrī-kṛṣṇasya bālya-paugaṇḍa-kaiśorāṇāmof Kṛṣṇa's childhood, boyhood, and adolescence genitive — 'of these'श्री कृष्ण के बाल्य, पौगण्ड और किशोर (शरीरों) का
evaṁ bālyāt ucita-līlānāṁ caand of the pastimes fitting to childhood onward genitiveतथा बाल्य से (आरम्भ होने वाली) उचित लीलाओं का
sarveṣāṁ nityatvātbecause all of them are eternal ablative of reason — 'because'इन सबकी नित्यता के कारण
śrī-kṛṣṇasya bālya-paugaṇḍa-kaiśorāṇām — of Kṛṣṇa's childhood, boyhood, adolescence; evaṁ bālyāt ucita-līlānāṁ ca — and of the pastimes suited to childhood onward; sarveṣāṁ nityatvāt — because all of them are eternal.
śrī-kṛṣṇasya bālya-paugaṇḍa-kaiśorāṇām — श्री कृष्ण के बाल्य-पौगण्ड-किशोर शरीरों का; evaṁ bālyāt ucita-līlānāṁ ca — तथा बाल्य से आरम्भ उचित लीलाओं का; sarveṣāṁ nityatvāt — इन सबकी नित्यता के कारण।
Here is why Kṛṣṇa's earlier forms are never lost. His childhood, boyhood, and adolescence — and all the pastimes proper to each, from childhood on — are every one of them eternal. Because they are eternal, none can be destroyed. That is the ground under the whole illustration: an eternal childhood body cannot simply vanish into boyhood.
यह इसलिए, क्योंकि श्री कृष्ण के बाल्य, पौगण्ड और किशोर (शरीर), तथा बाल्य से आरम्भ होने वाली उनकी उचित लीलाएँ — ये सब नित्य हैं।
s16reply
kintu paugaṇḍasya prākaṭye bālya-deho’trāntardhāya yatra yatra brahmāṇḍe prakaṭa-līlāyāṁ bālya-līlāyā ārambhas tatraiva prakaṭībhavati |
kintubut (here is how the appearing works) qualifies the eternalityकिन्तु
paugaṇḍasya prākaṭyewhen boyhood becomes manifest locative — 'at the manifesting of'पौगण्ड के प्रकट होने पर
bālya-dehaḥ atra antardhāyathe childhood body disappears here gerund — 'having vanished'बाल्य-शरीर यहाँ अन्तर्धान होकर
yatra yatra brahmāṇḍe prakaṭa-līlāyāṁin whatever universe, within the manifest pastime correlative — 'wherever'जिस-जिस ब्रह्माण्ड की प्रकट लीला में
bālya-līlāyāḥ ārambhaḥthe childhood pastime begins subject of the correlativeबाल्य-लीला का आरम्भ (होता है)
tatra eva prakaṭī-bhavatithere it becomes manifest correlative answer — 'just there'वहीं प्रकट हो जाता है
kintu paugaṇḍasya prākaṭye — but when boyhood is manifested; bālya-dehaḥ atra antardhāya — the childhood body disappears here; yatra yatra brahmāṇḍe prakaṭa-līlāyāṁ bālya-līlāyāḥ ārambhaḥ — wherever, in the manifest pastime of some universe, the childhood pastime begins; tatra eva prakaṭī-bhavati — just there it becomes manifest.
kintu — किन्तु; paugaṇḍasya prākaṭye — पौगण्ड के प्रकट होने पर; bālya-dehaḥ atra antardhāya — बाल्य-शरीर यहाँ अन्तर्धान होकर; yatra yatra brahmāṇḍe prakaṭa-līlāyāṁ — जिस-जिस ब्रह्माण्ड की प्रकट लीला में; bālya-līlāyāḥ ārambhaḥ — बाल्य-लीला का आरम्भ; tatra eva prakaṭī-bhavati — वहीं प्रकट हो जाता है।
But eternal does not mean visible in one place forever. When boyhood becomes visible here, the childhood body does disappear from here — it does not cease to exist. It simply shows up wherever, in some universe, the childhood pastime is just then beginning. So the childhood body is only relocating its manifestation, not being destroyed. Disappearing and being annihilated are two different things.
किन्तु पौगण्ड के प्रकट होने पर बाल्य-शरीर यहाँ अन्तर्धान होकर, जिस-जिस ब्रह्माण्ड की प्रकट लीला में बाल्य-लीला का आरम्भ होता है, वहीं प्रकट हो जाता है।
antardhāna: withdrawal from view, not destruction — the standard way an eternal form 'sets' in one place and 'rises' in another.
अन्तर्धान — दृष्टि से ओझल होना, नाश नहीं — यही वह मानक ढंग है जिससे नित्य रूप एक स्थान पर "अस्त" होकर दूसरे स्थान पर "उदित" होता है।
s17reply
evam asyaiva vṛndāvanasyāprakaṭa-prakāśe yatra bālya-līlāyā ārambhas tatrāpi bālya-dehasya prākaṭyaṁ jñeyam |
evamin the same way extends the rule to the unmanifest realmइसी प्रकार
asya eva vṛndāvanasya aprakaṭa-prakāśein the unmanifest display of this very Vṛndāvana locative — 'in that display'इसी वृन्दावन के अप्रकट प्रकाश में
yatra bālya-līlāyāḥ ārambhaḥwherever the childhood pastime begins correlative — 'wherever'जहाँ बाल्य-लीला का आरम्भ (होता है)
tatra api bālya-dehasya prākaṭyaṁ jñeyamthere too the childhood body's manifesting is to be understood correlative answer + gerundiveवहाँ भी बाल्य-शरीर का प्राकट्य जान लेना चाहिए
evam asya eva vṛndāvanasya aprakaṭa-prakāśe — likewise in the unmanifest display of this very Vṛndāvana; yatra bālya-līlāyāḥ ārambhaḥ — wherever the childhood pastime begins; tatra api bālya-dehasya prākaṭyaṁ jñeyam — there too the manifesting of the childhood body is to be understood.
evam — इसी प्रकार; asya eva vṛndāvanasya aprakaṭa-prakāśe — इसी वृन्दावन के अप्रकट प्रकाश में; yatra bālya-līlāyāḥ ārambhaḥ — जहाँ बाल्य-लीला का आरम्भ; tatra api bālya-dehasya prākaṭyaṁ jñeyam — वहाँ भी बाल्य-शरीर का प्राकट्य जानना चाहिए।
The same rule holds in the unmanifest Vṛndāvana, not just in the visible universes. Wherever the childhood pastime starts there, the childhood body appears there too. So across both the manifest and the unmanifest realms, the childhood form is always appearing somewhere. It is continuous; only its location of display shifts.
इसी प्रकार इसी वृन्दावन के अप्रकट प्रकाश में जहाँ बाल्य-लीला का आरम्भ होता है, वहाँ भी बाल्य-शरीर का प्राकट्य जान लेना चाहिए।
aprakaṭa-prakāśa: the 'unmanifest display' — the eternal Vṛndāvana not visible to worldly eyes, as against the prakaṭa (manifest) pastimes within the universes.
अप्रकट-प्रकाश — "अप्रकट विलास" — वह नित्य वृन्दावन जो लौकिक नेत्रों को दिखाई नहीं देता, ब्रह्माण्डों के भीतर की प्रकट लीला के विपरीत।
s18reply
brahmaṇa āgāmini kalpe vaivasvata-manvantare punar apy atraiva vṛndāvanasya prakaṭa-prakāśe bālya-dehaḥ prakaṭībhaviṣyatīti |
brahmaṇaḥ āgāmini kalpein Brahmā's coming kalpa (day) locative — 'in the future kalpa'ब्रह्मा के आगामी कल्प में
vaivasvata-manvantarein the Vaivasvata manvantara locative — the specific eraवैवस्वत मन्वन्तर में
punaḥ api atra eva vṛndāvanasya prakaṭa-prakāśeonce again in this very manifest display of Vṛndāvana locativeफिर से इसी वृन्दावन के प्रकट प्रकाश में
bālya-dehaḥ prakaṭī-bhaviṣyatithe childhood body will become manifest future tenseबाल्य-शरीर प्रकट होगा
itiso it is (closing the point) quotative closeइस प्रकार (उद्धरण समाप्त)
brahmaṇaḥ āgāmini kalpe vaivasvata-manvantare — in Brahmā's coming kalpa, in the Vaivasvata manvantara; punaḥ api atra eva vṛndāvanasya prakaṭa-prakāśe — again in this very manifest Vṛndāvana; bālya-dehaḥ prakaṭī-bhaviṣyati iti — the childhood body will become manifest — so it is.
brahmaṇaḥ āgāmini kalpe — ब्रह्मा के आगामी कल्प में; vaivasvata-manvantare — वैवस्वत मन्वन्तर में; punaḥ api atra eva vṛndāvanasya prakaṭa-prakāśe — फिर इसी वृन्दावन के प्रकट प्रकाश में; bālya-dehaḥ prakaṭī-bhaviṣyati — बाल्य-शरीर प्रकट होगा; iti — इस प्रकार।
And it recurs on the largest scale. In Brahmā's next kalpa, in the Vaivasvata manvantara, the childhood body will once again become visible here in the manifest Vṛndāvana. So the childhood form that 'set' will 'rise' again in its own time. This closes the case: the earlier stage is never gone, only cyclically shown and withdrawn.
ब्रह्मा के आगामी कल्प में, वैवस्वत मन्वन्तर में, फिर से इसी वृन्दावन के प्रकट प्रकाश में बाल्य-शरीर प्रकट होगा — इस प्रकार।
kalpa / manvantara: vast Purāṇic time-cycles — a kalpa is a day of Brahmā; a manvantara is the reign of one Manu, of which Vaivasvata is the current one. Cited to place the childhood body's re-appearance on the cosmic calendar.
कल्प / मन्वन्तर — विशाल पौराणिक काल-चक्र — कल्प ब्रह्मा का एक दिन है; मन्वन्तर एक मनु का शासन-काल, जिनमें वैवस्वत वर्तमान है। बाल्य-शरीर के पुनः प्रकट होने को ब्रह्माण्डीय काल-गणना पर स्थापित करने के लिए यह उद्धृत।
s19reply
yathā—etad-dvīpasthaḥ sūryo’trāntardhāya sandhyā-kāle dvīpāntaraṁ gacchati, punar api yāma-catuṣṭayānantaram etad dvīpe prakaṭībhaviṣyati |
yathājust as (a second illustration) opens the sun analogyजैसे
etad-dvīpa-sthaḥ sūryaḥthe sun standing over this continent subjectइस द्वीप में स्थित सूर्य
atra antardhāyadisappears from here gerund — 'having vanished'यहाँ से अन्तर्धान होकर
sandhyā-kāle dvīpa-antaraṁ gacchatiat twilight goes to another continent main clauseसन्ध्या-काल में दूसरे द्वीप को चला जाता है
punaḥ api yāma-catuṣṭaya-anantaramand again, after four watches temporal — 'after'फिर चार पहर के बाद
etad dvīpe prakaṭī-bhaviṣyatiwill become manifest over this continent future tenseइस द्वीप में प्रकट होगा
yathā etad-dvīpa-sthaḥ sūryaḥ — just as the sun over this continent; atra antardhāya sandhyā-kāle dvīpa-antaraṁ gacchati — vanishing here at twilight, goes to another continent; punaḥ api yāma-catuṣṭaya-anantaram etad dvīpe prakaṭī-bhaviṣyati — and again after four watches becomes manifest over this continent.
yathā — जैसे; etad-dvīpa-sthaḥ sūryaḥ — इस द्वीप में स्थित सूर्य; atra antardhāya — यहाँ से अन्तर्धान होकर; sandhyā-kāle dvīpa-antaraṁ gacchati — सन्ध्या-काल में दूसरे द्वीप जाता है; punaḥ api yāma-catuṣṭaya-anantaram — फिर चार पहर के बाद; etad dvīpe prakaṭī-bhaviṣyati — इस द्वीप में प्रकट होगा।
A homely second illustration seals it. The sun over our continent 'sets' at dusk — it does not die; it simply moves on to shine over another continent. After four watches (a night's span) it rises over ours again. Mapping: the sun is the eternal childhood body; setting here is its disappearance (antardhāna); shining elsewhere is its manifestation in another realm; the return is its re-appearance. The one sun is always shining somewhere. The analogy proves that withdrawal from view is not destruction; it stops short only in that the sun's motion is spatial while Kṛṣṇa's forms shift by his own power.
जैसे इस द्वीप में स्थित सूर्य यहाँ से अन्तर्धान होकर सन्ध्या-काल में दूसरे द्वीप को चला जाता है, और फिर चार पहर के बाद इस द्वीप में प्रकट होगा।
dvīpa: a continent / island-land of Purāṇic geography; yāma: a watch of about three hours, four of which make a night. The image is offered in plain support of the eternal-body point.
द्वीप — पौराणिक भूगोल का एक महाद्वीप / द्वीप-भूमि; याम (पहर) — लगभग तीन घण्टे का प्रहर, जिनमें से चार मिलकर एक रात्रि बनते हैं। यह चित्र नित्य-शरीर वाले बिन्दु के सरल समर्थन में प्रस्तुत।
s20citation
līlānāṁ bālyādy-avasthānāṁ ca nityatvaṁ śrī-bhāgavata-ṭīkāyāṁ mahānubhāvair vistārya likhitam |
līlānāṁ bālyādy-avasthānāṁ caof the pastimes and of the states beginning with childhood genitive — 'of these'लीलाओं तथा बाल्य आदि अवस्थाओं की
nityatvaṁthe eternality the point being sourcedनित्यता
śrī-bhāgavata-ṭīkāyāṁin the commentary on the Śrī Bhāgavata locative — 'in that commentary'श्री भागवत की टीका में
mahānubhāvaiḥby the great souls instrumental — the authorsमहानुभावों (महान् आचार्यों) के द्वारा
vistārya likhitamhas been written out at length main verb (past passive)विस्तारपूर्वक लिखा गया है
līlānāṁ bālyādy-avasthānāṁ ca nityatvaṁ — the eternality of the pastimes and the states from childhood on; śrī-bhāgavata-ṭīkāyāṁ — in the Bhāgavata commentary; mahānubhāvaiḥ vistārya likhitam — has been written out at length by the great souls.
līlānāṁ bālyādy-avasthānāṁ ca — लीलाओं और बाल्य आदि अवस्थाओं की; nityatvaṁ — नित्यता; śrī-bhāgavata-ṭīkāyāṁ — श्री भागवत की टीका में; mahānubhāvaiḥ — महानुभावों द्वारा; vistārya likhitam — विस्तार से लिखा गया।
Finally he points to authority. That the pastimes and the age-stages from childhood on are eternal has been set out fully by the great souls (the mahānubhāvas) in their commentary on the Śrīmad-Bhāgavatam. So this teaching is not his own invention; he is handing the reader on to the established source. The atom names neither the specific commentary nor the great souls.
लीलाओं तथा बाल्य आदि अवस्थाओं की नित्यता श्री भागवत की टीका में महानुभावों के द्वारा विस्तारपूर्वक लिखी गई है।
Why cited: cited to establish, on the authority of the Bhāgavata commentators, that Kṛṣṇa's pastimes and age-forms (from childhood on) are eternal — the premise the whole illustration rested on.
क्यों उद्धृत: भागवत-टीकाकारों के प्रमाण पर यह सिद्ध करने के लिए उद्धृत कि कृष्ण की लीलाएँ और (बाल्य से आगे की) आयु-अवस्थाएँ नित्य हैं — यही वह आधार है जिस पर सम्पूर्ण दृष्टान्त टिका था।
s21conclusion
viśeṣa-jijñāsā cet, sā ṭīkā draṣṭavyā |
viśeṣa-jijñāsāif someone wants to know the fine detailsविशेष जानने की इच्छा
cetif conditional particleयदि (हो)
sā ṭīkāthat commentary (the one just named on the Bhāgavata)वह टीका
draṣṭavyāshould be looked at, is the place to go gerundive — 'is to be seen'देखनी चाहिए
viśeṣa-jijñāsā cet — if there is a wish to know the particulars; sā ṭīkā draṣṭavyā — that commentary should be consulted.
viśeṣa-jijñāsā — विशेष जिज्ञासा; cet — यदि; sā ṭīkā — वह टीका; draṣṭavyā — देखनी चाहिए।
He closes the digression here. If you want the full details on how Kṛṣṇa's ages and pastimes are eternal, go look at that commentary on the Bhāgavata. He will not repeat it; he just points you to it.
यदि विशेष जानने की इच्छा हो, तो वह टीका देखनी चाहिए।
s22reply
prakṛte tu rati-premādi-sthāyi-bhāvavatāṁ bhaktānāṁ madhye yasya bhaktasya sthāyi-bhāvādeḥ sva-sva-kāraṇaṁ prāpyodayas tadā tasyaivābhivyaktir anyeṣāṁ tu bhāvānām anabhivyaktatvena tasminn eva bhakte sthitir jñeyā |
prakṛte tubut coming back to the point at hand tu marks the return from the digressionकिन्तु प्रस्तुत विषय में
rati-premādi-sthāyi-bhāvavatāṁ bhaktānāṁ madhyeamong the devotees who carry the lasting moods — rati, prema, and the rest genitive plural — the group we pick fromरति, प्रेम आदि स्थायिभाव वाले भक्तों के मध्य
yasya bhaktasyain whichever devotee genitive, correlative with tasyaजिस भक्त के
sthāyi-bhāvādeḥof whose lasting mood and so on genitive — subject of udayaḥस्थायिभाव आदि का
sva-sva-kāraṇaṁ prāpyaonce it has met its own particular cause gerund — 'having obtained'अपने-अपने कारण को प्राप्त करके
udayaḥthere is a rising-up, it becomes activeउदय (होता है)
tadāthen, at that momentतब
tasya eva abhivyaktiḥit alone shows itself openly eva restricts — that one, not the othersउसी की अभिव्यक्ति (होती है)
anyeṣāṁ tu bhāvānāmwhereas the other moods tu contrasts; genitiveकिन्तु अन्य भावों की
anabhivyaktatvenabecause they stay unshown, in a hidden state instrumental — the manner/reason of their sthitiअनभिव्यक्त रूप से
tasminn eva bhaktein that very same devotee locativeउसी भक्त में
sthitiḥ jñeyātheir continued presence is to be understood gerundive — 'is to be known'स्थिति जान लेनी चाहिए
prakṛte tu — but in the case at hand; rati-premādi-sthāyi-bhāvavatāṁ bhaktānāṁ madhye — among devotees who possess the lasting moods rati, prema, etc.; yasya bhaktasya sthāyi-bhāvādeḥ — in whichever devotee, when his lasting mood and so on; sva-sva-kāraṇaṁ prāpya udayaḥ — rises upon meeting its own cause; tadā tasya eva abhivyaktiḥ — then that one alone is manifest; anyeṣāṁ tu bhāvānām anabhivyaktatvena — while the other moods, by staying unmanifest; tasminn eva bhakte sthitiḥ jñeyā — are to be understood as still abiding in that same devotee.
prakṛte tu — प्रस्तुत विषय में तो; rati-premādi-sthāyi-bhāvavatāṁ bhaktānāṁ madhye — रति-प्रेम आदि स्थायिभाव वाले भक्तों के मध्य; yasya bhaktasya — जिस भक्त के; sthāyi-bhāvādeḥ — स्थायिभाव आदि का; sva-sva-kāraṇaṁ prāpya — अपने-अपने कारण को प्राप्त कर; udayaḥ — उदय; tadā — तब; tasya eva abhivyaktiḥ — उसी की अभिव्यक्ति; anyeṣāṁ tu bhāvānām — किन्तु अन्य भावों की; anabhivyaktatvena — अनभिव्यक्त रूप से; tasminn eva bhakte — उसी भक्त में; sthitiḥ jñeyā — स्थिति जाननी चाहिए।
Now he returns to the real subject. A great devotee carries all the lasting moods — rati, prema, sneha, and so on. But they are not all active at once. Whichever mood meets its own trigger rises up and shows itself, and only that one is on display at that time. The other moods do not leave. They stay in the devotee, just unmanifest. So even the moods you cannot see are still present in him.
किन्तु प्रस्तुत विषय में — रति, प्रेम आदि स्थायिभाव वाले भक्तों के मध्य जिस भक्त के स्थायिभाव आदि का अपने-अपने कारण को प्राप्त करके उदय होता है, तब उसी की अभिव्यक्ति होती है। अन्य भाव उसी भक्त में अनभिव्यक्त रूप से स्थित रहते हैं — यह जान लेना चाहिए।
s23reply
yathā kāma-krodhādimatāṁ sāṁsārikāṇāṁ kāmādīnāṁ madhye ekatarasyodaya-kāle’nyeṣāṁ saṁskāra-rūpeṇa sthitiḥ, tadvad eveti jñeyam ||
yathājust as — here comes the illustrationजैसे
kāma-krodhādimatāṁ sāṁsārikāṇāṁin the case of worldly people, who are full of lust, anger, and the like genitive plural — the people in the exampleकाम, क्रोध आदि वाले सांसारिक जनों के
kāmādīnāṁ madhyeamong their lust, anger, and so on genitive — the set from which one risesकाम आदि के मध्य
ekatarasya udaya-kāleat the moment when just one of them flares up locative of time — 'when…'किसी एक के उदय-काल में
anyeṣāṁthe others (the ones not flaring) genitive — subject of sthitiअन्यों की
saṁskāra-rūpeṇa sthitiḥgo on existing in the form of a latent impression (saṁskāra), a dormant tendency instrumental of manner — 'in the form of…'संस्कार-रूप में स्थिति (रहती है)
tadvad eva iti jñeyamunderstand the devotee's case works exactly the same way iti closes the comparison; gerundive 'is to be known'वैसे ही (यहाँ भी) — यह जान लेना चाहिए
yathā — just as; kāma-krodhādimatāṁ sāṁsārikāṇāṁ kāmādīnāṁ madhye — among the lust, anger, etc. of worldly people who have them; ekatarasya udaya-kāle — at the time one of them arises; anyeṣāṁ saṁskāra-rūpeṇa sthitiḥ — the others abide as latent impressions; tadvad eva iti jñeyam — it is to be understood exactly like that.
yathā — जैसे; kāma-krodhādimatāṁ sāṁsārikāṇāṁ — काम-क्रोध आदि वाले सांसारिक जनों के; kāmādīnāṁ madhye — काम आदि के मध्य; ekatarasya udaya-kāle — किसी एक के उदय-काल में; anyeṣāṁ — अन्यों की; saṁskāra-rūpeṇa sthitiḥ — संस्कार-रूप में स्थिति; tadvad eva iti jñeyam — वैसे ही जानना चाहिए।
He gives an everyday illustration to prove the point. Worldly people carry lust, anger, greed, and the rest all together. When one of them — say anger — flares up, the others do not disappear; they sit quietly as saṁskāras, dormant tendencies ready to surface. The mapping: the worldly person is the devotee; the lust-anger-greed set is the set of lasting moods (rati, prema, sneha…); the one that flares up is the mood whose cause is present; the others resting as saṁskāra are the other moods staying unmanifest in the devotee. What it proves: the inactive moods still abide — they are not destroyed. Where it stops: the likeness is only structural — one active, the rest latent. It does not make the devotee's moods mundane defects like lust and anger; those moods are functions of Kṛṣṇa's hlādinī potency, and the comparison is not about their nature.
जैसे काम, क्रोध आदि वाले सांसारिक जनों के काम आदि में से किसी एक के उदय-काल में अन्यों की स्थिति संस्कार-रूप में रहती है — वैसे ही यहाँ भी जान लेना चाहिए।
s24gloss
sarasvatī-ṭhākuraḥ : samyaṅ-masṛṇita-svāntaḥ suṣṭhu masṛṇitaḥ ārdrīkṛtaḥ svāntaḥ yasmāt saḥ, mamatvātiśayāṅkitaḥ mamatvātiśaya-yuktaḥ iti taṭastha-lakṣaṇa-dvaya-viśiṣṭo yaḥ sāndrātmā ghanībhūta-svarūpaḥ iti svarūpa-lakṣaṇa-yukto bhāvaḥ sa eva budhaiḥ premā nigadyate kathyate ||
sarasvatī-ṭhākuraḥSarasvatī Ṭhākura (now his word-by-word reading of the verse)सरस्वती ठाकुर (कहते हैं)
samyaṅ-masṛṇita-svāntaḥ[the verse's first word, which he now unpacks]"समयक्-मसृणित-स्वान्तः" (श्लोक-पद)
suṣṭhu masṛṇitaḥ ārdrīkṛtaḥ svāntaḥ yasmāt saḥit means: he whose heart has been thoroughly softened, made moist — a 'from-whom' reading bahuvrīhi paraphrase, yasmāt = ablativeजिसके कारण अन्तःकरण भली-भाँति कोमल अर्थात् आर्द्र किया गया हो, वह
mamatvātiśayāṅkitaḥ[the verse's second word]"ममत्वातिशयाङ्कितः" (श्लोक-पद)
mamatvātiśaya-yuktaḥit means: joined with an overflow of the sense 'mine'अत्यधिक ममता से युक्त
iti taṭastha-lakṣaṇa-dvaya-viśiṣṭaḥso these two are the pair of pointer-marks (taṭastha-lakṣaṇa) that pick prema out from outside iti sums up the two just glossedइस प्रकार दो तटस्थ-लक्षणों से विशिष्ट
yaḥ sāndrātmāand the one that is 'dense in nature'जो "सान्द्रात्मा"
ghanībhūta-svarūpaḥit means: its very form has become thick, concentratedघनीभूत (सघन) स्वरूप वाला
iti svarūpa-lakṣaṇa-yuktaḥso this is the essence-mark (svarūpa-lakṣaṇa), what prema is in itself iti sums up the third glossइस प्रकार स्वरूप-लक्षण से युक्त
bhāvaḥ sa evathat very bhāva (fitting all three marks)वही भाव
budhaiḥby the wise, those who know instrumental — the ones doing the callingविद्वानों के द्वारा
premā nigadyate kathyateis called prema — 'nigadyate' meaning simply 'is said to be' kathyate glosses nigadyateप्रेम कहा जाता है (निगद्यते अर्थात् कथ्यते)
sarasvatī-ṭhākuraḥ — Sarasvatī Ṭhākura says; samyaṅ-masṛṇita-svāntaḥ = suṣṭhu masṛṇitaḥ ārdrīkṛtaḥ svāntaḥ yasmāt saḥ — the one whose heart is well softened and made moist; mamatvātiśayāṅkitaḥ = mamatvātiśaya-yuktaḥ — joined with abundant possessiveness; iti taṭastha-lakṣaṇa-dvaya-viśiṣṭaḥ — thus marked by the two pointer-marks; yaḥ sāndrātmā = ghanībhūta-svarūpaḥ — which is dense, of thickened form; iti svarūpa-lakṣaṇa-yuktaḥ — thus bearing the essence-mark; bhāvaḥ sa eva — that very bhāva; budhaiḥ premā nigadyate kathyate — is called prema by the wise.
sarasvatī-ṭhākuraḥ — सरस्वती ठाकुर; samyaṅ-masṛṇita-svāntaḥ — श्लोक-पद; suṣṭhu masṛṇitaḥ ārdrīkṛtaḥ svāntaḥ yasmāt saḥ — जिससे भली-भाँति कोमल आर्द्र अन्तःकरण हो, वह; mamatvātiśayāṅkitaḥ — श्लोक-पद; mamatvātiśaya-yuktaḥ — अत्यधिक ममता से युक्त; iti taṭastha-lakṣaṇa-dvaya-viśiṣṭaḥ — दो तटस्थ-लक्षणों से विशिष्ट; yaḥ sāndrātmā — जो सान्द्रात्मा; ghanībhūta-svarūpaḥ — घनीभूत स्वरूप वाला; iti svarūpa-lakṣaṇa-yuktaḥ — स्वरूप-लक्षण से युक्त; bhāvaḥ sa eva — वही भाव; budhaiḥ — विद्वानों द्वारा; premā nigadyate kathyate — प्रेम कहा जाता है।
Now Sarasvatī Ṭhākura reads the verse word by word. First word, 'samyaṅ-masṛṇita-svānta': it means the person whose heart has been thoroughly softened, made moist. Second word, 'mamatvātiśayāṅkita': it means joined with an overflowing sense of 'mine.' These two, he says, are the pair of taṭastha-lakṣaṇas — outside pointers that identify prema. Then 'sāndrātmā': its very form has become thick and concentrated — and this is the svarūpa-lakṣaṇa, what prema is in its own essence. The bhāva that fits all three marks is exactly what the wise call prema. So he lines up the verse's three descriptions with the two kinds of defining mark.
सरस्वती ठाकुर कहते हैं — "समयक्-मसृणित-स्वान्तः" अर्थात् जिसके कारण अन्तःकरण भली-भाँति कोमल, आर्द्र किया गया हो, वह; "ममत्वातिशयाङ्कितः" अर्थात् अत्यधिक ममता से युक्त — इस प्रकार दो तटस्थ-लक्षणों से विशिष्ट। और जो "सान्द्रात्मा" अर्थात् घनीभूत (सघन) स्वरूप वाला — इस प्रकार स्वरूप-लक्षण से युक्त। वही भाव विद्वानों के द्वारा प्रेम कहा जाता है।
taṭastha-lakṣaṇa vs svarūpa-lakṣaṇa: a svarūpa-lakṣaṇa is a mark that is part of what the thing itself is — like 'a blue lotus,' where the blueness belongs to the flower; here 'dense in nature' (sāndrātmā) is what prema is in itself. A taṭastha-lakṣaṇa is a mark that only points the thing out from the side without being part of its essence — like 'the house with the crow on the roof,' where the crow helps you spot the house and then flies off; here the softened heart and the sense of 'mine' identify prema by its effects and its object, but are not its core nature.
स्वरूप-लक्षण वह चिह्न है जो वस्तु के स्वरूप का ही अंग हो — जैसे "नीला कमल", जहाँ नीलापन फूल का ही है; यहाँ "सान्द्रात्मा" (स्वभाव से सघन) होना ही प्रेम का स्वयं का स्वरूप है। तटस्थ-लक्षण वह चिह्न है जो वस्तु को बाहर से केवल संकेत करे, उसके सार का अंग हुए बिना — जैसे "जिसकी छत पर कौआ बैठा हो वह घर", जहाँ कौआ घर पहचानने में सहायक होकर उड़ जाता है; यहाँ कोमल हृदय और "मेरापन" प्रेम को उसके प्रभाव और विषय से पहचानते हैं, पर उसका मूल स्वरूप नहीं हैं।
s25citation
(caitanya-caritāmṛta 2.23.7)
caitanya-caritāmṛta 2.23.7Caitanya-caritāmṛta, Madhya-līlā, chapter 23, verse 7 — the source referenceचैतन्य-चरितामृत (मध्य) 2.23.7
caitanya-caritāmṛta 2.23.7 — the locus given for the verse just glossed.
caitanya-caritāmṛta 2.23.7 — चैतन्य-चरितामृत मध्य 2.23.7।
This is the reference tag: the same defining verse is found in the Caitanya-caritāmṛta, Madhya-līlā 2.23.7 (chapter 23, verse 7), where Kṛṣṇadāsa Kavirāja quotes Rūpa Gosvāmī's definition of prema. It anchors Sarasvatī Ṭhākura's gloss to that place.
(चैतन्य-चरितामृत मध्य 2.23.7)
Why cited: names where this same definition-verse of prema is quoted — Caitanya-caritāmṛta Madhya 2.23.7 — anchoring Sarasvatī Ṭhākura's word-gloss to that locus.
क्यों उद्धृत: यह दिखाने के लिए कि प्रेम की यही परिभाषा-श्लोक चैतन्य-चरितामृत मध्य 2.23.7 में भी उद्धृत है — इससे सरस्वती ठाकुर का पद-विवरण उस स्थल से जुड़ जाता है।