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IASTदेवनागरीবাংলা
Commentary
Jīva + Mukunda-dāsaViśvanātha
BRS 1.4.5
← 1.4.3-41.4.6 →
tatra bhāvotthaḥ—
bhāva evāntaraṅgāṇām aṅgānām anusevayā |
ārūḍhaḥ paramotkarṣam bhāvotthaḥ parikīrtitaḥ ||
Word for word
bhāvaḥ eva bhāva itself (nom. sg. — subject); antaraṅgāṇām aṅgānām of the internal limbs (gen. pl.); anusevayā through successive practice (instr. sg.); ārūḍhaḥ having ascended; parama-utkarṣam to the highest excellence (acc. sg. — goal of ārūḍhaḥ); bhāva-utthaḥ arising from bhāva (nom. sg. — predicate); parikīrtitaḥ is proclaimed
bhāvaḥ eva भाव ही; antaraṅgāṇām aṅgānām अन्तरंग अंगों का; anusevayā अनुसेवन से; ārūḍhaḥ आरूढ़ हुआ; parama-utkarṣam परम उत्कर्ष पर; bhāva-utthaḥ भाव से उत्पन्न; parikīrtitaḥ कहा गया है
Construed
bhāvaḥ eva — bhāva itself; antaraṅgāṇām aṅgānām anusevayā — through the successive practice of the internal limbs; parama-utkarṣam ārūḍhaḥ — having ascended to the highest excellence; bhāva-utthaḥ — as arising from bhāva; parikīrtitaḥ — is proclaimed.
भावः एव — भाव ही; अन्तरङ्गाणाम् अङ्गानाम् अनुसेवया — अन्तरंग अंगों के अनुसेवन से; परम-उत्कर्षम् आरूढः — परम उत्कर्ष पर आरूढ़ होकर; भाव-उत्थः — भाव से उत्पन्न; परिकीर्तितः — कहा गया है।
Translation
Bhāva itself, through the successive practice of the internal limbs, having ascended to the highest excellence, is proclaimed as arising from bhāva (bhāvottha).
भाव ही अन्तरंग अंगों के अनुसेवन से, परम उत्कर्ष पर आरूढ़ होकर, भाव से उत्पन्न (भावोत्थ) कहा गया है।
Commentary
Jīva Gosvāmī + Mukunda-dāsa Gosvāmī
Durgama-saṅgamanī / Artha-ratnālpa-dīpikā
vaidhyā nivṛtto vaidhaḥ |
'Vaidha' is what has turned away from the vaidhī (regulative practice).
'वैध' वह है जो वैधी (विधि-नियम) से निवृत्त हो गया।
sa cāsau bhāvaś ceti tad-utthaḥ ||
'It, being both that and bhāva' — thus it is 'arisen from that' (tad-uttha).
'वह उस (वैध) रूप भी है और भाव भी' - इस प्रकार वह 'उससे उत्पन्न' (तद्-उत्थ) है।
Viśvanātha Cakravartī
Bhakti-sāra-pradarśinī
na vyākhyātam.
Śrī Viśvanātha offers no comment here.
श्री विश्वनाथ यहाँ कोई टीका नहीं देते।
The verse — translated
Bhāva itself, having risen to the highest excellence through continued practice of the inner limbs, is called 'risen from bhāva.'
अन्तरंग अंगों के निरन्तर सेवन से परम उत्कर्ष पर आरूढ़ हुआ भाव ही भावोत्थ कहा गया है।
The verse — line by line
L1definition
bhāva evāntaraṅgāṇām aṅgānām anusevayā |
bhāvaḥ evabhāva (the sprouted love that precedes prema) itself — this very same bhāva, nothing added nom. sg., subject; eva = 'the very same / itself'वही भाव ही (कर्ता) — और कोई नहीं
antaraṅgāṇām aṅgānāmof the inner limbs of devotion — the confidential, mind-based practices (hearing, chanting, remembering), not the external ones gen. pl., depends on anusevayāअन्तरंग (साधन-)अंगों का, जिनका सेवन किया जाता है
anusevayāby serving them again and again — through steady, continued practice instr. sg. of means; anu- = 'successively, on and on'निरन्तर बार-बार सेवन के द्वारा
bhāvaḥ eva — this very bhāva; antaraṅgāṇām aṅgānām — of the inner limbs of devotion; anusevayā — by continued practice.
bhāvaḥ eva — वही भाव ही; antaraṅgāṇām aṅgānām — अन्तरंग अंगों का; anusevayā — निरन्तर सेवन के द्वारा।
Take bhāva — the sprout of love that comes before full prema. This same bhāva, by the steady, repeated practice of the inner limbs of devotion (the confidential, mind-based services), does something. The verse is starting a definition; the line names the subject (this bhāva) and the means (unbroken inner practice). What it becomes is completed in the next line.
वही भाव, अन्तरंग साधन-अंगों के निरन्तर सेवन के द्वारा (आगे जो कहा जाएगा वह होता है)।
aṅga: home meaning 'limb, part of the body'; here 'a limb / component of devotional practice.' antaraṅga ('inner-limbed') marks the confidential, mind-centred practices as against the bahiraṅga (external) ones.
'अंग' का मूल अर्थ है 'शरीर का अवयव, अंग'; यहाँ इसका अर्थ है 'साधन-भक्ति का एक अंग या घटक'। 'अन्तरंग' (भीतरी अंगोंवाला) उन गुप्त, मन-प्रधान साधनों को दर्शाता है, जो 'बहिरंग' (बाहरी) साधनों से भिन्न हैं।
L2definition
ārūḍhaḥ paramotkarṣam bhāvotthaḥ parikīrtitaḥ ||
ārūḍhaḥhaving climbed up — bhāva has risen, as one climbs to a summit nom. sg. past participle, agreeing with bhāvaḥ from L1(वह भाव जो) आरूढ़ हो गया, ऊपर चढ़ गया
paramotkarṣamto the very highest pitch — the topmost peak of intensity acc. sg., the goal reached by ārūḍhaḥपरम उत्कर्ष तक — जिस चरम सीमा तक वह चढ़ा
bhāvotthaḥis 'bhāvottha' — the kind that has risen up out of bhāva; this is the name being defined nom. sg. bahuvrīhi/predicate; bhāva + uttha ('risen from')'भावोत्थ' — अर्थात् भाव से उत्पन्न (हुआ रस)
parikīrtitaḥis declared to be — is proclaimed and known by this name nom. sg. past participle; pari- intensifies: 'fully, openly declared'भलीभाँति, खुले रूप में कहा गया है
bhāvaḥ (from L1) — this bhāva; anusevayā — by continued inner practice; paramotkarṣam ārūḍhaḥ — having climbed to the very highest peak; bhāvotthaḥ parikīrtitaḥ — is declared to be 'bhāvottha,' the type risen from bhāva.
ārūḍhaḥ — परम उत्कर्ष पर आरूढ़ हुआ; paramotkarṣam — परम उत्कर्ष को; bhāvotthaḥ — भाव से उत्पन्न (भावोत्थ); parikīrtitaḥ — भलीभाँति घोषित किया गया।
That same bhāva, driven by this steady inner practice, climbs all the way to its highest peak. When it reaches that topmost pitch, it is called 'bhāvottha' — 'the [rasa] that has risen up out of bhāva.' That is the name being defined here. So the full sentence reads: this very bhāva, by unbroken practice of the inner limbs of devotion, having climbed to the highest peak, is proclaimed as bhāvottha.
वही भाव परम उत्कर्ष पर आरूढ़ होकर 'भावोत्थ' (भाव से उत्पन्न भक्ति-रस) भलीभाँति कहा गया है।
uttha: home meaning 'risen, arisen, sprung up' (from ut-√sthā, 'to rise up'); here it names the source — 'bhāvottha' = the type of devotional rasa that has arisen out of bhāva, as opposed to one arising from vaidhī practice.
'उत्थ' का मूल अर्थ है 'उठा हुआ, उत्पन्न' (उत्-√स्था 'ऊपर उठना' से); यहाँ यह उत्पत्ति के स्रोत को बताता है — 'भावोत्थ' अर्थात् वह भक्ति-रस जो भाव से उत्पन्न हुआ, न कि वह जो वैधी साधना से उत्पन्न होता है।
Commentary — decoded
Jīva Gosvāmī + Mukunda-dāsa Gosvāmī
s1definition
vaidhyā nivṛtto vaidhaḥ |
vaidhyāout of the vaidhī — the regulative practice of devotion instr. sg. fem. of vaidhī, marking the sourceवैधी (भक्ति) से — जिससे यह उत्पन्न हुआ
nivṛttaḥis what has come forth, what has issued past part. of ni-√vṛt, here in the 'resulted-from' senseनिकला हुआ, उत्पन्न हुआ
vaidhaḥis [what we call] 'vaidha' nom. sg. — the term being defined'वैध' — यही वह पद है जिसकी व्युत्पत्ति की जा रही है
vaidhaḥ — [the word] 'vaidha'; vaidhyā — out of the regulative practice; nivṛttaḥ — is what has come forth [and so is called 'vaidha'].
vaidhyā — वैधी से; nivṛttaḥ — निकला/उत्पन्न हुआ; vaidhaḥ — 'वैध' कहलाता है।
Here they define the word 'vaidha'. 'Vaidha' means what has come out of the vaidhī — the regulative practice of devotion. So a rati of this kind is one that has grown up out of following the rules.
जो वैधी (भक्ति) से निकला अर्थात् उत्पन्न हुआ, वह 'वैध' कहलाता है।
nivṛtta: at home it means 'turned back, ceased, desisted'; here, in deriving a term, it carries the source sense — 'issued from, resulting from' the vaidhī.
'निवृत्त' का सामान्य अर्थ है 'लौटा हुआ, रुका हुआ, हटा हुआ'; परन्तु यहाँ पद की व्युत्पत्ति में यह स्रोत का भाव रखता है — वैधी से 'निकला हुआ, उससे उत्पन्न'।
s2definition
sa cāsau bhāvaś ceti tad-utthaḥ ||
sa caand it is that very [vaidha] saḥ, masc. nom., picking up vaidhaḥ from s1; ca = 'both'वह (वैध) भी — 'च' अर्थात् दोनों
asauthis very one deictic, masc. — points again to the vaidha elementयही (वैध तत्त्व की ओर पुनः संकेत)
bhāvaḥ caand it is a bhāva (a devotional emotion) the second ca joins the two members into one compoundऔर भाव भी — यह दूसरा 'च' दोनों को एक समास में जोड़ता है
itiso [it is 'vaidha-bhāva'] closes the compound-resolution formulaइस प्रकार (समास इस रीति से बनता है)
tad-utthaḥ[and the rati that] arises from that is 'tad-uttha' (arisen-from-that) resolves the -ottha of bhāvottha; tat = the vaidha-bhāva just formedउससे (उस वैध-भाव से) उत्पन्न — 'तदुत्थ'
sa ca asau bhāvaḥ ca iti — 'it is both that [vaidha] and a bhāva' [and so is 'vaidha-bhāva']; tad-utthaḥ — and [the rati] arisen from that is 'tad-uttha' (i.e. the -ottha in bhāvottha).
sa ca — वह (वैध) भी; asau — यही; bhāvaḥ ca — और भाव भी; iti — इस प्रकार; tad-utthaḥ — उससे उत्पन्न।
Now they show how the label is built. 'It is both that [vaidha] and a bhāva' — this is the fixed way of resolving a karmadhāraya compound, joining two describing words into one. The 'vaidha' and the 'bhāva' together give 'vaidha-bhāva'. And the rati that springs from that is 'arisen-from-that' — tad-uttha — which is the '-ottha' inside bhāvottha.
वह वैध भी है और भाव भी — इस प्रकार 'वैध-भाव'; और जो उससे उत्पन्न हो वह 'तदुत्थ' है।
'sa cāsau X ca iti' is the standard formula for resolving a karmadhāraya (both words describe one thing) — like 'nīlaṁ ca tat utpalaṁ ca iti nīlotpalam' ('it is both blue and a lotus, so blue-lotus'). Applied here: it is both vaidha and a bhāva, so 'vaidha-bhāva'; and what rises from that is tad-uttha.
'सः च असौ X च इति' कर्मधारय समास को खोलने का प्रसिद्ध सूत्र है (जहाँ दोनों शब्द एक ही वस्तु का वर्णन करते हैं) — जैसे 'नीलं च तत् उत्पलं च इति नीलोत्पलम्' ('वह नीला भी है और कमल भी, इसलिए नील-कमल')। यहाँ लागू होने पर — वह वैध भी है और भाव भी, अतः 'वैध-भाव'; और जो उससे उठे वह 'तदुत्थ'।
Viśvanātha Cakravartī
s1other
na vyākhyātam.
nanot negative particleनहीं
vyākhyātamexplained — i.e. he gives no comment on it past pass. participle, nom. neut. sg. of vi-ā-√khyā 'to explain, comment on'व्याख्या की गई / व्याख्यात हुआ
na — not; vyākhyātam — explained (i.e. Viśvanātha offers no comment here).
na — नहीं; vyākhyātam — व्याख्या की गई।
Viśvanātha does not comment on this verse. This one line is just an editorial note recording that fact: there is no explanation from him at this point.
(विश्वनाथ ने इस श्लोक की) व्याख्या नहीं की।
vyākhyāta: home sense in commentarial usage is 'expounded, glossed' (from vyākhyāna, a running commentary); here the negated participle simply marks the absence of any such gloss from Viśvanātha on this verse.
'व्याख्यात' का टीका-प्रयोग में अर्थ है 'समझाया गया, टीका किया गया' (व्याख्यान = चलती हुई टीका); यहाँ निषेधवाची रूप केवल यह दर्शाता है कि इस श्लोक पर विश्वनाथ की कोई टीका नहीं है।
← 1.4.3-41.4.6 →