s1avataranika
prāyaśa iti |
prāyaśaḥ"generally, for the most part" — he picks up this one word from the verse to explain it pratīka (catchword quoting the mūla)'प्रायः' (मूल का प्रतीक-पद)
itimarks the quoted word — "as for the word 'generally'…"यह कहकर
prāyaśaḥ — the word "generally"; iti — as for this word (now I comment on it)
prāyaśaḥ — 'प्रायः' पद को उद्धृत करके; iti — यह कहकर (अगले वाक्य की भूमिका)।
Viśvanātha picks up one word from the verse: "generally." The verse said that for rāgānugā followers prema is generally unmixed. He is about to explain why the poet said "generally" and not "always."
'प्रायः' — यह (कहकर व्याख्या आरम्भ करते हैं)।
iti after a quoted word is the standard way a commentator flags the exact word he is about to gloss; here it sets up the next sentence.
किसी उद्धृत शब्द के बाद 'इति' — यह टीकाकार का वह प्रचलित ढंग है जिससे वह ठीक उसी शब्द को इंगित करता है जिसकी व्याख्या वह करने जा रहा है; यहाँ यह अगले वाक्य की भूमिका बाँधता है।
s2gloss
rāgānugatasyaivārcana-bhaktau vaidha-bhakty-udita-rukmiṇy-ādi-sāhityena bhāvanā-yuktatve sati na kevalaḥ syād ity arthaḥ ||
rāgānugatasyafor someone who follows the path of spontaneous love (rāgānugā) genitive of the person concernedरागानुगा (भक्ति) का अनुसरण करने वाले के (प्रेम में)
evaeven for such a person — precisely the one you would expect to have pure loveही
arcana-bhaktauwhen he is engaged in deity-worship (arcana), the devotion of formal service locative: in the setting ofअर्चन-भक्ति (पूजा) के प्रसंग में
vaidha-bhakty-udita-rukmiṇy-ādi-sāhityenabecause his worship keeps company with Rukmiṇī and the other queens — figures who belong to rule-bound devotion (vaidha-bhakti) instrumental of cause/means: by being together withक्योंकि वह विधि-भक्ति से उदित रुक्मिणी आदि (उपास्यों) के साहचर्य से (मिला हुआ) होता है
bhāvanā-yuktatve satiwhen his meditation becomes joined with them — once that awareness of majesty enters locative absolute: when / once this happensजब उसकी भावना (उनसे) युक्त हो जाती है, तब
na kevalaḥ syāthis love would not be unmixed (kevala) — not pure spontaneous love, in that caseकेवल (शुद्ध) नहीं रहता
ity arthaḥthis is what "generally" meansऐसा अर्थ है
rāgānugatasya eva — even for a follower of spontaneous love; arcana-bhaktau — in deity-worship; vaidha-bhakty-udita-rukmiṇy-ādi-sāhityena — because it keeps company with Rukmiṇī and the other queens, who arise within rule-bound devotion; bhāvanā-yuktatve sati — when his meditation gets joined with them; na kevalaḥ syāt — his love would not be unmixed; ity arthaḥ — that is the meaning of "generally."
rāgānugatasya eva — रागानुगा का अनुसरण करने वाले के ही; arcana-bhaktau — अर्चन-भक्ति के प्रसंग में; vaidha-bhakty-udita-rukmiṇy-ādi-sāhityena — विधि-भक्ति से उदित रुक्मिणी आदि के साहचर्य से; bhāvanā-yuktatve sati — भावना के (उनसे) युक्त हो जाने पर; na kevalaḥ syāt — केवल (शुद्ध) नहीं रहता; ity arthaḥ — ऐसा अभिप्राय है।
Here is why the verse says "generally" and not "always." Take even a rāgānugā devotee — one on the path of spontaneous love. Suppose he is doing arcana, formal deity-worship. In that worship his meditation may fall in with Rukmiṇī and the other queens. Those figures belong to vaidha-bhakti, the rule-bound worship that carries an awareness of Kṛṣṇa's majesty. Once that awareness mixes in, his love in that moment is no longer kevala — no longer pure spontaneous love. So for rāgānugā followers prema is unmixed as a rule, but not without exception. That exception is what "generally" leaves room for.
रागानुगा का अनुसरण करने वाले का प्रेम भी अर्चन-भक्ति के प्रसंग में — जब उसकी भावना विधि-भक्ति से उदित रुक्मिणी आदि (उपास्यों) के साहचर्य से युक्त हो जाती है — केवल (शुद्ध) नहीं रह जाता; ऐसा अर्थ है।
kevala here is a technical term: "pure, unmixed" rāgānugā love, with no admixture of awe at Kṛṣṇa's greatness. Viśvanātha's point is that the mixing comes not from the devotee's own mood but from the worship-objects (Rukmiṇī etc.) he shares his meditation with, which carry the majesty-register of vaidha-bhakti.
यहाँ 'केवल' तकनीकी पद है — शुद्ध, अमिश्रित रागानुगा प्रेम, जिसमें कृष्ण की महत्ता के प्रति भय का कोई मिश्रण नहीं। विश्वनाथ का अभिप्राय यह है कि मिश्रण भक्त के अपने भाव से नहीं आता, बल्कि उन उपास्य-वस्तुओं (रुक्मिणी आदि) से आता है जिनके साथ वह अपना ध्यान बाँटता है, और जो विधि-भक्ति का महिमा-भाव साथ लाते हैं।