L1definition
ādau śraddhā tataḥ sādhusaṅgo’tha bhajanakriyā |
ādauat the very beginning — the first rung loc. sg. of orderसबसे पहले, आरम्भ में
śraddhācomes faith (trust that this path is worth taking up)श्रद्धा (जागती है)
tataḥthen, next after thatउसके बाद
sādhu-saṅgaḥkeeping company with devoteesसाधुओं का संग
athaand after that, in turnऔर फिर, तदनन्तर
bhajana-kriyātaking up the actual practice of worshipभजन का अनुष्ठान
ādau — at the beginning; śraddhā — faith; tataḥ — then; sādhu-saṅgaḥ — association with devotees; atha — next; bhajana-kriyā — the practice of worship.
ādau — सबसे पहले; śraddhā — श्रद्धा; tataḥ — उसके बाद; sādhu-saṅgaḥ — साधुसंग; atha — तदनन्तर; bhajana-kriyā — भजनक्रिया।
Rūpa Gosvāmī lays out the ladder of devotion, one rung at a time. First comes śraddhā — faith, the initial trust that this path is worth walking. Then comes sādhu-saṅga — keeping the company of devotees. After that comes bhajana-kriyā — actually taking up the practice of worship. The words tataḥ ("then") and atha ("next") mark each step as following the one before.
सबसे पहले श्रद्धा जागती है। फिर साधुओं का संग होता है। उसके बाद भजन का अनुष्ठान आरम्भ होता है।
śraddhā: in general Sanskrit usage "faith, trust"; here specifically the opening trust that devotion is worthwhile, the seed from which the whole creeper of bhakti grows.
श्रद्धा — सामान्य संस्कृत प्रयोग में "विश्वास, आस्था"; यहाँ विशेष रूप से यह आरम्भिक विश्वास कि भक्ति करने योग्य है — वही बीज जिससे भक्ति की सम्पूर्ण लता उगती है।
L2definition
tato’narthanivṛttiḥ syāt tato niṣṭhā rucis tataḥ ||
tataḥthen, after practice has begunउसके बाद
anartha-nivṛttiḥthe falling away of anarthas — the unwanted things that clog the heartअनर्थों की निवृत्ति (अनुचित वस्तुओं का हटना)
syātwould come about optativeहोती है
tataḥthen, nextउसके बाद
niṣṭhāsteadiness — the practice becomes firm and unbrokenनिष्ठा
ruciḥa real taste for itरुचि
tataḥthen, after thatउसके बाद
tataḥ — then; anartha-nivṛttiḥ — the cessation of unwanted things; syāt — would arise; tataḥ — then; niṣṭhā — steadiness; ruciḥ — taste; tataḥ — then.
tataḥ — उसके बाद; anartha-nivṛttiḥ — अनर्थों की निवृत्ति; syāt — होती है; tataḥ — तब; niṣṭhā — निष्ठा; ruciḥ — रुचि; tataḥ — उसके बाद।
The ladder continues. Once worship is under way, anartha-nivṛtti follows — the unwanted things that clog the heart begin to fall away. The word syāt ("would arise") keeps this as the natural next step. Then comes niṣṭhā — steadiness, when the practice becomes firm and no longer wavers. After that comes ruci — a genuine taste for devotion. Each tataḥ ("then") again marks one stage giving way to the next.
भजन के बाद हृदय के अनर्थ हटते हैं। फिर निष्ठा आती है। उसके बाद रुचि उत्पन्न होती है।
anartha: literally "non-value, something worthless or harmful"; here the accumulated unwanted things in the heart (habits, misconceptions, cravings) that obstruct devotion.
अनर्थ — शब्दशः "अनर्थकर, हानिकारक अथवा व्यर्थ वस्तु"; यहाँ हृदय में एकत्र वे अवांछित वस्तुएँ (आदतें, भ्रान्तियाँ, वासनाएँ) जो भक्ति में बाधक हैं।
L3definition
tathāsaktis tato bhāvas tataḥ premābhyudañcati |
tathāand likewise, in the same running orderवैसे ही, फिर
āsaktiḥdeep attachment — the heart clings to the Lord on its ownआसक्ति
tataḥthen, after thatउसके बाद
bhāvaḥbhāva — the first dawning of real loveभाव
tataḥthen, finallyउसके बाद
premāprema, pure loveप्रेम
abhyudañcatirises up, comes fully into viewउदित होता है, प्रकट होता है
tathā — likewise; āsaktiḥ — attachment; tataḥ — then; bhāvaḥ — bhāva; tataḥ — then; premā — prema; abhyudañcati — rises up.
tathā — वैसे ही; āsaktiḥ — आसक्ति; tataḥ — उसके बाद; bhāvaḥ — भाव; tataḥ — तब; premā — प्रेम; abhyudañcati — उदित होता है।
The last steps of the ladder. Likewise (tathā), after taste comes āsakti — deep attachment, when the heart clings to the Lord on its own without being pushed. Then comes bhāva — the first real dawning of love. And then, at the top, premā abhyudañcati — pure love rises up and comes fully into view. The verb abhyudañcati is vivid: prema does not just appear, it "rises up" like the sun breaking over the horizon.
रुचि के बाद आसक्ति आती है। फिर भाव प्रकट होता है। और अन्त में प्रेम उदित होता है।
bhāva / prema: bhāva is the first sprout of divine love, still tender; prema is that same love grown full and unshakable. The verse marks them as two distinct rungs, bhāva below and prema above.
भाव और प्रेम — भाव दिव्य प्रेम का पहला अंकुर है, अभी कोमल; प्रेम वही प्रेम है जो पूर्ण और अटल हो चुका है। श्लोक इन्हें दो भिन्न सोपान बताता है, भाव नीचे और प्रेम ऊपर।
L4conclusion
sādhakānām ayaṁ premṇaḥ prādurbhāvaḥ bhavet kramaḥ ||
sādhakānāmfor practitioners — those still doing the work of sādhana gen. pl.साधकों का, साधकों के लिए
ayamthis — the sequence just laid outयह
premṇaḥof prema, of pure love gen. sg.प्रेम का
prādurbhāvaḥthe coming-to-appearance, how it shows itselfप्रादुर्भाव, प्रकट होना
bhavetshould be, is how it goes optativeहोता है
kramaḥthe step-by-step orderक्रम
sādhakānām — of the practitioners; ayam — this; premṇaḥ — of prema; prādurbhāvaḥ — the appearance; bhavet — would be; kramaḥ — the sequence.
sādhakānām — साधकों के लिए; ayam — यह; premṇaḥ — प्रेम का; prādurbhāvaḥ — प्रादुर्भाव; bhavet — होता है; kramaḥ — क्रम।
Now Rūpa Gosvāmī sums it up. For sādhakas — those still on the path, doing the work of practice — this (ayam) is the order in which prema comes to appear. The whole ladder just given, from faith up to love, is the krama — the step-by-step sequence by which pure love (prema) shows itself. The optative bhavet ("should be") states this as the standard, typical course, not the only one possible.
साधकों में प्रेम का प्रकट होना इसी क्रम से होता है। यही प्रेम की उत्पत्ति का क्रम है।
sādhaka: a practitioner still engaged in sādhana (disciplined practice), as opposed to a siddha who has already attained the goal. The whole sequence describes the sādhaka's journey up to prema.
साधक — वह जो अभी साधना (अनुशासित अभ्यास) में लगा है, सिद्ध के विपरीत जिसने लक्ष्य पा लिया है। यह सम्पूर्ण अनुक्रम साधक की प्रेम तक की यात्रा का वर्णन है।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
tatra bahuṣv api krameṣu satsu prāyikam ekaṁ kramam āha ādāv iti dvayena |
tatraon this topic — here, about the stagesइस विषय में
bahuṣu api krameṣu satsueven though many sequences exist locative absolute, concessive with apiयद्यपि अनेक क्रम विद्यमान हैं
prāyikam ekaṁ kramamone sequence, the usual one that fits most peopleएक प्रायिक (प्रायः होने वाला) क्रम
āhahe (Rūpa) statesकहते हैं
ādau iti dvayenaby the two verses that begin with the word ādau ("at the beginning")'आदौ' इत्यादि दो श्लोकों से
tatra — on this topic; bahuṣu api krameṣu satsu — even though many sequences exist; prāyikam ekaṁ kramam — one usual sequence that fits most people; ādau iti dvayena — by the two verses beginning with ādau; āha — he states.
tatra — इस विषय में; bahuṣu api krameṣu satsu — यद्यपि अनेक क्रम विद्यमान हैं; prāyikam ekaṁ kramam — एक प्रायिक क्रम; āha — कहते हैं; ādau iti dvayena — 'आदौ' इत्यादि दो श्लोकों से।
Here Jīva sets up the two verses. He notes that there are actually many possible sequences by which prema develops. But out of all of them, Rūpa Gosvāmī now states just one — the typical sequence that holds for most practitioners. And he states it in the pair of verses that begin with the word ādau, "at the beginning."
यद्यपि प्रेमप्राप्ति के अनेक क्रम हैं, तथापि जो प्रायः होता है उस एक क्रम को कहते हैं। इसे 'आदौ' से आरम्भ होने वाले दो श्लोकों से कहा गया है।
krama here means the ordered sequence of stages; the point of prāyikam ("usual, for the most part") is that this order is the norm, not an exceptionless law — some devotees skip or reorder steps.
यहाँ क्रम का अर्थ है सोपानों की क्रमबद्ध व्यवस्था; "प्रायिक" का तात्पर्य यह है कि यह क्रम सामान्य नियम है, अपवादरहित विधान नहीं — कुछ भक्त सोपानों को छोड़ या उलट देते हैं।
s2gloss
ādau prathame sādhu-saṅga-śāstra-śravaṇa-dvārā śraddhā tad-artha-viśvāsaḥ |
ādauthe verse's word "at the beginning" means —आदौ अर्थात्
prathameat the first stageप्रथम चरण में
sādhu-saṅga-śāstra-śravaṇa-dvārāthrough the twin channel of keeping company with devout people and hearing śāstra instrumental of means, dvārā "by way of"साधुसंग और शास्त्रश्रवण के द्वारा
śraddhāfaith arisesश्रद्धा
tad-artha-viśvāsaḥnamely, trust in what that (śāstra) teachesअर्थात् उस (शास्त्रार्थ) में विश्वास
ādau — the word "at the beginning"; prathame — means at the first stage; sādhu-saṅga-śāstra-śravaṇa-dvārā — by way of company with the devout and hearing śāstra; śraddhā — faith; tad-artha-viśvāsaḥ — that is, trust in the meaning of that teaching.
ādau — आदौ अर्थात्; prathame — प्रथम चरण में; sādhu-saṅga-śāstra-śravaṇa-dvārā — साधुसंग और शास्त्रश्रवण के द्वारा; śraddhā — श्रद्धा; tad-artha-viśvāsaḥ — अर्थात् उसके अर्थ में विश्वास।
Now he decodes the first word, ādau. It means: at the very first stage. What arises there is śraddhā, faith. And how does it arise? By two things working together — keeping company with devout people and hearing śāstra. Jīva then defines what this faith actually is: it is trust in what śāstra teaches — confidence that its message is true.
'आदौ' का अर्थ है प्रथम चरण में। साधुसंग और शास्त्रश्रवण — इन दोनों के द्वारा श्रद्धा होती है। श्रद्धा अर्थात् शास्त्र के अर्थ में विश्वास।
Jīva takes sādhu-saṅga-śāstra-śravaṇa as one compound, so for him faith comes through both together — the association and the hearing. (Viśvanātha instead reads "in the company of the devout, by hearing śāstra," making association the setting and hearing the means.)
जीव साधुसंग-शास्त्रश्रवण को एक ही समास मानते हैं, अतः उनके मत में श्रद्धा दोनों से एक साथ होती है — संग और श्रवण दोनों से। (विश्वनाथ इसके विपरीत "साधुओं की संगति में, शास्त्र सुनने से" पढ़ते हैं, जिससे संग परिवेश बनता है और श्रवण साधन।)
s3gloss
tataḥ prathamānantaraṁ dvitīyaḥ sādhu-saṅgo bhajana-rīti-śikṣā-nibandhanaḥ |
tataḥthe verse's word "then" means —उसके बाद
prathama-anantaramright after the first stageप्रथम चरण के अनन्तर
dvitīyaḥthe second stage, which is —दूसरा
sādhu-saṅgaḥcompany with the devoutसाधुसंग
bhajana-rīti-śikṣā-nibandhanaḥthe kind that consists in being taught the method of worship bahuvrīhi: "having instruction in the way of bhajana as its basis"जिसका आधार भजन की रीति की शिक्षा है
tataḥ — the word "then"; prathama-anantaram — means right after the first stage; dvitīyaḥ — the second stage; sādhu-saṅgaḥ — company with the devout; bhajana-rīti-śikṣā-nibandhanaḥ — the kind grounded in learning the method of worship.
tataḥ — उसके बाद; prathama-anantaram — प्रथम चरण के अनन्तर; dvitīyaḥ — दूसरा; sādhu-saṅgaḥ — साधुसंग; bhajana-rīti-śikṣā-nibandhanaḥ — जिसका आधार भजन की रीति की शिक्षा है।
Next he decodes tataḥ, "then." It means: immediately after the first stage. This is the second stage — again sādhu-saṅga, company with the devout. But Jīva marks how this association differs from the first: here it is specifically the association in which you are taught how to worship — being trained in the method of bhajana. So the same word "association" names a new, more focused kind of company.
प्रथम चरण के बाद दूसरा साधुसंग आता है। यह वह संग है जिसका आधार भजन की रीति की शिक्षा प्राप्त करना है।
sādhu-saṅga appears at two stages; Jīva distinguishes them by function — the first association produces faith, this second one delivers practical training in bhajana.
साधुसंग दो सोपानों पर आता है; जीव इन्हें उनके कार्य से अलग करते हैं — पहला संग श्रद्धा उत्पन्न करता है, यह दूसरा भजन की व्यावहारिक शिक्षा देता है।
s4definition
niṣṭhā tatrāvikṣepeṇa sātatyam |
niṣṭhāniṣṭhā (steadiness) is —निष्ठा
tatrain that (worship)उसमें, भजन में
avikṣepeṇawithout the mind being pulled away instrumental of manner, "by non-distraction"बिना विचलन के, अविक्षेप से
sātatyamkeeping at it continuouslyनिरन्तरता
niṣṭhā — steadiness; tatra — in that worship; avikṣepeṇa — without distraction; sātatyam — is unbroken continuity.
niṣṭhā — निष्ठा; tatra — उस भजन में; avikṣepeṇa — बिना विचलन के; sātatyam — निरन्तरता।
Now he defines niṣṭhā, the stage of steadiness. It means staying at the worship continuously, without the mind getting pulled away. So niṣṭhā is unbroken, undistracted regularity in bhajana — you no longer stop and start.
निष्ठा का अर्थ है भजन में बिना विचलन के निरन्तर लगे रहना।
s5definition
rucir abhilāṣaḥ |
ruciḥruci (taste) is —रुचि
abhilāṣaḥa felt hankering, a wanting-toअभिलाषा, इच्छा
ruciḥ — taste; abhilāṣaḥ — is longing, an eager wanting.
ruciḥ — रुचि; abhilāṣaḥ — अभिलाषा।
He defines ruci, the stage of taste, in one word: abhilāṣa — longing. It is an eager wanting for the worship. Now you don't merely do bhajana steadily; you find yourself wanting it, drawn toward it. (He will immediately qualify this longing in the next line.)
रुचि का अर्थ है अभिलाषा, अर्थात् भजन के प्रति इच्छा।
s6gloss
kintu buddhi-pūrvikeyam |
kintubut — one qualificationपरन्तु
buddhi-pūrvikāit is preceded by the intellect — the longing still leans on deliberate judgment feminine, agreeing with ruciबुद्धिपूर्वक (बुद्धि जिसके आगे चलती है)
iyamthis (ruci) is suchयह (रुचि)
kintu — but; iyam — this longing (ruci); buddhi-pūrvikā — is preceded by / driven by the intellect.
kintu — परन्तु; buddhi-pūrvikā — बुद्धिपूर्वक; iyam — यह रुचि।
But he adds a qualification about that longing. This ruci is buddhi-pūrvikā — it is still "intellect-first." That is, the taste at this stage is not yet spontaneous; it still rests on your reasoning and deliberate choice. You are drawn to the worship, but part of what draws you is your considered judgment that it is worth doing. This sets up the contrast with the next stage.
परन्तु यह रुचि बुद्धिपूर्वक होती है। अर्थात् बुद्धि के आगे रहने पर, विचारपूर्वक उठती है।
buddhi-pūrvaka literally "having the intellect in front / going first": the desire is deliberate, reason-led — not yet welling up on its own. This is the precise point of difference from āsakti in the next line.
बुद्धिपूर्वक — शब्दशः "बुद्धि जिसके आगे रहती हो, पहले चलती हो": यह इच्छा विचारपूर्वक, बुद्धि-चालित है — अभी स्वयं नहीं उमड़ती। अगली पंक्ति की आसक्ति से यही ठीक अन्तर का बिन्दु है।
s7definition
āsaktis tu svārasikī ||
āsaktiḥ tuāsakti (attachment), by contrast — tu marks the contrast with the intellect-led ruci just describedकिन्तु आसक्ति
svārasikīflows of its own accord — it comes spontaneously, from within itselfस्वारसिकी (अपने ही रस से उठने वाली, स्वतःस्फूर्त)
āsaktiḥ tu — attachment, however; svārasikī — is spontaneous, self-arising.
āsaktiḥ tu — किन्तु आसक्ति; svārasikī — स्वारसिकी।
Now he defines āsakti, the stage of attachment, and the word tu, "however," points the contrast. Unlike ruci, which was still intellect-led, āsakti is svārasikī — it flows on its own. The pull toward Kṛṣṇa now wells up spontaneously, no longer resting on deliberate judgment. This is the exact difference between the two stages: taste (ruci) is still reasoned, whereas attachment (āsakti) is effortless and self-arising.
किन्तु आसक्ति स्वारसिकी होती है। अर्थात् वह अपने ही रस से, स्वयमेव उठती है।
svārasika (from sva-rasa, "one's own flavor / juice") means arising by its own inner momentum, spontaneous. Home sense: acting from one's own natural relish; here: the attachment comes unbidden, without the mind first deciding to feel it — the mirror-opposite of the buddhi-pūrvikā ruci above.
स्वारसिक (स्व-रस अर्थात् "अपना ही रस, स्वाद" से) का अर्थ है अपने ही भीतरी वेग से उठने वाला, स्वतःस्फूर्त। यहाँ आसक्ति बिना मन के पहले निश्चय किए स्वयं आती है — ऊपर की बुद्धिपूर्विका रुचि का ठीक विपरीत।
Mukunda-dāsa Gosvāmī
s1gloss
ādau prathamaṁ kenāpi bhāgyodayena śrī-kṛṣṇasya bhaktau śraddhā |
ādauat the beginning loc. sg.
prathamaṁthat is, at the very first
kenāpi bhāgya-udayenabecause some good fortune rises up in a person instr. of cause
śrī-kṛṣṇasya bhaktautoward devotion to Śrī Kṛṣṇa loc.
śraddhācomes faith
ādau — at the beginning; prathamaṁ — first of all; kenāpi bhāgya-udayena — because some good fortune rises up; śrī-kṛṣṇasya bhaktau — toward devotion to Śrī Kṛṣṇa; śraddhā — faith arises.
At the very first stage comes śraddhā, faith. Where does it come from? Some good fortune rises up in the person, and by that faith is born. And it is faith aimed at one thing: devotion to Śrī Kṛṣṇa.
śraddhā: in general Sanskrit usage 'faith, trust'; here Mukunda pins it to a specific object — trust directed at bhakti to Śrī Kṛṣṇa, not faith in general.
s2gloss
sādhu-saṅga udyamena sādhubhir milanam |
sādhu-saṅgaḥsādhu-saṅga, keeping company with the devout
udyamenaby one's own effort — one has to make the effort instr. of means
sādhubhiḥ milanammeeting with the devout instr. sādhubhiḥ = 'with the sādhus'
sādhu-saṅgaḥ — sādhu-saṅga; udyamena — through effort; sādhubhiḥ milanam — is meeting with the devout.
Next, sādhu-saṅga. Mukunda glosses it as meeting with the devout. And he adds one word: by effort. This meeting does not just happen on its own; one has to make the effort to come together with sādhus.
s3gloss
bhajana-kriyā bhajanasya kāraṇam |
bhajana-kriyābhajana-kriyā, the act of worship
bhajanasya kāraṇamis what brings worship about — its cause gen. bhajanasya = 'of worship'
bhajana-kriyā — the act of worship; bhajanasya kāraṇam — is the cause of worship.
Then bhajana-kriyā, the act of worship. Mukunda reads it as the cause of worship — the taking-up of practice that leads into real worship. So bhajana-kriyā is the doing that brings bhajana about.
s4gloss
anarthasya aprārabdha-prārabdha-rūpasya pāpasya nivṛttir nāśaḥ |
anarthasyaof the unwanted thing (anartha) gen.
aprārabdha-prārabdha-rūpasyawhich takes two forms — sin not yet ripened, and sin already ripening gen., describing pāpa
pāpasyathat is, of sin gen.
nivṛttiḥthe falling-away
nāśaḥits destruction
anarthasya — of the unwanted thing; pāpasya — namely sin; aprārabdha-prārabdha-rūpasya — in its two forms, not-yet-fructified and fructified; nivṛttiḥ — the cessation; nāśaḥ — is its destruction.
Then anartha-nivṛtti, the ceasing of unwanted things. Mukunda spells out what the anartha is: it is sin. And sin comes in two forms — the sin not yet ripened (aprārabdha) and the sin already ripening into results (prārabdha). The 'ceasing' means the destruction of both.
prārabdha / aprārabdha: standard karma vocabulary — prārabdha is karma that has already begun to bear fruit in this life, aprārabdha is stored karma not yet fructified. Here both kinds of sinful reaction are said to be destroyed.
s5gloss
niṣṭhā āgraheṇa punaḥ punar bhajana-kāraṇam |
niṣṭhāniṣṭhā, steadiness
āgraheṇawith firm insistence — sticking at it instr. of manner
punaḥ punaḥagain and again
bhajana-kāraṇamis what keeps worship going — its cause
niṣṭhā — steadiness; āgraheṇa — through firm insistence; punaḥ punaḥ — again and again; bhajana-kāraṇam — is the cause of worship.
Then niṣṭhā, steadiness. Mukunda glosses it, like bhajana-kriyā, as a cause of worship — but now the worship done over and over, again and again. What drives it is āgraha, firm insistence: one keeps at the practice without letting up. That steady repetition is niṣṭhā.
s6gloss
ruciḥ pāpa-bīja-nāśād bhaktau mādhuryānubhavaḥ |
ruciḥruci, taste
pāpa-bīja-nāśātbecause the very seed of sin is destroyed abl. of cause
bhaktauin devotion loc.
mādhurya-anubhavaḥis the tasting of sweetness
ruciḥ — taste; pāpa-bīja-nāśāt — because the seed of sin is destroyed; bhaktau — in devotion; mādhurya-anubhavaḥ — is the experience of sweetness.
Then ruci, taste. Mukunda gives both what it is and why it comes. What it is: actually tasting the sweetness of devotion. Why it comes now: because the seed of sin has been destroyed. Earlier stages cleared away the sin itself; now even its seed is gone, and only then does the sweetness of bhakti begin to be felt.
pāpa-bīja: the 'seed' of sin — the latent root from which future sin would sprout. Note the progression from s4: there sin in its ripened and unripened forms is destroyed; here the seed itself, and that is what lets sweetness be tasted.
s7gloss
āsaktir avidyā-nivṛtter harau mano’bhiniveśaḥ ||
āsaktiḥāsakti, attachment
avidyā-nivṛtteḥbecause ignorance has now fallen away abl. of cause
harauon Hari loc.
manaḥ-abhiniveśaḥis the mind settling in, fixing itself
āsaktiḥ — attachment; avidyā-nivṛtteḥ — because ignorance falls away; harau — on Hari; manaḥ-abhiniveśaḥ — is the fixing of the mind.
Then āsakti, attachment. Again Mukunda gives the cause and the thing. The cause: ignorance (avidyā) has now fallen away. The thing itself: the mind fixes on Hari, settles into him and clings there. So once ignorance is gone, the mind naturally locks onto the Lord — that is āsakti.
abhiniveśa: elsewhere often a negative word (obstinate clinging, one of the five kleśas in Yoga); here Mukunda uses it in a good sense — the mind's whole-hearted settling on Hari.
Viśvanātha Cakravartī
s1avataranika
atra bahuṣv api krameṣu satsu prāyikam ekaṁ kramam āha ādāv iti dvayena |
atrahere, on this verseयहाँ, इस प्रसंग में
bahuṣu api krameṣu satsueven though many sequences exist locative absoluteयद्यपि अनेक क्रम विद्यमान हैं
prāyikam ekaṁ kramamone usual, representative sequenceएक प्रायिक क्रम
āhahe statesकहते हैं
ādāv iti dvayenaby the two verses beginning with 'ādau''आदौ' इत्यादि दो श्लोकों से
atra — here; bahuṣu api krameṣu satsu — although many sequences exist; āha — he states; prāyikam ekaṁ kramam — one usual sequence; ādāv iti dvayena — by the two verses beginning with 'ādau'.
atra — यहाँ; bahuṣu api krameṣu satsu — यद्यपि अनेक क्रम विद्यमान हैं; prāyikam ekaṁ kramam — एक प्रायिक क्रम; āha — कहते हैं; ādāv iti dvayena — 'आदौ' इत्यादि दो श्लोकों से।
There are many possible sequences by which prema develops. Here, out of all of them, Rūpa Gosvāmī gives just one typical, representative sequence. He does this in the two verses that begin with the word 'ādau'.
यद्यपि अनेक क्रम विद्यमान हैं, तथापि जो प्रायः होता है उस एक क्रम को कहते हैं। इसे 'आदौ' से आरम्भ होने वाले दो श्लोकों से कहा गया है।
krama here means 'sequence, stepwise order' — the ordered ladder of stages, not merely 'succession'.
यहाँ क्रम का अर्थ है 'अनुक्रम, सोपानबद्ध व्यवस्था' — सोपानों की क्रमबद्ध सीढ़ी, केवल 'उत्तराधिकार' नहीं।
s2gloss
ādau prathame sādhu-saṅge śāstra-śravaṇa-dvārā śraddhā tad-artha-viśvāsaḥ |
ādau prathame'at the beginning' means at the first stage locativeआदौ अर्थात् प्रथम चरण में
sādhu-saṅgewhen one is in the company of devout people locative, the settingसाधुओं की संगति में (परिवेश)
śāstra-śravaṇa-dvārāby way of hearing the scriptures instrumental of meansशास्त्रश्रवण के द्वारा
śraddhāfaith arisesश्रद्धा
tad-artha-viśvāsaḥthat is, trust in what the scripture teachesअर्थात् उस (शास्त्रार्थ) में विश्वास
ādau prathame — 'at the beginning', at the first stage; sādhu-saṅge — in the company of the devout; śāstra-śravaṇa-dvārā — through hearing the scriptures; śraddhā — faith; tad-artha-viśvāsaḥ — namely, trust in its meaning.
ādau prathame — प्रथम चरण में; sādhu-saṅge — साधुओं की संगति में; śāstra-śravaṇa-dvārā — शास्त्रश्रवण के द्वारा; śraddhā — श्रद्धा; tad-artha-viśvāsaḥ — अर्थात् उसके अर्थ में विश्वास।
'At the beginning' means at the very first stage. While a person is keeping company with devout people, and by way of hearing the scriptures there, faith arises. That faith is simply trust in what the scriptures teach.
प्रथम चरण में, साधुओं की संगति में रहते हुए, शास्त्रश्रवण के द्वारा श्रद्धा होती है। श्रद्धा अर्थात् शास्त्र के अर्थ में दृढ़ विश्वास।
śraddhā here is defined narrowly: not vague belief but tad-artha-viśvāsa, firm trust in the content of śāstra. Note Viśvanātha places the seeker already 'in the company of the devout' (sādhu-saṅge, locative) as the setting where faith is born through hearing.
यहाँ श्रद्धा को संकीर्ण रूप से परिभाषित किया गया है: अस्पष्ट आस्था नहीं, अपितु तदर्थविश्वास — शास्त्र के अर्थ में दृढ़ विश्वास। ध्यान दें कि विश्वनाथ साधक को पहले से ही "साधुओं की संगति में" (सप्तमी) रखते हैं, वह परिवेश जहाँ श्रवण से श्रद्धा जन्म लेती है।
s3gloss
tataḥ śraddhānantaraṁ dvitīyaḥ sādhu-saṅgo bhajana-rīti-śikṣārtham |
tataḥ'then' meansउसके बाद
śraddhānantaraṁright after faith has arisenश्रद्धा के अनन्तर, श्रद्धा होने के पश्चात्
dvitīyaḥthe second stageदूसरा
sādhu-saṅgaḥis association with the devoutसाधुसंग
bhajana-rīti-śikṣārthamin order to be taught the method of worship dative of purposeभजन की रीति की शिक्षा के लिए
tataḥ — 'then'; śraddhānantaraṁ — immediately after faith; dvitīyaḥ sādhu-saṅgaḥ — the second stage, association with the devout; bhajana-rīti-śikṣārtham — for the purpose of learning the method of worship.
tataḥ — उसके बाद; śraddhānantaraṁ — श्रद्धा के अनन्तर; dvitīyaḥ — दूसरा; sādhu-saṅgaḥ — साधुसंग; bhajana-rīti-śikṣārtham — भजन की रीति की शिक्षा के लिए।
'Then' means immediately after faith has arisen. The second stage is association with the devout. And this second association has a definite purpose: it is in order to be taught how to worship, the actual method of bhajana.
'तत्' का अर्थ है श्रद्धा होने के बाद। तब दूसरा साधुसंग होता है, जो भजन की रीति की शिक्षा के लिए है।
Viśvanātha reads 'tataḥ' as śraddhānantaram — 'after faith' — pinning the second sādhu-saṅga specifically to the stage that follows faith, and naming its aim (śikṣārtham) as receiving practical training in worship.
विश्वनाथ 'तत्' को श्रद्धानन्तरम् — 'श्रद्धा के बाद' — पढ़ते हैं, जिससे दूसरा साधुसंग विशेष रूप से श्रद्धा के पश्चात् आने वाले सोपान पर टिकता है, और उसका उद्देश्य (शिक्षार्थम्) भजन की व्यावहारिक शिक्षा प्राप्त करना बताया जाता है।
s4definition
niṣṭhā bhajane avikṣepeṇa sātatyam |
niṣṭhāniṣṭhā (steadiness) isनिष्ठा
bhajanein one's worship locativeभजन में
avikṣepeṇawithout being distracted instrumental of mannerबिना विचलन के, अविक्षेप से
sātatyamkeeping at it continuouslyनिरन्तरता
niṣṭhā — steadiness; bhajane — in worship; avikṣepeṇa — without distraction; sātatyam — continuity.
niṣṭhā — निष्ठा; bhajane — भजन में; avikṣepeṇa — बिना विचलन के; sātatyam — निरन्तरता।
Niṣṭhā, steadiness, is defined as this: staying continuously at one's worship without getting distracted. It is unbroken, undisturbed regularity in bhajana.
निष्ठा का अर्थ है भजन में बिना विचलन के निरन्तर लगे रहना।
s5definition
rucir abhilāṣaḥ |
ruciḥruci (taste) isरुचि
abhilāṣaḥa longing, an eager wanting for itअभिलाषा
ruciḥ — taste; abhilāṣaḥ — longing.
ruciḥ — रुचि; abhilāṣaḥ — अभिलाषा।
Ruci, taste, is defined simply as longing. It is the eager wanting that draws one toward bhajana.
रुचि का अर्थ है अभिलाषा।
s6gloss
kintu buddhi-pūrvikeyam |
kintubut noteपरन्तु
buddhi-pūrvikāit is led by the intellect 'having the intellect as its precursor'बुद्धिपूर्वक (बुद्धि जिसकी पूर्वगामिनी है)
iyamthis — namely ruciयह (रुचि)
kintu — but; iyam — this (ruci); buddhi-pūrvikā — is preceded by / led by the intellect.
kintu — परन्तु; buddhi-pūrvikā — बुद्धिपूर्वक; iyam — यह रुचि।
But here is the key point about ruci: it is still led by the intellect. That is, one is drawn to worship because one has judged it worth doing. The longing follows a deliberate choice; it is not yet spontaneous. (This sets up the contrast with āsakti in the next line.)
परन्तु यह रुचि बुद्धिपूर्वक होती है।
s7definition
āsaktis tu svārasikī svābhāvikīty arthaḥ |
āsaktiḥ tuattachment (āsakti), by contrast 'tu' marks the contrast with ruciकिन्तु आसक्ति
svārasikīarises of its own accord, from its own inner flavorस्वारसिकी (अपने ही रस से उठने वाली)
svābhāvikīthat is, it is natural, spontaneousस्वाभाविकी (स्वभाव से ही उत्पन्न)
iti arthaḥthis is the meaningऐसा अर्थ है
āsaktiḥ tu — attachment, however; svārasikī — spontaneous, arising from its own relish; svābhāvikī — natural; iti arthaḥ — this is the meaning.
āsaktiḥ tu — किन्तु आसक्ति; svārasikī — स्वारसिकी; svābhāvikī — स्वाभाविकी; iti arthaḥ — ऐसा अर्थ है।
Āsakti, attachment, by contrast, arises on its own. It flows out of its own inner relish rather than from a decision. Viśvanātha spells this out: 'svārasikī' just means svābhāvikī, natural and spontaneous. This is its meaning.
किन्तु आसक्ति स्वारसिकी होती है। अर्थात् वह स्वाभाविकी है, स्वभाव से ही उठने वाली।
svārasikī: from svarasa, 'one's own flavor/juice'; here it means self-arising, done for its own relish. Viśvanātha's gloss svābhāvikī ('natural') is the plainest way to fix that sense.
स्वारसिकी — स्वरस अर्थात् 'अपना ही रस, स्वाद' से; यहाँ इसका अर्थ है स्वयं उत्पन्न, अपने ही आस्वाद के लिए किया गया। विश्वनाथ का गलॉस स्वाभाविकी ('स्वभावगत') उस अर्थ को स्थिर करने का सरलतम उपाय है।
s8conclusion
etena niṣṭhāsaktyor bhedo jñeyaḥ ||
etenaby this — by the two glosses just given instrumental of meansइससे, इसी से
niṣṭhā-āsaktyoḥbetween niṣṭhā and āsakti genitive dualनिष्ठा और आसक्ति का
bhedaḥthe differenceभेद, अन्तर
jñeyaḥis to be understoodजानना चाहिए
etena — by this; niṣṭhā-āsaktyoḥ — of niṣṭhā and āsakti; bhedaḥ — the difference; jñeyaḥ — is to be known.
etena — इसी से; niṣṭhā-āsaktyoḥ — निष्ठा और आसक्ति का; bhedaḥ — भेद; jñeyaḥ — जानना चाहिए।
From what has just been said, one should grasp how niṣṭhā and āsakti differ. Both look like steady, continuous engagement in bhajana, so they are easy to confuse. But niṣṭhā is regularity held in place by the intellect's resolve (like ruci, it is buddhi-pūrvikā, deliberate), whereas āsakti is engagement that has become spontaneous and natural (svārasikī). That is the line between them.
इसी से निष्ठा और आसक्ति का भेद जान लेना चाहिए। पूर्वोक्त लक्षणों में ही यह अन्तर निहित है।
Technical-distinction atom. Compare two kinds of steady practice: a person who never misses morning prayers because he has resolved not to (deliberate, intellect-driven — this is niṣṭhā's register) versus a person who cannot stay away because he simply loves it, the way one drifts to a beloved hobby unbidden (spontaneous, self-arising — this is āsakti). Both show up as continuous engagement, but the first is willed and the second flows by itself. Viśvanātha's point is that the earlier glosses already encode exactly this contrast — deliberate vs. spontaneous — so the difference between niṣṭhā and āsakti follows from them.
यह तकनीकी-भेद का अटम है। दो प्रकार की स्थिर साधना की तुलना करें: एक व्यक्ति जो कभी प्रातःकाल की प्रार्थना नहीं छोड़ता क्योंकि उसने ऐसा संकल्प किया है (विचारपूर्वक, बुद्धि-चालित — यह निष्ठा का धरातल है), बनाम वह जो दूर रह ही नहीं सकता क्योंकि उसे सहज ही प्रेम है, जैसे कोई अपने प्रिय शौक की ओर बिना सोचे खिंच जाता है (स्वतःस्फूर्त, स्वयं उठने वाला — यह आसक्ति है)। दोनों निरन्तर लगे रहने के रूप में दिखते हैं, पर पहला संकल्पित है और दूसरा स्वयं बहता है। विश्वनाथ का तात्पर्य यह है कि पूर्वोक्त गलॉस पहले ही इस अन्तर को — विचारपूर्वक बनाम स्वतःस्फूर्त — अंकित कर चुके हैं, अतः निष्ठा और आसक्ति का भेद उन्हीं से निकल आता है।