L1invocation
śrīmat-prabhupadāmbhojaiḥ sarvā bhāgavatāmṛte |
śrīmat-prabhupadāmbhojaiḥby the lotus feet of the revered Prabhupāda (his honored teacher) instr. pl. of agent/meansश्रीमान् प्रभुपाद के चरण-कमलों के द्वारा
sarvāall of it — the whole sweetness (agreeing with mādhurī in L2) nom. sg. fem.समस्त (सारी) [भक्ति-सिद्धान्त-माधुरी]
bhāgavatāmṛtein the book called the Bhāgavatāmṛta loc. sg., 'where'भागवतामृत में
śrīmat-prabhupadāmbhojaiḥ — by the lotus feet of the revered Prabhupāda; sarvā (bhakti-siddhānta-mādhurī) — all the sweetness (of the doctrine of bhakti); bhāgavatāmṛte — in the Bhāgavatāmṛta [vyaktīkṛtā asti — has been made plain]
śrīmat-prabhupadāmbhojaiḥ — श्रीमान् प्रभुपाद के चरण-कमलों के द्वारा; bhāgavatāmṛte — भागवतामृत में; sarvā — समस्त (सारी) [भक्ति-सिद्धान्त-माधुरी]।
The lotus feet of the revered Prabhupāda are what did this. Through them, all of it — the whole sweetness — was set out in the book called the Bhāgavatāmṛta. The line names the agent and the place; the verb and the thing itself come in the next line.
श्रीमान् प्रभुपाद के चरण-कमलों के द्वारा भागवतामृत में सारी [भक्ति-सिद्धान्त की माधुरी] प्रकट की गई है।
Prabhupāda here is Rūpa's own honored predecessor and teacher; the mūla only says 'the revered Prabhupāda,' so it is kept as a title, not pinned to a named person.
यहाँ 'प्रभुपाद' रूप गोस्वामी के अपने पूज्य पूर्ववर्ती एवं गुरु हैं; मूल में केवल 'श्रीमान् प्रभुपाद' इतनी ही उपाधि आई है, किसी नामधारी व्यक्ति से नहीं जोड़ी गई — इसलिए उपाधि रूप में ही रखा गया है।
L2conclusion
vyaktīkṛtāsti gūḍhāpi bhakti-siddhānta-mādhurī ||
vyaktīkṛtāhas been made plain, brought out into the open nom. sg. fem. past part.प्रकट कर दी गई है
astistands so — it is now the case 3rd sg. presentहै
gūḍhāpieven though it had been hidden (gūḍhā + api, 'even though') concessive apiगूढ़ (गुप्त) होने पर भी
bhakti-siddhānta-mādhurīthe sweetness of the settled teaching on bhakti — the thing that was made plain nom. sg., subjectभक्ति-सिद्धान्त की माधुरी (मधुरता)
gūḍhā api — even though hidden; bhakti-siddhānta-mādhurī — the sweetness of the settled teaching on bhakti; (śrīmat-prabhupadāmbhojaiḥ) — by the revered Prabhupāda's lotus feet; (bhāgavatāmṛte) — in the Bhāgavatāmṛta; vyaktīkṛtā asti — has been made plain
bhakti-siddhānta-mādhurī — भक्ति-सिद्धान्त की माधुरी; gūḍhā api — गूढ़ होने पर भी; vyaktīkṛtā asti — प्रकट कर दी गई है।
The subject is the sweetness of bhakti's settled teaching. It had been hidden. Even so, it has now been made plain. So the whole thought is: by Prabhupāda's lotus feet, all the once-hidden sweetness of bhakti doctrine has been brought out into the open in the Bhāgavatāmṛta. This closes the section by crediting the teacher for revealing what was concealed.
भक्ति के सिद्धान्त की मधुरता यद्यपि गूढ़ (छिपी) थी, फिर भी प्रकट कर दी गई है।
siddhānta: in common use 'a settled conclusion, established doctrine'; here the fixed teaching about bhakti — its 'sweetness' being what the Bhāgavatāmṛta lays open.
'सिद्धान्त' का सामान्य अर्थ है — निश्चित निष्कर्ष, ठहरी हुई स्थापना; यहाँ भक्ति के विषय में वही निश्चित शिक्षा — जिसकी 'माधुरी' को भागवतामृत खोलकर दिखाता है।
L3alternative
gopāla-rūpa-śobhāṁ dadhad api raghunātha-bhāva-vistārī |
gopāla-rūpa-śobhāṁthe beauty of Gopāla's form — OR, in the second reading, the wish/beauty of Gopāla (Bhaṭṭa) and Rūpa acc. sg., object of dadhatगोपाल-रूप की शोभा को
dadhad apieven while bearing it — the api ('even') sets up a contrast with the next word concessive; nom. sg. pres. part.धारण करते हुए भी
raghunātha-bhāva-vistārīthe one who spreads Raghunātha's mood — OR, in the second reading, the one who expands the loving mood (prema) of Raghunātha (Dāsa) nom. sg., agent noun -inरघुनाथ के भाव का विस्तार करने वाला
gopāla-rūpa-śobhāṁ dadhad api — even while bearing the beauty of Gopāla's form; raghunātha-bhāva-vistārī — [he is] the one who spreads Raghunātha's mood
gopāla-rūpa-śobhām — गोपाल-रूप की शोभा को; dadhat api — धारण करते हुए भी; raghunātha-bhāva-vistārī — रघुनाथ के भाव का विस्तार करने वाला।
This is a double-meaning line, and both readings run at once. Reading one (Kṛṣṇa): even while he wears the beauty of the cowherd Gopāla's form, he is the one who spreads the mood of Raghunātha — that is, he reaches out even as Rāma. Reading two (the Gosvāmīs): the words hide four names — Gopāla (Bhaṭṭa), Rūpa, Raghunātha, and (in L4) Sanātana; on this layer one who bears the 'beauty/wish' of Gopāla Bhaṭṭa and Rūpa also expands the loving mood of Raghunātha Dāsa. Keep both layers side by side; the verse never picks one.
गोपाल-रूप की शोभा को धारण करते हुए भी, रघुनाथ के भाव का विस्तार करने वाला —
bhāva ordinarily 'state, feeling, mood'; here it does double duty — on the Kṛṣṇa layer 'the mood/role of Raghunātha (Rāma)', on the name layer 'the loving state (prema) belonging to Raghunātha Dāsa'.
'भाव' का सामान्य अर्थ है — अवस्था, मनोदशा, वृत्ति; यहाँ वह दो काम करता है — कृष्ण-पक्ष में 'रघुनाथ (राम) का भाव अर्थात् उनकी भूमिका', और नाम-पक्ष में 'रघुनाथ दास का प्रेम-भाव'।
L4alternative
tuṣyatu sanātanātmā prathama-vibhāge sudhāmbu-nidheḥ ||
tuṣyatumay he be pleased, may he take pleasure 3rd sg. imperativeप्रसन्न हों
sanātanātmāhe whose very self is eternal, i.e. Kṛṣṇa — OR, in the second reading, he whose 'body/self' bears the name Sanātana (Sanātana Gosvāmī) nom. sg., subject of tuṣyatuसनातन (नित्य) स्वरूप वाले [प्रभु]
prathama-vibhāgewith the first division (the Pūrva-vibhāga now ending) loc. sg., 'in / with'प्रथम विभाग से
sudhāmbu-nidheḥof this ocean of nectar — i.e. the Bhakti-rasāmṛta-sindhu gen. sg. depending on prathama-vibhāgeसुधा-जल के सागर के
sanātanātmā — he whose self is eternal (Kṛṣṇa) / he named Sanātana; sudhāmbu-nidheḥ prathama-vibhāge — with the first division of the ocean of nectar; tuṣyatu — may he be pleased
sudhāmbu-nidheḥ — सुधा-जल के सागर [इस ग्रंथ] के; prathama-vibhāge — प्रथम विभाग से; sanātanātmā — सनातन-स्वरूप वाले [प्रभु]; tuṣyatu — प्रसन्न हों।
The wish that closes the section: may he be pleased with this first division — the Pūrva-vibhāga — of the ocean of nectar, the Bhakti-rasāmṛta-sindhu. Again both readings hold. Reading one (Kṛṣṇa): 'sanātana-ātmā' means the one whose very self is eternal, Kṛṣṇa. Reading two (the Gosvāmīs): the same word, split as 'he whose body/self is named Sanātana,' gives Sanātana Gosvāmī. So it is either 'may eternal-selfed Kṛṣṇa be pleased' or 'may Sanātana be pleased' — the śleṣa keeps both, and neither is dropped.
सुधा-जल के सागर [रूप इस ग्रंथ] के प्रथम विभाग से सनातन-स्वरूप वाले [प्रभु] प्रसन्न हों।
sudhāmbu-nidhi 'ocean of nectar-water' is the author's own title for the work (Bhakti-rasāmṛta-sindhu, 'the ocean of the nectar of the rasa of bhakti'); 'first division' is its Pūrva-vibhāga, closing here.
'सुधाम्बु-निधि' अर्थात् 'नेक्टर-जल का सागर' — यह ग्रंथकार का अपने ही ग्रंथ (भक्ति-रसामृत-सिन्धु, 'भक्ति के रस के नेक्टर का सागर') के लिए दिया हुआ नाम है; 'प्रथम विभाग' उसका पूर्व-विभाग है, जो यहाँ समाप्त हो रहा है।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
gopāleti śliṣṭam idam |
gopāla itithe verse that begins with the word "gopāla" (i.e. line 3) iti quoting the pratīka, the catch-word'गोपाल' — इस [शब्द से आरम्भ होने वाला पद्य]
śliṣṭamis built on a double meaning — one string of words, two readings at once from śleṣa, punश्लिष्ट (श्लेष-युक्त) है
idamthis one here nom. sg. neut., agreeing with padyam "verse"यह [पद्य]
idam — this; gopāla iti — the verse beginning "gopāla"; śliṣṭam — is a double-meaning verse.
gopāla iti — 'गोपाल' [इस शब्द से आरम्भ होने वाला]; idam — यह पद्य; śliṣṭam — श्लेष-युक्त है।
Jīva opens: this verse — the one starting with the word "gopāla" — is a śleṣa. That means the very same words carry two readings at the same time. He will now take them apart on both readings, one after the other.
'गोपाल' [शब्द से आरम्भ होने वाला] यह पद्य श्लेष-युक्त है।
śleṣa (home: the poetic figure of paronomasia, one utterance yielding two senses; here: the whole third line is deliberately constructed so it reads at once as a description of Kṛṣṇa and as the four Gosvāmīs' names).
'श्लेष' — काव्य का वह अलंकार जिसमें एक ही वाक्य से दो अर्थ निकलें; यहाँ पूरी तीसरी पंक्ति जान-बूझकर ऐसी रची गई है कि वह एक साथ कृष्ण का वर्णन भी बने और चार गोस्वामियों के नाम भी।
s2gloss
tatra kṛṣṇa-pakṣe raghunātha-bhāvasya raghunāthatvasya vistārī raghunāthādīnām apy avatārīty arthaḥ |
tatraof the two readings, taking the first one correlative "there / in that"वहाँ (उन दो पक्षों में)
kṛṣṇa-pakṣeon the reading where the verse is about Kṛṣṇa loc., "in the Kṛṣṇa side/option"कृष्ण-पक्ष में
raghunātha-bhāvasyathe phrase "Raghunātha's mood" in the verse gen., the item being glossed'रघुनाथ-भाव' का (जो पद व्याख्येय है)
raghunāthatvasyahere means being Raghunātha, Raghunātha-hood itself gen.; the abstract -tva unpacks bhāvaअर्थात् रघुनाथत्व का (रघुनाथ होने का)
vistārīhe who spreads out, expands nom., the verse-word being explained'विस्तारी' [पद का अर्थ]
raghunāthādīnām apieven of Raghunātha and the others like him gen. pl.; api "even" pushes it past Raghunātha aloneरघुनाथ आदि का भी
avatārīhe is the source from whom they come down — the origin of those avatāras nom., the resolved senseअवतारी (जिससे अवतार निकलते हैं)
iti arthaḥthat is what it means closing formula, "such is the sense"ऐसा अर्थ है
tatra kṛṣṇa-pakṣe — on the Kṛṣṇa reading; raghunātha-bhāvasya — of "Raghunātha's bhāva," i.e. raghunāthatvasya — of Raghunātha-hood; vistārī — the expander; raghunāthādīnām api avatārī — is the source even of Raghunātha and the rest; iti arthaḥ — that is the meaning.
tatra — वहाँ; kṛṣṇa-pakṣe — कृष्ण-पक्ष में; raghunātha-bhāvasya — 'रघुनाथ-भाव' अर्थात् raghunāthatvasya — रघुनाथत्व का; vistārī — 'विस्तारी' [का अर्थ]; raghunāthādīnām api — रघुनाथ आदि का भी; avatārī — अवतारी; iti arthaḥ — ऐसा अर्थ है।
Take the Kṛṣṇa reading first. The verse calls him "the expander of Raghunātha's bhāva." Jīva reads bhāva here as Raghunātha-hood — being Raghunātha. So to "expand Raghunātha-hood" is to be the one Raghunātha himself unfolds from. And not only Raghunātha: the word "and the rest" widens it — Kṛṣṇa is the avatārī, the fountainhead, even of Raghunātha and of avatāras like him. That is the sense.
वहाँ कृष्ण-पक्ष में 'रघुनाथ-भाव-विस्तारी' का अर्थ है — रघुनाथत्व का, अर्थात् रघुनाथ आदि का भी अवतारी। ऐसा अर्थ है।
avatārī (home: grammatically "the one who possesses/sends down avatāras"; here: Kṛṣṇa as the single source-person from whom Rāma/Raghunātha and other descents issue — expanding Raghunātha means being his origin, not merely enlarging his mood).
'अवतारी' — व्याकरण की दृष्टि से 'जो अवतार धारण/प्रेषित करे'; यहाँ कृष्ण वह एकमात्र मूल-पुरुष हैं जिनसे राम/रघुनाथ आदि अवतार निकलते हैं — रघुनाथ का 'विस्तार' करना अर्थात् उनका उद्गम होना, केवल उनके भाव को बढ़ाना नहीं।
s3gloss
tatra tad-upāsakānām abhīṣṭa-pūraṇāyeti bhāvaḥ |
tatrain that expanding — in his sending out those descents correlative, pointing back to vistārīवहाँ (उस विस्तार में)
tad-upāsakānāmof the people who worship those forms gen. pl.; tat = Raghunātha and the restउनके (रघुनाथ आदि के) उपासकों के
abhīṣṭa-pūraṇāyain order to fulfil what they long for dat. of purpose, "for the filling-out of the desired"अभीष्ट (मनोवांछित) की पूर्ति के लिए
iti bhāvaḥthis is the underlying point closing formula, "such is the drift"ऐसा भाव (तात्पर्य) है
tatra — in that [expanding]; tad-upāsakānām — of those who worship them; abhīṣṭa-pūraṇāya — for the fulfilment of their desires; iti bhāvaḥ — this is the sense.
tatra — वहाँ; tad-upāsakānām — उनके उपासकों के; abhīṣṭa-pūraṇāya — अभीष्ट की पूर्ति के लिए; iti bhāvaḥ — ऐसा तात्पर्य है।
Why does Kṛṣṇa expand into Raghunātha and the other forms? Jīva answers: to satisfy the people who worship them. Each kind of devotee longs for a particular form of the Lord; Kṛṣṇa comes down as that form to give them exactly what they want. That is the point underneath the word.
वहाँ [वह विस्तार] उनके उपासकों के मनोवांछित की पूर्ति के लिए है — ऐसा तात्पर्य है।
s4conclusion
aho kṛpā-māhātmyam iti vivakṣitam |
ahooh! — a cry of wonder exclamatory particleअहो! (आश्चर्य-सूचक)
kṛpā-māhātmyamthe sheer greatness of his mercy nom.; the thing being marveled atकृपा की महिमा (महानता)
iti vivakṣitamthis is what the poet means to convey "such is the intended point," from vi-vac "wish to say"ऐसा कहना अभीष्ट है
aho — ah!; kṛpā-māhātmyam — the greatness of his mercy; iti vivakṣitam — this is what is meant to be said.
aho — अहो!; kṛpā-māhātmyam — कृपा की महानता; iti vivakṣitam — ऐसा कहना अभीष्ट है।
So the note the verse is really striking is wonder. "Ah — how great his mercy is!" That a single Lord would come down in form after form just to fill each devotee's longing: that astonishing kindness is what these words are meant to say.
अहो! कृपा की कितनी महानता है — यही कहना अभीष्ट है।
s5alternative
pakṣe sva-vargasya nāma-catuṣṭayam uddiṣṭam |
pakṣenow on the other reading of the same words loc., "on the [second] side/option"[दूसरे] पक्ष में
sva-vargasyaof his own circle — his own group of companions gen.; here Rūpa's fellow Gosvāmīsअपने वर्ग (अपने साथियों) के
nāma-catuṣṭayama set of four names is what is spelled out nom., "foursome of names"चार नाम (नाम-चतुष्टय)
uddiṣṭamis pointed to, indicated in the verse past part., "designated"निर्दिष्ट किए गए हैं (बताए गए हैं)
pakṣe — on the [second] reading; sva-vargasya — of his own circle; nāma-catuṣṭayam — a set of four names; uddiṣṭam — is indicated.
pakṣe — [दूसरे] पक्ष में; sva-vargasya — अपने वर्ग के; nāma-catuṣṭayam — चार नाम; uddiṣṭam — निर्दिष्ट किए गए हैं।
Now Jīva turns to the second reading — this is the śleṣa's pivot. The very same syllables that just described Kṛṣṇa also spell out four proper names: the four members of Rūpa's own circle, his fellow Gosvāmīs. On this layer the line is naming the companions, gopāla / rūpa / raghunātha / sanātana. Jīva leaves both layers standing side by side; he does not collapse one into the other.
[दूसरे] पक्ष में अपने वर्ग (अपने साथियों) के चार नाम निर्दिष्ट किए गए हैं।
s6gloss
tatra dvitīyaṁ śrīmad-grantha-kṛc-caraṇānāṁ nāma, prathama-tṛtīye tan-mitrayoḥ |
tatrawithin that foursome of names correlative, "there / among them"उनमें
dvitīyamthe second name (rūpa) nom., ordinalदूसरा [नाम]
śrīmad-grantha-kṛc-caraṇānāmbelongs to the revered author of this book — his feet gen.; grantha-kṛt = the book's maker, i.e. Rūpa; caraṇa "feet" as a mark of respectश्रीमान् ग्रंथकर्ता (रूप गोस्वामी) के चरणों का
nāmais his name nom.नाम है
prathama-tṛtīyethe first and the third names (gopāla, raghunātha) nom. dual, two ordinalsपहला और तीसरा [नाम]
tan-mitrayoḥbelong to his two friends gen. dual; tat = the authorउनके (ग्रंथकर्ता के) दो मित्रों का
tatra — among those [four]; dvitīyaṁ nāma — the second name; śrīmad-grantha-kṛc-caraṇānām — is of the revered author's feet [Rūpa]; prathama-tṛtīye — the first and third; tan-mitrayoḥ — are of his two friends.
tatra — उनमें; dvitīyam — दूसरा; śrīmad-grantha-kṛc-caraṇānām — श्रीमान् ग्रंथकर्ता (रूप गोस्वामी) के चरणों का; nāma — नाम है; prathama-tṛtīye — पहला और तीसरा; tan-mitrayoḥ — उनके दो मित्रों का।
Jīva now assigns the four names. The second one — rūpa — is the name of the author of this very work, Rūpa (spoken respectfully as "his feet"). The first and third names — gopāla and raghunātha — belong to two of his friends: Gopāla Bhaṭṭa and Raghunātha Dāsa. He is reading the names in the order they sit in the verse-line.
उनमें दूसरा नाम श्रीमान् ग्रंथकर्ता (रूप गोस्वामी) के चरणों का है; पहला और तीसरा उनके दो मित्रों का है।
s7gloss
caturthaṁ ca śrīmat-tad-agraja-caraṇānāṁ bhāvaḥ śrī-kṛṣṇa-premā ||
caturtham caand the fourth name (sanātana) nom.; ca "and" adds the last of the fourऔर चौथा [नाम]
śrīmat-tad-agraja-caraṇānāmbelongs to his revered elder brother — his feet gen.; tat-agraja = the author's older brother, i.e. Sanātanaश्रीमान् उनके अग्रज (सनातन गोस्वामी) के चरणों का
bhāvaḥand here "the bhāva of…" is picked up from the verse nom.; matches sanātana-ātmā, where ātmā is read as bhāva'भाव' ('आत्मा' शब्द यहाँ 'भाव' के अर्थ में)
śrī-kṛṣṇa-premānamely, love for Śrī Kṛṣṇa nom., in apposition; what that bhāva isश्रीकृष्ण-प्रेम है
caturthaṁ ca — and the fourth [name, sanātana]; śrīmat-tad-agraja-caraṇānām — is of his revered elder brother's feet [Sanātana]; bhāvaḥ — the bhāva [of him]; śrī-kṛṣṇa-premā — is love for Śrī Kṛṣṇa.
caturtham ca — और चौथा; śrīmat-tad-agraja-caraṇānām — श्रीमान् उनके अग्रज (सनातन गोस्वामी) के चरणों का; bhāvaḥ — 'भाव'; śrī-kṛṣṇa-premā — श्रीकृष्ण-प्रेम।
And the fourth name — sanātana — is the name of the author's revered elder brother, Sanātana. On this reading the verse's word sanātana-ātmā works out as "whose self (ātmā) is Sanātana's bhāva." And what is that bhāva? Love for Śrī Kṛṣṇa. So the closing benediction, read the second way, sends its blessing through Sanātana and the prema he embodies. The Kṛṣṇa reading and the four-Gosvāmī reading both stand; Jīva keeps them together, unresolved.
और चौथा — श्रीमान् उनके अग्रज (सनातन गोस्वामी) के चरणों का 'भाव', अर्थात् श्रीकृष्ण-प्रेम।
Mukunda-dāsa Gosvāmī
s1avataranika
gopāleti śliṣṭam idam |
gopāla itithe verse that starts with the word "gopāla..." iti quotes the catch-word (pratīka) of the line
śliṣṭamcarries two meanings at once — it is a śleṣa (a pun)
idamthis [verse]
idam — this verse; gopāla iti — the one beginning "gopāla..."; śliṣṭam — is built as a pun, saying two things at once.
Mukunda opens by flagging the device. The verse that begins "gopāla-rūpa-śobhāṁ..." is a śleṣa — a pun. Its words say two things at the same time. He will now read it both ways: once as being about Kṛṣṇa, and once as being about the Gosvāmīs by name.
śleṣa: home meaning "an embrace, a sticking-together"; in poetics it names a pun where one string of syllables yields two full senses. That double sense is the whole point of the atoms that follow.
s2gloss
sanātanātmā śrī-kṛṣṇo gopāla-rūpeṇa śobhāṁ kāntiṁ dadhad api raghunāthasya bhāvaḥ samudra-bandhanādi-kriyā tasya vistārī |
sanātana-ātmā"he whose very self is eternal" — in this first reading, a name for
śrī-kṛṣṇaḥnamely Śrī Kṛṣṇa apposition (nom.) supplying the referent for the Kṛṣṇa reading
gopāla-rūpeṇain his form as Gopāla the cowherd instrumental — the form he wears
śobhāṁ kāntiṁthe beauty — that is, the radiance śobhā glossed by kānti (both acc.)
dadhad apieven though he wears it (api = even though — concessive)
raghunāthasya bhāvaḥRaghunātha's role, his mood genitive — whose mood
samudra-bandhanādi-kriyāthat is, the deed of bridging the ocean and the rest apposition spelling out what that bhāva is
tasya vistārīhe is the one who spreads that out vistārī nom.; tasya = of that mood
sanātana-ātmā — he whose self is eternal, = śrī-kṛṣṇaḥ — Śrī Kṛṣṇa; gopāla-rūpeṇa śobhāṁ kāntiṁ dadhad api — even while wearing the beauty, the radiance, of his Gopāla (cowherd) form; raghunāthasya bhāvaḥ — Raghunātha's role, = samudra-bandhanādi-kriyā — the deed of bridging the ocean and so on; tasya vistārī — is the spreader of that.
First reading — the Kṛṣṇa reading. "Sanātana-ātmā" here means Śrī Kṛṣṇa. Even while he is wearing the beauty — the radiance — of his cowherd Gopāla form, he still unfolds Raghunātha's role. Mukunda says plainly what that role is: the deeds of Rāma — bridging the ocean and the rest. So one and the same Kṛṣṇa carries the charm of the Gopāla form and also expands the Rāma (Raghunātha) exploits.
bhāva: home meaning "state, mood, feeling"; here Mukunda takes it concretely as Raghunātha's (Rāma's) characteristic deed — glossed right in the sentence as "bridging the ocean, etc."
s3alternative
pakṣe sanātanātmā svāgrajaḥ |
pakṣeon the other reading — taking the same words the second way loc.; signals the śleṣa's second sense
sanātana-ātmā"Sanātana-ātmā" now stands for Sanātana
sva-agrajaḥone's own elder brother — that is, Rūpa's elder brother, Sanātana Gosvāmī
pakṣe — on the other reading; sanātana-ātmā — the words "Sanātana-ātmā"; sva-agrajaḥ — mean one's own elder brother (Sanātana).
Now the pun turns over to its second layer. The very same words "Sanātana-ātmā" are read again — but this time they do not mean Kṛṣṇa. They mean the man Sanātana: the author Rūpa's own elder brother, Sanātana Gosvāmī. From here the whole line will name the Gosvāmīs. Layer one was Kṛṣṇa; layer two is the poet quietly honoring his own teachers and kinsmen by name — the same syllables, a second complete sense. This second reading is set alongside the first, not in place of it.
s4gloss
gopālo gopāla-bhaṭṭo rūpo granthakṛt tayoḥ śobhām icchāṁ dadhat puṣṇann api bibharti bhṛti-poṣayoḥ dadhāti ca ity ākhyāta-candrikāyām |
gopālaḥ gopāla-bhaṭṭaḥ"Gopāla" is Gopāla Bhaṭṭa (a Gosvāmī)
rūpaḥ granthakṛt"Rūpa" is the author himself — Rūpa Gosvāmī, who wrote this book
tayoḥ śobhām icchāṁthe śobhā of those two — here meaning their wish, their desire tayoḥ gen. dual; śobhā glossed by icchā for this reading
dadhat puṣṇan apithough "bearing" it — read here as "nourishing" it (api = even though) dadhat glossed by puṣṇan
bibharti bhṛti-poṣayoḥ dadhāti ca[quoted:] "bibharti" is used in the senses of supporting and nourishing, and it also means "holds"
iti ākhyāta-candrikāyāmso it stands in the Ākhyāta-candrikā names the grammatical lexicon being cited
gopālaḥ — "Gopāla" = gopāla-bhaṭṭaḥ; rūpaḥ — "Rūpa" = granthakṛt (the author); tayoḥ śobhām icchāṁ — the wish of those two; dadhat puṣṇan api — though bearing, i.e. nourishing [it]; bibharti bhṛti-poṣayoḥ dadhāti ca iti — "bibharti means to support and nourish, and also to hold"; ākhyāta-candrikāyām — [as stated] in the Ākhyāta-candrikā.
Still in the second reading. "Gopāla" is Gopāla Bhaṭṭa, and "Rūpa" is the author of this very book, Rūpa Gosvāmī. Their śobhā, in this reading, means their wish. And the verse's word "bearing" (dadhat) is now taken as "nourishing" — Sanātana fosters the wish of these two Gosvāmīs. To justify stretching the root that way, Mukunda cites a grammar-lexicon: the Ākhyāta-candrikā lists "bibharti" (bears) as meaning to support and to nourish — and also "holds." That licenses reading "bears" as "nourishes" here.
Why cited: cited to license reading the verse's "bearing" (dadhat/bibharti) as "nourishing," so Sanātana can be said to foster the two Gosvāmīs' wish.
s5gloss
raghunāthasya tan-nāmno’sya bandhor bhāvaḥ śrī-kṛṣṇa-prema tasya vistārī vardhakaḥ |
raghunāthasya tan-nāmnaḥ asya bandhoḥ"Raghunātha" — this kinsman who goes by that name (Raghunātha Dāsa) genitive chain; bandhu = kinsman, companion
bhāvaḥ śrī-kṛṣṇa-premawhose bhāva is love for Śrī Kṛṣṇa — Kṛṣṇa-prema apposition naming what his bhāva is
tasya vistārī vardhakaḥ[Sanātana] is the spreader of that — that is, its increaser, the one who makes it grow vistārī glossed by vardhaka; tasya = of that prema
raghunāthasya tan-nāmnaḥ asya bandhoḥ — of Raghunātha, this kinsman of that name; bhāvaḥ — whose bhāva, = śrī-kṛṣṇa-prema — love for Kṛṣṇa; tasya vistārī vardhakaḥ — [Sanātana is] the spreader, the increaser, of that.
And "Raghunātha" is their kinsman of that name — Raghunātha Dāsa. His bhāva is love for Kṛṣṇa, Kṛṣṇa-prema. Sanātana is the "expander" of that love — Mukunda glosses the word plainly as its "increaser," the one who makes it grow. So on the second reading the whole line becomes praise of Sanātana: he nourishes the wish of Gopāla Bhaṭṭa and Rūpa, and makes Raghunātha Dāsa's love for Kṛṣṇa grow.
s6citation
śobhā kāntīcchayor uktā iti viśvaḥ ||
śobhāthe word śobhā
kānti-icchayoḥ uktāis recorded as used for both "radiance" and "wish" loc. dual of the two senses; uktā = is stated [to apply]
iti viśvaḥso says the Viśva[-prakāśa] dictionary names the lexicon being cited
śobhā — the word śobhā; kānti-icchayoḥ uktā — is stated [to be used] for radiance and for wish; iti viśvaḥ — thus the Viśvaprakāśa.
He clinches the pun with the dictionary. The Viśvaprakāśa lists the word śobhā as meaning both "radiance" and "wish." That single lexical fact is what lets one word carry both readings at once: "radiance" in the Kṛṣṇa reading (the shine of the Gopāla form) and "wish" in the name reading (the Gosvāmīs' desire). So neither sense is forced — the lexicon already holds both.
Why cited: cited to license the double gloss of śobhā — "radiance" (kānti) in the Kṛṣṇa reading and "wish" (icchā) in the name reading — so both halves of the pun stand on lexical authority.
Viśvanātha Cakravartī
s1avataranika
gopāleti śliṣṭam idaṁ padyam |
gopāla itithe verse starting with the word "gopāla" iti quoting the pratīka'गोपाल' — इस [शब्द से आरम्भ होने वाला]
śliṣṭamcarries two meanings packed into one wordingश्लिष्ट (श्लेष-युक्त) है
idam padyamthis verse (L3-L4)यह पद्य
idam padyam — this verse; gopāla iti — the one that starts "gopāla"; śliṣṭam — is a double-meaning (śleṣa) verse.
gopāla iti — 'गोपाल' [इस शब्द से आरम्भ होने वाला]; idam padyam — यह पद्य; śliṣṭam — श्लेष-युक्त है।
This verse, the one that begins with "gopāla," is a śleṣa. That means its single wording says two things at once. Viśvanātha will now read it twice: first as speaking of Śrī Kṛṣṇa, then as speaking of the four Gosvāmīs by their names. Both readings stand; neither cancels the other.
'गोपाल' [शब्द से आरम्भ होने वाला] यह पद्य श्लेष-युक्त है।
śleṣa: in poetics, one string of syllables built to yield two complete senses at the same time (like an English pun, but sustained across a whole line). Here the same words name Kṛṣṇa and, separately, four of Rūpa's companions.
'श्लेष' — काव्य में अक्षरों की एक ही लड़ी इस प्रकार गूँथी जाती है कि एक साथ दो पूरे अर्थ निकलें (जैसे अंग्रेज़ी का श्लेष, पर पूरी पंक्ति भर टिका हुआ)। यहाँ वे ही शब्द कृष्ण का नाम भी हैं और अलग से रूप गोस्वामी के चार साथियों के नाम भी।
s2gloss
tatra śrī-kṛṣṇa-pakṣe—sanātanātmā śrī-kṛṣṇaḥ bhakti-sudhāmbodhaṁ prathama-vibhāge tuṣyatu |
tatraof the two readings, take the firstवहाँ
śrī-kṛṣṇa-pakṣeon the reading where the verse is about Śrī Kṛṣṇa loc. 'in the case/side of…'श्रीकृष्ण-पक्ष में
sanātana-ātmā śrī-kṛṣṇaḥ"the one whose self is eternal" is here Śrī Kṛṣṇa gloss of sanātanātmā'सनातन-आत्मा' अर्थात् श्रीकृष्ण
bhakti-sudhā-ambodhamthis ocean of the nectar of bhakti acc.; the verse's sudhāmbu-nidhiभक्ति-सुधा के सागर [रूप इस ग्रंथ] को
prathama-vibhāgespecifically with its first division loc.प्रथम विभाग में
tuṣyatumay he be pleased imperative — the verse's benedictionप्रसन्न हों
tatra śrī-kṛṣṇa-pakṣe — in the Kṛṣṇa reading; sanātana-ātmā śrī-kṛṣṇaḥ — Sanātana-ātmā, that is Śrī Kṛṣṇa; bhakti-sudhā-ambodham prathama-vibhāge — with the first division of this ocean of the nectar of bhakti; tuṣyatu — may he be pleased.
tatra — वहाँ; śrī-kṛṣṇa-pakṣe — श्रीकृष्ण-पक्ष में; sanātanātmā śrī-kṛṣṇaḥ — 'सनातन-आत्मा' अर्थात् श्रीकृष्ण; bhakti-sudhāmbodham — भक्ति-सुधा के सागर [रूप इस ग्रंथ] के; prathama-vibhāge — प्रथम विभाग में; tuṣyatu — प्रसन्न हों।
Take the first reading, where the verse speaks of Śrī Kṛṣṇa. "Sanātana-ātmā," the one whose self is eternal, is Kṛṣṇa himself. The prayer is: may Kṛṣṇa be pleased with the first division of this book, the ocean of the nectar of bhakti. This is the main clause; the next sentences just describe this Kṛṣṇa further.
वहाँ श्रीकृष्ण-पक्ष में — 'सनातन-आत्मा' अर्थात् श्रीकृष्ण, भक्ति-सुधा के सागर [रूप इस ग्रंथ] के प्रथम विभाग में प्रसन्न हों।
sanātana-ātmā: literally "whose self/being is eternal." On the first reading it is an epithet of Kṛṣṇa; on the second reading (s5) the very same word is split to name Sanātana Gosvāmī.
'सनातन-आत्मा' का शब्दार्थ है — 'जिसका आत्मा (स्वरूप) नित्य है'। पहले पाठ में यह श्रीकृष्ण का विशेषण है; दूसरे पाठ में (s5) वही शब्द तोड़कर सनातन गोस्वामी का नाम बन जाता है।
s3gloss
kīdṛśaḥ ? gopālaka-svarūpeṇa śobhāṁ dadhat |
kīdṛśaḥ ?what is this Kṛṣṇa like? — a set-up question nom.; teacher's self-questionकैसे [श्रीकृष्ण]? (उपाध्याय का स्व-प्रश्न)
gopālaka-svarūpeṇaby his own form as a cowherd boy instr. of means — 'by way of…'गोपालक (ग्वाल) के स्वरूप के द्वारा
śobhāmhis beauty, his radianceशोभा को
dadhatwhile wearing, carrying pres. participle; the verse's api = 'even while'धारण करते हुए (यद्यपि — 'अपि')
kīdṛśaḥ — what kind of Kṛṣṇa?; gopālaka-svarūpeṇa — by his cowherd form; śobhām dadhat — while bearing his beauty.
kīdṛśaḥ — कैसे [श्रीकृष्ण]?; gopālaka-svarūpeṇa — गोपालक-स्वरूप के द्वारा; śobhām — शोभा को; dadhat — धारण करते हुए।
What is this Kṛṣṇa like? He is the one who wears his beauty in the form of a cowherd boy. This decodes the verse's phrase "bearing the beauty of Gopāla's form." The verse's "api" ("even so") sets up a contrast: even while he shines as the Gopāla of Vraja, he still does what the next line says.
कैसे [श्रीकृष्ण]? गोपालक (ग्वाल) के स्वरूप से शोभा को धारण करते हुए।
śobhā: ordinarily "beauty, splendor." Note that Viśvanātha keeps the plain sense "beauty" here on the Kṛṣṇa reading; on the second reading (s5) the same word is taken in its other lexical sense, "wish/desire."
'शोभा' का सामान्य अर्थ है — सुन्दरता, कान्ति। ध्यान दें कि विश्वनाथ कृष्ण-पाठ में यहाँ 'शोभा' का सीधा अर्थ ('सुन्दरता') ही रखते हैं; दूसरे पाठ में (s5) वही शब्द अपने दूसरे कोश-अर्थ 'इच्छा' में लिया जाता है।
s4gloss
raghunāthasya bhāvaḥ setu-bandhādi-līlā taṁ kāmya-vanādau vistārī |
raghunāthasya bhāvaḥthe mood, the characteristic doing, of Raghunātha (Rāma, lord of the Raghus) gen. 'of…'रघुनाथ का भाव
setu-bandha-ādi-līlānamely the pastime of building the bridge and the rest in apposition — spells out what that mood isअर्थात् सेतु-बन्ध आदि लीला
tamthat very Rāma-pastime acc., object of vistārīउस (भाव/लीला) को
kāmya-vana-ādauin Kāmyavana and such places in Vraja loc. of place — 'where' he re-stages itकाम्य-वन आदि में
vistārīhe is the one who spreads it out, replays it on a wider scale nom.; the verse's vistārīविस्तार करने वाला (पुनः रचने वाला)
raghunāthasya bhāvaḥ — Raghunātha's (Rāma's) mood; setu-bandha-ādi-līlā — is the bridge-building pastime and so on; tam — that; kāmya-vana-ādau — in Kāmyavana etc.; vistārī — [Kṛṣṇa] is the one who spreads out.
raghunāthasya bhāvaḥ — रघुनाथ का भाव; setu-bandhādi-līlā — अर्थात् सेतु-बन्ध आदि लीला; tam — उसको; kāmya-vanādau — काम्य-वन आदि में; vistārī — विस्तार करने वाला।
Here "Raghunātha" means Rāma, the lord of the Raghus. Rāma's characteristic pastime is building the bridge across the ocean, and the like. Kṛṣṇa is the one who "expands" that same pastime — he re-enacts Rāma's deeds in Kāmyavana and other spots of Vraja. So on this first reading, "raghunātha-bhāva-vistārī" means Kṛṣṇa carries forward Rāma's own līlā in his cowherd play.
रघुनाथ का भाव — अर्थात् सेतु-बन्ध आदि लीला — उसको काम्य-वन आदि में विस्तार करने वाला।
vistārī (from vi-√stṛ, "to spread out"): here not "one who enlarges an emotion" but "one who re-stages, extends the scope of" Rāma's pastimes into the Vraja setting. Contrast s5, where on the second reading vistārī means "one who makes [Raghunātha Dāsa's] prema grow."
'विस्तारी' (वि-√स्तृ 'फैलाना' से) — यहाँ 'किसी भाव को बढ़ाने वाला' नहीं, बल्कि 'राम की लीलाओं को व्रज के परिवेश में पुनः रचने वाला, उनका दायरा फैलाने वाला'। s5 से अन्तर देखें, जहाँ दूसरे पाठ में 'विस्तारी' का अर्थ '[रघुनाथ दास के] प्रेम को बढ़ाने वाला' होता है।
s5alternative
sanātana-nāmā ātmā deho yasyeti vyutpattyā śrī-sanātana-gosvāmi-pakṣe gopāla-bhaṭṭa-gosvāmī mal-lakṣaṇa-rūpa-nāmā cānayoḥ śobhāṁ dadhat puṣṇan raghunātha-dāsasya bhāvaḥ premā tasya vistārī ||
sanātana-nāmā ātmā deho yasya iti vyutpattyāby taking the word apart as "he whose ātmā — that is, whose body — bears the name Sanātana" vyutpatti = the alternative word-derivation that unlocks reading two'जिसका आत्मा अर्थात् देह सनातन नाम वाला है' — इस व्युत्पत्ति (शब्द-विच्छेद) के द्वारा
śrī-sanātana-gosvāmi-pakṣenow on the reading where the verse is about Śrī Sanātana Gosvāmī loc. — the second side of the śleṣaश्री सनातन गोस्वामी-पक्ष में
gopāla-bhaṭṭa-gosvāmī"Gopāla" is Gopāla Bhaṭṭa Gosvāmīगोपाल भट्ट गोस्वामी
mal-lakṣaṇa-rūpa-nāmā caand "Rūpa" is the one bearing the name Rūpa marked by "mal" wordplay pointing to Rūpa Gosvāmī — construal uncertainऔर 'मल्-लक्षण-रूप' नाम वाले [रूप गोस्वामी की ओर संकेत — जिसका ठीक अन्वय अनिश्चित है]
anayoḥ śobhām dadhat puṣṇanbearing — that is, nourishing — the wish (śobhā) of these two gen. dual anayoḥ; śobhā taken as 'wish' hereइन दोनों की शोभा (यहाँ 'इच्छा') को धारण करते अर्थात् पुष्ट करते हुए
raghunātha-dāsasya bhāvaḥ premāand the bhāva of Raghunātha Dāsa, which is his prema (love for Kṛṣṇa) gen. — "Raghunātha" now = Raghunātha Dāsaरघुनाथ दास का भाव अर्थात् प्रेम
tasya vistārīof that prema he is the one who makes it grow gen. + nom.; vistārī = 'increaser' on this readingउसका विस्तार करने वाला (बढ़ाने वाला)
sanātana-nāmā ātmā deho yasya iti vyutpattyā — by the derivation 'whose body is named Sanātana'; śrī-sanātana-gosvāmi-pakṣe — in the Sanātana Gosvāmī reading; gopāla-bhaṭṭa-gosvāmī — Gopāla [= Gopāla Bhaṭṭa]; mal-lakṣaṇa-rūpa-nāmā ca — and Rūpa [= Rūpa Gosvāmī]; anayoḥ śobhām dadhat puṣṇan — nourishing the wish of these two; raghunātha-dāsasya bhāvaḥ premā tasya vistārī — and he is the increaser of the prema of Raghunātha Dāsa.
sanātana-nāmā ātmā deho yasya iti vyutpattyā — 'जिसका आत्मा (देह) सनातन नाम वाला है' इस व्युत्पत्ति से; śrī-sanātana-gosvāmi-pakṣe — श्री सनातन गोस्वामी-पक्ष में; gopāla-bhaṭṭa-gosvāmī — गोपाल भट्ट गोस्वामी; mal-lakṣaṇa-rūpa-nāmā ca — और 'मल्-लक्षण-रूप' नाम वाले [रूप गोस्वामी]; anayoḥ śobhām dadhat puṣṇan — इन दोनों की शोभा (इच्छा) को धारण/पुष्ट करते हुए; raghunātha-dāsasya bhāvaḥ premā — रघुनाथ दास का भाव अर्थात् प्रेम; tasya vistārī — उसका विस्तार (वृद्धि) करने वाला।
Now the second reading — do not merge it with the first. Split the word differently: "sanātana-ātmā" = "he whose body (ātmā = deha) bears the name Sanātana," i.e. Sanātana Gosvāmī. On this reading the verse names four Gosvāmīs. "Gopāla" is Gopāla Bhaṭṭa Gosvāmī. "Rūpa" (marked by the syllable "mal") is Rūpa Gosvāmī. Sanātana bears and nourishes the "śobhā" of these two — here śobhā is read not as "beauty" but as "wish, desire." And "Raghunātha" is now Raghunātha Dāsa, whose bhāva is his prema; Sanātana is the one who makes that prema grow. So the same words that praised Kṛṣṇa in the first reading here praise Sanātana Gosvāmī among his brethren.
'जिसका आत्मा अर्थात् देह सनातन नाम वाला है' — इस व्युत्पत्ति से श्री सनातन गोस्वामी-पक्ष में: गोपाल भट्ट गोस्वामी और 'मल्-लक्षण-रूप' नाम वाले [रूप गोस्वामी] — इन दोनों की शोभा (यहाँ 'इच्छा') को धारण अर्थात् पुष्ट करते हुए, रघुनाथ दास का भाव अर्थात् प्रेम — उसका विस्तार (वृद्धि) करने वाला।
vyutpatti: an alternative parsing of a word into its parts to justify a second sense — the standard tool for unpacking a śleṣa. The verse's api ("even while") is unforced here; the second reading simply re-parses the same syllables. The wordplay "mal-lakṣaṇa-rūpa-nāmā" for Rūpa Gosvāmī is obscure and its exact construal is uncertain; it is rendered literally, not smoothed over.
'व्युत्पत्ति' — किसी शब्द को उसके अवयवों में तोड़कर दूसरा अर्थ सिद्ध करने वाला विच्छेद; श्लेष खोलने का यही प्रचलित साधन है। पद्य का 'अपि' ('होने पर भी') यहाँ खिंचता नहीं — दूसरा पाठ उन्हीं अक्षरों को फिर से बाँट देता है। रूप गोस्वामी के लिए 'मल्-लक्षण-रूप-नामा' वाला शब्द-खेल दुरूह है और उसका ठीक-ठीक अन्वय अनिश्चित है; इसे यथावत् रखा गया है, चिकना नहीं किया गया।
s6citation
śrī-śrī-bhakti-rasāmṛta-sindhau pūrva-vibhāge prema-bhakti-laharī-caturthī rasopayogi-sthāyi-bhāvopapādano nāma pūrva-vibhāgaḥ samāptaḥ
śrī-śrī-bhakti-rasāmṛta-sindhauin the book Śrī Śrī Bhakti-rasāmṛta-sindhu loc. — the work being closedश्री श्री भक्ति-रसामृत-सिन्धु में
pūrva-vibhāgewithin its eastern (first) divisionपूर्व-विभाग में
prema-bhakti-laharī caturthīthe fourth wave, on prema-bhaktiप्रेम-भक्ति नामक चौथी लहरी
rasa-upayogi-sthāyi-bhāva-upapādanaḥ nāmatitled "The Establishing of the Lasting Emotion Fit for Rasa"'रस के उपयोगी स्थायी-भाव का प्रतिपादन करने वाला' नामक
pūrva-vibhāgaḥ samāptaḥthe first division is complete nom.; the closing formulaपूर्व-विभाग समाप्त हुआ
śrī-śrī-bhakti-rasāmṛta-sindhau — in the Bhakti-rasāmṛta-sindhu; pūrva-vibhāge — in the first division; prema-bhakti-laharī caturthī — the fourth wave on prema-bhakti; rasa-upayogi-sthāyi-bhāva-upapādanaḥ nāma — named "Establishing the Sthāyi-bhāva Fit for Rasa"; pūrva-vibhāgaḥ samāptaḥ — the first division is finished.
śrī-śrī-bhakti-rasāmṛta-sindhau — श्री श्री भक्ति-रसामृत-सिन्धु में; pūrva-vibhāge — पूर्व-विभाग में; prema-bhakti-laharī caturthī — प्रेम-भक्ति नामक चौथी लहरी; rasopayogi-sthāyi-bhāvopapādanaḥ nāma — 'रस के उपयोगी स्थायी-भाव का प्रतिपादन' नामक; pūrva-vibhāgaḥ samāptaḥ — पूर्व-विभाग समाप्त हुआ।
This is the closing colophon. In the Bhakti-rasāmṛta-sindhu, first division, the fourth wave — the one on prema-bhakti, titled "The Establishing of the Lasting Emotion (sthāyi-bhāva) Fit for Rasa" — is done, and with it the whole first division is complete.
श्री श्री भक्ति-रसामृत-सिन्धु के पूर्व-विभाग में 'रस के उपयोगी स्थायी-भाव का प्रतिपादन' नामक चौथी प्रेम-भक्ति-लहरी [के साथ] पूर्व-विभाग समाप्त हुआ।
Why cited: the closing colophon marking the end of the fourth wave and of the entire Pūrva-vibhāga.
क्यों उद्धृत: यह समापन-पुष्पिका है, जो चौथी लहरी और साथ ही पूरे पूर्व-विभाग के अन्त को अंकित करती है।
sthāyi-bhāva: the stable, standing emotion (love for Kṛṣṇa) that is the ground rasa is built on — the topic this whole wave has been establishing.
'स्थायी-भाव' — वह स्थिर, ठहरा हुआ भाव (कृष्ण-प्रेम) जिस पर रस खड़ा होता है — यही वह विषय है जिसे यह पूरी लहरी स्थापित करती आई है।