L1avataranika
athāsyāḥ keśava-rater lakṣitāyā nigadyate |
athanow, nextअब (लक्षण के अनन्तर)
asyāḥof thisइस (पूर्वोक्त) का
keśava-rateḥof the rati (loving attachment) for Keśava genitive; the topic being taken upकेशव-रति का (जिसका वर्णन आगे होगा)
lakṣitāyāḥwhich has already been defined [by the rati-definition given earlier] genitive, agreeing with keśava-rateḥजिसका लक्षण किया जा चुका है, उस (रति) का
nigadyateis now declared, is spoken ofकहा जाता है (कर्मवाच्य)
atha — now; asyāḥ keśava-rateḥ lakṣitāyāḥ — of this rati for Keśava, already defined; nigadyate — is declared.
atha — अब; asyāḥ — इस; keśava-rateḥ — केशव-रति का; lakṣitāyāḥ — जिसका लक्षण हो चुका है उस; nigadyate — कहा जाता है
Now comes the next topic. This rati for Keśava, which was already defined earlier by its own definition, is now going to be spoken of further.
अब जिस केशव-रति का लक्षण किया जा चुका है, उसके विषय में कहा जाता है।
The definition proper runs across L1-L5 (BRS 2.1.4-5): the mūla states how kṛṣṇa-rati becomes bhakti-rasa. L1 sets up the topic; nigadyate governs L2's paramā rasa-rūpatā.
पूरा लक्षण L1 से L5 तक (BRS 2.1.4-5) चलता है: मूल यह बताता है कि कृष्ण-रति किस प्रकार भक्ति-रस बनती है। L1 विषय की स्थापना करता है; 'निगद्यते' आगे L2 की 'परमा रस-रूपता' का अध्याहार करता है।
L2definition
sāmagrī-paripoṣena paramā rasa-rūpatā ||
sāmagrī-paripoṣeṇaby the full nourishing of its component materials (its sāmagrī) instrumental of meansसामग्री (विभावादि) की पुष्टि के द्वारा
paramāsupreme, highestपरम, सर्वोत्कृष्ट
rasa-rūpatāthe state of being rasa, becoming rasa itselfरस-रूप होने की अवस्था (रस बन जाना)
sāmagrī-paripoṣeṇa — by the full nourishing of its components; paramā rasa-rūpatā [nigadyate] — its supreme becoming-rasa [is declared].
sāmagrī-paripoṣeṇa — सामग्री की पुष्टि से; paramā — परम; rasa-rūpatā — रस-रूपता
When all its component materials are fully nourished, this rati reaches its highest state, becoming rasa itself. That is what is now declared.
सामग्री की पूर्ण पुष्टि होने से (वह रति) परम रस-रूप हो जाती है।
L3definition
vibhāvair anubhāvaiś ca sāttvikair vyabhicāribhiḥ |
vibhāvaiḥby the vibhāvas (the causes that awaken the mood) instrumental; first item of the list of componentsविभावों के द्वारा
anubhāvaiḥby the anubhāvas (the outward responses)अनुभावों के द्वारा
caandऔर
sāttvikaiḥby the sāttvika [bhāvas] (the involuntary bodily signs)सात्त्विक भावों के द्वारा
vyabhicāribhiḥby the vyabhicāri [bhāvas] (the passing, transient feelings)व्यभिचारी (संचारी) भावों के द्वारा
vibhāvaiḥ anubhāvaiḥ ca sāttvikaiḥ vyabhicāribhiḥ — by the vibhāvas, the anubhāvas, the sāttvikas, and the vyabhicāris.
vibhāvaiḥ — विभावों से; anubhāvaiḥ — अनुभावों से; ca — और; sāttvikaiḥ — सात्त्विक भावों से; vyabhicāribhiḥ — व्यभिचारी भावों से
The nourishing components are named: the vibhāvas, the anubhāvas, the sāttvika-bhāvas, and the vyabhicāri-bhāvas. These four are the instruments that raise rati into rasa.
विभावों, अनुभावों, सात्त्विक भावों और व्यभिचारी भावों के द्वारा—।
L4definition
svādyatvaṁ hṛdi bhaktānām ānītā śravaṇādibhiḥ |
svādyatvamthe state of being savorable, of being something that can be relishedआस्वाद्य होने की अवस्था (चखे जाने योग्य होना)
hṛdiin the heart locative of placeहृदय में (सप्तमी)
bhaktānāmof the devotees, in the devotees' [hearts] genitiveभक्तों के (हृदय में)
ānītābrought, carried [to that state] past participle, feminine, agreeing with kṛṣṇa-ratiḥ of L5पहुँचाई गई (स्त्रीलिंग, आगे L5 की कृष्ण-रति से अन्वय)
śravaṇādibhiḥby hearing and the other [practices of devotion] instrumental of meansश्रवण आदि के द्वारा
śravaṇādibhiḥ — by hearing and the rest; bhaktānām hṛdi — in the devotees' hearts; svādyatvam ānītā — brought to savorability.
svādyatvam — आस्वाद्यता को; hṛdi — हृदय में; bhaktānām — भक्तों के; ānītā — पहुँचाई गई; śravaṇādibhiḥ — श्रवण आदि से
By hearing and the other devotional practices, this rati is brought, in the hearts of the devotees, to the state of being savorable, something that can be relished.
श्रवण आदि के द्वारा भक्तों के हृदय में जो आस्वाद्यता तक पहुँचाई गई है—।
L5conclusion
eṣā kṛṣṇa-ratiḥ sthāyī bhāvo bhakti-raso bhavet ||
eṣāthisयह (उपर्युक्त)
kṛṣṇa-ratiḥrati for Kṛṣṇaकृष्ण-रति
sthāyī bhāvaḥ[being] the sthāyi-bhāva, the standing, permanent emotionस्थायी भाव
bhakti-rasaḥbhakti-rasaभक्ति-रस
bhavetbecomes, comes to be optative giving the settled statementहो जाती है (विधिलिङ्, निश्चित कथन)
eṣā kṛṣṇa-ratiḥ sthāyī bhāvaḥ [san] — this kṛṣṇa-rati, being the standing emotion; bhakti-rasaḥ bhavet — becomes bhakti-rasa.
eṣā — यह; kṛṣṇa-ratiḥ — कृष्ण-रति; sthāyī bhāvaḥ — स्थायी भाव; bhakti-rasaḥ — भक्ति-रस; bhavet — हो जाती है
So this rati for Kṛṣṇa, functioning as the standing, permanent emotion (sthāyi-bhāva), becomes bhakti-rasa. That is the definition.
यही कृष्ण-रति, जो स्थायी भाव है, भक्ति-रस बन जाती है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
vibhāvair iti |
vibhāvaiḥ itithe words 'vibhāvaiḥ...' [are now taken up] pratīka: Jīva quotes the verse's opening word to mark the passage he will gloss'विभावैः' इत्यादि (प्रतीक—जिस पद की व्याख्या करनी है उसे उद्धृत करते हैं)
vibhāvaiḥ iti — [on] the phrase 'by the vibhāvas...'.
vibhāvaiḥ iti — 'विभावैः' इत्यादि
Jīva picks up the verse's phrase 'vibhāvaiḥ...' to begin his comment on it.
'विभावैः' इत्यादि पद (की व्याख्या की जाती है)।
s2gloss
eṣā śrī-kṛṣṇa-ratir eva sthāyī bhāvaḥ |
eṣāthisयह
śrī-kṛṣṇa-ratiḥrati for Śrī Kṛṣṇaश्रीकृष्ण-रति
evaprecisely, and nothing elseही (निश्चय ही)
sthāyī bhāvaḥis the sthāyi-bhāva, the standing emotionस्थायी भाव है
eṣā śrī-kṛṣṇa-ratiḥ eva — this very rati for Śrī Kṛṣṇa; sthāyī bhāvaḥ — is the standing emotion.
eṣā — यह; śrī-kṛṣṇa-ratiḥ — श्रीकृष्ण-रति; eva — ही; sthāyī bhāvaḥ — स्थायी भाव
Jīva glosses the verse: this very rati for Śrī Kṛṣṇa, and nothing else, is the sthāyi-bhāva, the standing emotion of the rasa.
यह श्रीकृष्ण-रति ही स्थायी भाव है।
s3gloss
saiva ca bhakti-raso bhavet |
sāthat [same rati]वह (कृष्ण-रति)
evaprecisely, itselfही
caandऔर
bhakti-rasaḥ bhavetbecomes bhakti-rasaभक्ति-रस हो जाती है
sā eva ca — and that very [rati]; bhakti-rasaḥ bhavet — becomes bhakti-rasa.
sā — वह; eva — ही; ca — और; bhakti-rasaḥ bhavet — भक्ति-रस हो जाती है
And that very same rati, Jīva adds, is what becomes bhakti-rasa. The sthāyi-bhāva and the rasa are one and the same rati at two stages.
और वही भक्ति-रस हो जाती है।
s4avataranika
kīdṛśī satī ? tatrāha—vibhāvair iti |
kīdṛśī satībeing of what kind? [that is, in what condition does rati become rasa?] feminine, agreeing with the understood ratiḥ; sets up the questionकैसी होती हुई? (स्त्रीलिंग, अध्याहृत रति से अन्वय; प्रश्न उठाते हैं)
tatra āhato that he repliesउस पर कहते हैं
vibhāvaiḥ itiwith the words 'vibhāvaiḥ...''विभावैः' इत्यादि
kīdṛśī satī — being of what kind?; tatra āha — to that he says; vibhāvaiḥ iti — 'by the vibhāvas...'.
kīdṛśī satī — कैसी होती हुई; tatra āha — उस पर कहते हैं; vibhāvaiḥ iti — 'विभावैः' इत्यादि
Jīva raises the question: in what condition does rati turn into rasa? To answer, he points to the verse's phrase 'vibhāvaiḥ...'.
(वह रति) कैसी होकर (रस बनती है)? इस पर कहते हैं—'विभावैः' इत्यादि।
s5gloss
śravaṇādibhiḥ kartṛbhir vibhāvādibhiḥ karaṇair bhaktānāṁ hṛdi svādyatvam ānītā samyak prāpitā camatkāra-viśeṣeṇa puṣṭety arthaḥ |
śravaṇādibhiḥ kartṛbhiḥby hearing and the rest as the agents (the doers) instrumental read as agent (kartṛ)कर्तारूप श्रवण आदि के द्वारा
vibhāvādibhiḥ karaṇaiḥby the vibhāvas and the rest as the instruments (the means) instrumental read as instrument (karaṇa); Jīva splits the verse's one instrumental list into two rolesकरणरूप विभाव आदि के द्वारा (जीव मूल की एक ही तृतीया-सूची को दो भूमिकाओं में बाँटते हैं)
bhaktānām hṛdiin the hearts of the devoteesभक्तों के हृदय में
svādyatvam ānītābrought to savorabilityआस्वाद्यता को प्राप्त कराई गई
samyak prāpitāthat is, fully brought to itभली प्रकार पहुँचाई गई ('आनीता' का अर्थ स्पष्ट करते हैं)
camatkāra-viśeṣeṇa puṣṭānourished by a special wonder (camatkāra) instrumental of meansविशेष चमत्कार के द्वारा पुष्ट हुई
iti arthaḥsuch is the meaningऐसा अर्थ है
śravaṇādibhiḥ kartṛbhiḥ — by hearing etc. as agents; vibhāvādibhiḥ karaṇaiḥ — by the vibhāvas etc. as instruments; bhaktānām hṛdi svādyatvam ānītā — brought to savorability in the devotees' hearts; samyak prāpitā camatkāra-viśeṣeṇa puṣṭā — fully brought, nourished by a special wonder; iti arthaḥ — such is the sense.
śravaṇādibhiḥ kartṛbhiḥ — कर्तारूप श्रवण आदि से; vibhāvādibhiḥ karaṇaiḥ — करणरूप विभाव आदि से; bhaktānām hṛdi — भक्तों के हृदय में; svādyatvam ānītā — आस्वाद्यता को प्राप्त कराई गई; samyak prāpitā — भली प्रकार पहुँचाई गई; camatkāra-viśeṣeṇa puṣṭā — विशेष चमत्कार से पुष्ट; iti arthaḥ — ऐसा अर्थ है
Jīva distinguishes two roles inside the verse's single instrumental. Hearing and the other practices are the agents, the doers; the vibhāvas and the rest are the instruments, the means. Working together, they bring rati in the devotees' hearts to the point of being savorable, fully raising it, nourished by a special wonder. That is the meaning.
कर्तारूप श्रवण आदि के द्वारा और करणरूप विभाव आदि के द्वारा भक्तों के हृदय में आस्वाद्यता तक भली प्रकार पहुँचाई गई, अर्थात् विशेष चमत्कार से पुष्ट हुई—ऐसा अर्थ है।
s6definition
ratiś cātropalakṣaṇam eva—tena mahā-bhāva-paryantaḥ sarvo'pi grāhyaḥ |
ratiḥ caand the word 'rati' [here]और 'रति' (शब्द)
atrahere, in this verseयहाँ
upalakṣaṇam evais merely an indicator that points beyond itself upalakṣaṇa: a mark that identifies by pointing, not by describing the thing's own natureउपलक्षण ही है (जो केवल पहचान कराता है, वस्तु के स्वरूप का वर्णन नहीं करता)
tenaby that [use of it as an indicator] instrumental of causeइस कारण (तृतीया)
mahā-bhāva-paryantaḥeverything up to and including mahā-bhāva -paryanta = 'up to the limit of'महाभाव-पर्यन्त (महाभाव की सीमा तक)
sarvaḥ apithe whole range tooसमस्त (भाव) भी
grāhyaḥis to be taken in, is includedग्रहण किया जाना चाहिए
ratiḥ ca atra upalakṣaṇam eva — and 'rati' here is only an indicator; tena — by that; mahā-bhāva-paryantaḥ sarvaḥ api grāhyaḥ — the whole range up to mahā-bhāva is included.
ratiḥ ca — और रति; atra — यहाँ; upalakṣaṇam eva — उपलक्षण ही; tena — इस कारण; mahā-bhāva-paryantaḥ — महाभाव-पर्यन्त; sarvaḥ api — समस्त भी; grāhyaḥ — ग्राह्य
Jīva makes a technical point: the word 'rati' in the verse is used as an upalakṣaṇa, an indicator. It does not name only the lowest stage; it points to the whole scale. So everything up through mahā-bhāva is meant to be included.
और यहाँ 'रति' शब्द उपलक्षण ही है; इसलिए महाभाव की सीमा तक के समस्त (भाव) भी ग्रहण किए जाने चाहिए।
upalakṣaṇa vs viśeṣaṇa: a viśeṣaṇa states what a thing IS (a 'blue lotus'—blueness is part of it), whereas an upalakṣaṇa only helps you pick the thing out and then drops away ('the house with the crow on it'—the crow is gone by tomorrow). Here 'rati' works the second way: it flags the emotion but does not confine it to the first stage, so all the higher stages up to mahā-bhāva are meant.
उपलक्षण और विशेषण का अन्तर: विशेषण वस्तु का स्वरूप बताता है ('नील कमल'—नीलता उसका अपना धर्म है), जबकि उपलक्षण केवल वस्तु को पहचानने में सहायता करता है और फिर हट जाता है ('जिस घर पर कौआ बैठा है वह घर'—कल कौआ नहीं रहेगा)। यहाँ 'रति' दूसरी रीति से काम करती है: वह भाव को इंगित करती है पर उसे प्रथम अवस्था तक सीमित नहीं करती, अतः महाभाव तक की समस्त उच्च अवस्थाएँ अभिप्रेत हैं।
s7conclusion
tasyā evotkarṣa-rūpatvāt ||
tasyāḥof it (of rati) genitiveउस (रति) का
evaitself, aloneही
utkarṣa-rūpatvātbecause it is of the very nature of heightening, of rising to a peak ablative of reason: this is why the whole scale counts as ratiउत्कर्ष-रूप होने के कारण (पंचमी—इसीलिए पूरी शृंखला रति ही मानी जाती है)
tasyāḥ eva utkarṣa-rūpatvāt — because rati itself is of the nature of heightening.
tasyāḥ — उस रति का; eva — ही; utkarṣa-rūpatvāt — उत्कर्ष-रूप होने के कारण
Why can the one word cover the whole scale? Because rati is itself of the nature of heightening; the higher stages are just rati intensified, not something other than rati. So they are all rightly included.
क्योंकि (महाभाव आदि) उसी (रति) का उत्कर्ष-रूप हैं।
Viśvanātha Cakravartī
s1gloss
rati-lakṣaṇena lakṣitāyā asyāḥ keśava-viṣaya-rateḥ |
rati-lakṣaṇenaby the definition of rati [given earlier] instrumental of meansरति के लक्षण के द्वारा
lakṣitāyāḥwhich has been defined genitive, agreeing with rateḥ; unpacks the verse's lakṣitāyāḥजिसका लक्षण हो चुका है उस (रति) का (मूल के 'लक्षितायाः' को खोलते हैं)
asyāḥof thisइस
keśava-viṣaya-rateḥof the rati whose object is Keśava -viṣaya = 'having as its object'; glosses keśava-rateḥकेशव जिसका विषय है, ऐसी रति का ('केशव-रतेः' की व्याख्या)
rati-lakṣaṇena lakṣitāyāḥ — defined by the rati-definition; asyāḥ keśava-viṣaya-rateḥ — of this rati that has Keśava for its object.
rati-lakṣaṇena — रति-लक्षण से; lakṣitāyāḥ — लक्षित; asyāḥ — इस; keśava-viṣaya-rateḥ — केशव-विषयक रति का
Viśvanātha spells out the verse's phrase: 'this rati for Keśava, already defined' means the rati whose object is Keśava, the rati defined earlier by the rati-definition.
रति के लक्षण से जिसका लक्षण हो चुका है, ऐसी इस केशव-विषयक रति का—।
s2gloss
vibhāvādi-sāmagrī-paripoṣaṇena paramā rasa-rūpatā nigadyate ||
vibhāvādi-sāmagrī-paripoṣaṇenaby the full nourishing of the component materials beginning with the vibhāvas instrumental of means; glosses the verse's sāmagrīविभाव आदि सामग्री की पुष्टि के द्वारा (मूल की 'सामग्री' की व्याख्या)
paramāsupremeपरम
rasa-rūpatāits becoming-rasaरस-रूपता
nigadyateis declaredकही जाती है (कर्मवाच्य)
vibhāvādi-sāmagrī-paripoṣaṇena — by the full nourishing of the components beginning with the vibhāvas; paramā rasa-rūpatā nigadyate — its supreme becoming-rasa is declared.
vibhāvādi-sāmagrī-paripoṣaṇena — विभावादि सामग्री की पुष्टि से; paramā — परम; rasa-rūpatā — रस-रूपता; nigadyate — कही जाती है
Viśvanātha completes the sentence: through the full nourishing of the components, starting with the vibhāvas, the supreme becoming-rasa of this rati is what is declared here.
विभाव आदि सामग्री की पुष्टि के द्वारा (उसकी) परम रस-रूपता कही जाती है।
s3gloss
vibhāvair iti |
vibhāvaiḥ itithe words 'vibhāvaiḥ...' [are now taken up] pratīka marking the passage to be glossed'विभावैः' इत्यादि (व्याख्येय पद का प्रतीक)
vibhāvaiḥ iti — [on] the phrase 'by the vibhāvas...'.
vibhāvaiḥ iti — 'विभावैः' इत्यादि
Viśvanātha now turns to the verse's phrase 'vibhāvaiḥ...' to comment on it.
'विभावैः' इत्यादि पद (की व्याख्या)।
s4gloss
eṣā śrī-kṛṣṇa-ratir eva sthāyī bhāvaḥ |
eṣāthisयह
śrī-kṛṣṇa-ratiḥrati for Śrī Kṛṣṇaश्रीकृष्ण-रति
evaprecisely, and nothing elseही
sthāyī bhāvaḥis the sthāyi-bhāva, the standing emotionस्थायी भाव है
eṣā śrī-kṛṣṇa-ratiḥ eva — this very rati for Śrī Kṛṣṇa; sthāyī bhāvaḥ — is the standing emotion.
eṣā — यह; śrī-kṛṣṇa-ratiḥ — श्रीकृष्ण-रति; eva — ही; sthāyī bhāvaḥ — स्थायी भाव
Viśvanātha, like Jīva, glosses: this very rati for Śrī Kṛṣṇa is the sthāyi-bhāva, the standing emotion of the rasa.
यह श्रीकृष्ण-रति ही स्थायी भाव है।
s5gloss
saiva bhakti-raso bhavet |
sāthat [same rati]वह
evaprecisely, itselfही
bhakti-rasaḥ bhavetbecomes bhakti-rasaभक्ति-रस हो जाती है
sā eva — that very [rati]; bhakti-rasaḥ bhavet — becomes bhakti-rasa.
sā — वह; eva — ही; bhakti-rasaḥ bhavet — भक्ति-रस हो जाती है
And that very same rati is what becomes bhakti-rasa.
वही भक्ति-रस हो जाती है।
s6avataranika
kīdṛśī satī ? tatrāha—vibhāvair iti |
kīdṛśī satībeing of what kind? [in what condition does rati become rasa?] feminine, agreeing with the understood ratiḥ; sets up the questionकैसी होती हुई? (स्त्रीलिंग, अध्याहृत रति से अन्वय; प्रश्न उठाते हैं)
tatra āhato that he repliesउस पर कहते हैं
vibhāvaiḥ itiwith the words 'vibhāvaiḥ...''विभावैः' इत्यादि
kīdṛśī satī — being of what kind?; tatra āha — to that he says; vibhāvaiḥ iti — 'by the vibhāvas...'.
kīdṛśī satī — कैसी होती हुई; tatra āha — उस पर कहते हैं; vibhāvaiḥ iti — 'विभावैः' इत्यादि
Viśvanātha raises the same question: in what condition does rati become rasa? To answer, he points again to 'vibhāvaiḥ...'.
(वह रति) कैसी होकर (रस बनती है)? इस पर कहते हैं—'विभावैः' इत्यादि।
s7gloss
śravaṇādibhiḥ kartṛbhir vibhāvādibhiḥ karaṇair bhaktānāṁ hṛdi svādyatvam ānītā samyak prāpitā camatkāra-viśeṣeṇa puṣṭety arthaḥ ||
śravaṇādibhiḥ kartṛbhiḥby hearing and the rest as the agents (the doers) instrumental read as agent (kartṛ)कर्तारूप श्रवण आदि के द्वारा
vibhāvādibhiḥ karaṇaiḥby the vibhāvas and the rest as the instruments (the means) instrumental read as instrument (karaṇa)करणरूप विभाव आदि के द्वारा
bhaktānām hṛdiin the hearts of the devoteesभक्तों के हृदय में
svādyatvam ānītābrought to savorabilityआस्वाद्यता को प्राप्त कराई गई
samyak prāpitāthat is, fully brought to itभली प्रकार पहुँचाई गई ('आनीता' का अर्थ)
camatkāra-viśeṣeṇa puṣṭānourished by a special wonder (camatkāra) instrumental of meansविशेष चमत्कार के द्वारा पुष्ट हुई
iti arthaḥsuch is the meaningऐसा अर्थ है
śravaṇādibhiḥ kartṛbhiḥ — by hearing etc. as agents; vibhāvādibhiḥ karaṇaiḥ — by the vibhāvas etc. as instruments; bhaktānām hṛdi svādyatvam ānītā — brought to savorability in the devotees' hearts; samyak prāpitā camatkāra-viśeṣeṇa puṣṭā — fully brought, nourished by a special wonder; iti arthaḥ — such is the sense.
śravaṇādibhiḥ kartṛbhiḥ — कर्तारूप श्रवण आदि से; vibhāvādibhiḥ karaṇaiḥ — करणरूप विभाव आदि से; bhaktānām hṛdi — भक्तों के हृदय में; svādyatvam ānītā — आस्वाद्यता को प्राप्त कराई गई; samyak prāpitā — भली प्रकार पहुँचाई गई; camatkāra-viśeṣeṇa puṣṭā — विशेष चमत्कार से पुष्ट; iti arthaḥ — ऐसा अर्थ है
Viśvanātha, again with Jīva, splits the roles: hearing and the other practices are the agents, the vibhāvas and the rest are the instruments. Together they bring rati in the devotees' hearts to savorability, fully raising it, nourished by a special wonder. That is the meaning.
कर्तारूप श्रवण आदि के द्वारा और करणरूप विभाव आदि के द्वारा भक्तों के हृदय में आस्वाद्यता तक भली प्रकार पहुँचाई गई, अर्थात् विशेष चमत्कार से पुष्ट हुई—ऐसा अर्थ है।