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IASTदेवनागरीবাংলা
Commentary
JīvaMukunda-dāsaViśvanātha
BRS 2.5.41
← 2.5.39-402.5.42 →
api kṛṣṇa-vibhāvatvam ādya-ṣaṭkasya sambhavet |
syād dehādi-vibhāvatvaṁ saptamyās tu rater vaśāt ||
The verse — decoded
L1definition
api kṛṣṇa-vibhāvatvam ādya-ṣaṭkasya sambhavet |
apieven — the surprising pointभी
kṛṣṇa-vibhāvatvamhaving Kṛṣṇa himself as the vibhāva (the object that stirs the mood)कृष्ण का विभावपन — अर्थात् कृष्ण का आलम्बन-विभाव होना
ādya-ṣaṭkasyafor the first six [of the seven sthāyi-bhāvas] genitive: the six that this holds ofआदि के छह रसों का, जिनका यह विभावपन है
sambhavetcan occurसम्भव होता है
ādya-ṣaṭkasya — for the first six; kṛṣṇa-vibhāvatvam api — even having Kṛṣṇa as their object; sambhavet — can occur.
ādya-ṣaṭkasya — आदि के छह रसों का; api kṛṣṇa-vibhāvatvam — कृष्ण का विभावपन भी; sambhavet — सम्भव होता है।
Take the seven secondary sthāyi-bhāvas. For the first six of them, Kṛṣṇa himself can serve as the vibhāva — the object that arouses the mood. Even that, surprisingly, is possible.
आदि के छह रसों में कृष्ण भी विभाव (आलम्बन) हो सकते हैं।
L2definition
syād dehādi-vibhāvatvaṁ saptamyās tu rater vaśāt ||
syātthere would beहोता है
dehādi-vibhāvatvamhaving the body and the like as the vibhāvaदेह आदि का विभावपन — शरीर आदि का आलम्बन-विभाव होना
saptamyāḥbut for the seventh one genitive: the sthāyin this holds ofसातवें (जुगुप्सा) का, जिसका यह विभावपन है
tubut — marking the seventh off from the sixपरन्तु
rateḥ vaśātby force of rati (love) — which decides the case ablative of cause; rateḥ genitive under vaśātक्योंकि रति के वश से, अर्थात् स्थायीभाव रति के अधीन
saptamyāḥ tu — but for the seventh; rateḥ vaśāt — by force of rati; dehādi-vibhāvatvam — having the body and such as its object; syāt — there would be.
saptamyāḥ tu — परन्तु सातवें का; rateḥ vaśāt — रति के वश से; dehādi-vibhāvatvam syāt — देह आदि का विभावपन होता है।
But the seventh takes the body and such things as its object, not Kṛṣṇa. And this too is settled by rati — love decides, in each case, what the mood can rest on.
परन्तु सातवें रस का विभावपन तो, रति के वश से, केवल देह आदि का ही होता है।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
api iti |
api itithe verse opening with the word api, "even"'अपि' — इस पद से आरम्भ होने वाला श्लोक
api iti — [the verse beginning] "api".
api iti — 'अपि' (इत्यादि श्लोक का अवतरण)।
Jīva takes up the verse, naming it by its first word, api, "even."
'अपि' से आरम्भ होने वाले श्लोक की व्याख्या की जाती है।
s2gloss
vibhāvatvam atrālambanatvaṁ rater mukhyāyā vaśād ādya-ṣaṭkasya hāsādi-bhaya-paryantasya kṛṣṇa-vibhāvatvam api sambhavet, tasya tasyāpi yogyatvāt |
vibhāvatvam atra ālambanatvam"being a vibhāva" here means being the ālambana — the object the mood rests onयहाँ विभावपन का अर्थ है आलम्बनपन — अर्थात् आलम्बन-विभाव होना
rateḥ mukhyāyāḥ vaśātby force of the primary rati ablative of cause; rateḥ mukhyāyāḥ genitive under vaśātक्योंकि मुख्या रति के वश से
ādya-ṣaṭkasyaof the first six genitive: whose kṛṣṇa-vibhāvatva is at issueआदि के छह रसों का, जिनका कृष्ण-विभावपन विचार में है
hāsādi-bhaya-paryantasyathat is, running from hāsa (mirth) up to bhaya (fear) ā-…-paryanta = "up to and including", naming the span of the sixहास से लेकर भय तक — इन छह की सीमा बताते हुए
kṛṣṇa-vibhāvatvam api sambhaveteven having Kṛṣṇa as their object can occurकृष्ण का विभावपन भी सम्भव होता है
tasya tasya api yogyatvātbecause each one of them too is fit [to take Kṛṣṇa as its object] ablative of reason; api = "too", each in turnक्योंकि उन-उन (छहों) में भी, प्रत्येक में, यह योग्यता है
vibhāvatvam atra — "being a vibhāva" here; ālambanatvam — is being the ālambana; rateḥ mukhyāyāḥ vaśāt — by force of the primary rati; ādya-ṣaṭkasya hāsādi-bhaya-paryantasya — of the first six, from mirth up to fear; kṛṣṇa-vibhāvatvam api sambhavet — even Kṛṣṇa can be their object; tasya tasya api yogyatvāt — because each of them too is fit.
atra vibhāvatvam ālambanatvam — यहाँ विभावपन अर्थात् आलम्बनपन; mukhyāyāḥ rateḥ vaśāt — मुख्या रति के वश से; hāsādi-bhaya-paryantasya ādya-ṣaṭkasya — हास से भय तक के आदि छह रसों का; api kṛṣṇa-vibhāvatvam sambhavet — कृष्ण का विभावपन भी सम्भव होता है; tasya tasya api yogyatvāt — क्योंकि उन-उन में भी योग्यता है।
First, Jīva fixes the term: "vibhāva" here means ālambana — the object on which the mood rests. Driven by the primary rati, the first six sthāyins — mirth, wonder, heroism, compassion, fury, and fear — can each take Kṛṣṇa as their object. His reason: each one of the six is fit to have Kṛṣṇa for its vibhāva.
यहाँ विभावपन का अर्थ है आलम्बनपन। मुख्या रति के वश से, हास से लेकर भय तक के आदि छह रसों में कृष्ण भी आलम्बन-विभाव हो सकते हैं। क्योंकि उन छहों में से प्रत्येक में यह योग्यता है।
The six named span from hāsa (mirth) through adbhuta, vīra, karuṇa, raudra, to bhaya (fear); jugupsā (disgust) is held back as the seventh.
ये छह हैं — हास (हँसी) से आरम्भ होकर अद्भुत, वीर, करुण, रौद्र और भय (डर) तक; जुगुप्सा (घृणा) को सातवें के रूप में अलग रखा गया है।
s3gloss
atha rater vaśād eva saptamyā jugupsāyās tu dehādi-vibhāvatvam eva sambhavet, na tu kṛṣṇa-vibhāvatvam, tad-ayogyatvāt ||
athanow [turning to the seventh]अब (आगे यह कि)
rateḥ vaśāt evaby force of that very same rati ablative of cause; eva = the identical rati, not a different forceउसी रति के वश से ही — किसी भिन्न शक्ति से नहीं
saptamyāḥ jugupsāyāḥ tubut of the seventh, namely disgust (jugupsā) genitive: the sthāyin at issue; tu sets it against the sixपरन्तु सातवें, जुगुप्सा का — जो छहों के विरुद्ध रखा गया है
dehādi-vibhāvatvam eva sambhavetonly having the body and such as its object can occur eva restricts: the body and the like, nothing higherकेवल देह आदि का ही विभावपन सम्भव होता है, इससे ऊँचा नहीं
na tu kṛṣṇa-vibhāvatvambut not having Kṛṣṇa as its objectपरन्तु कृष्ण का विभावपन नहीं
tad-ayogyatvātbecause he [Kṛṣṇa] is unfit for it [to be an object of disgust] ablative of reason; tad- = Kṛṣṇaक्योंकि उसमें उसकी (कृष्ण की) योग्यता नहीं है
atha — now; rateḥ vaśāt eva — by that same rati; saptamyāḥ jugupsāyāḥ tu — but of the seventh, disgust; dehādi-vibhāvatvam eva sambhavet — only the body and such can be its object; na tu kṛṣṇa-vibhāvatvam — not Kṛṣṇa; tad-ayogyatvāt — because he is unfit for it.
atha — अब; rateḥ vaśāt eva — उसी रति के वश से ही; saptamyāḥ jugupsāyāḥ tu — परन्तु सातवें जुगुप्सा का; dehādi-vibhāvatvam eva sambhavet — केवल देह आदि का ही विभावपन सम्भव होता है; na tu kṛṣṇa-vibhāvatvam — कृष्ण का विभावपन नहीं; tad-ayogyatvāt — क्योंकि उसमें कृष्ण की योग्यता नहीं।
Now the seventh. Driven by that same rati, disgust can rest only on the body and things like it — never on Kṛṣṇa. Why? Because Kṛṣṇa is unfit to be an object of disgust.
अब सातवें रस जुगुप्सा का — उसी रति के वश से — केवल देह आदि का ही विभावपन सम्भव होता है, कृष्ण का नहीं। क्योंकि उसमें कृष्ण के लिए योग्यता नहीं है।
Viśvanātha Cakravartī
s1avataranika
api iti |
api itithe verse opening with the word api, "even"'अपि' — इस पद से आरम्भ होने वाला श्लोक
api iti — [the verse beginning] "even".
api iti — 'अपि' (इत्यादि श्लोक का अवतरण)।
Viśvanātha likewise takes up the verse by its first word, api.
'अपि' से आरम्भ होने वाले श्लोक की व्याख्या की जाती है।
s2gloss
vibhāvatvam atrālambanatvaṁ rater mukhyāyā vaśād ādya-ṣaṭkasya hāsyādi-bhaya-paryantasya kṛṣṇa-vibhāvatvam api sambhavet, tasya tasyāpi yogyatvāt |
vibhāvatvam atra ālambanatvam"being a vibhāva" here means being the ālambana — the object the mood rests onयहाँ विभावपन का अर्थ है आलम्बनपन — अर्थात् आलम्बन-विभाव होना
rateḥ mukhyāyāḥ vaśātby force of the primary rati ablative of cause; rateḥ mukhyāyāḥ genitive under vaśātक्योंकि मुख्या रति के वश से
ādya-ṣaṭkasyaof the first six genitive: whose kṛṣṇa-vibhāvatva is at issueआदि के छह रसों का, जिनका कृष्ण-विभावपन विचार में है
hāsyādi-bhaya-paryantasyathat is, running from hāsya (mirth) up to bhaya (fear) ā-…-paryanta = "up to and including"; hāsya here = hāsaहास्य से लेकर भय तक — यहाँ हास्य से हास ही अभिप्रेत है
kṛṣṇa-vibhāvatvam api sambhaveteven having Kṛṣṇa as their object can occurकृष्ण का विभावपन भी सम्भव होता है
tasya tasya api yogyatvātbecause each one of them too is fit [to take Kṛṣṇa as its object] ablative of reason; api = "too", each in turnक्योंकि उन-उन (छहों) में भी, प्रत्येक में, यह योग्यता है
vibhāvatvam atra ālambanatvam — "being a vibhāva" here is being the ālambana; rateḥ mukhyāyāḥ vaśāt — by force of the primary rati; ādya-ṣaṭkasya hāsyādi-bhaya-paryantasya — of the first six, from mirth up to fear; kṛṣṇa-vibhāvatvam api sambhavet — even Kṛṣṇa can be their object; tasya tasya api yogyatvāt — because each too is fit.
atra vibhāvatvam ālambanatvam — यहाँ विभावपन अर्थात् आलम्बनपन; mukhyāyāḥ rateḥ vaśāt — मुख्या रति के वश से; hāsyādi-bhaya-paryantasya ādya-ṣaṭkasya — हास्य से भय तक के आदि छह रसों का; api kṛṣṇa-vibhāvatvam sambhavet — कृष्ण का विभावपन भी सम्भव होता है; tasya tasya api yogyatvāt — क्योंकि उन-उन में भी योग्यता है।
Viśvanātha reads the term the same way: "vibhāva" means ālambana, the object the mood rests on. By force of the primary rati, the first six sthāyins, from mirth up to fear, can each take Kṛṣṇa as their object — because each of them too is fit for it.
यहाँ विभावपन का अर्थ है आलम्बनपन। मुख्या रति के वश से, हास्य से लेकर भय तक के आदि छह रसों में कृष्ण भी आलम्बन-विभाव हो सकते हैं। क्योंकि उन छहों में से प्रत्येक में यह योग्यता है।
s3gloss
atha rater vaśād eva saptamyā jugupsāyās tu dehādi-vibhāvatvam eva sambhavet, na tu kṛṣṇa-vibhāvatvam, tad-ayogyatvāt |
athanow [turning to the seventh]अब (आगे यह कि)
rateḥ vaśāt evaby force of that very same rati ablative of cause; eva = the identical ratiउसी रति के वश से ही — वही रति, कोई भिन्न नहीं
saptamyāḥ jugupsāyāḥ tubut of the seventh, namely disgust (jugupsā) genitive: the sthāyin at issue; tu sets it against the sixपरन्तु सातवें, जुगुप्सा का — जो छहों के विरुद्ध रखा गया है
dehādi-vibhāvatvam eva sambhavetonly having the body and such as its object can occur eva restricts to the body and the likeकेवल देह आदि का ही विभावपन सम्भव होता है
na tu kṛṣṇa-vibhāvatvambut not having Kṛṣṇa as its objectपरन्तु कृष्ण का विभावपन नहीं
tad-ayogyatvātbecause he [Kṛṣṇa] is unfit for it ablative of reason; tad- = Kṛṣṇaक्योंकि उसमें उसकी (कृष्ण की) योग्यता नहीं है
atha rateḥ vaśāt eva — now, by that same rati; saptamyāḥ jugupsāyāḥ tu — but of the seventh, disgust; dehādi-vibhāvatvam eva sambhavet — only the body and such can be its object; na tu kṛṣṇa-vibhāvatvam — not Kṛṣṇa; tad-ayogyatvāt — because he is unfit for it.
atha — अब; rateḥ vaśāt eva — उसी रति के वश से ही; saptamyāḥ jugupsāyāḥ tu — परन्तु सातवें जुगुप्सा का; dehādi-vibhāvatvam eva sambhavet — केवल देह आदि का ही विभावपन सम्भव होता है; na tu kṛṣṇa-vibhāvatvam — कृष्ण का विभावपन नहीं; tad-ayogyatvāt — क्योंकि उसमें कृष्ण की योग्यता नहीं।
As for the seventh: disgust, driven by that same rati, can rest only on the body and its like, not on Kṛṣṇa — because he is unfit to be an object of disgust.
अब सातवें रस जुगुप्सा का — उसी रति के वश से — केवल देह आदि का ही विभावपन सम्भव होता है, कृष्ण का नहीं। क्योंकि उसमें कृष्ण के लिए योग्यता नहीं है।
s4conclusion
iti udāharaṇe vyaktīkariṣyati ||
itiso — closing the point just madeइस प्रकार (यह बात)
udāharaṇein the illustrative verse [to follow] locative: where the clarifying will happenउदाहरण में, जहाँ यह स्पष्ट किया जाएगा
vyaktīkariṣyatihe [Rūpa] will make this explicitस्पष्ट करेंगे
iti — so; udāharaṇe — in the illustration to come; vyaktīkariṣyati — he will make it explicit.
iti — इस प्रकार; udāharaṇe — उदाहरण में; vyaktīkariṣyati — स्पष्ट करेंगे।
Viśvanātha closes: Rūpa will spell all this out in the illustrative verse that follows, so the point need not be laboured here.
इस बात को आगे उदाहरण में स्पष्ट किया जाएगा।
← 2.5.39-402.5.42 →