L1definition
triṣv evāyoga-yogādyā bhedāḥ pūrvavad īritāḥ ||
triṣu evain these three alone eva restricts it — only in the three, not in all five rasas; the commentators supply which threeकेवल तीनों में ही (सब पाँच रसों में नहीं)
ayoga-yoga-ādyāḥthe ones beginning with separation (ayoga) and union (yoga)अयोग, योग आदि
bhedāḥthe sub-divisionsभेद
pūrvavatjust as before -vat = 'in the manner of' what was laid out earlierपहले की भाँति (जैसा पूर्व में कहा गया वैसे ही)
īritāḥare declaredकहे गए हैं
triṣu eva — in these three alone; ayoga-yoga-ādyāḥ bhedāḥ — the sub-divisions beginning with separation and union; pūrvavat — just as before; īritāḥ — are declared.
triṣu eva — केवल तीनों में ही; ayoga-yoga-ādyāḥ — अयोग, योग आदि; bhedāḥ — भेद; pūrvavat — पहले की भाँति; īritāḥ — कहे गए हैं।
In these three rasas alone, the sub-divisions that begin with separation (ayoga) and union (yoga) are declared, just as they were laid out before.
केवल तीनों रसों में ही अयोग, योग आदि भेद पहले की भाँति कहे गए हैं।
The commentators identify the three as prīta (dāsya, servitude), preyaḥ (sakhya, friendship), and vatsala (vātsalya, parental affection) — the three set apart from śānta and madhura.
टीकाकार इन तीन को प्रीत (दास्य), प्रेयस् (सख्य) और वत्सल (वात्सल्य) बताते हैं — ये तीन शान्त और मधुर से अलग रखे गए हैं।
Commentary — decoded
Jīva Gosvāmī
s1gloss
triṣv eva prīta-preyo-vatsaleṣv evāyoga-yogādyā bhedā mukhyāvāntara-bhedena tat-tat-saṁjñāḥ |
triṣu eva'in the three alone' meansकेवल तीनों में ही
prīta-preyo-vatsaleṣu evanamely in prīta (dāsya), preyaḥ (sakhya), and vatsala (vātsalya) eva pins it down — these exact three, no othersप्रीत, प्रेयस् और वत्सल — इन्हीं तीनों में, और किसी में नहीं
ayoga-yoga-ādyāḥ bhedāḥthe sub-divisions beginning with separation and unionअयोग, योग आदि भेद
mukhya-avāntara-bhedenasorted by the split into principal and subordinate kinds instrumental of means — the sorting is what gives them their namesमुख्य और अवान्तर भेद के द्वारा (इसी विभाजन से उन्हें नाम मिलते हैं)
tat-tat-saṁjñāḥcarry their own respective namesउन-उन नामों वाले हैं
triṣu eva = prīta-preyo-vatsaleṣu eva — 'in the three alone' means in prīta, preyaḥ, and vatsala; ayoga-yoga-ādyāḥ bhedāḥ — the sub-divisions beginning with separation and union; mukhya-avāntara-bhedena — sorted into principal and subordinate; tat-tat-saṁjñāḥ — carry their respective names.
triṣu eva — केवल तीनों में ही; prīta-preyo-vatsaleṣu eva — प्रीत, प्रेयस् और वत्सल — इन्हीं में; ayoga-yoga-ādyāḥ bhedāḥ — अयोग, योग आदि भेद; mukhya-avāntara-bhedena — मुख्य और अवान्तर भेद के द्वारा; tat-tat-saṁjñāḥ — उन-उन नामों वाले हैं।
'In the three alone' means in prīta (dāsya), preyaḥ (sakhya), and vatsala (vātsalya). So Jīva names the three. In them, the sub-divisions beginning with separation (ayoga) and union (yoga) each carry their own name, sorted into principal ones and subordinate ones.
प्रीत, प्रेयस् और वत्सल — इन्हीं तीनों में अयोग, योग आदि भेद हैं; मुख्य और अवान्तर भेद के अनुसार वे उन-उन नामों से पुकारे जाते हैं।
s2gloss
pūrvavad atraiva prīti-sāmānyaika-deśa-sambhrama-prīta iva īritāḥ kathitāḥ |
pūrvavat'as before' meansपहले की भाँति
atra evahere too, in this very caseयहीं, इसी प्रकरण में
prīti-sāmānya-eka-deśa-sambhrama-prītaḥ ivajust as with sambhrama-prīti (reverential love), which is one section of love in general iva = 'in the same way as'; eka-deśa = one portion of prīti-sāmānya, love taken broadlyव्यापक प्रीति के एक अंश रूप सम्भ्रम-प्रीत की भाँति
īritāḥ = kathitāḥ'declared' simply means 'told, stated''ईरिताः' अर्थात् कहे गए हैं
pūrvavat — 'as before' means; atra eva — here too; prīti-sāmānya-eka-deśa-sambhrama-prītaḥ iva — just as with the sambhrama-prīti that forms one section of love in general; īritāḥ = kathitāḥ — 'īritāḥ' means 'are told'.
pūrvavat — पहले की भाँति; atra eva — यहीं; prīti-sāmānya-eka-deśa-sambhrama-prītaḥ iva — व्यापक प्रीति के एक अंश सम्भ्रम-प्रीत की भाँति; īritāḥ = kathitāḥ — कहे गए हैं।
'As before' — here it works exactly as it did for sambhrama-prīti (reverential love), which is just one part of love taken broadly. And the verb 'īritāḥ' simply means 'are told, are stated'.
पहले की भाँति यहीं भी, व्यापक प्रीति के एक अंश रूप सम्भ्रम-प्रीत की तरह, ये भेद कहे गए हैं। 'ईरिताः' का अर्थ है 'कहे गए'।
sambhrama-prīti: the awe-tinged, respectful mode of love — the flavour proper to dāsya, treated earlier as one sub-type of prīti in general; the ayoga/yoga split was spelled out there and is carried over here.
सम्भ्रम-प्रीति — आदरयुक्त, भय से मिश्रित प्रेम का भाव, जो दास्य के अनुरूप है; इसे पहले सामान्य प्रीति के एक उपभेद के रूप में लिया गया था, और वहीं अयोग-योग का विभाजन बताया गया, जो यहाँ भी लागू होता है।
s3alternative
bhedā ity atra "saṁjñā" ity eva vā pāṭhaḥ |
bhedāḥ iti atrawhere the verse reads 'bhedāḥ' (divisions)यहाँ 'भेदाः' शब्द के स्थान पर
saṁjñāḥ iti eva vāor else, alternatively, 'saṁjñāḥ' (names) vā offers a variant reading (pāṭha); eva = precisely this word in its placeअथवा ठीक 'संज्ञाः' ही
pāṭhaḥis the readingपाठ (पाठभेद) है
bhedāḥ iti atra — at the word 'bhedāḥ'; saṁjñāḥ iti eva vā pāṭhaḥ — the reading is, alternatively, 'saṁjñāḥ'.
bhedāḥ iti atra — यहाँ 'भेदाः' के स्थान पर; saṁjñāḥ iti eva vā — अथवा ठीक 'संज्ञाः' ही; pāṭhaḥ — पाठ है।
Where the verse reads 'bhedāḥ' (divisions), there is also a variant reading, 'saṁjñāḥ' (names). Jīva records both without deciding between them.
यहाँ 'भेदाः' के स्थान पर अथवा 'संज्ञाः' — ऐसा पाठभेद भी है।
s4gloss
anyatra tu śāntasya pārokṣya-sākṣātkārāv ity eva saṁjñe, madhurasya sambhoga-vipralambhau iti mukhye saṁjñe |
anyatra tubut elsewhere — that is, in the other two rasas tu marks the contrast with the three just coveredपरन्तु अन्यत्र (शेष दो रसों में)
śāntasyafor śāntaशान्त रस के
pārokṣya-sākṣātkārau iti eva saṁjñethe two names are precisely 'pārokṣya' (knowing him only indirectly) and 'sākṣātkāra' (seeing him directly) saṁjñe is dual — exactly two names; eva = just these'पारोक्ष्य' और 'साक्षात्कार' — बस यही दो नाम हैं
madhurasyafor madhuraमधुर रस के
sambhoga-vipralambhau iti mukhye saṁjñe'sambhoga' (union) and 'vipralambha' (separation) are the two principal names'सम्भोग' और 'विप्रलम्भ' — ये दो मुख्य नाम हैं
anyatra tu — but elsewhere; śāntasya — for śānta; pārokṣya-sākṣātkārau iti eva saṁjñe — the two names are just pārokṣya and sākṣātkāra; madhurasya — for madhura; sambhoga-vipralambhau iti mukhye saṁjñe — the two principal names are sambhoga and vipralambha.
anyatra tu — परन्तु अन्यत्र; śāntasya — शान्त के; pārokṣya-sākṣātkārau iti eva saṁjñe — 'पारोक्ष्य' और 'साक्षात्कार' — यही दो नाम; madhurasya — मधुर के; sambhoga-vipralambhau iti mukhye saṁjñe — 'सम्भोग' और 'विप्रलम्भ' — ये दो मुख्य नाम।
But in the other two rasas the terms are different. For śānta, the two names are pārokṣya (knowing the Lord only indirectly) and sākṣātkāra (seeing him face to face). For madhura, the two principal names are sambhoga (union) and vipralambha (separation).
परन्तु अन्यत्र — शान्त रस के केवल 'पारोक्ष्य' और 'साक्षात्कार' — बस यही दो नाम हैं; और मधुर रस के 'सम्भोग' और 'विप्रलम्भ' — ये दो मुख्य नाम हैं।
s5gloss
pūrva-rāgādyās tv avāntara-saṁjñā īritā ity arthaḥ |
pūrva-rāga-ādyāḥ tubut pūrva-rāga (love before the meeting) and the rest tu sets these apart from the principal names just givenपरन्तु पूर्व-राग आदि
avāntara-saṁjñāḥas subordinate namesअवान्तर (गौण) नाम हैं
īritāḥare declaredकहे गए हैं
iti arthaḥthat is the meaningऐसा अर्थ है
pūrva-rāga-ādyāḥ tu — but pūrva-rāga and the rest; avāntara-saṁjñāḥ īritāḥ — are declared as subordinate names; iti arthaḥ — that is the meaning.
pūrva-rāga-ādyāḥ tu — परन्तु पूर्व-राग आदि; avāntara-saṁjñāḥ — अवान्तर नाम; īritāḥ — कहे गए हैं; iti arthaḥ — ऐसा अर्थ है।
But pūrva-rāga (the love felt before the lovers meet) and the rest are declared as subordinate names — the lesser divisions falling under madhura's separation. That is the meaning.
परन्तु पूर्व-राग आदि तो अवान्तर नाम कहे गए हैं — ऐसा अर्थ है।
s6other
|
|a sentence-closing daṇḍa — no text to decodeदण्ड (वाक्य-विराम चिह्न)
| — दण्ड।
A sentence-separator (daṇḍa) only; there is no Sanskrit here to decode.
दण्ड चिह्न।
s7other
172||
172the verse numberश्लोक संख्या १७२
172 — the verse number closing Jīva's comment.
172 — श्लोक संख्या १७२।
The closing verse-number, 172.
श्लोक संख्या १७२।
Viśvanātha Cakravartī
s1gloss
triṣv eva prīta-preyo-vatsaleṣv evāyoga-yogādyā bhedāḥ |
triṣu eva'in the three alone' meansकेवल तीनों में ही
prīta-preyo-vatsaleṣu evanamely in prīta (dāsya), preyaḥ (sakhya), and vatsala (vātsalya) eva pins it down — these exact threeप्रीत, प्रेयस् और वत्सल — इन्हीं तीनों में
ayoga-yoga-ādyāḥ bhedāḥthe sub-divisions beginning with separation and union [hold good]अयोग, योग आदि भेद
triṣu eva = prīta-preyo-vatsaleṣu eva — 'in the three alone' means in prīta, preyaḥ, and vatsala; ayoga-yoga-ādyāḥ bhedāḥ — the sub-divisions beginning with separation and union.
triṣu eva — केवल तीनों में ही; prīta-preyo-vatsaleṣu eva — प्रीत, प्रेयस् और वत्सल — इन्हीं में; ayoga-yoga-ādyāḥ bhedāḥ — अयोग, योग आदि भेद।
'In the three alone' means in prīta (dāsya), preyaḥ (sakhya), and vatsala (vātsalya). So Viśvanātha names the three. In them the sub-divisions beginning with separation (ayoga) and union (yoga) apply.
प्रीत, प्रेयस् और वत्सल — इन्हीं तीनों में अयोग, योग आदि भेद हैं।
s2gloss
anyatra tu śāntasya pārokṣya-sākṣātkārāv ity eva saṁjñe, madhurasya tu sambhoga-vipralambhau iti mukhye saṁjñe, pūrva-rāgādyās tv avāntara-saṁjñā īritā ity arthaḥ |
anyatra tubut elsewhere — in the other two rasas tu marks the contrast with the threeपरन्तु अन्यत्र
śāntasyafor śāntaशान्त रस के
pārokṣya-sākṣātkārau iti eva saṁjñethe two names are precisely 'pārokṣya' (knowing him only indirectly) and 'sākṣātkāra' (seeing him directly) saṁjñe is dual — exactly two names; eva = just these'पारोक्ष्य' और 'साक्षात्कार' — बस यही दो नाम
madhurasya tubut for madhura second tu marks off madhura from śāntaऔर मधुर रस के तो
sambhoga-vipralambhau iti mukhye saṁjñe'sambhoga' (union) and 'vipralambha' (separation) are the two principal names'सम्भोग' और 'विप्रलम्भ' — ये दो मुख्य नाम
pūrva-rāga-ādyāḥ tuwhile pūrva-rāga (love before the meeting) and the restपरन्तु पूर्व-राग आदि
avāntara-saṁjñāḥ īritāḥare declared as subordinate namesअवान्तर नाम कहे गए हैं
iti arthaḥthat is the meaningऐसा अर्थ है
anyatra tu — but elsewhere; śāntasya — for śānta; pārokṣya-sākṣātkārau iti eva saṁjñe — the two names are just pārokṣya and sākṣātkāra; madhurasya tu — but for madhura; sambhoga-vipralambhau iti mukhye saṁjñe — the two principal names are sambhoga and vipralambha; pūrva-rāga-ādyāḥ tu avāntara-saṁjñāḥ īritāḥ — while pūrva-rāga and the rest are declared as subordinate names; iti arthaḥ — that is the meaning.
anyatra tu — परन्तु अन्यत्र; śāntasya — शान्त के; pārokṣya-sākṣātkārau iti eva saṁjñe — 'पारोक्ष्य' और 'साक्षात्कार' — यही दो नाम; madhurasya tu — और मधुर के तो; sambhoga-vipralambhau iti mukhye saṁjñe — 'सम्भोग' और 'विप्रलम्भ' — दो मुख्य नाम; pūrva-rāga-ādyāḥ tu — परन्तु पूर्व-राग आदि; avāntara-saṁjñāḥ īritāḥ — अवान्तर नाम कहे गए; iti arthaḥ — ऐसा अर्थ है।
But in the other two rasas the terms differ. For śānta, the two names are pārokṣya (knowing the Lord only indirectly) and sākṣātkāra (seeing him face to face). For madhura, the two principal names are sambhoga (union) and vipralambha (separation), while pūrva-rāga (love before the meeting) and the rest are declared as its subordinate names. That is the meaning.
परन्तु अन्यत्र — शान्त रस के केवल 'पारोक्ष्य' और 'साक्षात्कार' — यही दो नाम हैं; मधुर रस के तो 'सम्भोग' और 'विप्रलम्भ' — ये दो मुख्य नाम हैं; और पूर्व-राग आदि अवान्तर नाम कहे गए हैं — ऐसा अर्थ है।
s3other
|
|a sentence-closing daṇḍa — no text to decodeदण्ड (वाक्य-विराम चिह्न)
| — दण्ड।
A sentence-separator (daṇḍa) only; there is no Sanskrit here to decode.
दण्ड चिह्न।
s4other
172||
172the verse numberश्लोक संख्या १७२
172 — the verse number closing Viśvanātha's comment.
172 — श्लोक संख्या १७२।
The closing verse-number, 172.
श्लोक संख्या १७२।