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Commentary
JīvaMukunda-dāsaViśvanātha
BRS 4.3.41-42
← 4.3.404.3.43 →
pūrvato’tra viparyasta-kārakatvaṁ dvayor bhavet |
asminn uddīpanāḥ kṛṣṇa-kṛpālāpa-smitādayaḥ ||
anubhāvās tad-utkarṣa-varṇana-draḍhimādayaḥ |
atra sañcāritā bhūmnā dhṛter eva samīkṣyate ||
The verse — translated
Here, compared with the former, the case-roles of the two are reversed; in this rasa the uddīpanas are Kṛṣṇa's mercy, his words, his smile, and the like. (41) The anubhāvas are describing his excellence, firmness, and the like; here, predominantly, only steadiness is seen as a passing emotion. (42)
यहाँ पहले वाले की अपेक्षा दोनों का कारकत्व उलट जाता है; इसमें कृष्ण की कृपा, आलाप, मुसकान आदि उद्दीपन हैं। (41) उनके उत्कर्ष का वर्णन, दृढ़ता आदि अनुभाव हैं; और यहाँ प्रचुर रूप से धृति का ही संचारी होना देखा जाता है। (42)
The verse — line by line
L1definition
pūrvato’tra viparyasta-kārakatvaṁ dvayor bhavet |
pūrvataḥcompared to the previous [rasa] ablative of comparison — the earlier rasa is the point of contrastपहले के रस की तुलना में
atrahere, in this rasaयहाँ, इस रस में
viparyasta-kārakatvamthere is a reversal of the case-roles (kārakas)कारकों का उलट जाना
dvayoḥof the two — the Lord and the devoteeदोनों का (हरि और भक्त का)
bhavetthere comes to beहो जाता है
atra — here; pūrvataḥ — compared to the previous rasa; dvayoḥ — of the two; viparyasta-kārakatvam — a reversal of the case-roles; bhavet — comes to be.
pūrvataḥ — पहले के रस की तुलना में; atra — यहाँ इस रस में; viparyasta-kārakatvam — कारकों का उलट जाना; dvayoḥ — दोनों का; bhavet — हो जाता है।
Here, set against the previous rasa, the case-roles (kārakas) of the two — the Lord and the devotee — get reversed.
पहले के रस की तुलना में यहाँ दोनों के कारक उलट जाते हैं।
kāraka is a term from Pāṇinian grammar (vyākaraṇa): the role a noun plays in the action. Two are named just below — apādāna, the source from which something moves (as a leaf falls from a tree), and sampradāna, the recipient to whom something is given (as a gift to a friend). The verse says which side plays which role now flips from what it was in the earlier rasa.
कारक पाणिनि की व्याकरण (व्याकरण) का पद है — क्रिया में कोई संज्ञा जो भूमिका निभाती है। नीचे दो कारक बताए गए हैं — अपादान, जिससे कुछ हटता या चलता है (जैसे वृक्ष से पत्ता गिरता है), और सम्प्रदान, जिसे कुछ दिया जाता है (जैसे मित्र को उपहार)। श्लोक कहता है कि पहले रस में जो पक्ष जिस कारक में था, वह अब उलट जाता है।
L2definition
asminn uddīpanāḥ kṛṣṇa-kṛpālāpa-smitādayaḥ ||
asminin this rasaइस रस में
uddīpanāḥthe stimulants (uddīpana-vibhāvas, what kindles the mood) areउद्दीपन (ये हैं)
kṛṣṇa-kṛpā-ālāpa-smita-ādayaḥKṛṣṇa's mercy, his talk, his smile, and the likeकृष्ण की कृपा, वार्तालाप, मुस्कान आदि
asmin — in this rasa; uddīpanāḥ — the stimulants are; kṛṣṇa-kṛpā-ālāpa-smita-ādayaḥ — Kṛṣṇa's mercy, conversation, smile, and so on.
asmin — इस रस में; uddīpanāḥ — उद्दीपन ये हैं; kṛṣṇa-kṛpā-ālāpa-smita-ādayaḥ — कृष्ण की कृपा, वार्तालाप, मुस्कान आदि।
In this rasa the uddīpanas — the things that kindle the mood — are Kṛṣṇa's mercy, his conversation, his smile, and others of that kind.
इस रस में उद्दीपन ये हैं — कृष्ण की कृपा, उनका वार्तालाप, उनकी मुस्कान आदि।
L3definition
anubhāvās tad-utkarṣa-varṇana-draḍhimādayaḥ |
anubhāvāḥthe outward responses (anubhāvas) areअनुभाव (ये हैं)
tad-utkarṣa-varṇanadescribing his (Kṛṣṇa's) excellenceउसके (कृष्ण के) उत्कर्ष का वर्णन
draḍhima-ādayaḥfirmness of resolve, and the likeदृढ़ता आदि
anubhāvāḥ — the outward responses are; tad-utkarṣa-varṇana — describing his excellence; draḍhima-ādayaḥ — firmness, and so on.
anubhāvāḥ — अनुभाव ये हैं; tad-utkarṣa-varṇana — उसके उत्कर्ष का वर्णन; draḍhima-ādayaḥ — दृढ़ता आदि।
The anubhāvas — the outward signs of the mood — are things like praising Kṛṣṇa's excellence and showing firmness of resolve.
अनुभाव ये हैं — कृष्ण के उत्कर्ष का वर्णन करना, दृढ़ता आदि।
L4definition
atra sañcāritā bhūmnā dhṛter eva samīkṣyate ||
atrahere, in this rasaयहाँ, इस रस में
sañcāritāthe role of being a passing emotion (sañcāri)सञ्चारी का होना
bhūmnāin abundance, pre-eminently instrumental of manner — carries how fully the role is filledप्रचुरता से, अत्यधिक रूप में
dhṛteḥ evaof dhṛti (steadiness) alone eva restricts it — of steadiness and nothing elseधृति का ही (और किसी का नहीं)
samīkṣyateis observedदेखा जाता है
atra — here; dhṛteḥ eva — of dhṛti alone; sañcāritā — the role of the passing emotion; bhūmnā — in abundance; samīkṣyate — is observed.
atra — यहाँ; sañcāritā — सञ्चारी का होना; bhūmnā — प्रचुरता से; dhṛteḥ eva — धृति का ही; samīkṣyate — देखा जाता है।
Here the sañcāri role — the transient feeling that colors the mood — is seen, in great abundance, to be filled by dhṛti (steadiness) alone.
यहाँ प्रचुरता से केवल धृति का ही सञ्चारी रूप में होना देखा जाता है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
viparyasta-kārakatvam--harer apādānatvaṁ bhaktasya tu sampradānatvam ity eva |
viparyasta-kārakatvam'the reversal of case-roles' means — pratīka: the mūla phrase being unpackedकारकों का उलट जाना (यह मूल पद खोला जा रहा है)
harer apādānatvamHari's becoming the apādāna, the source from which genitive + -tva: Hari now holds the ablative roleहरि का अपादान होना
bhaktasya tu sampradānatvambut the devotee's becoming the sampradāna, the recipient to whom tu marks the contrast between the two rolesऔर भक्त का सम्प्रदान होना
iti evajust this, and nothing moreबस इसी प्रकार
viparyasta-kārakatvam — the reversal of case-roles; harer apādānatvam — Hari's being the source; bhaktasya tu — but the devotee's; sampradānatvam — being the recipient; iti eva — precisely this.
viparyasta-kārakatvam — कारकों का उलट जाना; harer apādānatvam — हरि का अपादान होना; bhaktasya tu sampradānatvam — परन्तु भक्त का सम्प्रदान होना; iti eva — बस इसी प्रकार।
Jīva unpacks 'reversal of case-roles': Hari becomes the apādāna, the source from which (the ablative role), and the devotee becomes the sampradāna, the recipient (the dative role). That, and nothing more, is what the phrase means.
कारकों का उलट जाना अर्थात् हरि का अपादान हो जाना और भक्त का सम्प्रदान हो जाना — बस इतना ही।
s2gloss
bhūmnā atiśayena samīkṣyate ||
bhūmnā'in abundance' — pratīka: the mūla word being glossed'भूमन्' शब्द अर्थात् (यह मूल पद खोला जा रहा है)
atiśayenameans: in great measure, pre-eminentlyअत्यधिकता से
samīkṣyateis observedदेखा जाता है
bhūmnā — 'in abundance'; atiśayena — means pre-eminently; samīkṣyate — is observed.
bhūmnā — भूमन् अर्थात्; atiśayena — अत्यधिकता से; samīkṣyate — देखा जाता है।
Jīva reads bhūmnā simply as atiśayena — 'pre-eminently, in great measure' — the way in which [dhṛti's role] is observed.
'भूमन्' का अर्थ है अत्यधिकता से — इसी रूप में देखा जाता है।
Viśvanātha Cakravartī
s1gloss
dvayor bhakta-bhagavator viparyasta-kārakatvaṁ bhagavato’pādānatvaṁ, bhaktasya tu sampradānatvam iti pūrvasmāt viparyayo jñeyaḥ ||
dvayoḥ bhakta-bhagavatoḥ'of the two' = of the devotee and the Lordदोनों का, अर्थात् भक्त और भगवान् का
viparyasta-kārakatvamthe reversal of their case-roles is —कारकों का उलट जाना
bhagavataḥ apādānatvamthe Lord's being the apādāna, the source from whichभगवान् का अपादान होना
bhaktasya tu sampradānatvambut the devotee's being the sampradāna, the recipient tu contrasts the two rolesपरन्तु भक्त का सम्प्रदान होना
iti pūrvasmāt viparyayaḥ jñeyaḥthis is to be understood as the reverse of the previous [rasa] ablative pūrvasmāt — the reversal is read off against the earlier arrangementयह पहले के रस से विपरीत जानना चाहिए
dvayoḥ bhakta-bhagavatoḥ — of the two, the devotee and the Lord; viparyasta-kārakatvam — the reversal of case-roles; bhagavataḥ apādānatvam — the Lord's being the source; bhaktasya tu sampradānatvam — but the devotee's being the recipient; iti pūrvasmāt viparyayaḥ jñeyaḥ — this reversal is to be known against the previous rasa.
dvayoḥ bhakta-bhagavatoḥ — भक्त और भगवान् दोनों का; viparyasta-kārakatvam — कारकों का उलट जाना; bhagavataḥ apādānatvam — भगवान् का अपादान होना; bhaktasya tu sampradānatvam — परन्तु भक्त का सम्प्रदान होना; iti pūrvasmāt viparyayaḥ jñeyaḥ — यह पहले से विपरीत जानना चाहिए।
Viśvanātha spells out 'the two' as the devotee and the Lord. The reversal of their roles: the Lord is now the apādāna (the source from which), but the devotee the sampradāna (the recipient). Know this as the exact reverse of how it stood in the previous rasa.
भक्त और भगवान् दोनों के कारकों का उलट जाना — भगवान् का अपादान हो जाना और भक्त का सम्प्रदान हो जाना; यह पहले के रस से विपरीत जानना चाहिए।
s2gloss
dhṛter dhairya-sañcāriṇa eva bhūmnātiśayena sañcāriṇo īkṣyate ||
dhṛteḥ dhairya-sañcāriṇaḥ eva'of dhṛti' = of the sañcāri that is steadiness (dhairya) — precisely that eva pins the referent: dhṛti here just is the steadiness-sañcāriधृति का ही, अर्थात् धैर्यरूप सञ्चारी का ही
bhūmnā atiśayena'in abundance' = pre-eminently, in great measureप्रचुरता से, अत्यधिकता से
sañcāriṇaḥ īkṣyateit is seen [functioning] as the passing emotionसञ्चारी रूप में देखा जाता है
dhṛteḥ dhairya-sañcāriṇaḥ eva — of dhṛti, i.e. the steadiness-sañcāri alone; bhūmnā atiśayena — in abundance, pre-eminently; sañcāriṇaḥ īkṣyate — it is seen as the sañcāri.
dhṛteḥ dhairya-sañcāriṇaḥ eva — धृति अर्थात् धैर्यरूप सञ्चारी का ही; bhūmnā atiśayena — प्रचुरता से, अत्यधिकता से; sañcāriṇaḥ īkṣyate — सञ्चारी रूप में देखा जाता है।
Viśvanātha glosses dhṛteḥ as 'of dhṛti — the sañcāri that is dhairya, steadiness — precisely that,' and bhūmnā again as atiśayena. So it is dhṛti alone that is seen here, in great abundance, doing the work of the passing emotion (sañcāri).
धृति अर्थात् धैर्यरूप सञ्चारी का ही अत्यधिक प्रचुरता से सञ्चारी रूप में दर्शन होता है।
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