asmin na tādṛśo manyau vartate raty-anugrahaḥ |
udāharaṇa-mātrāya tathāpy eṣa nidarśitaḥ ||
krodhāśrayāṇāṁ śatrūṇāṁ caidyādīnāṁ svabhāvataḥ |
krodho rati-vinābhāvān na bhakti-rasatāṁ vrajet ||
The verse — decoded
L1conclusion
asmin na tādṛśo manyau vartate raty-anugrahaḥ |
asminin this [anger just described] locative, agreeing with manyauइस (क्रोध) में
na tādṛśaḥthere is no such [nourishment as the true rasas have]वैसा नहीं
manyauin this indignation (manyu, the anger under discussion) locative — the case in pointक्रोध में (जिस विषय की बात है)
vartateis presentविद्यमान रहता है
raty-anugrahaḥthe favoring presence of rati (the settled love for Kṛṣṇa that alone turns a mood into a bhakti-rasa)रति का अनुग्रह (रति की पुष्टि)
asmin manyau — in this indignation; tādṛśaḥ raty-anugrahaḥ — such a favoring presence of rati; na vartate — is not to be found.
asmin — इस; na tādṛśaḥ — वैसा नहीं; manyau — क्रोध में; vartate — विद्यमान रहता है; raty-anugrahaḥ — रति का अनुग्रह
In this anger there is no such backing by rati — no settled love for Kṛṣṇa nourishing it — as there is in the genuine rasas. That is what disqualifies it.
इस क्रोध में रति का वैसा अनुग्रह विद्यमान नहीं रहता।
L2conclusion
udāharaṇa-mātrāya tathāpy eṣa nidarśitaḥ ||
udāharaṇa-mātrāyaonly to serve as an illustration dative of purpose; mātra = 'merely, nothing more'केवल उदाहरण के लिए (मात्र = इतना ही, इससे अधिक नहीं)
tathāpieven so, nevertheless (tathā + api) concessive — granting the disqualification just statedफिर भी (अभी कही गई अयोग्यता को मानते हुए)
eṣaḥthis [raudra-rasa]यह
nidarśitaḥhas been shown, put on displayदिखाया गया है
tathāpi — nevertheless; eṣaḥ — this raudra-rasa; udāharaṇa-mātrāya — merely to serve as an example; nidarśitaḥ — has been displayed.
udāharaṇa-mātrāya — केवल उदाहरण के लिए; tathāpi — फिर भी; eṣaḥ — यह; nidarśitaḥ — दिखाया गया है
Even so, this raudra-rasa has been laid out here — but only as an illustration, to round out the scheme, not because it is a full-blooded bhakti-rasa.
फिर भी यह केवल उदाहरण के रूप में ही दिखाया गया है।
L3conclusion
krodhāśrayāṇāṁ śatrūṇāṁ caidyādīnāṁ svabhāvataḥ |
krodhāśrayāṇāmwho are the very seat of anger genitive, describing the enemiesक्रोध के आश्रय वाले (जिनमें क्रोध बसता है)
śatrūṇāmbelonging to the enemies genitive — whose anger is meantउन शत्रुओं का (जिनके क्रोध की बात है)
caidyādīnāmsuch as Caidya (Śiśupāla) and the rest genitive, in apposition to śatrūṇāmचैद्य (शिशुपाल) आदि का
svabhāvataḥarising from their very nature ablative of sourceस्वभाव से (अपने स्वभाव के कारण)
caidyādīnām śatrūṇām — of enemies like Śiśupāla; krodhāśrayāṇām — who are the seat of anger; svabhāvataḥ — by their very nature.
krodhāśrayāṇām — क्रोध के आश्रय वाले; śatrūṇām — शत्रुओं का; caidyādīnām — चैद्य आदि का; svabhāvataḥ — स्वभाव से
Take the enemies — Śiśupāla and his kind — who are nothing but vessels of anger. Their rage rises straight from their own nature.
चैद्य (शिशुपाल) आदि उन शत्रुओं का, जो स्वभाव से ही क्रोध के आश्रय हैं—
L4conclusion
krodho rati-vinābhāvān na bhakti-rasatāṁ vrajet ||
krodhaḥ[their] anger nominative — subject picking up krodhāśrayāṇām from L3क्रोध (जो L3 के 'क्रोध के आश्रय वालों' से आया)
rati-vinābhāvātbecause it is wholly without rati ablative of cause; vinābhāva = 'the state of being without'रति के अभाव के कारण (विनाभाव = बिना रहने की अवस्था)
na ... vrajetcannot reach, does not attainप्राप्त नहीं करता
bhakti-rasatāmthe standing of a bhakti-rasaभक्ति-रस की स्थिति को
[teṣām] krodhaḥ — that anger of theirs; rati-vinābhāvāt — because it has no rati at all; bhakti-rasatām — the standing of a bhakti-rasa; na vrajet — cannot attain.
krodhaḥ — क्रोध; rati-vinābhāvāt — रति के अभाव के कारण; na ... vrajet — प्राप्त नहीं करता; bhakti-rasatām — भक्ति-रस की स्थिति को
Since that anger has no rati in it at all, it can never rise to the standing of a bhakti-rasa. Anger toward Kṛṣṇa without love for him stays mere anger.
उनका क्रोध रति के न रहने के कारण भक्ति-रस की स्थिति को प्राप्त नहीं करता।
Commentary — decoded
Jīva Gosvāmī
s1gloss
na tādṛśa iti na spaṣṭa ity arthaḥ |
na tādṛśaḥ itias for the verse's words 'na tādṛśaḥ' ('no such') pratīka — the lemma being explained'न तादृशः' यह पद (जिसकी व्याख्या हो रही है)
na spaṣṭaḥit means 'not clearly present'स्पष्ट नहीं (है)
ity arthaḥthat is the senseऐसा अर्थ है
na tādṛśaḥ iti — the phrase 'no such'; na spaṣṭaḥ — means 'not clearly present'; ity arthaḥ — this is its sense.
na tādṛśaḥ iti — 'न तादृशः' यह पद; na spaṣṭaḥ — स्पष्ट नहीं; ity arthaḥ — ऐसा अर्थ है
Jīva pins down the verse's 'no such': it does not mean rati is flatly absent, but that it is not clearly present — not manifest here as it is elsewhere.
'न तादृशः' का अर्थ है—स्पष्ट नहीं है।
s2citation
govardhanaṁ vinā mallam ity-ādy-uktatvāt ||
govardhanaṁ vinā mallam iti-ādithe earlier line beginning 'govardhanaṁ vinā mallam...' (4.5.7) quote-tag; ity-ādi = 'and so on''गोवर्धनं विना मल्लम्' इत्यादि (इत्यादि = और आगे भी)
uktatvātbecause it was already stated [there] ablative of cause — the ground for reading 'not clear' rather than 'absent'कहा गया है इसलिए (यही 'अभाव' नहीं, 'स्पष्ट नहीं' पढ़ने का आधार है)
govardhanaṁ vinā mallam iti-ādi — the passage 'govardhanaṁ vinā mallam...'; uktatvāt — because it has already been stated.
govardhanaṁ vinā mallam iti-ādi — 'गोवर्धनं विना मल्लम्' इत्यादि; uktatvāt — कहा गया है इसलिए
Why 'unclear' rather than 'absent'? Because it was already said back at 4.5.7 ('govardhanaṁ vinā mallam...'). That earlier passage lets some rati stand, so here it is only unmanifest, not missing.
क्योंकि 'गोवर्धनं विना मल्लम्' इत्यादि (पहले) कहा जा चुका है।
Why cited: Adduced from 4.5.7 to justify Jīva's softer reading — rati is present but unmanifest ('not clear'), not wholly absent.
क्यों उद्धृत: जीव अपने कोमल पाठ के समर्थन में इसे ४.५.७ से उद्धृत करते हैं—रति विद्यमान तो है पर अप्रकट ('स्पष्ट नहीं'), पूर्णतः अभाव नहीं।
Viśvanātha Cakravartī
s1gloss
na tādṛśa iti na spaṣṭa ity arthaḥ |
na tādṛśaḥ itias for the verse's words 'na tādṛśaḥ' ('no such') pratīka — the lemma being explained'न तादृशः' यह पद (जिसकी व्याख्या हो रही है)
na spaṣṭaḥit means 'not clearly present'स्पष्ट नहीं (है)
ity arthaḥthat is the senseऐसा अर्थ है
na tādṛśaḥ iti — the phrase 'no such'; na spaṣṭaḥ — means 'not clearly present'; ity arthaḥ — this is its sense.
na tādṛśaḥ iti — 'न तादृशः' यह पद; na spaṣṭaḥ — स्पष्ट नहीं; ity arthaḥ — ऐसा अर्थ है
Viśvanātha reads 'no such' the same way: rati is not clearly present here, rather than flatly absent.
'न तादृशः' का अर्थ है—स्पष्ट नहीं है।
s2citation
govardhanaṁ vinā mallam ity ādy uktatvāt ||
govardhanaṁ vinā mallam iti ādithe earlier line beginning 'govardhanaṁ vinā mallam...' (4.5.7) quote-tag; ity ādi = 'and so on''गोवर्धनं विना मल्लम्' इत्यादि (इत्यादि = और आगे भी)
uktatvātbecause it was already stated [there] ablative of causeकहा गया है इसलिए
govardhanaṁ vinā mallam iti ādi — the passage 'govardhanaṁ vinā mallam...'; uktatvāt — because it has already been stated.
govardhanaṁ vinā mallam iti ādi — 'गोवर्धनं विना मल्लम्' इत्यादि; uktatvāt — कहा गया है इसलिए
And he grounds it the same way: it was already said at 4.5.7 ('govardhanaṁ vinā mallam...'), so the rati here counts as unmanifest, not gone.
क्योंकि 'गोवर्धनं विना मल्लम्' इत्यादि (पहले) कहा जा चुका है।
Why cited: Adduced from 4.5.7 to support reading 'not clear' rather than 'absent' — rati is present but unmanifest.
क्यों उद्धृत: 'अभाव' नहीं, अपितु 'स्पष्ट नहीं' पढ़ने के समर्थन में इसे ४.५.७ से उद्धृत किया गया है—रति विद्यमान तो है पर अप्रकट।
s3conclusion
gauṇa-bhakti-rasa-nirūpaṇe raudra-bhakti-rasa-laharī pañcamī || 4.5 ||
gauṇa-bhakti-rasa-nirūpaṇewithin the section settling the secondary (gauṇa) bhakti-rasas locative — where this wave sits in the workगौण भक्ति-रस के निरूपण में (ग्रन्थ के इस भाग में)
raudra-bhakti-rasa-laharīthe wave on raudra-bhakti-rasa (the rasa of anger)रौद्र भक्ति-रस की लहरी
pañcamīthe fifth [wave]पाँचवीं
gauṇa-bhakti-rasa-nirūpaṇe — in the treatment of the secondary bhakti-rasas; raudra-bhakti-rasa-laharī — the wave on the rasa of anger; pañcamī — is the fifth.
gauṇa-bhakti-rasa-nirūpaṇe — गौण भक्ति-रस के निरूपण में; raudra-bhakti-rasa-laharī — रौद्र भक्ति-रस की लहरी; pañcamī — पाँचवीं
The closing colophon: within the treatment of the secondary bhakti-rasas, this — the wave on raudra-bhakti-rasa, the rasa of anger — is the fifth. So ends 4.5.
गौण भक्ति-रस के निरूपण में यह रौद्र भक्ति-रस की पाँचवीं लहरी (समाप्त हुई)। ॥ ४.५ ॥
s4other
(4.6)
(4.6)a pointer ahead to the sixth wave, 4.6(४.६)
(4.6) — a forward reference to the next wave.
(4.6) — (४.६)
A bare pointer forward to the next wave, 4.6.
(४.६)