Bhakti-rasāmṛta-sindhu 4.9.15

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IASTदेवनागरीবাংলা

Commentary

JīvaMukunda-dāsaViśvanātha

BRS 4.9.15

← 4.9.14 4.9.16 →

atyantābhāva evātra rateḥ khalu vivakṣitaḥ |
etasyāḥ prāg-abhāve tu śucir noparaso bhavet ||

The verse — decoded

L1definition

atyantābhāva evātra rateḥ khalu vivakṣitaḥ |

atyantābhāvaḥ evait is the absolute non-existence [of rati] alone — a total, standing absence, not a mere gap eva restricts: this one kind of absence and no otherअत्यन्ताभाव ही — यही एक प्रकार का अभाव, दूसरा नहीं ('ही' इसी पर सीमा बाँधता है)

atrahere — in this rule about uparasa, where 'absence of rati' was saidयहाँ, इस प्रसंग में

rateḥof rati — the love/attraction that is said to be missingरति का

khaluindeed — pinning the point downनिश्चय ही

vivakṣitaḥis what is meant, what the definition intendsविवक्षित है, कहना अभीष्ट है

atra — here, in the uparasa rule; rateḥ atyantābhāvaḥ eva — it is precisely the absolute non-existence of rati; khalu vivakṣitaḥ — that is indeed what is intended.

atyantābhāvaḥ eva — अत्यन्ताभाव ही (और कोई अभाव नहीं); atra — यहाँ इस प्रसंग में; rateḥ — रति का; khalu — निश्चय ही; vivakṣitaḥ — विवक्षित है।

When we said uparasa (the misfire) arises where rati is absent, we mean one exact thing: the absolute non-existence of rati — its total non-being. Not just any gap in rati counts.

यहाँ इस प्रसंग में रति का अत्यन्ताभाव ही विवक्षित है — और कोई अभाव नहीं। 'ही' शब्द इसी एक प्रकार के अभाव पर सीमा बाँध देता है।

L2conclusion

etasyāḥ prāg-abhāve tu śucir noparaso bhavet ||

etasyāḥof this — of the rati just named (Viśvanātha: etasyāḥ = rateḥ)इस (रति) का

prāg-abhāvewhen there is only a prior-absence — the rati is not here yet, but is on its way locative: 'in the case where…'प्रागभाव होने पर, अर्थात् जब पहले से अभाव हो

tubut — marking this case off against L1परन्तु

śuciḥ[the mood] would be pure — a clean, legitimate rasa predicate nominative, set against uparasaḥशुचि होगा ('उपरस' के विरुद्ध रखा गया)

na uparasaḥnot a misfire (uparasa) na + uparasaḥ → noparasaḥ by sandhiउपरस नहीं

bhavetit would beहोगा

etasyāḥ prāg-abhāve tu — but where there is only the prior-absence of this rati; śuciḥ bhavet — the mood would be pure, wholesome; na uparasaḥ — not uparasa.

etasyāḥ — इस रति का; prāg-abhāve — प्रागभाव होने पर; tu — परन्तु; śuciḥ — शुचि होगा; na uparasaḥ — उपरस नहीं; bhavet — होगा।

But take the other case: rati is merely prior-absent — not present now, yet it will come. There the mood is pure, a genuine rasa; it does not count as uparasa. Only where rati can never arise — absolute absence — do you get the misfire.

परन्तु इस रति का प्रागभाव होने पर शुचि होगा, उपरस नहीं। यहाँ 'शुचि' को 'उपरस' के विरुद्ध रखा गया है।

Commentary — decoded

Jīva Gosvāmī

s1gloss

atyantābhāvas traikāliky asattā |

atyantābhāvaḥ'absolute non-existence' [means]—अत्यन्ताभाव (यह है)

traikālikī asattānon-being across all three times — it was not, is not, and will not be traikālikī = 'of/across the three times' (past, present, future)तीनों कालों में असत्ता, अर्थात् भूत-वर्तमान-भविष्य तीनों में न होना

atyantābhāvaḥ — absolute non-existence [is]; traikālikī asattā — non-being in all three times.

atyantābhāvaḥ — अत्यन्ताभाव; traikālikī asattā — तीनों कालों की असत्ता।

Jīva pins the term. 'Absolute non-existence' means non-being across all three times — past, present, and future. The thing simply never is.

अत्यन्ताभाव का अर्थ है — तीनों कालों (भूत, वर्तमान, भविष्य) में असत्ता, अर्थात् कभी भी न रहना।

abhāva (absence) is a Nyāya category, sorted into kinds. atyantābhāva is absolute absence — like 'there is no colour in the wind,' true for all time. prāg-abhāva (L2's exempt case) is prior absence — like the pot that does not yet exist in the clay but will, or curd not yet set from milk. L1 restricts uparasa to the first; L2 lets the second off.

अभाव न्याय-शास्त्र की एक कोटि है, जिसके भेद किए जाते हैं। अत्यन्ताभाव सर्वथा अभाव है — जैसे 'वायु में रूप नहीं है' — जो सर्वदा सत्य रहता है। प्रागभाव पूर्वकालीन अभाव है — जैसे घड़ा जो मिट्टी में अभी नहीं है पर आगे बनेगा, अथवा दूध से अभी न जमा हुआ दही। मूल की पहली पंक्ति उपरस को केवल पहले (अत्यन्ताभाव) तक सीमित करती है; दूसरी पंक्ति दूसरे (प्रागभाव) को इससे छोड़ देती है।

s2gloss

atra iti tāsāṁ brāhmaṇī-deham adhikṛtya ity arthaḥ |

atra itithe word 'here' [in the verse]—'अत्र' (यहाँ) शब्द का तात्पर्य

tāsāṁ brāhmaṇī-deham adhikṛtyameans: taking as its domain the brāhmaṇī (brahmin-woman) body of those women adhikṛtya = 'with reference to, in respect of'उन (गोपियों) के ब्राह्मणी-शरीर को लेकर, उसके सम्बन्ध में

ity arthaḥthat is the senseऐसा अर्थ है

atra iti — the word 'here'; tāsāṁ brāhmaṇī-deham adhikṛtya ity arthaḥ — means, with reference to the brahmin-women's bodies.

atra iti — 'अत्र' शब्द; tāsāṁ brāhmaṇī-deham adhikṛtya — उनके ब्राह्मणी-शरीर के सम्बन्ध में; ity arthaḥ — ऐसा अर्थ है।

Jīva fixes what 'here' (atra) points to: it is said with reference to the brāhmaṇī bodies — the bodies of those brahmin women. That body is the situation the rule is judging.

मूल का 'अत्र' शब्द अर्थात् उन गोपियों के ब्राह्मणी-देह को लेकर — यही इसका तात्पर्य है।

s3other

|daṇḍa — a sentence-break marker; nothing to decodeदण्ड (वाक्य-विराम)

—

| — दण्ड।

A punctuation break in the commentary flow; no content to render.

यहाँ दण्ड वाक्य की समाप्ति दर्शाता है।

s4other

15||

15||the verse-number close (15) — a structural marker, not textश्लोक-संख्या पन्द्रह

—

15|| — श्लोक-संख्या पन्द्रह।

Closes the comment on verse 15; a structural marker, not a line to decode.

यह पन्द्रहवें श्लोक का अंक है।

Viśvanātha Cakravartī

s1gloss

atyantābhāvas traikāliky asattā |

atyantābhāvaḥ'absolute non-existence' [means]—अत्यन्ताभाव (यह है)

traikālikī asattānon-being across all three times — past, present, and future alike traikālikī = 'of the three times'तीनों कालों में असत्ता

atyantābhāvaḥ — absolute non-existence [is]; traikālikī asattā — non-being in all three times.

atyantābhāvaḥ — अत्यन्ताभाव; traikālikī asattā — तीनों कालों की असत्ता।

Viśvanātha glosses the term the same way: 'absolute non-existence' is non-being across all three times.

अत्यन्ताभाव अर्थात् तीनों कालों में असत्ता।

s2avataranika

atra brāhmaṇī-dehe yatra ratiman-nāyikā-viṣayakaṁ jñānaṁ nāyakasya nāsti, kintu dūtī-dvārā jñāne jāte nāyakasyāpi ratiḥ prādurbhaviṣyati, ato na rateḥ kāla-trayāvidyamānatva-rūpātyantābhāvaḥ, tasmāt tatra noparasa ity āha—etasyā iti rater ity arthaḥ |

atra brāhmaṇī-dehe'here' = in the brāhmaṇī (brahmin-woman's) body Viśvanātha's gloss of atra; locative'अत्र' अर्थात् इस ब्राह्मणी-शरीर में

yatra ratiman-nāyikā-viṣayakaṁ jñānaṁ nāyakasya nāstia case where the hero has no knowledge directed at the heroine who possesses rati — he does not yet know of her love yatra opens the scenario; -viṣayaka = 'concerning, aimed at'जहाँ नायक को रतिमती नायिका-विषयक ज्ञान नहीं है

kintubutकिन्तु

dūtī-dvārā jñāne jāteonce, through a go-between (dūtī), that knowledge has arisen locative absolute: 'when/once…'दूती के द्वारा ज्ञान हो जाने पर

nāyakasyāpi ratiḥ prādurbhaviṣyatirati will spring up in the hero as well (api) — so it is coming, just not here yet future tense: the love is on its wayनायक की भी रति प्रकट होगी

ataḥthereforeअतः, इसलिए

na rateḥ kāla-traya-avidyamānatva-rūpa-atyantābhāvaḥthere is no absolute-non-existence of rati — no 'non-being across the three times' here kāla-traya-avidyamānatva = being non-present in all three times, i.e. what atyantābhāva consists ofरति का — तीनों कालों में अविद्यमान रहने रूप — अत्यन्ताभाव नहीं है

tasmāt tatra na uparasaḥso, in that case, there is no uparasaइसलिए वहाँ उपरस नहीं होता

iti āha—etasyāḥ iti— it is with this in mind that [Rūpa] says 'etasyāḥ' (of this) ity āha introduces the mula word being motivatedयह कहने के लिए 'एतस्याः' कहा (मूल-शब्द को प्रेरित करते हुए)

rateḥ ity arthaḥ'etasyāḥ' means 'of rati' — that is the sense'रति का' — ऐसा अर्थ है

atra brāhmaṇī-dehe — 'here' is in the brahmin-woman's body; yatra … nāsti — where the hero has no knowledge of the rati-bearing heroine; kintu dūtī-dvārā jñāne jāte — but once, through a go-between, that knowledge arises; nāyakasya api ratiḥ prādurbhaviṣyati — rati will spring up in the hero too; ataḥ na atyantābhāvaḥ — therefore there is no absolute absence of rati; tasmāt tatra na uparasaḥ — so no uparasa there; iti āha etasyāḥ iti rateḥ ity arthaḥ — with that he says 'etasyāḥ,' meaning 'of rati.'

atra brāhmaṇī-dehe — इस ब्राह्मणी-शरीर में; yatra ratiman-nāyikā-viṣayakaṁ jñānaṁ nāyakasya nāsti — जहाँ नायक को रतिमती नायिका-विषयक ज्ञान नहीं; kintu — किन्तु; dūtī-dvārā jñāne jāte — दूती से ज्ञान हो जाने पर; nāyakasyāpi ratiḥ prādurbhaviṣyati — नायक की भी रति प्रकट होगी; ataḥ — अतः; na rateḥ kāla-traya-avidyamānatva-rūpa-atyantābhāvaḥ — रति का त्रिकाल-अविद्यमानता-रूप अत्यन्ताभाव नहीं; tasmāt tatra na uparasaḥ — इसलिए वहाँ उपरस नहीं; iti āha—etasyāḥ iti — यह कहने को 'एतस्याः' कहा; rateḥ ity arthaḥ — 'रति का' अर्थ है।

Viśvanātha spells out the exempt case. Take a hero who does not yet know of a heroine who already loves him — he has no knowledge of her rati. But send a go-between, and once he learns, love will spring up in him too. So his rati is not absolutely absent — it is not 'missing across all three times'; it is simply not here yet. Therefore this is no uparasa. It is to cover exactly this that Rūpa wrote 'etasyāḥ,' 'of this [rati].'

इस ब्राह्मणी-शरीर में — जहाँ नायक को उस रतिमती नायिका का ज्ञान नहीं है, किन्तु दूती के द्वारा ज्ञान हो जाने पर नायक की भी रति प्रकट होगी — वहाँ रति का अत्यन्ताभाव नहीं है, जो तीनों कालों में अविद्यमान रहने रूप है। इसलिए वहाँ उपरस नहीं होता। यही कहने के लिए ग्रन्थकार ने 'एतस्याः' कहा — अर्थात् 'रति का'।