L1citation
kṛtvā tāvantam ātmānaṁ yāvatīr gopa-yoṣitaḥ |
kṛtvāhaving made [himself into] — the setup of the whole wonder absolutive, 'making…'बनाकर (रचकर)
tāvantam ātmānamthat many selves [of himself] acc., correlates with yāvatīḥअपने आपको उतने (ही रूपों में)
yāvatīḥ gopa-yoṣitaḥas many as the cowherd-women were fem. acc. pl., relative 'yāvatīḥ' answered by 'tāvantam'जितनी गोप-स्त्रियाँ (थीं)
yāvatīḥ gopa-yoṣitaḥ — as many as the cowherd-women were; tāvantam ātmānam kṛtvā — [he,] having made himself that many selves.
जितनी गोप-स्त्रियाँ थीं, अपने आपको उतने ही (रूपों में) बनाकर—
The first line sets the scene. There were a great many cowherd women. Kṛṣṇa multiplied himself into exactly that many forms — one for each. The relative 'as many' is answered by 'that many': the count matches precisely, no gopī left over.
जितनी गोपियाँ थीं, कृष्ण ने अपने को उतने ही रूपों में प्रकट किया।
Why cited: Adduced in the 'Śrī-hari-priyā' section as scriptural proof of the gopīs' standing as Hari's beloveds: he multiplies himself to match their number so that not one is left without him.
क्यों उद्धृत: यही वह मूल श्लोक है जिसमें गोपियों की संख्या के अनुसार कृष्ण का बहुरूप में प्रकट होना कहा गया है।
L2citation
rarāma bhagavāṁs tābhir ātmārāmo’pi līlayā ||
bhagavānthe Lord [himself did it]भगवान् ने
ātmārāmaḥ apieven though he is self-satisfied, complete in himself api marks the wonder: why would the self-content one bother?आत्माराम (अपने में ही रमनेवाले) होते हुए भी
tābhiḥwith them — the gopīs instr., 'together with'उन (गोपियों) के साथ
līlayāas effortless play, by his own pastime instr., 'by way of…'लीला के रूप में
rarāmasported, made love perfect, 3sgरमण किया
bhagavān ātmārāmaḥ api — the Lord, though self-satisfied; tābhiḥ līlayā rarāma — sported with them as play.
भगवान् ने, आत्माराम होते हुए भी, लीला के रूप में उन (गोपियों) के साथ रमण किया।
The Lord enjoyed with them. Here is the paradox the verse turns on: he is ātmārāma — full in himself, needing nothing outside. Even so, he sported with the gopīs, and he did it as līlā, effortless play. The word 'even' is the wonder: why would the self-content one reach out at all? The commentators answer — because of what the gopīs are.
यद्यपि भगवान् अपने में ही तृप्त (आत्माराम) हैं, फिर भी उन्होंने लीला-भाव से गोपियों के साथ रमण किया।
Why cited: The verse is quoted to show the gopīs' greatness as Hari's beloveds: 'even the self-satisfied Lord' sported with them, which the commentators read as pointing to the extraordinary worth of the gopīs, not to any lack in him.
क्यों उद्धृत: 'आत्माराम होते हुए भी' यह विस्मय का बीज है, जिसे दोनों टीकाकार आगे खोलते हैं।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
tad āha—yatheti |
tad āhahe states that [point now]इसी को (आगे) कहते हैं
yathā iti[in] the verse beginning 'yathā' (just as…) names the quotation by its first word'यथा' इत्यादि (वचन) से—(इसके पहले शब्द से उद्धरण का नाम)
tad āha — he states that; yathā iti — [namely] the verse beginning 'yathā.'
इसी को कहते हैं—'यथा' इत्यादि से।
Jīva just marks the quotation. Rūpa now brings scriptural support, the verse that opens with 'yathā' — 'just as.' This tag tells the reader a pramāṇa is being adduced.
इसी बात को दिखाने के लिए 'यथा' से आरम्भ होनेवाला वचन उद्धृत करते हैं।
s2gloss
ātmārāmo’pi bhagavān api tābhiḥ saha rarāmeti ātmārāmāś ca munayaḥ ity ādau itthambhūta-guṇo hariḥ itivad itthaṁbhūta-guṇās tā iti bhāvaḥ |
ātmārāmaḥ api'ātmārāmo'pi' [in the verse] = even [the Lord] who delights in himself'आत्माराम होते हुए भी'
bhagavān apieven the Lord [is the one meant] fixes 'ātmārāmo'pi' as qualifying bhagavānभगवान् भी—(अर्थात् 'आत्माराम' पद भगवान् का ही विशेषण है)
tābhiḥ saha rarāma itisported together with them — [that is how 'rarāma' construes]उनके साथ रमण किया—ऐसा (अन्वय है)
ātmārāmāḥ ca munayaḥ iti ādauin [the verse] beginning 'and the sages who delight in the self…' [BhP 1.7.11]'आत्मारामाश्च मुनयः' इत्यादि (वचनों) के आरम्भ में
itthaṁ-bhūta-guṇaḥ hariḥ iti-vatjust as [there stands] 'Hari, of such [wondrous] qualities' [as the reason]'इत्थंभूत-गुण हरि' के समान
itthaṁbhūta-guṇāḥ tāḥ[so here it implies] they [the gopīs] are of such [wondrous] qualitiesवे (गोपियाँ) इस प्रकार के गुणोंवाली हैं
iti bhāvaḥthis is the purportयह भाव है
ātmārāmaḥ api = bhagavān api tābhiḥ saha rarāma iti — 'even the self-satisfied one' means even the Lord sported together with them; ātmārāmāḥ ca munayaḥ iti ādau itthaṁ-bhūta-guṇaḥ hariḥ iti-vat — just as in the 'ātmārāmāś ca munayaḥ' verse the tag 'Hari of such qualities' [explains the drawing]; itthaṁbhūta-guṇāḥ tāḥ iti bhāvaḥ — so the purport is that they, the gopīs, are of such qualities.
'आत्माराम होते हुए भी' अर्थात् भगवान् भी उनके साथ रमण किया—ऐसा (अन्वय है); जैसे 'आत्मारामाश्च मुनयः' इत्यादि के आरम्भ में 'इत्थंभूत-गुण हरि' (कहा गया), उसी के समान वे (गोपियाँ) इस प्रकार के गुणोंवाली हैं—यह भाव है।
Jīva first fixes the grammar: 'ātmārāmo'pi' goes with bhagavān — even the Lord, complete in himself, sported with them. Then he draws a parallel to the famous ātmārāma verse. There the tag 'ittham-bhūta-guṇo hariḥ' — 'Hari, of such wondrous qualities' — gives the reason even self-satisfied sages are drawn to him. By the same logic here, the gopīs must be 'of such wondrous qualities' — so compelling that even the self-satisfied Lord sports with them. That, says Jīva, is the point.
'आत्माराम' शब्द भगवान् का ही विशेषण है। जैसे उस प्रसिद्ध वचन में हरि को ऐसे गुणवाला कहा गया कि आत्माराम मुनि भी उनकी ओर खिंच आते हैं, वैसे ही यहाँ गोपियाँ ऐसे गुणोंवाली हैं (कि आत्माराम भगवान् भी उनकी ओर खिंच आए)।
Why cited: The ātmārāma verse [BhP 1.7.11] is invoked as a grammatical-logical parallel: as 'ittham-bhūta-guṇo hariḥ' names why even self-satisfied sages are drawn to Hari, so 'even the ātmārāma Lord [sported]' implies the gopīs are of such wondrous qualities as to draw him.
समानान्तर रचना—वहाँ हरि का गुण आत्माराम मुनियों को खींचता है, यहाँ गोपियों का गुण आत्माराम भगवान् को खींचता है।
s3gloss
tatrāpy āveśa-viśeṣam āha—yāvatyo vraja-yoṣitas tāvantam ātmānam ekasyaiva śrī-vigrahasya tāvantaṁ prakāśaṁ līlayā tac-chaktyety arthaḥ ||
tatra apiand within that very point api, 'moreover'उसमें भी (इसके अतिरिक्त भी)
āveśa-viśeṣam āhahe states a special mode of self-manifestationएक विशेष व्याप्ति (आवेश) को कहते हैं
yāvatyaḥ vraja-yoṣitaḥas many as the women of Vraja wereजितनी व्रज-स्त्रियाँ (थीं)
tāvantam ātmānamthat many selvesउतने ही अपने रूप
ekasya eva śrī-vigrahasya tāvantaṁ prakāśamthat many manifestations of the one single divine form eva, 'one and the same'; gen. 'of the form'एक ही श्री-विग्रह का उतना प्रकाश (प्रकटन)
līlayā tac-chaktyā iti arthaḥ'by līlā' means 'by his own potency' — that is the senseलीला से अर्थात् उसकी (अपनी) शक्ति से—यह अर्थ है
tatra api āveśa-viśeṣam āha — moreover he states a special self-manifestation; yāvatyaḥ vraja-yoṣitaḥ tāvantam ātmānam — as many Vraja-women, that many selves; ekasya eva śrī-vigrahasya tāvantaṁ prakāśam — [i.e.] that many manifestations of the one single divine form; līlayā tac-chaktyā iti arthaḥ — 'by līlā' meaning 'by his own śakti.'
इसके अतिरिक्त एक विशेष व्याप्ति कहते हैं—जितनी व्रज-स्त्रियाँ थीं, उतने ही अपने रूप, अर्थात् एक ही श्री-विग्रह का उतना प्रकाश, लीला से अर्थात् अपनी शक्ति से (प्रकट किया)—यह अर्थ है।
Jīva now pins down how the multiplication works — a special kind of self-manifestation. 'That many selves' does not mean many different Kṛṣṇas. It is the one single divine form showing itself in that many manifestations, prakāśa, one for each gopī. And 'by līlā' he glosses as 'by his own śakti': the whole thing is done effortlessly, by Kṛṣṇa's own potency.
और यह विशेष बात है—कृष्ण का एक ही दिव्य विग्रह अपनी लीला-शक्ति से उतने रूपों में प्रकट हो गया, जितनी गोपियाँ थीं।
prakāśa — a technical term of the tradition: the one original form (svarūpa) appearing simultaneously in many identical forms, not as separate persons. One vigraha, many prakāśas.
Viśvanātha Cakravartī
s1avataranika
tāvantam ātmānam iti |
tāvantam ātmānam iti[taking up the words] 'tāvantam ātmānam' — 'that many selves' pratīka: the lemma he will comment on'तावन्तम् आत्मानम्'—(इस पद को लेकर)
tāvantam ātmānam iti — [on the phrase] 'that many selves.'
'तावन्तम् आत्मानम्'—(इस पद पर टीका करते हैं)।
Viśvanātha picks up the phrase 'that many selves' to begin his comment on the line.
अब 'तावन्तम् आत्मानम्' पद की व्याख्या करते हैं।
s2gloss
tāsām ekām api tyaktum asamartha ity āsaktyādhikyam |
tāsām ekām apieven a single one of them api, 'even'; gen. pl. 'of them'उनमें से एक को भी
tyaktum asamarthaḥ itibeing unable to leave out — [that is why he made so many]छोड़ने में असमर्थ (था)—इस प्रकार
āsakti-ādhikyam[this shows] the surpassing degree of his attachmentआसक्ति की अधिकता (सूचित होती है)
tāsām ekām api tyaktum asamarthaḥ iti — 'unable to leave out even one of them'; āsakti-ādhikyam — [hence] the excess of his attachment.
उनमें से एक को भी छोड़ने में असमर्थ था—इस प्रकार (गोपियों के प्रति) आसक्ति की अधिकता (सूचित होती है)।
Why one form per gopī? Viśvanātha: because he could not bear to leave out even a single one. Multiplying himself to match their exact number shows how far his attachment reaches — no gopī left unattended. That is āsakti pushed to its limit.
कृष्ण उन गोपियों में से एक को भी छोड़ नहीं सकते थे—इससे उनकी गाढ़ आसक्ति प्रकट होती है।
s3gloss
gopānāṁ yoṣita iti tāsāṁ spaṣṭam eva parakīyātvam |
gopānāṁ yoṣitaḥ iti[reading the compound as] 'the wives of the cowherds''गोपों की स्त्रियाँ'—इस (पाठ) से
tāsām spaṣṭam eva parakīyātvammakes their belonging-to-another perfectly plain eva, 'quite plainly'उनका परकीयात्व स्पष्ट ही है
gopānāṁ yoṣitaḥ iti — [in reading it] 'wives of the cowherds'; tāsām spaṣṭam eva parakīyātvam — their parakīyā status is perfectly clear.
'गोपों की स्त्रियाँ'—इस (पाठ) से उनका परकीयात्व स्पष्ट ही है।
He reads the compound as 'gopānāṁ yoṣitaḥ' — 'the wives of the cowherds.' Taken that way, it says outright that the gopīs belong to other men. Their parakīyā standing — married to another — is plain on the face of the words.
'गोपों की स्त्रियाँ' कहने से यह स्पष्ट है कि वे परकीया (दूसरों की पत्नियाँ) हैं।
parakīyā — a heroine who belongs to another (another man's wife), as against svakīyā, one's own wedded wife. The rasa-tradition prizes parakīyā-bhāva precisely for the intensity its obstacles produce.
s4gloss
“vraja-yoṣitaḥ” iti pāṭhe’pi śrī-kṛṣṇenāpariṇītatvāt dharma-vyatikramo dṛṣṭaḥ ity-ādi śuka-siddhāntair apariṇeṣyamāṇatvāc ca parakīyātvam |
"vraja-yoṣitaḥ" iti pāṭhe apieven under the [variant] reading 'women of Vraja' api, 'even so''व्रज-योषितः'—ऐसे पाठ में भी
śrī-kṛṣṇena apariṇītatvātbecause they were not wedded by Śrī Kṛṣṇa abl. of reason; instr. 'by Kṛṣṇa'श्रीकृष्ण के द्वारा विवाहित न किए जाने के कारण
dharma-vyatikramaḥ dṛṣṭaḥ iti-ādi śuka-siddhāntaiḥby Śuka's settled conclusions such as 'a breach of dharma was seen' [BhP 10.33.30] instr., 'on the strength of…''धर्म-व्यतिक्रम देखा गया' इत्यादि शुकदेव के सिद्धान्तों के आधार पर
apariṇeṣyamāṇatvāt caand because they were never going to be wedded [by him] abl. of reason; ca links the second groundऔर (आगे भी) विवाहित न की जानेवाली होने के कारण
parakīyātvam[therefore] their belonging-to-another [still stands]परकीयात्व (सिद्ध होता है)
"vraja-yoṣitaḥ" iti pāṭhe api — even in the reading 'women of Vraja'; śrī-kṛṣṇena apariṇītatvāt — because they were not wedded by Kṛṣṇa; dharma-vyatikramaḥ dṛṣṭaḥ iti-ādi śuka-siddhāntaiḥ apariṇeṣyamāṇatvāt ca — and, by Śuka's conclusions like 'a breach of dharma was seen,' because they were never to be wedded; parakīyātvam — [hence] their parakīyā status.
'व्रज-योषितः'—ऐसे पाठ में भी, श्रीकृष्ण के द्वारा विवाहित न किए जाने के कारण—'धर्म-व्यतिक्रम देखा गया' इत्यादि शुकदेव के सिद्धान्तों के आधार पर—और आगे भी विवाहित न की जानेवाली होने के कारण, परकीयात्व (सिद्ध होता है)।
There is a variant reading, 'vraja-yoṣitaḥ' — simply 'women of Vraja' — which does not say 'wives of the cowherds.' Viśvanātha shows parakīyā holds even then, on two grounds. First, Kṛṣṇa never married them. Second, Śuka's own verdicts — like 'a breach of dharma was seen' [BhP 10.33.30] — show he never would marry them. Either reading, the gopīs are another's, not his wedded wives.
यदि 'व्रज-योषितः' पाठ भी लें, तब भी परकीयात्व सिद्ध होता है—क्योंकि कृष्ण ने उन्हें ब्याहा नहीं, और (शुकदेव के 'धर्म-व्यतिक्रम देखा गया' आदि सिद्धान्तों के अनुसार) आगे भी नहीं ब्याहेंगे।
Why cited: 'dharma-vyatikramo dṛṣṭaḥ' [BhP 10.33.30] cited as Śuka's own siddhānta that the affair was a breach of worldly dharma — proof the gopīs were never to be wedded by Kṛṣṇa, so parakīyā holds even under the 'vraja-yoṣitaḥ' reading.
'धर्म-व्यतिक्रम देखा गया' शुकदेव के सिद्धान्त की ओर संकेत—ईश्वरों में धर्म का अतिक्रमण दीखता है, फिर भी वहाँ दोष नहीं लगता।
s5gloss
rarāmeti samprayogābhidhāyaka-padena śāstrīyo niṣedha uktaḥ |
rarāma iti[by] the word 'rarāma' (he made love)'रराम'—इस (पद) से
samprayoga-abhidhāyaka-padenaa word that expressly denotes conjugal union instr., 'by means of…'सम्प्रयोग (मिलन) को कहनेवाले पद के द्वारा
śāstrīyaḥ niṣedhaḥ uktaḥthe scriptural prohibition is [thereby] voicedशास्त्रीय निषेध कहा गया
rarāma iti samprayoga-abhidhāyaka-padena — by 'rarāma,' a word denoting conjugal union; śāstrīyaḥ niṣedhaḥ uktaḥ — the scriptural prohibition is spoken.
'रराम'—अर्थात् सम्प्रयोग (मिलन) को कहनेवाले पद के द्वारा शास्त्रीय निषेध (का विषय) कहा गया।
The verb 'rarāma' plainly names conjugal union. And union with another man's wife is exactly what scripture forbids. So the very choice of that word carries the śāstric prohibition inside it — the poet is not softening the transgression, he is pointing to it.
'रराम' (रमण किया) पद मिलन को कहता है, और यही वह बात है जिसका शास्त्र निषेध करता है।
s6conclusion
para-strīṣu saṁyogasyaiva dharma-śāstreṣv adharma-janakatvena niṣiddhatvāt parakīyātvena durlabhatvaṁ vyaktam eva |
para-strīṣu saṁyogasya evaunion with the wives of others, precisely this eva, 'just this'; loc. 'with other men's wives'पर-स्त्रियों के साथ सम्योग (मिलन) का ही
dharma-śāstreṣu adharma-janakatvena niṣiddhatvātbecause in the dharma-śāstras it is forbidden as producing adharma abl. of reason; instr. '-tvena' gives the ground of the banधर्म-शास्त्रों में अधर्म का जनक होने के कारण निषिद्ध होने से
parakīyātvena durlabhatvamthe difficulty-of-attainment that comes through the parakīyā status instr., 'by way of / through parakīyā-ness'परकीयात्व के द्वारा (आनेवाली) दुर्लभता
vyaktam evais perfectly evident eva, 'quite plainly'स्पष्ट ही है
para-strīṣu saṁyogasya eva dharma-śāstreṣu adharma-janakatvena niṣiddhatvāt — because union with others' wives is forbidden in the dharma-śāstras as producing adharma; parakīyātvena durlabhatvam vyaktam eva — the rareness that comes with the parakīyā status is plainly evident.
पर-स्त्रियों के साथ सम्योग का ही, धर्म-शास्त्रों में अधर्म का जनक होने के कारण निषिद्ध होने से, परकीयात्व के द्वारा (आनेवाली) दुर्लभता स्पष्ट ही है।
He draws out why parakīyā love matters for rasa. The dharma-śāstras forbid union with another's wife, treating it as adharma. That very forbiddenness makes such love hard-won, hedged by risk. So the parakīyā status brings durlabhatva — a preciousness born of near-impossibility. And that, he says, is obvious. The obstacle is what deepens the mood.
पर-स्त्रियों से मिलन ही धर्म-शास्त्रों में निषिद्ध है, क्योंकि वह अधर्म उत्पन्न करता है; अतः परकीया-भाव के कारण (यह रस) दुर्लभ है—यह स्पष्ट है।
durlabhatva — 'hard-to-attain-ness.' In rasa-theory the obstacles around parakīyā love (secrecy, prohibition, risk) heighten the emotional relish rather than diminish it; what is forbidden is the more prized.
s7gloss
yāvatīr iti tāvantam ity etābhyāṁ nirbharāsaktiś ca |
yāvatīḥ iti tāvantam iti etābhyāmby these two words, 'as many' and 'that many' instr. dual, 'by the pair…''यावतीः' और 'तावन्तम्'—इन दोनों (पदों) से
nirbhara-āsaktiḥ ca[is shown] his brimful attachment, too ca, 'as well [as the earlier point]'और परिपूर्ण (गाढ) आसक्ति (सूचित होती है)
yāvatīḥ iti tāvantam iti etābhyām — by the pair 'yāvatīḥ' and 'tāvantam'; nirbhara-āsaktiḥ ca — dense, brimful attachment as well.
'यावतीः' और 'तावन्तम्'—इन दोनों (पदों) से परिपूर्ण आसक्ति भी (सूचित होती है)।
One more thing the wording shows. 'As many as there were' matched exactly by 'that many selves' — the count answered without remainder — signals attachment that is nirbhara, full to the brim. He held back nothing and left out no one.
'यावतीः' और 'तावन्तम्'—इन दो पदों से (कृष्ण की गोपियों के प्रति) परिपूर्ण, अत्यन्त गाढ़ आसक्ति भी प्रकट होती है।
s8gloss
ātmārāmo’pīti itthambhūta-premāṇo gopa-yoṣita iti bhāvaḥ, ātmārāmaś ca munayo nirgranthā apy urukrame itivat ||
ātmārāmaḥ api iti[the words] 'ātmārāmo'pi' — 'even the self-satisfied one''आत्माराम भी'—इस (पद) से
itthaṁbhūta-premāṇaḥ gopa-yoṣitaḥ[imply that] the cowherd-women are of such [extraordinary] loveइस प्रकार के प्रेमवाली गोप-स्त्रियाँ (हैं)
iti bhāvaḥthis is the purportयह भाव है
ātmārāmaḥ ca munayaḥ nirgranthāḥ api urukrame iti-vatjust like 'and the sages who delight in the self, though free of all bonds, [turn] to Urukrama' [BhP 1.7.11] iti-vat, 'on the model of…''आत्माराम और निर्ग्रन्थ मुनि भी उरुक्रम में (रमते हैं)'—इसके समान
ātmārāmaḥ api iti — 'ātmārāmo'pi'; itthaṁbhūta-premāṇaḥ gopa-yoṣitaḥ iti bhāvaḥ — the purport is that the gopīs are of such extraordinary love; ātmārāmaḥ ca munayaḥ nirgranthāḥ api urukrame iti-vat — just as in 'even the self-delighting, bond-free sages [are drawn] to Urukrama.'
'आत्माराम भी'—इस (पद) से (यह भाव है कि) गोप-स्त्रियाँ इस प्रकार के प्रेमवाली हैं—यह भाव है; 'आत्माराम और निर्ग्रन्थ मुनि भी उरुक्रम में (रमते हैं)' इसके समान।
Viśvanātha closes as Jīva did. The tag 'even the ātmārāma Lord' points not to any need in Kṛṣṇa but to the gopīs' worth: they are itthaṁbhūta-premāṇaḥ — women of such extraordinary love that even the self-content Lord is drawn to sport with them. He seals it with the ātmārāma verse: even self-satisfied, bond-free sages turn to Urukrama. As his qualities pull the sages, so the gopīs' love pulls him.
'आत्माराम भी' पद से यह भाव है कि गोपियाँ ऐसे (अद्भुत) प्रेमवाली हैं—ठीक वैसे ही जैसे 'आत्माराम और निर्ग्रन्थ मुनि भी उरुक्रम (भगवान्) में रमते हैं' (वचन में कहा गया)।
Why cited: The ātmārāma verse [BhP 1.7.11] cited as a parallel: as even bond-free, self-satisfied sages are drawn to Urukrama, so even the self-satisfied Lord is drawn to the gopīs — proof of the surpassing greatness of their prema.