Commentary — decoded
Jīva Gosvāmī
s1avataranika
tatra munaya iti |
tatraon this, [taking up]वहाँ, इस विषय में
munayaḥ itithe verse beginning 'munayaḥ' pratīka — Jīva names the verse (L3) by its first word'मुनयः' — इस पद से (जीव उस श्लोक का नाम लेते हैं)
tatra — here; munayaḥ iti — [the verse] 'munayaḥ...'.
इस विषय में 'मुनयः' (वाले श्लोक) पर।
Jīva opens by pointing to the verse he is about to unpack — the one that starts 'munayaḥ,' the sages. This is just the lecturer saying 'now, on this verse.'
यहाँ 'मुनयः' वाले श्लोक पर (जीव कहते हैं)।
s2avataranika
pādmottara-khaṇḍe khalv idam uktaṁ—
pādmottara-khaṇḍein the Uttara-khaṇḍa of the Padma [Purāṇa] loc. — where the passage is foundपद्मपुराण के उत्तरखण्ड में
khaluindeedनिश्चय ही
idam uktamthe following is said idam — 'this', pointing forward to the quoteयह (आगे आने वाला वचन) कहा गया है
pādmottara-khaṇḍe — in the Padma Uttara-khaṇḍa; khalu — indeed; idam uktam — this is said.
पद्म के उत्तरखण्ड में निश्चय ही यह कहा गया है।
He now produces the source Rūpa named. 'In the Uttara-khaṇḍa of the Padma Purāṇa, this is what is said—' and then he quotes it.
पद्मपुराण के उत्तरखण्ड में यही कहा गया है —
s3citation
purā maharṣayaḥ sarve daṇḍakāraṇya-vāsinaḥ | dṛṣṭvā rāmaṁ hariṁ tatra bhoktum aicchan suvigraham ||
purā maharṣayaḥ sarve daṇḍakāraṇya-vāsinaḥlong ago all the great sages who lived in the Daṇḍaka forest purā — of old; daṇḍakāraṇya-vāsinaḥ — dwellers of the Daṇḍaka forestपूर्वकाल में दण्डकारण्य में रहने वाले सभी महर्षि
dṛṣṭvā rāmaṁ hariṁ tatra suvigrahamseeing Rāma there — Hari, of beautiful form rāmam = harim (in apposition); su-vigraham — with a lovely bodyवहाँ सुन्दर विग्रह वाले राम को — जो हरि हैं — देखकर
bhoktum aicchanlonged to enjoy [him as a lover] bhoktum — to enjoy conjugally; aicchan — desiredउपभोग (सम्भोग) करने की इच्छा की
purā — of old; daṇḍakāraṇya-vāsinaḥ sarve maharṣayaḥ — all the great sages living in Daṇḍaka forest; tatra su-vigraham rāmaṁ hariṁ dṛṣṭvā — seeing there the beautiful-bodied Rāma, who is Hari; bhoktum aicchan — longed to enjoy him.
पूर्वकाल में दण्डकारण्य में रहने वाले सब महर्षियों ने वहाँ सुन्दर विग्रह वाले हरि (राम) को देखकर उनका उपभोग करने की इच्छा की।
The great sages of the Daṇḍaka forest saw Rāma — called here Hari — in his beautiful form, and desired to enjoy him as a lover would. This is the classic Daṇḍakāraṇya-ṛṣi story that grounds the whole muni-to-gopī tradition.
पूर्वकाल में दण्डकारण्य में रहने वाले सब महर्षियों ने वहाँ सुन्दर शरीर वाले हरि (राम) को देखा। उन्होंने उनसे सम्भोग करने की इच्छा की।
Why cited: the Padma Purāṇa (Uttara-khaṇḍa) proof-text for the muni account: that the Daṇḍaka forest sages, on seeing Rāma, longed to enjoy Hari — the scriptural basis Rūpa signals with 'pādme itīritam'.
क्यों उद्धृत: यह पद्म-वचन दिखाता है कि मुनियों की अभीष्ट इच्छा राम-दर्शन से जागी थी।
s4citation
te sarve strītvam āpannāḥ samudbhūtāś ca gokule | hariṁ samprāpya kāmena tato muktā bhavārṇavāt ||
te sarve strītvam āpannāḥthey all took on womanhood strītvam āpannāḥ — attained the state of womenवे सब स्त्रीत्व को प्राप्त हुए
samudbhūtāḥ ca gokuleand were born in Gokula sam-udbhūtāḥ — arose/were born; ca links the two eventsऔर गोकुल में उत्पन्न हुए (ये दोनों घटनाएँ जुड़ी हैं)
hariṁ samprāpya kāmenagaining Hari through their love samprāpya — having obtained; kāmena instr. — by/through desireकाम (प्रेमेच्छा) से हरि को प्राप्त करके
tataḥ muktāḥ bhavārṇavātand thereupon were freed from the ocean of material existence tataḥ — then; bhava-arṇavāt abl. — from the sea of saṁsāraतब संसार-सागर से मुक्त हुए
te sarve strītvam āpannāḥ — they all became women; gokule ca samudbhūtāḥ — and were born in Gokula; kāmena hariṁ samprāpya — gaining Hari through love; tataḥ bhavārṇavāt muktāḥ — thereupon freed from the ocean of existence.
वे सब स्त्रीत्व को प्राप्त हुए और गोकुल में उत्पन्न हुए; काम से हरि को पाकर तब संसार-सागर से मुक्त हुए।
The second half completes the arc: they became women, were born in Gokula, won Hari through their love, and by that were carried across the ocean of birth-and-death. Note the liberation comes through love, not through any liberation-seeking.
वे सब स्त्री बन गए और गोकुल में उत्पन्न हुए। प्रेम-इच्छा से हरि को पाकर तब संसार-सागर से मुक्त हो गए।
Why cited: second half of the same Padma proof-text: that the sages became women, were born in Gokula, obtained Hari through love, and were thereby liberated — establishing when and how the munis became Vraja gopīs.
क्यों उद्धृत: यह वचन कथा का फल दिखाता है — वे स्त्री-रूप में गोकुल में जन्मे और हरि को पाकर मुक्त हुए।
s5avataranika
asyārthaḥ |
asya arthaḥthe meaning of this [passage is] asya gen. — of the just-quoted versesइस (अभी उद्धृत वचन) का अर्थ
asya arthaḥ — the meaning of this [is as follows].
इसका अर्थ (यह है)।
Now Jīva sets up his own gloss of the two verses: 'Here is what this means—.'
इसका अर्थ इस प्रकार है —
s6gloss
rāmaṁ dṛṣṭvā kenāpy aṁśena sādṛśyād uddīpta-śrī-kṛṣṇa-viṣayaka-prācīna-bhāvāḥ santas tato’pi sundara-vigrahaṁ hariṁ śrī-kṛṣṇam evopabhoktum aicchan manasā varayāmāsuḥ |
rāmaṁ dṛṣṭvāon seeing Rāmaराम को देखकर
kenāpi aṁśena sādṛśyātbecause of a resemblance in some one respect abl. of cause — the resemblance is why the love reawakened; kena api aṁśena — 'by some portion'किसी अंश में समानता के कारण
uddīpta-śrī-kṛṣṇa-viṣayaka-prācīna-bhāvāḥ santaḥtheir old love aimed at Śrī Kṛṣṇa having flared up again uddīpta — kindled; kṛṣṇa-viṣayaka — having Kṛṣṇa as its object; prācīna-bhāva — the love from before; santaḥ — being [in that state]जिनका श्रीकृष्ण-विषयक प्राचीन भाव उद्दीप्त हो उठा, ऐसे होते हुए
tataḥ api sundara-vigrahaṁ hariṁ śrī-kṛṣṇam evaHari — that is, Śrī Kṛṣṇa himself, of a form even lovelier than [Rāma] tataḥ api — 'even more than that [one]'; the identification hariṁ = śrī-kṛṣṇam eva is Jīva's key moveउस (राम) से भी अधिक सुन्दर विग्रह वाले हरि को, अर्थात् श्रीकृष्ण को ही
upabhoktum aicchan manasā varayāmāsuḥlonged to enjoy, and chose him in their hearts manasā instr. — mentally; varayāmāsuḥ — chose [as their lover]उपभोग करने की इच्छा की, मन से (उन्हें) वरण किया
rāmaṁ dṛṣṭvā — on seeing Rāma; kenāpi aṁśena sādṛśyāt — because of a resemblance in some respect; uddīpta-prācīna-bhāvāḥ santaḥ — their former Kṛṣṇa-love having reflared; tataḥ api sundara-vigrahaṁ hariṁ śrī-kṛṣṇam eva — Hari, i.e. Kṛṣṇa himself, of even lovelier form; upabhoktum aicchan — longed to enjoy; manasā varayāmāsuḥ — chose him in their minds.
राम को देखकर किसी अंश की समानता के कारण जिनका श्रीकृष्ण-विषयक प्राचीन भाव उद्दीप्त हो उठा, ऐसे वे उस राम से भी अधिक सुन्दर विग्रह वाले हरि — श्रीकृष्ण को ही — उपभोग की इच्छा से मन से वरण कर बैठे।
Here is Jīva's decisive reading. The sages saw Rāma, but Rāma resembled Kṛṣṇa in some feature, and that resemblance relit a love that was already there from before — a love whose real object was Śrī Kṛṣṇa. So when the verse says they longed for 'Hari,' Jīva insists Hari means Kṛṣṇa himself, whose form is lovelier still. That is whom they chose, inwardly, as their beloved.
राम को देखकर किसी अंश की समानता से उनका श्रीकृष्ण-विषयक पुराना भाव जाग उठा। तब उन्होंने उस राम से भी अधिक सुन्दर विग्रह वाले हरि — अर्थात् श्रीकृष्ण को ही — उपभोग की इच्छा से मन-ही-मन वरण किया।
The interpretive pivot: 'Hari' is glossed as Kṛṣṇa, not Rāma. The prācīna-bhāva (old love) was for Kṛṣṇa all along (cf. gopālopāsakāḥ, L1); Rāma's beauty is only the trigger, via resemblance, not the object.
जीव यहाँ 'हरि' की पहचान श्रीकृष्ण से करते हैं — 'श्रीकृष्ण ही' — यही उनकी मुख्य युक्ति है।
s7gloss
tataś ca kalpa-vṛkṣasyeva tasya sākṣāt kiṁcid apy anukta-varo’pi prasādānte sarve kāsāṁcid anyatratya-gopīnāṁ garbha-gatataya strītvam āpannās tad-garbhavatīṣu tāsu kathaṁcin nanda-gokulam āgatāsu tatra tāḥ samudbhūtā jātāḥ |
tataḥ ca kalpa-vṛkṣasya iva tasyaand then, since he is like a wish-fulfilling tree kalpa-vṛkṣasya iva — comparison; tasya gen. — of him (Kṛṣṇa)और तब कल्पवृक्ष के समान उस (कृष्ण) का
sākṣāt kiṁcit api anukta-varaḥ apieven though not one boon had been asked of him directly an-ukta-varaḥ — with no boon spoken; api concedes it — 'even so'यद्यपि साक्षात् कोई वर नहीं माँगा गया, फिर भी
prasādānteat the culmination of his grace loc. — 'when his grace came to fruition'उसकी कृपा के परिपक्व होने पर
sarve kāsāṁcit anyatratya-gopīnāṁ garbha-gatatayā strītvam āpannāḥthey all took on womanhood by entering the wombs of certain gopīs from elsewhere garbha-gatatayā — by way of going into the womb; anyatratya — belonging elsewhereवे सब कहीं और की कुछ गोपियों के गर्भ में जाकर स्त्रीत्व को प्राप्त हुए
tad-garbhavatīṣu tāsu kathaṁcit nanda-gokulam āgatāsuand when those pregnant gopīs had somehow come to Nanda's Gokula locative absolute — 'once they had arrived'; kathaṁcit — 'by some means'जब वे गर्भवती गोपियाँ किसी प्रकार नन्द-गोकुल में आ गईं
tatra tāḥ samudbhūtāḥ jātāḥthere they were born samudbhūtāḥ jātāḥ — 'came forth, were born'वहाँ वे उत्पन्न होकर जन्मीं
tataḥ ca kalpa-vṛkṣasya iva tasya — and then, he being like a wish-tree; sākṣāt kiṁcit api anukta-varaḥ api — though no boon was asked of him at all; prasādānte — at the fruition of his grace; sarve kāsāṁcit anyatratya-gopīnāṁ garbha-gatatayā strītvam āpannāḥ — all took womanhood by entering wombs of certain gopīs from elsewhere; tad-garbhavatīṣu tāsu nanda-gokulam āgatāsu — when those pregnant gopīs had come to Nanda's Gokula; tatra tāḥ samudbhūtāḥ jātāḥ — there they were born.
और तब कल्पवृक्ष के समान उस कृष्ण से यद्यपि साक्षात् कोई वर नहीं माँगा गया, फिर भी उसकी कृपा के परिपक्व होने पर वे सब कहीं और की कुछ गोपियों के गर्भ में जाकर स्त्री बने; जब वे गर्भवती गोपियाँ किसी तरह नन्द-गोकुल में आ गईं, वहाँ वे उत्पन्न हुईं।
How did the birth happen? Kṛṣṇa is like a wish-fulfilling tree — it gives even when you ask for nothing. So although the sages had asked him for no boon at all, at the ripening of his grace they all entered the wombs of certain gopīs who lived elsewhere, taking on female bodies. When those pregnant gopīs somehow made their way to Nanda's Gokula, the sages were born there — as Vraja gopīs.
कल्पवृक्ष जैसे कृष्ण से यद्यपि साक्षात् कोई वर नहीं माँगा गया था, फिर भी उसकी कृपा फलित होने पर वे सब अन्यत्र की कुछ गोपियों के गर्भ में जाकर स्त्री बने। जब वे गर्भवती गोपियाँ किसी प्रकार नन्द-गोकुल में आ गईं, तब वहाँ उनका जन्म हुआ।
'Like a wish-tree, though nothing was asked' answers a natural question — they never requested rebirth as women, so how? Answer: pure grace (prasāda), not a granted request.
s8gloss
tataś ca tāḥ kāmena jāra-buddhi-mayenāpi mahānurāgeṇa hariṁ pūrva-paṭhita-hari-śabdoktaṁ śrī-kṛṣṇam eva samprāpya nijāntar-gṛha eva prakaṭaṁ labdhvā bhavārṇavān muktāḥ prākṛtaṁ guṇa-mayaṁ dehaṁ parityajyāprākṛta-guṇa-maya-dehena tat-saṅginyo babhūvur iti |
tataḥ ca tāḥ kāmena jāra-buddhi-mayena api mahānurāgeṇaand then, through a love — a great passion, even one colored by paramour-feeling jāra-buddhi-mayena — 'made of the sense of an illicit lover'; api concedes even that; mahā-anurāgeṇa — with great attachmentऔर तब वे उस काम से — जो जार-बुद्धि से युक्त था, फिर भी महान अनुराग से
hariṁ pūrva-paṭhita-hari-śabdoktaṁ śrī-kṛṣṇam eva samprāpyagaining Hari — that is, the Śrī Kṛṣṇa named by the word 'Hari' recited earlier [in the quote] pūrva-paṭhita-hari-śabda-uktam — 'denoted by the earlier-recited word Hari'; the Hari = Kṛṣṇa identification againपहले पढ़े गए 'हरि' शब्द से कहे गए हरि को, अर्थात् श्रीकृष्ण को ही पाकर
nijāntar-gṛha eva prakaṭaṁ labdhvāfinding him manifest right within their own inner chamber nija-antar-gṛhe — in one's own inner room; prakaṭam — appeared/manifestअपने ही अन्तःगृह में उन्हें प्रकट रूप में पाकर
bhavārṇavān muktāḥwere freed from the ocean of existence abl. — 'from the sea of saṁsāra'संसार-सागर से मुक्त हुईं
prākṛtaṁ guṇa-mayaṁ dehaṁ parityajyacasting off the material body made of the guṇas prākṛta — material; guṇa-maya — composed of the three modes; parityajya — having abandonedप्राकृत, त्रिगुणमय देह को त्यागकर
aprākṛta-guṇa-maya-dehena tat-saṅginyaḥ babhūvuḥand with a non-material body became his companions a-prākṛta — not of matter; tat-saṅginyaḥ — his intimate associates; babhūvuḥ — they becameअप्राकृत गुणमय देह से उसकी संगिनी बन गईं
tataḥ ca tāḥ kāmena jāra-buddhi-mayena api mahānurāgeṇa — and then, through a great passion, even one colored by paramour-feeling; hariṁ pūrva-paṭhita-hari-śabdoktaṁ śrī-kṛṣṇam eva samprāpya — gaining Hari, i.e. the Kṛṣṇa meant by the earlier word 'Hari'; nijāntar-gṛha eva prakaṭaṁ labdhvā — finding him manifest within their own inner chamber; bhavārṇavān muktāḥ — freed from the ocean of existence; prākṛtaṁ guṇa-mayaṁ dehaṁ parityajya — casting off the material guṇa-body; aprākṛta-guṇa-maya-dehena tat-saṅginyaḥ babhūvuḥ — with a non-material body became his companions.
और तब वे उस काम से — जो जार-बुद्धि से युक्त था तो भी महान अनुराग से — पूर्व-पठित 'हरि' शब्द से कहे श्रीकृष्ण को ही पाकर, अपने अन्तःगृह में उन्हें प्रकट रूप में पाकर, संसार-सागर से मुक्त हुईं; प्राकृत त्रिगुणमय देह त्यागकर अप्राकृत गुणमय देह से उसकी संगिनी बन गईं।
Now the fulfillment. Through their great love — and Jīva does not soften it, it was even a love that treated him as an illicit lover (jāra) — they gained Hari, again Kṛṣṇa, the very one the quoted word 'Hari' denotes. They found him appear right inside their own inner chamber. So they crossed beyond saṁsāra: they dropped the material body of the three modes and, in a wholly spiritual body, became Kṛṣṇa's intimate companions.
फिर उन गोपियों ने जार-बुद्धि से युक्त होते हुए भी महान अनुराग रूपी काम से उस हरि — यानी पहले कहे गए 'हरि' शब्द वाले श्रीकृष्ण — को ही पाया। अपने भीतरी घर में उन्हें प्रकट रूप में पाया और संसार-सागर से मुक्त हो गईं। उन्होंने प्राकृत त्रिगुणमय देह त्यागकर अप्राकृत देह से उसकी संगिनी होकर रहीं।
jāra-buddhi-mayena api — 'even though it was paramour-love' — the api concedes the seemingly improper mode of love yet affirms it carried them across; the illicit register is not a defect but the height of anurāga here.
s9gloss
tad uktam antar-gṛha-gatāḥ kāścid iti madhye vyavadhānaṁ tv idaṁ tāsām utkaṇṭhā-vardhanārthayā prārabdha-rakṣayeti gamyate ||
tat uktam antar-gṛha-gatāḥ kāścit itithat is what the words 'some remained in the inner chamber' refer to iti marks a referenced phrase (the confined gopīs); tat uktam — 'that is what is said''अन्तःगृह में गई हुई कुछ (गोपियाँ)' — यह जो कहा गया है
madhye vyavadhānaṁ tu idambut this obstruction in the middle madhye — midway; vyavadhāna — the barrier/separation; tu marks the qualificationपरन्तु बीच में यह जो व्यवधान (अलगाव) है
tāsām utkaṇṭhā-vardhanārthayā prārabdha-rakṣayāis by the working of prārabdha [karma], serving to deepen their longing utkaṇṭhā-vardhana-arthayā — 'aimed at increasing longing'; prārabdha-rakṣayā instr. — by the operation of ripened karmaउनकी उत्कण्ठा बढ़ाने के लिए प्रारब्ध की रक्षा के द्वारा
iti gamyateso it is to be understoodऐसा समझा जाता है
tat uktam antar-gṛha-gatāḥ kāścit iti — that is meant by 'some stayed inside the inner chamber'; idaṁ madhye vyavadhānaṁ tu — but this mid-course obstruction; tāsām utkaṇṭhā-vardhanārthayā prārabdha-rakṣayā — is due to prārabdha, to increase their longing; iti gamyate — so it is understood.
'अन्तःगृह में गई कुछ गोपियाँ' — यह जो कहा गया, उसमें बीच का यह व्यवधान उनकी उत्कण्ठा बढ़ाने के हेतु प्रारब्ध की रक्षा से (हुआ) — ऐसा समझा जाता है।
Jīva ties his 'inner chamber' reading to a known phrase about gopīs who were held back inside. Why the delay, the barrier in the middle of the story? He says: it was the working of their prārabdha karma, and its purpose was to swell their longing. Separation here is not failure — it is designed to intensify the love.
'भीतरी घर में गईं कुछ गोपियाँ' — ऐसा जो कहा गया है, उसमें बीच का यह व्यवधान उनकी उत्कण्ठा बढ़ाने के लिए प्रारब्ध की रक्षा से हुआ — ऐसा समझा जाता है।
The tag 'antar-gṛha-gatāḥ kāścit' points to the tradition of gopīs confined by kin (the rāsa-līlā context); Jīva's own phrasing 'nijāntar-gṛha eva prakaṭaṁ labdhvā' (s8) was built to match it. He does not name the exact source here.
s10avataranika
tad etad āha—gopāleti |
tat etat āhathis is what [Rūpa] states referring back to the whole Padma accountइसी (सम्पूर्ण पद्म-कथा) को (रूप गोस्वामी) कहते हैं
gopāla itiin the verse beginning 'gopāla...' pratīka — pointing to L1, gopālopāsakāḥ'गोपाल' — इस पद से (L1 गोपालोपासकाः की ओर संकेत)
tat etat āha — this is what he states; gopāla iti — in [the verse] 'gopāla...'.
इसी को वे 'गोपाल' (इस पद) से कहते हैं।
Having laid out the Padma story, Jīva now maps it onto Rūpa's actual verse: 'and this is what he is saying in the line that begins gopāla—.' The Purāṇic account and the mūla are two views of one thing.
इसी पूरी बात को (रूप गोस्वामी) 'गोपाल' वाले पद से कहते हैं।
s11gloss
kathāpīty atra viśrutir etad rītikaiva muny-antar-gatā jñeyā |
kathā api iti atrain the phrase 'kathā api' [L5] loc. atra — 'at this point in the verse''कथापि' — श्लोक के इस स्थल पर
viśrutiḥ etad-rītikā evathe report [in the Bṛhad-vāmana] is of exactly this same kind etad-rītikā — 'of this manner'; eva — precisely the sameवह विश्रुति (सुनी परम्परा) इसी प्रकार की ही है
muny-antar-gatā jñeyāand should be taken as falling within [this account of] the munis muni-antar-gatā — included among the sages' story; jñeyā — is to be understoodमुनियों की कथा के भीतर आई हुई समझनी चाहिए
kathā api iti atra — in 'kathā api'; viśrutiḥ etad-rītikā eva — the report is of just this same kind; muny-antar-gatā jñeyā — to be understood as included within the muni-account.
'कथापि' के स्थल पर जो विश्रुति है वह इसी प्रकार की है, और मुनियों की कथा के अन्तर्गत ही समझनी चाहिए।
What about the 'other account' Rūpa mentioned, the Bṛhad-vāmana one? Jīva says: it is the same type of story, about these same sages. Do not treat it as a rival tradition — fold it into the muni account you already have.
श्लोक में 'कथापि' पर जो सुनी हुई परम्परा है, वह इसी प्रकार की है। और वह मुनियों की कथा के भीतर ही समझनी चाहिए।
s12gloss
tāsāṁ madhye katicid iti pādmottara-khaṇḍoktā ity arthaḥ |
tāsāṁ madhye katicit itithe words 'some among them' [L6] iti flags the mūla phrase being glossed'इनमें से कुछ' — यह (मूल पद)
pādmottara-khaṇḍoktāḥ iti arthaḥmean the women spoken of in the Padma Uttara-khaṇḍa pādma-uttara-khaṇḍa-uktāḥ — 'those stated in the Padma Uttara-khaṇḍa'; iti arthaḥ — 'that is the sense''पद्म-उत्तरखण्ड में कही गई (गोपियाँ)' — ऐसा अर्थ है
tāsāṁ madhye katicit iti — 'some among them'; pādmottara-khaṇḍoktāḥ iti arthaḥ — means those named in the Padma Uttara-khaṇḍa.
'इनमें से कुछ' का अर्थ है — 'पद्म-उत्तरखण्ड में कही गई (गोपियाँ)'।
He pins down the 'only some' of L6. Those 'some' are precisely the women the Padma Uttara-khaṇḍa describes — the muni-gopīs. So the restrictive claim is about that specific group.
'इनमें से कुछ' का अर्थ है — पद्म के उत्तरखण्ड में कही गई वे गोपियाँ।
s13gloss
kecid iti śreṣṭhā ity arthaḥ |
kecit itithe word 'some [say]' [L7] iti flags the mūla word kecit (the speakers)'कुछ लोग' — यह (मूल शब्द)
śreṣṭhāḥ iti arthaḥmeans the most authoritative ones śreṣṭhāḥ — the best/foremost; iti arthaḥ — 'that is the sense''श्रेष्ठ (जन)' — ऐसा अर्थ है
kecit iti — 'some [declare]'; śreṣṭhāḥ iti arthaḥ — means the eminent authorities.
'कुछ लोग' का अर्थ है — 'श्रेष्ठ (जन)'।
Watch the second 'some.' In L6 'some' were a subset of women; in L7 'some declare' names the speakers. Jīva says these speakers are the eminent authorities — the 'some who declare' are the best of interpreters, not a fringe.
'कुछ लोग' का अर्थ है — श्रेष्ठ (आचार्यगण)।
s14conclusion
na kecid apavargam apītivat prakaṭārthānusāriṇa iti purāṇa-dvayoktānāṁ prakarṣeṇa bhāṣanta iti ca tan-matam eva sarva-pratīti-viṣaya iti matam |
na kecit apavargam api iti-vatread the way one reads a plain-sense phrase like 'na kecid apavargam api' ('not even a few [sought] release') iti-vat — 'in the manner of'; adduced as a specimen of plain-meaning (prakaṭārtha) reading'कोई भी अपवर्ग (मोक्ष) तक (नहीं चाहते)' — इस (वचन) की तरह
prakaṭārthānusāriṇaḥ iti purāṇa-dvayoktānāṁ prakarṣeṇa bhāṣante iti'those who follow the plain sense' [L7] means they emphatically declare what the two Purāṇas state prakarṣeṇa bhāṣante glosses prabhāṣante — 'speak forth strongly'; purāṇa-dvaya — the Padma + Bṛhad-vāmana'प्रकट अर्थ का अनुसरण करने वाले' — अर्थात् दोनों पुराणों में कही बात को ज़ोर देकर कहते हैं
ca tan-matam eva sarva-pratīti-viṣayaḥ iti matamand it is held that their view alone is what everyone accepts tan-matam eva — that view alone; sarva-pratīti-viṣayaḥ — the object of universal acceptance; ca ties this as Rūpa's own conclusionऔर वही मत सबकी प्रतीति का विषय है — ऐसा (रूप का) मत है
prakaṭārthānusāriṇaḥ iti — 'followers of the plain sense'; purāṇa-dvayoktānāṁ prakarṣeṇa bhāṣante iti — [means] they emphatically declare what the two Purāṇas say; na kecit apavargam api iti-vat — read in the plain way of 'na kecid apavargam api'; ca tan-matam eva sarva-pratīti-viṣayaḥ iti matam — and their view alone, it is held, is universally accepted.
'कोई भी अपवर्ग तक नहीं (चाहते)' — इस वचन की तरह; 'प्रकट अर्थ का अनुसरण करने वाले' अर्थात् दोनों पुराणों में कही बात को ज़ोर देकर कहते हैं; और वही मत सबकी प्रतीति का विषय है — ऐसा मत है।
Jīva completes the point. 'Those who follow the plain meaning' are simply those who declare, forcefully, what the two Purāṇas actually say — taking the words at face value. And, he holds, that face-value view is the one everyone accepts. In other words, though the verse says 'some declare,' this is really Rūpa's own settled position, not one opinion among many.
जैसे 'कोई भी अपवर्ग तक नहीं (चाहते)' — इस प्रकार, वैसे ही 'प्रकट अर्थ का अनुसरण करने वाले' दोनों पुराणों (पद्म व बृहद्वामन) में कही बात को ज़ोर देकर कहते हैं। और वही मत सबको मान्य है — ऐसा (रूप गोस्वामी का) मत है।
'na kecid apavargam api' is offered as an example of plain-sense (prakaṭārtha) reading; Jīva does not name its source here, so it is left as an illustrative usage-parallel, not resolved to a text.
s15conclusion
tadā āstām arthāntarānveṣaṇam iti bhāvaḥ ||
tadāin that caseतब (उस दशा में)
āstām artha-antara-anveṣaṇamlet the hunt for some other meaning be dropped āstām — 'let it rest / enough of'; artha-antara-anveṣaṇa — searching out an alternative senseदूसरे अर्थ की खोज रहने दो, बस करो
iti bhāvaḥsuch is the underlying pointयही भाव है
tadā — in that case; artha-antara-anveṣaṇam āstām — let the search for another meaning rest; iti bhāvaḥ — such is the purport.
तब दूसरे अर्थ की खोज रहने दो — यही भाव है।
So Jīva's closing note: since this plain reading is the one everyone accepts, there is no need to go digging for some cleverer alternative interpretation. Take the Purāṇa story at its word and stop there.
तब (जब यही मत सर्वमान्य है) दूसरे अर्थ की खोज छोड़ दो — यही भाव है।
Viśvanātha Cakravartī
s1avataranika
munaya iti |
munayaḥ itithe verse beginning 'munayaḥ' pratīka — Viśvanātha names the same verse (L3)'मुनयः' — इस पद से (विश्वनाथ उसी श्लोक का नाम लेते हैं)
munayaḥ iti — [the verse] 'munayaḥ...'.
'मुनयः' (वाले श्लोक) पर।
Viśvanātha takes up the same verse by its opening word, 'munayaḥ.'
'मुनयः' वाले श्लोक पर (विश्वनाथ कहते हैं)।
s2avataranika
pādmottara-khaṇḍe yathā—
pādmottara-khaṇḍe yathāas [stated] in the Padma Uttara-khaṇḍa yathā — 'as follows', introducing the quoteपद्म-उत्तरखण्ड में जैसा (कहा है, वह इस प्रकार) —
pādmottara-khaṇḍe yathā — as in the Padma Uttara-khaṇḍa [it is said].
पद्म-उत्तरखण्ड में जैसा (कहा गया है) —
Like Jīva, he cites the same source: 'as found in the Padma Uttara-khaṇḍa—.'
पद्म के उत्तरखण्ड में जैसा (कहा है) —
s3citation
purā maharṣayaḥ sarve daṇḍakāraṇya-vāsinaḥ | dṛṣṭvā rāmaṁ hariṁ tatra bhoktum aicchan suvigraham ||
purā maharṣayaḥ sarve daṇḍakāraṇya-vāsinaḥlong ago all the great sages who lived in the Daṇḍaka forest same Padma verse Jīva quotedपूर्वकाल में दण्डकारण्य में रहने वाले सभी महर्षि
dṛṣṭvā rāmaṁ hariṁ tatra suvigrahamseeing Rāma there — Hari, of beautiful form rāmam = harim in appositionवहाँ सुन्दर विग्रह वाले हरि (राम) को देखकर
bhoktum aicchanlonged to enjoy [him as a lover]उपभोग करने की इच्छा की
purā daṇḍakāraṇya-vāsinaḥ sarve maharṣayaḥ — of old, all the great sages of Daṇḍaka forest; tatra su-vigraham rāmaṁ hariṁ dṛṣṭvā — seeing there beautiful-bodied Rāma, who is Hari; bhoktum aicchan — longed to enjoy him.
पूर्वकाल में दण्डकारण्य में रहने वाले सब महर्षियों ने वहाँ सुन्दर विग्रह वाले हरि (राम) को देखकर उनका उपभोग करने की इच्छा की।
He quotes the same Padma verse as Jīva: the Daṇḍaka sages saw beautiful Rāma — Hari — and longed to enjoy him.
पूर्वकाल में दण्डकारण्य में रहने वाले सब महर्षियों ने वहाँ सुन्दर विग्रह वाले हरि (राम) को देखकर सम्भोग की इच्छा की।
Why cited: the same Padma Uttara-khaṇḍa proof-text, adduced by Viśvanātha as the scriptural basis for the muni-to-gopī account before he reads it as rāgānugā-bhakti.
क्यों उद्धृत: विश्वनाथ वही पद्म-वचन उद्धृत करते हैं जो जीव ने दिया था — कथा का आधार।
s4citation
te sarve strītvam āpannāḥ samudbhūtāś ca gokule | hariṁ samprāpya kāmena tato muktā bhavārṇavāt ||
te sarve strītvam āpannāḥthey all took on womanhoodवे सब स्त्रीत्व को प्राप्त हुए
samudbhūtāḥ ca gokuleand were born in Gokulaऔर गोकुल में उत्पन्न हुए
hariṁ samprāpya kāmenagaining Hari through their loveकाम (प्रेमेच्छा) से हरि को पाकर
tataḥ muktāḥ bhavārṇavātand thereupon were freed from the ocean of existenceतब संसार-सागर से मुक्त हुए
te sarve strītvam āpannāḥ — they all became women; gokule ca samudbhūtāḥ — and were born in Gokula; kāmena hariṁ samprāpya — gaining Hari through love; tataḥ bhavārṇavāt muktāḥ — thereupon freed from the sea of existence.
वे सब स्त्रीत्व को प्राप्त हुए और गोकुल में उत्पन्न हुए; काम से हरि को पाकर तब संसार-सागर से मुक्त हुए।
And the second half, again matching Jīva's citation: they became women, were born in Gokula, won Hari through love, and thereby crossed beyond saṁsāra.
वे सब स्त्री बन गए और गोकुल में उत्पन्न हुए। प्रेम-इच्छा से हरि को पाकर तब संसार-सागर से मुक्त हो गए।
Why cited: second half of the same Padma proof-text in Viśvanātha's citation — the munis' becoming women, birth in Gokula, winning of Hari by love, and liberation.
क्यों उद्धृत: यह पद्म का उत्तरार्ध — वे स्त्री बनकर गोकुल में जन्मे और हरि को पाकर मुक्त हुए।
s5citation
anayor vyākhyā ca śrī-jīva-gosvāmi-caraṇaiḥ—rāmaṁ dṛṣṭvā kenāpy aṁśena sādṛśyād uddīpta-śrī-kṛṣṇa-viṣayaka-prācīna-bhāvāḥ santas tato’pi sundara-vigrahaṁ hariṁ bhoktum aicchan manasā varayāmāsuḥ |
anayoḥ vyākhyā ca śrī-jīva-gosvāmi-caraṇaiḥand the explanation of these two [verses] was given by the revered Śrī Jīva Gosvāmī anayoḥ gen. dual — of the two verses; caraṇaiḥ instr. of respectful agent — 'by the feet of', i.e. by Jīva himselfऔर इन दोनों (श्लोकों) की व्याख्या श्रीजीव गोस्वामी के चरणों द्वारा (की गई है)
rāmaṁ dṛṣṭvā kenāpy aṁśena sādṛśyāt[Jīva:] on seeing Rāma, because of a resemblance in some respect the borrowed Jīva gloss begins hereराम को देखकर किसी अंश में समानता के कारण
uddīpta-śrī-kṛṣṇa-viṣayaka-prācīna-bhāvāḥ santaḥtheir old love aimed at Śrī Kṛṣṇa having flared up againजिनका श्रीकृष्ण-विषयक प्राचीन भाव उद्दीप्त हुआ, ऐसे होते हुए
tataḥ api sundara-vigrahaṁ hariṁ bhoktum aicchan manasā varayāmāsuḥlonged to enjoy Hari, of a form even lovelier, and chose him in their hearts Viśvanātha's copy drops Jīva's explicit 'śrī-kṛṣṇam eva' and the prefix upa-उस (राम) से भी अधिक सुन्दर विग्रह वाले हरि को उपभोग करने की इच्छा से, मन से वरण किया
anayoḥ vyākhyā ca śrī-jīva-gosvāmi-caraṇaiḥ [kṛtā] — and the explanation of the two verses [was made] by Śrī Jīva Gosvāmī; rāmaṁ dṛṣṭvā kenāpy aṁśena sādṛśyāt — on seeing Rāma, from a resemblance in some respect; uddīpta-prācīna-bhāvāḥ santaḥ — their former Kṛṣṇa-love having reflared; tataḥ api sundara-vigrahaṁ hariṁ bhoktum aicchan — longed to enjoy Hari of even lovelier form; manasā varayāmāsuḥ — chose him inwardly.
और इन दोनों श्लोकों की व्याख्या श्रीजीव गोस्वामी के चरणों द्वारा (इस प्रकार है) — राम को देखकर किसी अंश की समानता के कारण जिनका श्रीकृष्ण-विषयक प्राचीन भाव उद्दीप्त हुआ, ऐसे वे उस राम से भी अधिक सुन्दर विग्रह वाले हरि को उपभोग की इच्छा से मन से वरण कर बैठे।
Rather than write his own gloss of the two verses, Viśvanātha defers to Jīva: 'the explanation of these two was given by Śrī Jīva Gosvāmī—' and then reproduces it. The borrowed words: seeing Rāma, a partial resemblance relit their old Kṛṣṇa-love, so they longed for Hari of even lovelier form and chose him in their hearts.
इन दोनों श्लोकों की व्याख्या स्वयं श्रीजीव गोस्वामी ने की है — राम को देखकर किसी अंश की समानता से उनका श्रीकृष्ण-विषयक पुराना भाव जाग उठा, तब उन्होंने उस राम से भी अधिक सुन्दर विग्रह वाले हरि को उपभोग की इच्छा से मन-ही-मन वरण किया।
Why cited: Viśvanātha adopts Jīva Gosvāmī's explanation of the two Padma verses wholesale as his own gloss; this atom is its attributed opening.
क्यों उद्धृत: विश्वनाथ इन श्लोकों की व्याख्या के लिए स्वयं श्रीजीव गोस्वामी की व्याख्या उद्धृत करते हैं।
Viśvanātha's copy silently drops Jīva's emphatic 'hariṁ śrī-kṛṣṇam eva' (s6); the substance (Hari = Kṛṣṇa via rekindled old love) is retained but stated less pointedly.
s6gloss
tataś ca kalpa-vṛkṣasyeva tasya sākṣāt kiṁcid apy anukta-varo’pi prasādānte sarve kāsāṁcid anyatratya-gopīnāṁ garbha-gatataya strītvam āpannās tad-garbhavatīṣu tāsu kathaṁcin nanda-gokulam āgatāsu tatra tāḥ samudbhūtā jātāḥ |
tataḥ ca kalpa-vṛkṣasya iva tasya[Jīva, continued:] and then, since he is like a wish-fulfilling treeऔर तब कल्पवृक्ष के समान उस (कृष्ण) का
sākṣāt kiṁcit api anukta-varaḥ api prasādānteeven though no boon at all had been directly asked, at the fruition of his grace an-ukta-varaḥ api — 'even with no boon asked'यद्यपि साक्षात् कोई वर नहीं माँगा गया, फिर भी उसकी कृपा के परिपक्व होने पर
sarve kāsāṁcit anyatratya-gopīnāṁ garbha-gatatayā strītvam āpannāḥthey all took womanhood by entering the wombs of certain gopīs from elsewhereवे सब कहीं और की कुछ गोपियों के गर्भ में जाकर स्त्रीत्व को प्राप्त हुए
tad-garbhavatīṣu tāsu kathaṁcit nanda-gokulam āgatāsuand when those pregnant gopīs had somehow come to Nanda's Gokula locative absolute — 'once they had arrived'जब वे गर्भवती गोपियाँ किसी प्रकार नन्द-गोकुल में आ गईं
tatra tāḥ samudbhūtāḥ jātāḥthere they were bornवहाँ वे उत्पन्न होकर जन्मीं
tataḥ ca kalpa-vṛkṣasya iva tasya — and then, he being like a wish-tree; sākṣāt kiṁcit api anukta-varaḥ api prasādānte — though no boon was asked, at grace's fruition; sarve kāsāṁcit anyatratya-gopīnāṁ garbha-gatatayā strītvam āpannāḥ — all took womanhood via wombs of gopīs from elsewhere; tad-garbhavatīṣu tāsu nanda-gokulam āgatāsu — when those pregnant gopīs came to Nanda's Gokula; tatra tāḥ samudbhūtāḥ jātāḥ — there they were born.
और तब कल्पवृक्ष के समान उस कृष्ण से यद्यपि साक्षात् कोई वर नहीं माँगा गया, फिर भी उसकी कृपा के परिपक्व होने पर वे सब कहीं और की कुछ गोपियों के गर्भ में जाकर स्त्री बने; जब वे गर्भवती गोपियाँ किसी तरह नन्द-गोकुल में आ गईं, वहाँ वे उत्पन्न हुईं।
The borrowed Jīva gloss continues, word for word with his s7: Kṛṣṇa is like a wish-tree, so with no boon asked, by sheer grace the sages entered the wombs of gopīs from elsewhere, and were born in Gokula once those pregnant gopīs arrived there.
कल्पवृक्ष जैसे कृष्ण से यद्यपि साक्षात् कोई वर नहीं माँगा गया था, फिर भी उसकी कृपा फलित होने पर वे सब अन्यत्र की कुछ गोपियों के गर्भ में जाकर स्त्री बने। जब वे गर्भवती गोपियाँ किसी प्रकार नन्द-गोकुल में आ गईं, तब वहाँ उनका जन्म हुआ।
Reproduces Jīva's s7 verbatim; Viśvanātha is still quoting, not adding.
s7gloss
tataś ca tāḥ kāmena jāra-buddhi-mayenāpi mahānurāgeṇa hariṁ pūrva-paṭhita-hari-śabdoktaṁ śrī-kṛṣṇam eva samprāpya nijāntar-gṛha eva prakaṭaṁ labdhvā bhavārṇavān muktāḥ prākṛtaṁ guṇa-mayaṁ dehaṁ parityajyāprākṛta-guṇa-maya-dehena tat-saṅginyo babhūvur ity eṣā |
tataḥ ca tāḥ kāmena jāra-buddhi-mayena api mahānurāgeṇa[Jīva, continued:] and then, through a great passion, even one colored by paramour-feelingऔर तब वे उस काम से — जो जार-बुद्धि से युक्त था, फिर भी महान अनुराग से
hariṁ pūrva-paṭhita-hari-śabdoktaṁ śrī-kṛṣṇam eva samprāpyagaining Hari — the Śrī Kṛṣṇa named by the earlier-recited word 'Hari'पूर्व-पठित 'हरि' शब्द से कहे श्रीकृष्ण को ही पाकर
nijāntar-gṛha eva prakaṭaṁ labdhvāfinding him manifest right within their own inner chamberअपने ही अन्तःगृह में उन्हें प्रकट रूप में पाकर
bhavārṇavān muktāḥwere freed from the ocean of existenceसंसार-सागर से मुक्त हुईं
prākṛtaṁ guṇa-mayaṁ dehaṁ parityajya aprākṛta-guṇa-maya-dehena tat-saṅginyaḥ babhūvuḥcasting off the material guṇa-body, with a non-material body became his companionsप्राकृत त्रिगुणमय देह त्यागकर अप्राकृत गुणमय देह से उसकी संगिनी बन गईं
iti eṣā— such is that [explanation of Jīva's] eṣā fem. sg. agreeing with vyākhyā — closes the borrowed gloss'यह' (एषा = यह व्याख्या; उद्धृत व्याख्या यहाँ समाप्त हुई)
tataḥ ca tāḥ kāmena jāra-buddhi-mayena api mahānurāgeṇa — through a great passion, even paramour-colored; hariṁ … śrī-kṛṣṇam eva samprāpya — gaining Hari, i.e. Kṛṣṇa; nijāntar-gṛha eva prakaṭaṁ labdhvā — finding him manifest in their own inner chamber; bhavārṇavān muktāḥ — freed from existence; prākṛtaṁ dehaṁ parityajya aprākṛta-dehena tat-saṅginyaḥ babhūvuḥ — dropping the material body, became his companions in a spiritual one; iti eṣā — such is that explanation.
और तब वे उस काम से — जो जार-बुद्धि से युक्त था तो भी महान अनुराग से — पूर्व-पठित 'हरि' शब्द से कहे श्रीकृष्ण को ही पाकर, अपने अन्तःगृह में उन्हें प्रकट रूप में पाकर, संसार-सागर से मुक्त हुईं; प्राकृत त्रिगुणमय देह त्यागकर अप्राकृत गुणमय देह से उसकी संगिनी बन गईं — यह (व्याख्या समाप्त)।
The quote finishes, matching Jīva's s8: through great love — even paramour-love — they won Hari (Kṛṣṇa), found him manifest in their own inner chamber, crossed beyond saṁsāra, and dropping the material body took a spiritual one to become his companions. Viśvanātha caps it with 'ity eṣā' — 'and that is Jīva's explanation.'
फिर उन गोपियों ने जार-बुद्धि से युक्त होते हुए भी महान अनुराग रूपी काम से उस श्रीकृष्ण को ही पाया — जो पहले कहे 'हरि' शब्द से कहे गए हैं। अपने भीतरी घर में उन्हें प्रकट रूप में पाया और संसार-सागर से मुक्त हो गईं। उन्होंने प्राकृत त्रिगुणमय देह त्यागकर अप्राकृत देह से उसकी संगिनी होकर रहीं। यहाँ (जीव की उद्धृत) व्याख्या समाप्त होती है।
Viśvanātha ends the borrowed passage with 'ity eṣā' (Jīva's own had 'iti'), formally closing the citation before he adds his own point in s8.
s8conclusion
atra rāma-darśanodbuddhā kṛṣṇa-viṣayiṇī ratir iti sītā-sandarśanena gopī-viṣayiṇī bhaktir api lakṣaṇānugati-darśanenānugamya ca smṛtam iti teṣāṁ rāgānugā eva bhaktir anugantavyā |
atra rāma-darśana-udbuddhā kṛṣṇa-viṣayiṇī ratiḥ itihere [we have] a Kṛṣṇa-directed love awakened by the sight of Rāma rāma-darśana-udbuddhā — kindled by seeing Rāma; kṛṣṇa-viṣayiṇī ratiḥ — love whose object is Kṛṣṇaयहाँ राम-दर्शन से जागी हुई, कृष्ण को विषय बनाने वाली रति है — ऐसा
sītā-sandarśanena gopī-viṣayiṇī bhaktiḥ apiand by the sight of Sītā, a devotion aimed at [becoming] a gopī, likewise the parallel case; api — 'also'; gopī-viṣayiṇī — having gopī-hood as its objectसीता के दर्शन से गोपी-भाव को विषय बनाने वाली भक्ति भी
lakṣaṇa-anugati-darśanena anugamya ca smṛtamis recorded [in tradition], following [this case] since the defining marks are seen to match lakṣaṇa-anugati-darśanena — 'by seeing the correspondence of the marks'; smṛtam — is handed downलक्षणों की अनुगति (समानता) देखकर अनुसरण करते हुए (परम्परा में) स्मृत है
iti teṣām rāgānugā eva bhaktiḥ anugantavyāso their devotion must be recognized as rāgānugā-bhakti alone eva — precisely rāgānugā, not vaidhī; anugantavyā — is to be inferred/acceptedइसलिए उनकी भक्ति रागानुगा ही समझनी चाहिए (वैधी नहीं)
atra rāma-darśana-udbuddhā kṛṣṇa-viṣayiṇī ratiḥ iti — here a Kṛṣṇa-love awakened by seeing Rāma; sītā-sandarśanena gopī-viṣayiṇī bhaktiḥ api lakṣaṇa-anugati-darśanena anugamya ca smṛtam — and a gopī-aimed devotion from seeing Sītā is likewise recorded, on the matching of defining marks; iti teṣām rāgānugā eva bhaktiḥ anugantavyā — so their devotion is to be taken as rāgānugā alone.
यहाँ राम-दर्शन से जागी हुई रति कृष्ण को विषय बनाती है; और सीता के दर्शन से गोपी-भाव को विषय बनाने वाली भक्ति भी लक्षणों की समानता देखकर अनुसरण द्वारा स्मृत है; इसलिए उनकी भक्ति रागानुगा ही समझनी चाहिए।
Now Viśvanātha adds his own doctrinal point, the payoff. In this case a love for Kṛṣṇa was kindled by seeing Rāma; and there is a parallel tradition that by seeing Sītā one develops a devotion aimed at becoming a gopī — the two cases share the same defining pattern. From this he concludes: the sages' devotion must be understood as rāgānugā-bhakti, and nothing else.
यहाँ राम को देखकर जागी हुई रति का विषय कृष्ण है। और सीता को देखकर गोपी-भाव वाली भक्ति भी लक्षणों की समानता से मानी जाती है। इसलिए उनकी भक्ति रागानुगा ही समझनी चाहिए, वैधी नहीं।
rāgānugā-bhakti (from rāga, spontaneous passionate love): devotion modeled on and following in the wake of the natural love of the eternal residents of Vraja, as opposed to vaidhī-bhakti, devotion driven by scriptural rule. Viśvanātha's claim: what carried the munis to gopī-hood was this rāga-following path, not rule-bound worship.
s9conclusion
yāṁ vinā gopītva-prāpty-abhāvo vyākhyāyate ||
yām vināwithout which [rāgānugā-bhakti] yām refers back to rāgānugā bhakti; vinā + acc. — 'apart from'जिस (रागानुगा भक्ति) के बिना
gopītva-prāpti-abhāvaḥthe failure to attain gopī-hood [would follow] gopītva-prāpti — the gaining of gopī-status; abhāva — its non-occurrenceगोपीत्व की प्राप्ति का अभाव (गोपी-पद नहीं मिलता)
vyākhyāyateis what is being taught passive — 'it is explained/laid down [that]'ऐसा (शास्त्र में) समझाया जाता है
yām vinā — without which; gopītva-prāpti-abhāvaḥ — there is no attaining gopī-hood; vyākhyāyate — so it is taught.
जिस (रागानुगा भक्ति) के बिना गोपीत्व की प्राप्ति नहीं होती — ऐसा समझाया जाता है।
And he drives it home: it is taught that without this rāgānugā-bhakti there is no attaining gopī-hood at all. So the muni-story is not just history — it is the proof that the path to becoming a gopī of Vraja runs through rāgānugā-bhakti.
जिस रागानुगा भक्ति के बिना गोपी-पद की प्राप्ति नहीं हो सकती — ऐसा (शास्त्र में) समझाया जाता है।