Viśvanātha Cakravartī
s1avataranika
ānandeti brahmaṇaḥ stutiḥ |
ānandā itithe verse beginning 'ānanda…' pratīka"आनन्द…" इस पद से (श्लोक का नाम लेते हुए)
brahmaṇaḥ stutiḥis a hymn of praise by Brahmā gen.: 'praise belonging to / uttered by Brahmā'ब्रह्मा की (की हुई) स्तुति है
ānandā iti — the verse 'ānanda…'; brahmaṇaḥ stutiḥ — [is] Brahmā's hymn of praise.
"आनन्द…" यह ब्रह्मा की स्तुति है।
Viśvanātha frames the verse: it is Brahmā's own hymn of praise to the Lord — the setting from which Rūpa lifts it.
"आनन्द…" वाला यह श्लोक ब्रह्मा की स्तुति है।
s2gloss
śrī-kṛṣṇasya yat sac-cid-ānanda-svarūpatvaṁ tatra ye ānanda-cin-mayā ānadānubhava-mayā rasās taiḥ pratibhāvitābhis tataḥ pṛthaktvenāvirbhāvitābhiḥ—hlādinī sandhinī saṁvit tvayy ekā sarva-saṁśrayā iti vaiṣṇavāt |
śrī-kṛṣṇasya yat sac-cid-ānanda-svarūpatvamŚrī Kṛṣṇa's being, in His very nature, sat-cit-ānanda — eternity, consciousness, and bliss gen. + 'that (yat)' nature which is now the ground for what followsश्रीकृष्ण का जो सच्चिदानन्द-स्वरूपत्व है
tatra ye ānanda-cin-mayāḥ rasāḥthe rasas within that nature which are made of bliss and consciousness tatra = 'in that [nature]'; glosses 'ānanda-cinmaya'उस (स्वरूप) में जो आनन्द-चिन्मय रस हैं
ānanda-anubhava-mayāḥthat is, made of the direct experience of bliss source misprints 'ānadānubhava-mayā'; read 'ānanda-anubhava-mayāḥ'आनन्द के अनुभव से भरे हुए (रस)
taiḥ pratibhāvitābhiḥthe women who are permeated by those [rasas] glosses the verse's 'pratibhāvitābhiḥ'उन (रसों) से भली-भाँति भावित की गई (शक्तियों) के द्वारा
tataḥ pṛthaktvena āvirbhāvitābhiḥbrought forth as distinct from that [very nature of His] abl. 'tataḥ' = 'from that'; they emerge as seemingly separate yet are of Himउस (स्वरूप) से पृथक् रूप में प्रकट हुई (शक्तियों) के द्वारा
hlādinī sandhinī saṁvit tvayi ekā sarva-saṁśrayā[quoted:] the pleasure-potency (hlādinī), the being-potency (sandhinī), and the cognition-potency (saṁvit) — in You alone they are one, the shelter of all embedded scriptural line"ह्लादिनी, सन्धिनी, संवित् — तुझमें एक ही, सबका आश्रय है"
iti vaiṣṇavātso [it stands] on the authority of the Vaiṣṇava[-tantra] abl.: 'because the Vaiṣṇava scripture says so'ऐसा वैष्णव (शास्त्र-वचन) से (कहा है इसलिए)
śrī-kṛṣṇasya yat sac-cid-ānanda-svarūpatvam — Kṛṣṇa's nature as sat-cit-ānanda; tatra ye ānanda-cin-mayāḥ ānanda-anubhava-mayāḥ rasāḥ — the rasas therein made of bliss and of the experience of bliss; taiḥ pratibhāvitābhiḥ — [the women] permeated by them; tataḥ pṛthaktvena āvirbhāvitābhiḥ — manifested as distinct from that nature; hlādinī sandhinī saṁvit tvayi ekā sarva-saṁśrayā iti vaiṣṇavāt — on the Vaiṣṇava authority, 'hlādinī, sandhinī, saṁvit — in You alone are one, the shelter of all.'
श्रीकृष्ण के जिस सच्चिदानन्द-स्वरूपत्व में जो आनन्द-चिन्मय, आनन्दानुभव-मय रस हैं, उनसे भावित तथा उस (स्वरूप) से पृथक् रूप में प्रकट हुई (शक्तियों) के द्वारा — "ह्लादिनी सन्धिनी संवित्…" ऐसे वैष्णव-वचन से।
First reading of 'ānanda-cinmaya-rasa.' Kṛṣṇa's own nature is sat-cit-ānanda. Within that nature are rasas made of bliss and consciousness — the very tasting of bliss. The gopīs are the women 'permeated' by those rasas; they are brought forth as if standing apart from Him, though they are of Him. And Viśvanātha grounds this on the Vaiṣṇava-tantra: hlādinī (His pleasure-potency), sandhinī (His existence-potency), saṁvit (His cognition-potency) — in Him alone these three are one and the shelter of everything.
श्रीकृष्ण का जो सच्चिदानन्द-स्वरूप है, उसमें आनन्द-चिन्मय रस हैं जो आनन्द के अनुभव से भरे हैं। उन रसों से भावित और उस स्वरूप से मानो अलग प्रकट हुई शक्तियों के द्वारा। "ह्लादिनी, सन्धिनी, संवित् — तुझमें एक ही है, सबका आश्रय है" — ऐसा वैष्णव-शास्त्र कहता है।
hlādinī / sandhinī / saṁvit = the Lord's three internal potencies — bliss, being, and knowing — the śakti-side of sat-cit-ānanda. The quoted line is adduced to prove the beloveds are these very potencies of His. 'vaiṣṇavāt' = 'from the Vaiṣṇava-[tantra],' naming the source.
s3alternative
yad vā, ānanda-cin-mayair aprākṛtaiḥ prema-rūpair ity arthaḥ |
yad vāor else — a second way to take it flags a suspended alternative reading; not a correction of the firstअथवा (एक अन्य पाठ — पहले का खण्डन नहीं)
ānanda-cin-mayaiḥ aprākṛtaiḥ prema-rūpaiḥ[permeated] by [rasas that are] blissful and conscious, non-material, and having the very form of prema (love) inst. pl. — reads 'ānanda-cinmaya-rasa' as the non-material love itselfआनन्द-चिन्मय, अप्राकृत, प्रेम-रूप (रसों) के द्वारा
iti arthaḥthis [too] is a meaningऐसा अर्थ है
yad vā — or else; ānanda-cin-mayaiḥ aprākṛtaiḥ prema-rūpaiḥ [rasaiḥ] iti arthaḥ — [permeated] by rasas that are blissful, conscious, non-material, in the form of prema — this is the meaning.
अथवा — आनन्द-चिन्मय, अप्राकृत, प्रेम-रूप (रसों) के द्वारा — ऐसा अर्थ है।
Or else, a second reading: take the 'blissful, conscious rasas' as the non-material love itself — prema in its own form. On this reading the women are steeped in transcendental love. Viśvanātha leaves both readings standing; he does not pick one.
अथवा दूसरा अर्थ — "आनन्द-चिन्मय रस" स्वयं वह अप्राकृत, प्रेम-रूप ही है, उसके द्वारा।
A suspended yad vā — held open, not resolved. Reading one (s2): the rasas are Kṛṣṇa's internal potencies. Reading two (here): the rasas are non-material prema itself.
यहाँ दूसरा पाठ पहले का खण्डन नहीं करता; "आनन्द-चिन्मय-रस" को यहाँ अप्राकृत प्रेम ही मान लिया गया है। दोनों पाठ साथ रहने चाहिए।
s4gloss
rasaiḥ śṛṅgāraiḥ pratibhāvitābhiḥ ādau tābhir bhāvitaḥ paścāt tā api svena bhāvitā bhāva-yuktī-kṛtā iti paraspara-bhāva-niṣṭhatvaṁ prati-śabda-balādy-ākhyātam |
rasaiḥ śṛṅgāraiḥby the rasas — that is, the amorous (śṛṅgāra) moods inst.: glosses 'rasa' specifically as the erotic rasa"रसैः" अर्थात् शृंगार-रसों से
pratibhāvitābhiḥthe women thoroughly permeated — the verse word he is now dissecting"प्रतिभाविताभिः" (जिस पद का अब विश्लेषण हो रहा है)
ādau tābhiḥ bhāvitaḥat first He is steeped [in love] by them ādau = 'first'; He is the one affected to begin withपहले उन (शक्तियों) के द्वारा वे (कृष्ण) भावित हुए
paścāt tāḥ api svena bhāvitāḥ bhāva-yuktī-kṛtāḥafterward they too are steeped by Him, made full of loving emotion (bhāva) paścāt = 'then'; api = 'they too' — the return movementफिर वे (शक्तियाँ) भी उनके द्वारा भावित, भाव-युक्त की गईं
iti paraspara-bhāva-niṣṭhatvamso, a mutual, back-and-forth absorption in loving emotion paraspara = 'each toward the other'इस प्रकार परस्पर एक-दूसरे में भाव-निष्ठत्व
prati-śabda-balāt ādi ākhyātamis declared by the force of the word 'prati' (in prati-bhāvita), and the like abl. of means: the reciprocity is squeezed out of the prefix 'prati-'"प्रति" शब्द के बल आदि से (यह) कहा गया है
rasaiḥ śṛṅgāraiḥ pratibhāvitābhiḥ — permeated by the amorous rasas; ādau tābhiḥ bhāvitaḥ — first He is steeped by them; paścāt tāḥ api svena bhāvitāḥ bhāva-yuktī-kṛtāḥ — then they too are steeped by Him, filled with loving emotion; iti paraspara-bhāva-niṣṭhatvam — thus a mutual absorption in love; prati-śabda-balāt ādi ākhyātam — is stated by the force of the prefix 'prati-,' and so on.
"रसैः" अर्थात् शृंगार-रसों से "प्रतिभाविताभिः" — पहले उन (शक्तियों) से वे भावित हुए, फिर वे (शक्तियाँ) भी उनके द्वारा भावित हुईं — इस परस्पर भाव-निष्ठत्व को "प्रति" शब्द के बल आदि से कहा गया है।
Here Viśvanātha reads the rasa as śṛṅgāra, the amorous mood, and presses the little prefix 'prati-' in 'pratibhāvita.' The word carries a two-way traffic. First He is 'bhāvita' — steeped, saturated — by them. Then they in turn are steeped by Him, filled with bhāva, loving emotion. So the compound quietly declares a mutual absorption: each drenched in love for the other. All of this, he says, comes out of the force of that one prefix 'prati-' ('toward each other').
"रसैः" अर्थात् शृंगार-रसों से "प्रतिभावित"। पहले उन शक्तियों से कृष्ण भावित होते हैं; फिर वे शक्तियाँ भी उनके द्वारा भावित, भाव-युक्त की जाती हैं। यह आपस का भाव-सम्बन्ध "प्रति" उपसर्ग के बल से निकाला गया है।
This is the śleṣa Viśvanātha foregrounds: 'prati-bhāvita' is not just 'permeated' but 'permeated reciprocally' — the prefix 'prati-' ('mutually, back-and-forth') carries the whole point that the love runs both ways.
"प्रति" उपसर्ग से ही परस्परता (एक-दूसरे की ओर) खींची गई है — इसी पर विश्वनाथ का जोर है।
s5gloss
nijasya rūpatayā tābhiḥ svarūpa-bhūtābhiḥ śaktibhir ity arthaḥ |
nijasya rūpatayā'in the manner of being the form OF His own self' — he splits the compound 'nija-rūpatayā' gen. 'nijasya' + 'rūpatayā' teased apart"निजस्य" का, "रूपतया" — अलग-अलग करके
tābhiḥ svarūpa-bhūtābhiḥ śaktibhiḥwith those potencies (śakti) that constitute His own essential nature (svarūpa) inst.: the beloveds are His svarūpa-śaktiउन स्वरूप-भूत शक्तियों के द्वारा
iti arthaḥthis is the meaningऐसा अर्थ है
nijasya rūpatayā — by way of being the form of His own self; tābhiḥ svarūpa-bhūtābhiḥ śaktibhiḥ — with those potencies that are His own essential nature; iti arthaḥ — this is the meaning.
"निजस्य रूपतया" अर्थात् उन स्वरूप-भूत शक्तियों के द्वारा — ऐसा अर्थ है।
Viśvanātha reads 'nija-rūpatayā' as 'nijasya rūpatayā' — 'as the form of His own self.' So the beloveds are His svarūpa-śakti: the potencies that make up His very essence, not something bolted on from outside.
"निज-रूपतया" को "निजस्य" और "रूपतया" ऐसे अलग करके पढ़ें — अर्थात् जो उनकी स्वरूप-भूत शक्तियाँ हैं, उनके द्वारा।
svarūpa-śakti = the Lord's essential, intrinsic potency (as opposed to the external, material māyā-śakti). Saying the gopīs are svarūpa-bhūta places them inside what Kṛṣṇa essentially is.
s6citation
parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca iti śruteḥ |
parā asya śaktiḥ vividhā eva śrūyate[quoted:] His supreme potency is revealed in scripture to be manifold — precisely manifold eva stresses 'manifold indeed'"उसकी परा शक्ति नाना प्रकार की ही सुनी जाती है"
svābhāvikī jñāna-bala-kriyā cainnate, [consisting of] knowledge, power, and action svābhāvikī = 'natural, belonging to His own being'"स्वाभाविक (उसके अपने स्वभाव की) ज्ञान, बल और क्रिया-रूप"
iti śruteḥso [says] the śruti — on the authority of the Veda abl.: 'because the Upaniṣad says so'ऐसा श्रुति (उपनिषद्) से (कहा है इसलिए)
parā asya śaktiḥ vividhā eva śrūyate — His supreme potency is heard to be manifold; svābhāvikī jñāna-bala-kriyā ca — innate, as knowledge, power, and action; iti śruteḥ — thus from the śruti.
"उसकी परा शक्ति नाना प्रकार की ही सुनी जाती है, (जो) स्वाभाविक ज्ञान-बल-क्रिया-रूप है" — ऐसी श्रुति से।
He backs this with the Veda: 'His supreme potency is revealed to be manifold — innate, and made of knowledge, power, and action.' The śruti itself says the Lord's śakti is His own by nature and takes many forms. That grounds the claim that His beloveds are among these innate potencies.
"उसकी परा शक्ति अनेक प्रकार की ही सुनी जाती है — स्वाभाविक ज्ञान, बल और क्रिया रूप में" — यह उपनिषद् कहता है।
Why cited: Śvetāśvatara Upaniṣad 6.8 — scriptural proof that the Lord's supreme potency is innate (svābhāvikī) and manifold, so the beloveds can be counted among His own intrinsic śaktis.
क्यों उद्धृत: यह श्रुति-वचन यह सिद्ध करने के लिए है कि वे शक्तियाँ उनकी अपनी स्वाभाविक (स्वरूप-भूत) परा शक्ति हैं।
s7citation
viṣṇu-śaktiḥ parā proktā iti hlādinī ity ādi viṣṇu-purāṇāc ca |
viṣṇu-śaktiḥ parā proktā[quoted:] the potency of Viṣṇu is declared the supreme one the parā (highest) śakti, over against the other two"विष्णु की परा शक्ति कही गई है"
iti hlādinī iti ādi viṣṇu-purāṇāt caand, [the passage] beginning 'hlādinī…' — [both] from the Viṣṇu Purāṇa as well 'ca' = 'also' — a second scriptural witness stacked on the first"इति ह्लादिनी…" इत्यादि — विष्णु-पुराण से भी
viṣṇu-śaktiḥ parā proktā iti — 'the potency of Viṣṇu is declared supreme'; hlādinī iti ādi — and the 'hlādinī…' passage; viṣṇu-purāṇāt ca — from the Viṣṇu Purāṇa too.
"विष्णु की परा शक्ति कही गई है" — "इति ह्लादिनी…" इत्यादि विष्णु-पुराण से भी।
And a second proof, from the Viṣṇu Purāṇa: 'The potency of Viṣṇu is declared supreme (parā),' along with the passage beginning 'hlādinī…' The Purāṇa too ranks the Lord's own potency highest — further support that the beloveds are that supreme śakti.
"विष्णु की परा शक्ति कही गई है…" — "इति ह्लादिनी" इत्यादि यह विष्णु-पुराण से भी (सिद्ध होता है)।
Why cited: Viṣṇu Purāṇa — cited as a second scriptural witness that Viṣṇu's own potency is the supreme (parā) one, reinforcing that the beloveds are His highest śakti.
क्यों उद्धृत: यह दूसरा शास्त्र-प्रमाण है, जो पहले श्रुति-वचन पर परा शक्ति की पुष्टि के लिए और जोड़ा गया है।
s8gloss
kalābhir iti karaṇa-padaṁ śṛṅgāropayoginībhiś catuḥṣaṣṭhi-kalābhir nivasati |
kalābhiḥ iti karaṇa-padam'kalābhiḥ' is a word in the instrumental — the case of means karaṇa = the instrumental, 'by means of'"कलाभिः" यह करण-पद है (अर्थात् 'के द्वारा')
śṛṅgāra-upayoginībhiḥ catuḥṣaṣṭi-kalābhiḥnamely, by means of the sixty-four arts (kalā) that serve amorous love (śṛṅgāra) source misprints 'catuḥṣaṣṭhi'; read 'catuḥṣaṣṭi' (sixty-four)शृंगार में उपयोगी चौंसठ कलाओं के द्वारा
nivasatiHe resides the main verb these arts equipनिवास करते हैं
kalābhiḥ iti karaṇa-padam — 'kalābhiḥ' is an instrumental; śṛṅgāra-upayoginībhiḥ catuḥṣaṣṭi-kalābhiḥ — by means of the sixty-four arts useful for love; nivasati — He resides.
"कलाभिः" यह करण-पद है — शृंगार में उपयोगी चौंसठ कलाओं के द्वारा निवास करते हैं।
Now Viśvanātha takes 'kalābhiḥ' a different way. He calls it an instrumental — 'by means of' — and reads kalā not as expansions but as the sixty-four arts (kalā), the ones that serve śṛṅgāra, amorous love. So: He resides there equipped with the sixty-four arts of love.
"कलाभिः" करण-पद है, अर्थात् 'के द्वारा'। शृंगार में काम आने वाली चौंसठ कलाओं के द्वारा (वे) निवास करते हैं।
Here is the split with Jīva. Jīva (c1.s2) read kalā = svāṁśa-śakti, the beloveds as His portion-potencies. Viśvanātha reads kalā = the catuḥṣaṣṭi-kalā, the sixty-four arts. Both readings of the one word are left standing, not merged.
s9gloss
nirantaraṁ vihartum ity arthaḥ |
nirantaraṁ vihartumin order to sport ceaselessly, without a break infinitive of purpose: why He 'resides'निरन्तर विहार करने के लिए
iti arthaḥthis is the meaning [of 'nivasati']ऐसा अर्थ है
nirantaraṁ vihartum iti arthaḥ — [He resides,] meaning: in order to play unceasingly.
निरन्तर विहार करने के लिए — ऐसा अर्थ है।
And why does He 'reside' there? Viśvanātha glosses: to enjoy His pastimes ceaselessly. 'Resides' is not mere location — it is the settled, unbroken play of love.
(वे) निरन्तर विहार करने के लिए (वहाँ निवास करते हैं) — ऐसा अर्थ है।
s10gloss
akhilātma-bhūto’khaṇḍa-paramātmākāraḥ san goloke mahā-vaikuṇṭhoparitena kṛṣṇa-loke tathā prapañcāntarvarti-bhūr-lokasthe gokule’khilānāṁ sarveṣām ātma-bhūto jīvanī-bhūtaḥ |
akhila-ātma-bhūtaḥ'being the Self of all' — the verse word he now expands: lemma"अखिलात्म-भूतः" — यह मूल पद है
akhaṇḍa-paramātma-ākāraḥ sanbeing in the form of the undivided Supersoul (Paramātmā) 'san' = 'being' — a participial gloss of ātma-bhūtaअखण्ड परमात्मा के आकार वाले होते हुए
golokein Goloka — loc., now given a two-place senseगोलोक में (अब इसका दो-स्थानों वाला अर्थ)
mahā-vaikuṇṭha-uparitena kṛṣṇa-lokenamely in Kṛṣṇaloka, situated above the great Vaikuṇṭha the transcendent Golokaमहा-वैकुण्ठ के ऊपर स्थित कृष्ण-लोक में
tathā prapañca-antarvarti-bhūr-loka-sthe gokuleand likewise in Gokula, set in the Bhū-loka within the material cosmos tathā = 'and also' — the earthly Golokaतथा प्रपंच के भीतर, भूर्लोक में स्थित गोकुल में (भी)
akhilānāṁ sarveṣām ātma-bhūtaḥ jīvanī-bhūtaḥbeing the Self — the very life — of all, of every being gen. pl.: 'of all'; jīvanī-bhūta glosses ātma-bhūta as 'their life'समस्त सबकी आत्मा-भूत, (उनका) जीवन-भूत
akhila-ātma-bhūtaḥ — being the Self of all; akhaṇḍa-paramātma-ākāraḥ san — in the form of the undivided Paramātmā; goloke — in Goloka: mahā-vaikuṇṭha-uparitena kṛṣṇa-loke — in Kṛṣṇaloka above the great Vaikuṇṭha, tathā prapañca-antarvarti-bhūr-loka-sthe gokule — and in Gokula within the material Bhū-loka; akhilānāṁ ātma-bhūtaḥ jīvanī-bhūtaḥ — the Self, the life, of all.
"अखिलात्म-भूतः" अर्थात् अखण्ड परमात्मा के आकार वाले होते हुए, गोलोक में — महा-वैकुण्ठ के ऊपर स्थित कृष्ण-लोक में तथा प्रपंच के भीतर भूर्लोक-स्थित गोकुल में — समस्त सबकी आत्मा-भूत, जीवन-भूत हैं।
Viśvanātha opens up two words. 'akhilātma-bhūta' — He is the undivided Paramātmā, the Self and very life of every being. And 'Goloka' he reads in two places at once: the transcendent Kṛṣṇaloka, above the great Vaikuṇṭha, and also the earthly Gokula, down in the Bhū-loka of this material world. The one name 'Goloka' covers both realms — the point he will now defend.
"अखिलात्म-भूतः" — वे अखण्ड परमात्मा के आकार वाले हैं। "गोलोक" के यहाँ दो अर्थ हैं — एक, महा-वैकुण्ठ के ऊपर का कृष्ण-लोक; दूसरा, प्रपंच के भीतर भूर्लोक में स्थित गोकुल। दोनों में वे सबकी आत्मा, सबका जीवन हैं।
This is Viśvanātha's key structural move: 'Goloka' names both the topmost transcendent realm (Kṛṣṇaloka) and the manifest Gokula on earth. He sets it up here and argues it in s12-s18.
s11gloss
mānuṣākāra ity arthaḥ |
mānuṣa-ākāraḥ[He is] of human-like form predicate: in Gokula He appears in a human shapeमनुष्य के आकार वाले
iti arthaḥthis is the meaningऐसा अर्थ है
mānuṣa-ākāraḥ iti arthaḥ — the meaning is: of human form.
(गोकुल में वे) मनुष्य के आकार वाले (होते हैं) — ऐसा अर्थ है।
And in that Gokula setting, the meaning is: He wears a human-like form. The undivided Paramātmā shows Himself there in the shape of a cowherd, a human figure.
(गोकुल में) वे मनुष्य के आकार में प्रकट होते हैं — ऐसा अर्थ है।
s12gloss
goloka-śabdasyobhayatraiva pravṛtti-darśanāt |
goloka-śabdasya ubhayatra eva pravṛtti-darśanātbecause the word 'Goloka' is seen to apply in both places alike abl. of reason: 'because…' — grounds the two-place reading of s10"गोलोक" शब्द की दोनों स्थानों में ही प्रवृत्ति (प्रयोग) देखी जाने के कारण
goloka-śabdasya ubhayatra eva pravṛtti-darśanāt — because the word 'Goloka' is observed to operate in both [realms].
क्योंकि "गोलोक" शब्द की प्रवृत्ति दोनों स्थानों में ही देखी जाती है।
Why read Goloka in two places? Because, he says, the word 'Goloka' is actually seen to be used of both — the transcendent realm and the earthly Gokula. This is the reason that justifies the double reading just given.
क्योंकि "गोलोक" शब्द का प्रयोग दोनों ही स्थानों (ऊपर का कृष्ण-लोक और गोकुल) के लिए देखा जाता है।
s13citation
yad uktaṁ brahma-saṁhitāyāṁ—goloka-nāmni nija-dhāmni tale ca tasya devī-maheśa-hari-dhāma ity ādiṣu |
yad uktaṁ brahma-saṁhitāyāmas is stated in the Brahma-saṁhitā introduces the proof-textजैसा ब्रह्म-संहिता में कहा गया है
goloka-nāmni nija-dhāmni tale ca tasya devī-maheśa-hari-dhāma[quoted:] in His own abode named Goloka, and below it, are the realms of Devī, Maheśa, and Hari loc.: 'in the abode named Goloka'; 'tale' = 'at the base/below'"गोलोक नामक अपने धाम में, और उसके नीचे देवी-महेश-हरि के धाम"
iti ādiṣuin [passages] beginning thus loc. pl.: 'in such texts'"इत्यादि" (वचनों) में
yad uktaṁ brahma-saṁhitāyām — as said in the Brahma-saṁhitā; goloka-nāmni nija-dhāmni tale ca tasya devī-maheśa-hari-dhāma iti ādiṣu — 'in His own abode named Goloka, and below it the realms of Devī, Maheśa, and Hari,' and so on.
जैसा ब्रह्म-संहिता में "गोलोक नामक अपने धाम में, और उसके नीचे देवी-महेश-हरि के धाम" — इत्यादि वचनों में कहा गया है।
He proves the name-usage from the Brahma-saṁhitā itself: 'In His own abode, named Goloka — and below it lie the realms of Devī, of Maheśa (Śiva), and of Hari.' Since scripture uses 'Goloka' this way, the word carries the sense he assigned it.
जैसा ब्रह्म-संहिता के "गोलोक नामक अपने धाम में, उसके नीचे देवी, महेश और हरि के धाम" — इत्यादि वचनों में कहा गया है।
Why cited: Brahma-saṁhitā — cited to prove the word 'Goloka' names Kṛṣṇa's own topmost abode, above the realms of Devī, Śiva, and Hari, supporting the two-place reading.
क्यों उद्धृत: यह ब्रह्म-संहिता-वचन यह सिद्ध करता है कि "गोलोक" शब्द ऊपरी धाम और उसके नीचे के स्तर — दोनों का वाचक है।
s14avataranika
tathā hari-vaṁśe—
tathā hari-vaṁśelikewise, in the Hari-vaṁśa — tathā = 'and so too'; introduces the next quotationतथा हरिवंश में (भी इसी प्रकार)
tathā hari-vaṁśe — likewise in the Hari-vaṁśa [it is said].
तथा हरिवंश में (भी) —
And likewise, he says, in the Hari-vaṁśa — introducing the verses that follow.
इसी प्रकार हरिवंश में भी (कहा गया है) —
s15citation
gavām eva tu yo loko durāroho hi sā gatiḥ ||
gavām eva tu yaḥ lokaḥbut the world that belongs to the cows alone gen. 'of the cows'; eva = 'alone'; tu = 'but, indeed'"गौओं का ही जो लोक है"
durārohaḥ hi sā gatiḥthat destination is indeed hard to reach hi = 'indeed, for'; durāroha = 'hard to ascend to'"वह गति (धाम) तो दुरारोह (कठिनता से पहुँचने योग्य) ही है"
gavām eva tu yaḥ lokaḥ — but the world that is the cows' alone; durārohaḥ hi sā gatiḥ — that goal is indeed hard to attain.
"गौओं का ही जो लोक है, वह गति तो दुरारोह ही है।"
The Hari-vaṁśa: 'The world that belongs to the cows alone — that destination is truly hard to reach.' The realm of the cows (Gokula/Goloka) is set apart as supremely difficult to attain.
"गौओं का ही जो लोक है — वह गति (धाम) कठिनता से पहुँचने योग्य ही है।"
Why cited: Hari-vaṁśa — cited to show the cows' realm (Goloka/Gokula) is a supremely inaccessible destination, establishing its pre-eminence.
क्यों उद्धृत: यह हरिवंश-वचन गौओं के उस लोक (गोकुल-गति) की दुर्लभता बताकर उसके उत्कर्ष का प्रमाण देता है।
s16citation
sa tu lokas tvayā kṛṣṇa sīdamānaḥ kṛtātmanā | dhṛto dhṛtimatā vīra nighnatopadravān gavām ||
sa tu lokaḥ tvayā kṛṣṇabut that world, O Kṛṣṇa, by you voc. 'kṛṣṇa'; inst. 'tvayā' = the agent of the upholding"हे कृष्ण, वह लोक तुम्हारे द्वारा"
sīdamānaḥ[which was] sinking, falling into distress pres. part., describing the endangered world"डूबता हुआ (संकट में पड़ता हुआ)"
kṛta-ātmanāby you, whose self is accomplished / whose purpose is fixed inst., in apposition to 'tvayā'"कृतात्मा (सिद्ध-स्वरूप) के द्वारा"
dhṛtaḥ dhṛtimatā vīrawas held up — by you the steadfast one, O hero dhṛtaḥ = 'upheld'; dhṛtimatā = 'by the resolute one'; voc. 'vīra'"हे वीर, धैर्यवान् (तुम) के द्वारा धारण किया गया"
nighnatā upadravān gavāmas you struck down the calamities that beset the cows pres. part. inst. 'nighnatā' = 'by [you] destroying'; upadravān = 'the afflictions'"गौओं के उपद्रवों को नष्ट करते हुए (तुम) के द्वारा"
sa tu lokaḥ — but that world; tvayā kṛṣṇa kṛta-ātmanā dhṛtimatā vīra — by you, O Kṛṣṇa, the accomplished, steadfast hero; sīdamānaḥ dhṛtaḥ — sinking, was upheld; nighnatā upadravān gavām — as you destroyed the calamities of the cows.
"हे कृष्ण, डूबता हुआ वह लोक — कृतात्मा, धैर्यवान्, गौओं के उपद्रवों को नष्ट करते हुए तुम्हारे द्वारा — धारण किया गया, हे वीर।"
And the second Hari-vaṁśa verse: 'But that world, O Kṛṣṇa, as it was sinking, was upheld by you — the resolute, accomplished hero — when you struck down the calamities that afflicted the cows.' Kṛṣṇa Himself sustains and rescues the cows' realm.
"हे कृष्ण, वह लोक संकट में डूब रहा था; कृतात्मा और धैर्यवान् तुमने, गौओं के उपद्रवों को नष्ट करते हुए, उसे धारण किया — हे वीर।"
Why cited: Hari-vaṁśa 2.19.34-35 — cited to show Kṛṣṇa personally upholds and protects the cows' realm, confirming His lordship over Goloka/Gokula.
क्यों उद्धृत: यह हरिवंश-वचन आगे भी कृष्ण द्वारा गोकुल के धारण-पालन को दिखाकर उसी लोक के उत्कर्ष की पुष्टि करता है।
s17gloss
rakṣita iti śeṣaḥ |
rakṣitaḥ iti śeṣaḥ'was protected' — this word is to be supplied to finish the sense śeṣa = the ellipsis that must be filled in"रक्षित (हुआ)" — यह शेष (छूटा हुआ पद) जोड़ना है
rakṣitaḥ iti śeṣaḥ — [the word] 'protected' is the supplied remainder.
"रक्षित" — यह शेष पद (यहाँ जोड़ना है)।
The Hari-vaṁśa verse leaves a word unspoken; Viśvanātha supplies it: 'and so [that world] was protected.' That completes the sense — Kṛṣṇa upheld and thereby guarded the cows' realm.
(वाक्य में) "रक्षित हुआ" यह पद छूटा हुआ है, उसे पूरा करके पढ़ना चाहिए।
s18conclusion
goloka-śabdasyobhaya-vācitve’pi durāroho hi sā gatiḥ ity anena gokulasyotkarṣaḥ sūcitaḥ |
goloka-śabdasya ubhaya-vācitve apieven though the word 'Goloka' denotes both [realms] loc. 'api' = 'even granting that…'; concessive"गोलोक" शब्द के दोनों का वाचक होने पर भी
durārohaḥ hi sā gatiḥ iti anenaby this [phrase], 'that goal is hard to reach,' inst.: the phrase does the indicating"दुरारोहो हि सा गतिः" इस (वचन) के द्वारा
gokulasya utkarṣaḥ sūcitaḥthe higher standing of Gokula is quietly pointed out sūcita = 'hinted, indicated'; the earthly Gokula is marked as pre-eminentगोकुल का उत्कर्ष सूचित किया गया है
goloka-śabdasya ubhaya-vācitve api — even though 'Goloka' names both realms; durārohaḥ hi sā gatiḥ iti anena — by the phrase 'that goal is hard to reach'; gokulasya utkarṣaḥ sūcitaḥ — the pre-eminence of Gokula is indicated.
"गोलोक" शब्द के दोनों का वाचक होने पर भी, "दुरारोहो हि सा गतिः" इस वचन के द्वारा गोकुल का उत्कर्ष सूचित किया गया है।
Here is the payoff. Even though 'Goloka' names both the transcendent realm and the earthly Gokula, the Hari-vaṁśa's phrase 'that goal is hard to reach' quietly singles out Gokula as the higher of the two. The very inaccessibility marks it as supreme.
यद्यपि "गोलोक" शब्द दोनों (धामों) का वाचक है, फिर भी "दुरारोहो हि सा गतिः" इस वचन से गोकुल की श्रेष्ठता का संकेत मिलता है।
The conclusion of the two-place argument (s10-s17): though the two share one name, Gokula is subtly ranked above — 'durāroha' (hardest to attain) is read as pointing at it.
s19gloss
goloka eveti |
goloke eva itithe verse phrase 'goloka eva' ('in Goloka alone') lemma (pratīka) — to be explained in the next line"गोलोक एव" इति — यह मूल पद है (जिसे आगे समझाया जाएगा)
goloke eva iti — [as to] the phrase 'in Goloka alone'.
"गोलोक एव" — (यह पद अब समझाया जाता है)।
Now he takes up the phrase 'goloka eva' — 'in Goloka alone' — to explain what its little word 'eva' is doing.
अब "गोलोक एव" इस पद को लेते हैं।
s20gloss
eva-kāro vaikuṇṭhāntara-vyāvartakaḥ ||
eva-kāraḥthe word 'eva' ('alone, precisely') kāra names the particle itself: 'the eva-particle'"एव"-कार (यह "एव" शब्द)
vaikuṇṭha-antara-vyāvartakaḥserves to shut out the other Vaikuṇṭhas vyāvartaka = 'that which excludes / rules out'अन्य वैकुण्ठों का व्यावर्तक (निषेध कर देने वाला) है
eva-kāraḥ — the word 'eva'; vaikuṇṭha-antara-vyāvartakaḥ — is the excluder of the other Vaikuṇṭhas.
"एव"-कार अन्य वैकुण्ठों का व्यावर्तक है।
And the 'eva' in 'goloka eva'? Its job is exclusion: it rules out all the other Vaikuṇṭha realms. He dwells in Goloka, and there alone — not in the many Vaikuṇṭhas. That is the force of 'alone.'
यहाँ "एव" शब्द बाकी वैकुण्ठों को हटा देता है (अर्थात् गोलोक में ही, और कहीं नहीं)।
eva-kāra = 'the word eva.' A vyāvartaka particle is a restrictive one — it works by excluding the alternatives; here it fences Goloka off from every other Vaikuṇṭha.
"एव" पर ही यह भार है कि निवास गोलोक में ही है — अन्य वैकुण्ठों में नहीं।