L1definition
vrajendra-nandanatvena suṣṭhu niṣṭhām upeyayuḥ |
vrajendra-nandanatvenabecause they take him as the son of the King of Vraja — fixed on Kṛṣṇa precisely in that identity, not any other instr. of the respect/means in which the fixity holds; vrajendra = Nanda, king of Vrajaइसी रूप में कि वे व्रजराज नन्द के पुत्र हैं — इसी भाव के कारण
suṣṭhuthoroughly, completely adverb intensifying niṣṭhāmभली-भाँति, पूर्णतया
niṣṭhām upeyayuḥ[the gopīs] reached a firm, unshakable fixity [of love] upeyayuḥ perf. 3rd pl. of upa-i, 'they attained'; subject = the gopīs (implied tāḥ)(गोपियाँ) उस निष्ठा को प्राप्त हुईं
[tāḥ gopyaḥ] vrajendra-nandanatvena — taking him as Vraja's king's son; suṣṭhu — thoroughly; niṣṭhām upeyayuḥ — reached a firm fixity of love.
गोपियाँ इस निष्ठा को — कि कृष्ण केवल व्रजराज नन्द के पुत्र हैं — भली-भाँति प्राप्त हुईं।
The gopīs reached a complete, unshakable fixity of love — and it rests on Kṛṣṇa precisely as the son of the King of Vraja (Nanda), not on him under any other name. 'suṣṭhu' stresses how thorough that fixity is.
गोपियाँ कृष्ण को केवल व्रजराज नन्द का पुत्र मानने की दृढ़ निष्ठा में भली-भाँति स्थित हो गईं।
L2definition
yāsāṁ bhāvasya sā mudrā sad-bhaktair api durgamā ||
yāsāṁ bhāvasyaof whose love (bhāva) gen. pl. fem. relative reaching back to the gopīs; bhāvasya gen. of the thing characterizedजिन (गोपियों) के भाव की
sā mudrāthat distinctive stamp — its characteristic mode mudrā 'seal, stamp'; here the signature cast of their loveवह मुद्रा (छाप, विशिष्ट चिह्न)
sad-bhaktair apieven for accomplished devotees instr. of agent with a passive sense; api 'even'सद्भक्तों के द्वारा भी
durgamāis hard to reach — hard even to fathom fem. adj. agreeing with mudrāदुर्गम है (पहुँच से परे है)
yāsāṁ bhāvasya — of whose love; sā mudrā — that distinctive stamp; sad-bhaktaiḥ api durgamā — is hard to reach even for accomplished devotees.
जिन गोपियों के भाव की वह मुद्रा है, वह सद्भक्तों के द्वारा भी दुर्गम है।
The distinctive stamp of that love of theirs — its signature mode — is hard to attain, indeed hard even to fathom, even for accomplished devotees. Their kind of fixed love is uniquely their own.
जिन गोपियों के भाव की वह विशिष्ट छाप है, वह बड़े-बड़े सद्भक्तों के लिए भी पहुँच से परे है।
mudrā = the distinctive stamp or seal — here the characteristic mold of the gopīs' love, not the ritual hand-gesture the word can also mean. Viśvanātha (s8) glosses it as paripāṭī, the settled 'way' of their bhāva.
Commentary — decoded
Jīva Gosvāmī
s1avataranika
atra darśanasya akṣaṇvatāṁ phalam idaṁ ity ādi-vākyam anugataṁ lalita-mādhavam evānusṛtya tāsāṁ bhāva-niṣṭhāṁ darśayati—vrajendreti |
atra darśanasya akṣaṇvatāṁ phalam idam ity ādi-vākyamhere there is the Bhāgavata passage beginning 'the fruit of the eyes is just this' — that seeing [Kṛṣṇa's face] is the reward of having eyes the gopīs' verse SB 10.21.7; darśanasya '(the fruit) of seeing'यहाँ दर्शन के (फल के विषय में) 'अक्षण्वतां फलमिदम्' (नेत्रवालों के लिए यही फल है) इत्यादि गोपी-वाक्य को
anugataṁ lalita-mādhavam eva anusṛtyaby following Rūpa's own Lalita-mādhava, which takes up that same statement anugatam 'accorded with'; anusṛtya absolutive 'having followed'उस वाक्य का अनुगमन करने वाले ललित-माधव का ही अनुसरण करके
tāsāṁ bhāva-niṣṭhāṁ darśayatihe shows how firmly the gopīs' love is fixed tāsām = the gopīs; darśayati 'he displays'उन (गोपियों) की भाव-निष्ठा को दिखाते हैं
vrajendra iti[in the verse] beginning 'vrajendra…' naming the verse by its opening word'व्रजेन्द्र...' इस पद के द्वारा
atra … akṣaṇvatāṁ phalam idam ity ādi-vākyam anugataṁ lalita-mādhavam eva anusṛtya — following the Lalita-mādhava that accords with the 'fruit of the eyes' passage; tāsāṁ bhāva-niṣṭhāṁ darśayati — he shows the gopīs' fixity of love; vrajendra iti — in the verse beginning vrajendra.
यहाँ 'अक्षण्वतां फलमिदम्' इत्यादि गोपी-वाक्य का अनुगमन करने वाले ललित-माधव का ही अनुसरण करके, (ग्रन्थकार) 'व्रजेन्द्र...' इस पद से उन गोपियों की भाव-निष्ठा को दिखाते हैं।
Jīva introduces the verse. There is a Bhāgavata line — 'the fruit of the eyes is just this' — about the reward of seeing Kṛṣṇa's face. Rūpa's own play, the Lalita-mādhava, takes up that same statement; and following it, here Rūpa shows how firmly the gopīs' love is fixed. The verse begins 'vrajendra…'.
'अक्षण्वतां फलमिदम्' इत्यादि गोपी-वचन के अनुरूप ललित-माधव का अनुसरण करते हुए, ग्रन्थकार 'व्रजेन्द्र-नन्दनत्वेन' इस पद्य से गोपियों की भाव-निष्ठा दिखाते हैं।
s2citation
śrī-daśama-skandha-vākye ca vrajeśa-sutayor madhye yad-anu paścāt veṇu-juṣṭam ekaṁ mukhyaṁ tad ity eva tāsāṁ tātparya-viṣayaḥ ||
śrī-daśama-skandha-vākye caand in the Tenth-Canto verse [the same gopī verse] too loc.; ca links this to the point of s1और श्रीदशम-स्कन्ध के वाक्य में भी
vrajeśa-sutayoḥ madhyebetween the two sons of the King of Vraja [Kṛṣṇa and Balarāma] gen. dual vrajeśa-sutayoḥ; madhye 'among the two'व्रजेश (नन्द) के दो पुत्रों के बीच में
yad-anu paścāt veṇu-juṣṭamthe one whose face is graced by the flute Jīva reads 'anu' as paścāt to pick out which of the two brothers — the flute-player, Kṛṣṇa'यद्-अनु' अर्थात् जो पश्चात् (पीछे) वेणु धारण किए हुए है (बाँसुरी बजाता है)
ekaṁ mukhyamthat one is the chief eka 'the one'; mukhya 'primary'वही एक मुख्य है
tad ity eva tāsāṁ tātparya-viṣayaḥthat one alone is what the gopīs' love is aimed at tātparya-viṣaya 'the object of [their] intent'; eva 'alone'वही (कृष्ण) उन (गोपियों) के तात्पर्य का विषय है
śrī-daśama-skandha-vākye ca — and in the Tenth-Canto verse; vrajeśa-sutayoḥ madhye — between Vraja's king's two sons; yad-anu paścāt veṇu-juṣṭam ekaṁ mukhyam — the flute-graced one is chief; tad ity eva tāsāṁ tātparya-viṣayaḥ — that one alone is the gopīs' intended object.
और श्रीदशम-स्कन्ध के वाक्य में भी — व्रजेश (नन्द) के दो पुत्रों में से, 'यद्-अनु' अर्थात् जो पश्चात् वेणु धारण किए हुए है, वही एक मुख्य है — इसी रूप में वही (कृष्ण) उन गोपियों के तात्पर्य का विषय है।
And the Tenth-Canto verse points the same way. Among the two sons of the King of Vraja — Kṛṣṇa and Balarāma — the gopīs single out the one graced by the flute (Kṛṣṇa) as the chief. He alone is what their love is aimed at. So their fixity is on Kṛṣṇa specifically, and as the boy of Vraja.
दशम स्कन्ध के वचन में भी नन्द के दो पुत्रों में से जो बाँसुरी लिए हुए है (कृष्ण), वही एकमात्र मुख्य है — गोपियों का पूरा अभिप्राय इसी में है।
Why cited: The Tenth-Canto gopī verse (akṣaṇvatāṁ phalam idam … vaktraṁ vrajeśa-sutayor … veṇu-juṣṭam) is adduced to fix which of the two brothers the gopīs' love targets — the flute-player, Kṛṣṇa — establishing the object of their bhāva-niṣṭhā.
क्यों उद्धृत: दशम-स्कन्ध के प्रमाण से यह पुष्ट करने के लिए कि दो पुत्रों में गोपियों का तात्पर्य केवल वेणुधारी कृष्ण में है।
Viśvanātha Cakravartī
s1avataranika
evaṁ cāṅgini śṛṅgāra-rase dvividho bhāvo dāmpatyasya aupapatya-mayaś ca |
evaṁ caand so, [continuing the topic] linking phrase carrying on from the previous verseऔर इस प्रकार
aṅgini śṛṅgāra-rasewithin śṛṅgāra-rasa taken as the principal rasa loc.; aṅgin = the main member that holds subordinate parts (aṅgas), as opposed to a subordinate rasaअङ्गी (प्रधान) शृंगार-रस में
dvividhaḥ bhāvaḥlove (bhāva) is of two kinds dvi-vidha 'twofold'दो प्रकार का भाव (है)
dāmpatyasyathe wedded kind — the love of husband and wife gen. dāmpatyasya '[the love] of the married pair'एक दाम्पत्य का (विवाहित युगल का)
aupapatya-mayaḥ caand the paramour kind aupapatya = the love of one not one's spouse; ca 'and'और दूसरा औपपत्य-मय (परकीय भाव वाला)
evaṁ ca — and so; aṅgini śṛṅgāra-rase — in śṛṅgāra as the principal rasa; bhāvaḥ dvividhaḥ — love is twofold; dāmpatyasya — the wedded; aupapatya-mayaḥ ca — and the paramour.
और इस प्रकार अङ्गी (प्रधान) शृंगार-रस में दो प्रकार का भाव है — एक दाम्पत्य का और दूसरा औपपत्य-मय।
Viśvanātha frames the verse. In śṛṅgāra-rasa — the main rasa here — love comes in two kinds: dāmpatya, the love of husband and wife (wedded), and aupapatya, the love of a paramour (unwedded).
इस प्रकार प्रधान शृंगार-रस में भाव दो तरह का है — एक विवाहित सम्बन्ध (दाम्पत्य) का और दूसरा परकीय सम्बन्ध (औपपत्य) का।
dāmpatya = wedded love, where the beloved is one's own spouse (svakīya). aupapatya = paramour love, for one who is not one's spouse (parakīya). In Vraja the gopīs' love for Kṛṣṇa is the aupapatya kind; the Dvārakā queens' love is dāmpatya.
s2objection
tatrādyo vasudeva-nandanatvābhimānavaty eva śrī-kṛṣṇe, dvitīyas tu nanda-nandanatvābhimānavaty eva tasmin puṣṭim āpnoti yadyapi, tad api yad-vāñchayā śrīr lalanācarat tapa itivat, na vayaṁ sādhvi sāmrājyam ity ādau, vraja-striyo yad vāñchanti ity-ādinā dāmpatya-maya-bhāvavatīnāṁ pura-sundarīṇām aupapatya-maya-bhāva-viṣayī-bhūte śrī-vrajendra-nandane, yathā spṛhā śrūyate tathaupapatya-maya-bhāvavatīnāṁ vraja-sundarīṇām api dāmpatya-maya-bhāva-viṣayībhūte śrī-vasudeva-nandane spṛhā bhaven na vety āśaṅkyāha—vrajendreti |
tatra ādyaḥ vasudeva-nandanatva-abhimānavati eva śrī-kṛṣṇeof the two, the first — wedded love — comes to full strength in Kṛṣṇa only when he holds the self-image 'I am Vasudeva's son' puṣṭim āpnoti ('reaches fullness') is shared with the next clause; abhimāna = self-conception; eva 'only'उनमें से पहला (भाव) वसुदेव-नन्दनत्व के अभिमान (आत्म-बोध) वाले श्रीकृष्ण में ही (पुष्टि पाता है)
dvitīyaḥ tu nanda-nandanatva-abhimānavati eva tasmin puṣṭim āpnoti yadyapiwhile the second — paramour love — comes to full strength in that same Kṛṣṇa only when he holds the self-image 'I am Nanda's son' — granted that this is so tu 'while'; tasmin = in Kṛṣṇa; yadyapi 'although' opens the concessionजबकि दूसरा (भाव) नन्द-नन्दनत्व के अभिमान वाले उन्हीं (कृष्ण) में ही पुष्टि पाता है — यद्यपि (ऐसा है)
tad apieven so — [here the doubt turns] picks up yadyapi: 'although … nevertheless'तो भी, फिर भी
yad-vāñchayā śrīr lalanā acarat tapaḥ itivatas in the line 'for desire of whom Śrī, the lovely woman, performed penance' — [even Lakṣmī longed] quoted line; itivat 'as in the passage''यद्-वाञ्छया श्रीर्ललनाचरत्तपः' (जिसकी चाह से लक्ष्मी ने तप किया) — इस वाक्य के समान
na vayaṁ sādhvi sāmrājyam ity ādauand in passages beginning 'O saintly one, we care not for empire…' quoted line; ity-ādau 'in [passages] such as''न वयं साध्वि साम्राज्यम्' इत्यादि (वाक्यों) में
vraja-striyo yad vāñchanti ity-ādināand by passages beginning 'what the women of Vraja long for…' quoted line; instr. ity-ādinā 'by such statements [it is heard]''व्रज-स्त्रियो यद्-वाञ्छन्ति' इत्यादि (वचनों) के द्वारा
dāmpatya-maya-bhāvavatīnāṁ pura-sundarīṇāmof the city-beauties [the Dvārakā queens], who hold the wedded-love mood gen. pl.; pura-sundarī 'women of the city'दाम्पत्य-मय भाव वाली पुर-सुन्दरियों (नगर की स्त्रियों) की
aupapatya-maya-bhāva-viṣayī-bhūte śrī-vrajendra-nandanefor Vrajendra-nandana [Kṛṣṇa as Nanda's son], who is the object of paramour love loc.; viṣayī-bhūta 'become the object of'औपपत्य-मय भाव के विषय बने हुए श्रीव्रजेन्द्र-नन्दन (कृष्ण) में
yathā spṛhā śrūyatejust as a longing is heard of [in scripture] yathā correlative to the coming tathāजैसे स्पृहा (अभिलाषा) सुनी जाती है
tathā aupapatya-maya-bhāvavatīnāṁ vraja-sundarīṇām apiso too, of the Vraja beauties [the gopīs], who hold the paramour-love mood tathā answering yathā; api 'also'वैसे ही औपपत्य-मय भाव वाली व्रज-सुन्दरियों की भी
dāmpatya-maya-bhāva-viṣayī-bhūte śrī-vasudeva-nandanetoward Vasudeva-nandana [Kṛṣṇa as Vasudeva's son], who is the object of wedded love loc.; the mirror of vrajendra-nandane aboveदाम्पत्य-मय भाव के विषय बने हुए श्रीवसुदेव-नन्दन (कृष्ण) में
spṛhā bhavet na vāwould there be a longing, or not? the doubt stated as a question; vā 'or'स्पृहा हो सकती है या नहीं
iti āśaṅkya āha—vrajendra itianticipating this doubt, he speaks — [the verse] 'vrajendra…' āśaṅkya absolutive 'having anticipated [the doubt]'ऐसी आशंका करके कहते हैं — 'व्रजेन्द्र...' इति
tatra ādyaḥ … śrī-kṛṣṇe [puṣṭim āpnoti] — wedded love ripens in Kṛṣṇa when he feels himself Vasudeva's son; dvitīyaḥ tu … tasmin puṣṭim āpnoti yadyapi — paramour love ripens in him when he feels himself Nanda's son, granted; tad api — even so; yad-vāñchayā … itivat, na vayaṁ sādhvi sāmrājyam ity ādau, vraja-striyo yad vāñchanti ity-ādinā — by such passages; dāmpatya-maya-bhāvavatīnāṁ pura-sundarīṇām — of the wedded-love city-women; aupapatya-maya-bhāva-viṣayī-bhūte śrī-vrajendra-nandane — for Vrajendra-nandana, object of paramour love; yathā spṛhā śrūyate — as a longing is heard; tathā … vraja-sundarīṇām api — so also of the paramour-love gopīs; dāmpatya-maya-bhāva-viṣayī-bhūte śrī-vasudeva-nandane — toward Vasudeva-nandana, object of wedded love; spṛhā bhavet na vā — is there longing or not; iti āśaṅkya āha — anticipating this, he speaks.
उनमें से पहला भाव तो वसुदेव-नन्दनत्व के अभिमान वाले श्रीकृष्ण में ही पुष्ट होता है, और दूसरा नन्द-नन्दनत्व के अभिमान वाले उन्हीं में — यद्यपि ऐसा है, तो भी: जैसे 'यद्-वाञ्छया श्रीर्ललनाचरत्तपः', 'न वयं साध्वि साम्राज्यम्' इत्यादि तथा 'व्रज-स्त्रियो यद्-वाञ्छन्ति' इत्यादि वचनों से — दाम्पत्य-मय भाव वाली पुर-सुन्दरियों की, औपपत्य-मय भाव के विषय बने श्रीव्रजेन्द्र-नन्दन में स्पृहा सुनी जाती है, वैसे ही औपपत्य-मय भाव वाली व्रज-सुन्दरियों की भी, दाम्पत्य-मय भाव के विषय बने श्रीवसुदेव-नन्दन में स्पृहा हो सकती है या नहीं — ऐसी आशंका करके (ग्रन्थकार) 'व्रजेन्द्र...' यह पद्य कहते हैं।
Now the doubt. Wedded love (dāmpatya) ripens in Kṛṣṇa when he thinks of himself as Vasudeva's son — that is how the Dvārakā queens love him. Paramour love (aupapatya) ripens in him when he thinks of himself as Nanda's son — that is how the Vraja gopīs love him. Granted. But scripture tells of a longing that crosses over: the wedded-love city-women — the queens, and even Lakṣmī, who did penance 'for desire of whom…' — crave Vrajendra-nandana, Kṛṣṇa as Nanda's son, the object of paramour love. Lines like 'we care not for empire…' and 'what the women of Vraja long for…' report exactly this. So the question arises: does the reverse also happen? Do the paramour-love gopīs likewise crave Vasudeva-nandana, Kṛṣṇa as Vasudeva's son, the object of wedded love? Anticipating just this doubt, Rūpa speaks the verse 'vrajendra…'.
दो भावों में पहला वसुदेव-पुत्रत्व के अभिमान वाले कृष्ण में पुष्ट होता है, दूसरा नन्द-पुत्रत्व के अभिमान वाले उन्हीं कृष्ण में। यद्यपि ऐसा है, फिर भी एक शंका उठती है। शास्त्र-वचनों से सुना जाता है कि दाम्पत्य-भाव वाली नगर-स्त्रियों की परकीय-भाव के विषय बने व्रजेन्द्र-नन्दन (कृष्ण) में अभिलाषा होती है। तो क्या वैसे ही परकीय-भाव वाली व्रज-गोपियों की भी दाम्पत्य-भाव के विषय बने वसुदेव-नन्दन (कृष्ण) में अभिलाषा हो सकती है या नहीं? इस आशंका को उठाकर ग्रन्थकार 'व्रजेन्द्र...' यह पद्य कहते हैं।
The three quoted lines all serve one point: women of the wedded-love mood do long for Kṛṣṇa in his Vraja (paramour) aspect. The doubt is whether the gopīs, conversely, long for his Dvārakā (wedded) aspect — which the verse is about to deny.
s3gloss
vrajendra-nandanatvenaiva yā niṣṭhā kṛṣṇasya nitarāṁ sthitis tatrāpi suṣṭhu iti |
vrajendra-nandanatvena evaprecisely through his being the son of the King of Vraja [the verse's opening word] eva 'precisely'; instr. carried from the mūlaव्रजेन्द्र-नन्दनत्व से ही (इसी रूप में)
yā niṣṭhāthe 'niṣṭhā' (fixity) the verse names picks up niṣṭhām from L1जो निष्ठा (है)
kṛṣṇasya nitarāṁ sthitiḥnamely Kṛṣṇa's own utter abiding [in that identity] nitarām 'utterly'; sthiti 'standing, abiding' glosses niṣṭhāकृष्ण की अत्यन्त स्थिति (दृढ़ अवस्थिति)
tatra api suṣṭhu itiand 'suṣṭhu' (thoroughly) applies even to that glossing the mūla's suṣṭhu; tatra api 'even there'वहाँ भी 'सुष्ठु' (भली-भाँति) — ऐसा (कहा गया)
vrajendra-nandanatvena eva — through his being Nanda's son alone; yā niṣṭhā — the fixity meant; kṛṣṇasya nitarāṁ sthitiḥ — is Kṛṣṇa's utter abiding in that; tatra api suṣṭhu iti — and 'suṣṭhu' qualifies even that.
व्रजेन्द्र-नन्दनत्व से ही जो निष्ठा — अर्थात् कृष्ण की अत्यन्त स्थिति — है, वहाँ भी 'सुष्ठु' (कहा गया)।
Viśvanātha glosses the verse's words. 'Through his being Nanda's son' — the 'niṣṭhā' (fixity) here means Kṛṣṇa's own utter abiding in that identity. And 'suṣṭhu' (thoroughly) intensifies even that abiding: it is total.
'व्रजेन्द्र-नन्दनत्व से ही' जो निष्ठा है, वह कृष्ण की अत्यन्त दृढ़ स्थिति है; और उसी में 'सुष्ठु' (भली-भाँति) पद जोड़ा गया।
s4gloss
tatra sthitau svapne’py ātmānaṁ vasudeva-nandanaṁ na jānātīty arthaḥ |
tatra sthitaufixed in that abiding [as Nanda's son] loc. 'in that standing'उस स्थिति में
svapne apieven in a dream api 'even'स्वप्न में भी
ātmānaṁ vasudeva-nandanaṁ na jānātihe does not know himself to be the son of Vasudeva double accusative ātmānaṁ … vasudeva-nandanam 'himself as Vasudeva's son'(कृष्ण) अपने को वसुदेव-नन्दन (रूप में) नहीं जानते
iti arthaḥthat is the meaning closing formulaऐसा अर्थ है
tatra sthitau — fixed in that; svapne api ātmānaṁ vasudeva-nandanaṁ na jānāti — even in dream he does not know himself as Vasudeva's son; iti arthaḥ — such is the sense.
उस (दृढ़) स्थिति में (कृष्ण) स्वप्न में भी अपने आपको वसुदेव-नन्दन नहीं जानते — ऐसा अर्थ है।
The force of that utter abiding: even in a dream Kṛṣṇa never takes himself to be the son of Vasudeva. He is Nanda's son through and through — that is the meaning.
उस निष्ठा में स्थित कृष्ण स्वप्न में भी स्वयं को वसुदेव का पुत्र नहीं मानते — यही तात्पर्य है।
s5gloss
tām upeyuṣaḥ svīkāryatvena gṛhītavato bhāvasya ratyākhyasya sthāyinaḥ |
tām upeyuṣaḥof [the love] that has reached that [fixity] — glossing 'upeyayuḥ' upeyuṣaḥ perf. part. gen. sg.; tām = that niṣṭhāउस (निष्ठा) को प्राप्त हुए (भाव का)
svīkāryatvena gṛhītavataḥthat has taken [Kṛṣṇa as Nanda's son] as its very own to embrace svīkārya 'to be made one's own'; gṛhītavataḥ gen. 'of [the love] that has grasped'(कृष्ण को) स्वीकार्य रूप में ग्रहण किए हुए (भाव का)
bhāvasya ratyākhyasya sthāyinaḥof the bhāva called rati, the abiding emotion (sthāyi-bhāva) — glossing 'bhāvasya' ratyākhya 'named rati'; sthāyin 'the foundational, abiding emotion'रति नामक स्थायी भाव का
tām upeyuṣaḥ — of [the love] that reached that fixity; svīkāryatvena gṛhītavataḥ — that grasped him as its own to embrace; bhāvasya ratyākhyasya sthāyinaḥ — of the sthāyi-bhāva named rati.
उस (निष्ठा) को प्राप्त, (कृष्ण को) स्वीकार्य रूप में ग्रहण किए हुए, रति नामक स्थायी भाव का — (वह मुद्रा)।
Glossing 'their bhāva': this is the sthāyi-bhāva — the abiding, root emotion — called rati (love). It has reached that fixity, and it has taken Kṛṣṇa, as Nanda's son, for its very own to embrace.
(मूल का 'भाव') वह रति नामक स्थायी भाव है, जो उस निष्ठा को प्राप्त हो चुका है और कृष्ण को अपना बना लेने योग्य मानकर ग्रहण कर चुका है।
sthāyin = the abiding, foundational emotion at the root of a rasa; here it is rati (love), the sthāyi-bhāva of śṛṅgāra.
s6objection
nanu, vrajendra-nandanatvenaiveti ko’yam āgrahaḥ |
nanubut one may object standard particle opening a doubtभला (ननु) —
vrajendra-nandanatvena eva itithis '[only] as the son of the King of Vraja' quoting the disputed insistence; eva 'only''व्रजेन्द्र-नन्दनत्व से ही' — यह
kaḥ ayam āgrahaḥwhat is this insistence? āgraha 'stubborn holding'; kaḥ ayam 'what is this'यह कैसा आग्रह (हठ) है?
nanu — one may object; vrajendra-nandanatvena eva iti — [the claim] 'only as Nanda's son'; kaḥ ayam āgrahaḥ — why this insistence?
भला, 'व्रजेन्द्र-नन्दनत्व से ही' — यह कैसा आग्रह है?
An objection: why the stubborn insistence that the gopīs' love fixes on Kṛṣṇa only as Nanda's son?
(शंका) — 'केवल व्रजेन्द्र-नन्दनत्व से ही' कहने का यह हठ क्यों?
s7objection
ekasyaiva tasya kāla-deśa-bhedenābhimāna-dvayavattvād ity ata āha—sad iti |
ekasya eva tasyaof that one and the same [Kṛṣṇa] eva 'one and the same'उन्हीं एक (कृष्ण) के
kāla-deśa-bhedenaby difference of time and place instr. of means; bheda 'according to the difference'काल और देश के भेद से
abhimāna-dvaya-vattvātbecause he holds both self-conceptions ['Vasudeva's son' and 'Nanda's son'] abl. of reason -vattvāt 'because of possessing'; dvaya 'the pair'दो अभिमानों के होने के कारण
iti[so runs the objection] closes the doubt's reasoning— (ऐसा तर्क)
ata āha—sad ititherefore he says: 'sad…' [the verse's second line] ataḥ 'therefore'; naming the line by its opening wordइसीलिए कहते हैं — 'सत्...' इति
ekasya eva tasya — of the one same Kṛṣṇa; kāla-deśa-bhedena abhimāna-dvaya-vattvāt — because, by time and place, he holds two self-conceptions; iti — thus the doubt; ata āha—sad iti — so he says 'sad…'.
उन्हीं एक (कृष्ण) के काल और देश के भेद से दो अभिमान होने के कारण — (यह आग्रह उचित नहीं) — इसीलिए (ग्रन्थकार) 'सत्...' यह (उत्तरार्ध) कहते हैं।
The objection's ground: Kṛṣṇa is one and the same, and depending on time and place he holds both self-images — Vasudeva's son and Nanda's son. So why fix only on one? To meet this, Rūpa gives the verse's second line, beginning 'sad…'.
क्योंकि एक ही कृष्ण के, समय और स्थान के भेद से, दो अभिमान (आत्म-बोध) होते हैं — तो यह आग्रह क्यों? इस शंका पर ग्रन्थकार 'सद्-भक्तैरपि...' यह पद कहते हैं।
s8reply
sad-bhaktair api sadbhir vidvadbhir api bhaktair nānā-bhaktimadbhir api mudrā paripāṭī durgamā |
sad-bhaktaiḥ apieven for the 'good devotees' — read in two parts glossing the mūla's sad-bhaktaiḥ; api 'even''सद्भक्तों के द्वारा भी' — (अर्थात्)
sadbhiḥ vidvadbhiḥ apieven for the sat, the wise and learned 'sat' taken as 'the wise'सत् = विद्वानों के द्वारा भी
bhaktaiḥ nānā-bhaktimadbhiḥ apiand even for devotees rich in every kind of devotion 'bhakta' taken separately; nānā-bhaktimat 'having manifold devotion'और भक्त = अनेक प्रकार की भक्ति वालों के द्वारा भी
mudrā paripāṭīthe 'mudrā' — that is, the settled mode or pattern [of this love] mudrā glossed as paripāṭī 'the established way'मुद्रा = परिपाटी (स्थापित रीति)
durgamāis hard to reach glossing the mūla's durgamāदुर्गम (दुर्ज्ञेय) है
sad-bhaktaiḥ api — even by good devotees; sadbhiḥ vidvadbhiḥ api — i.e. even by the wise; bhaktaiḥ nānā-bhaktimadbhiḥ api — and even by devotees of every sort; mudrā paripāṭī — the mudrā, the settled mode; durgamā — is hard to reach.
'सद्भक्तों के द्वारा भी' — अर्थात् सत् = विद्वानों के द्वारा भी, और भक्त = नाना प्रकार की भक्ति वालों के द्वारा भी, वह मुद्रा = परिपाटी दुर्गम है।
The reply. 'Even for good devotees' splits in two: even for the wise (sat), and even for devotees rich in every kind of devotion. 'mudrā' means the settled mode or pattern of this love. That mode is hard to reach. So the insistence is no arbitrary demand — it points to something these devotees simply cannot enter by learning or by other kinds of devotion.
'सद्भक्तों के द्वारा भी' का अर्थ — विद्वानों (सत्) के द्वारा भी और अनेक प्रकार की भक्ति वाले भक्तों के द्वारा भी वह भाव की मुद्रा, अर्थात् रीति, दुर्गम है।
mudrā here = the distinctive stamp of the gopīs' love, glossed as paripāṭī, its characteristic 'way' or pattern — not the ritual hand-gesture the word can also mean.
'सद्भक्तैः' के समास को यहाँ खोलकर दो पदों में पढ़ा गया है — 'सत्' (विद्वान्) और 'भक्त' (नाना भक्ति वाले) — दोनों के द्वारा भी वह मुद्रा दुर्गम रहती है।
s9conclusion
tad vijānanti tad-vidaḥ iti nyāyena tad-bhāvāsvādaṁ prāptavadbhir eva sadbhir anubhavena jñeyeti bhāvaḥ ||
tad vijānanti tad-vidaḥ iti nyāyenaby the maxim 'only the knowers of that know it' a proverbial nyāya — it takes one who has it to know it'तद् विजानन्ति तद्-विदः' (उसे वे ही जानते हैं जो उसके ज्ञाता हैं) — इस न्याय से
tad-bhāva-āsvādaṁ prāptavadbhiḥ eva sadbhiḥonly by the saintly who have won a taste of that love āsvāda 'tasting'; prāptavadbhiḥ 'by those who have obtained'; eva 'only'उस भाव के आस्वाद को प्राप्त कर चुके सज्जनों के द्वारा ही
anubhavena jñeyāit is to be known through direct experience instr. anubhavena 'by [personal] experience'; jñeyā 'knowable'अनुभव के द्वारा जानने योग्य है
iti bhāvaḥsuch is the intended sense closing formulaयही अभिप्राय है
tad vijānanti tad-vidaḥ iti nyāyena — by the maxim 'only its knowers know it'; tad-bhāva-āsvādaṁ prāptavadbhiḥ eva sadbhiḥ — only by those saints who have tasted that love; anubhavena jñeyā — knowable through experience alone; iti bhāvaḥ — such is the sense.
'तद् विजानन्ति तद्-विदः' इस न्याय से — उस भाव के आस्वाद को प्राप्त सज्जनों के द्वारा ही, अनुभव से (वह मुद्रा) जानने योग्य है — यही अभिप्राय है।
Why is it hard to reach? By the maxim 'only those who know it know it,' this mode of love can be known only through direct experience — and only by the realized souls who have actually tasted that bhāva. Learning and ordinary devotion do not reach it. That is the point.
'उसे वे ही जानते हैं जो उसके ज्ञाता हैं' — इस न्याय के अनुसार, उस भाव का आस्वाद जिन्होंने पा लिया है, ऐसे सज्जन ही अनुभव से इसे जान सकते हैं। यही तात्पर्य है।
'tad vijānanti tad-vidaḥ' — a proverbial maxim: only the initiate knows the thing; it takes one to know one. Adduced to say the gopīs' love is grasped by tasting it, not by argument.