L1definition
santu ramyāṇi bhūrīṇi prārthyaṁ syād idam eva me |
santulet there be — granting it freelyभले ही रहें (आज्ञार्थ में स्वीकृति)
ramyāṇi bhūrīṇiany number of delightful thingsअनेक रमणीय वस्तुएँ
idam evabut this one thing alone eva restricts: singles out one object against the manyयही एक (और कोई नहीं)
mefor me genitive/dative of the one who resolvesमेरे लिए / मेरा
prārthyaṁ syādlet it be the thing worth praying forप्रार्थनीय (अभीष्ट) हो
santu ramyāṇi bhūrīṇi — let there be ever so many delightful things; idam eva — but this one alone; me — for me; prārthyaṁ syāt — let it be what is prayed for.
santu — भले ही रहें; ramyāṇi bhūrīṇi — अनेक रमणीय वस्तुएँ; idam eva — यही एक; me — मेरे लिए; prārthyaṁ syād — प्रार्थनीय हो।
Let there be any number of lovely things in the world — fine, have them. But let THIS one thing alone be what I pray for. That single-minded resolve is the content of abhimāna; the verse does not name the 'this,' it is whatever the devotee has claimed as his own.
अनेक रमणीय वस्तुएँ भले ही रहें; परन्तु मेरे लिए तो यही एक प्रार्थनीय (अभीष्ट) हो।
L2definition
iti yo nirṇayo dhīrair abhimānaḥ sa ucyate ||
itisuch — the resolve just quotedइस प्रकार का / ऐसा
yo nirṇayothe settled conviction that [arises]जो निश्चय (निर्णय)
dhīrairheld by the steady-hearted, the wise instrumental of agent: those in whom the resolve is fixedधीर जनों के द्वारा (जिनमें यह निश्चय दृढ़ है)
abhimānaḥ sa ucyatethat is what is called abhimānaउसे अभिमान कहा जाता है
iti yaḥ nirṇayaḥ — the settled conviction expressed in these words; dhīraiḥ — [as held] by the steady ones; saḥ abhimānaḥ ucyate — that is called abhimāna.
iti — ऐसा; yo nirṇayo — जो निश्चय; dhīrair — धीर जनों के द्वारा; abhimānaḥ sa ucyate — उसे अभिमान कहा जाता है।
Such a firm conviction — held by the steady-hearted — is what goes by the name abhimāna. So the verse first gives the resolve ('let this alone be mine to pray for') and then labels it: abhimāna, the proud sense of one's own claim.
ऐसा जो निश्चय है, धीर जन उसे अभिमान कहते हैं।
Commentary — decoded
Jīva Gosvāmī
s1definition
abhimānasya gāḍha-prācīna-mamatābhyāsa eva svarūpam |
abhimānasyaof abhimānaअभिमान का
gāḍha-prācīna-mamatā-abhyāsathe deep, long-standing habit of feeling 'this is mine'गाढ़ (गहरा) और चिरकालीन ममता का अभ्यास
evanothing but — precisely this eva excludes any other essenceही (और कोई नहीं)
svarūpamis its essential natureस्वरूप है
abhimānasya svarūpam — the essential nature of abhimāna; gāḍha-prācīna-mamatā-abhyāsaḥ eva — is nothing but the deep, long-established habit of possessiveness (mamatā).
abhimānasya — अभिमान का; gāḍha-prācīna-mamatā-abhyāsa — गाढ़ चिरकालीन ममता का अभ्यास; eva — ही; svarūpam — स्वरूप है।
Jīva pins down what abhimāna essentially is: nothing but the deep, long-cultivated habit of possessiveness — the settled reflex of feeling 'this is mine.' It is mamatā (the 'mine'-feeling) worn into a groove by long practice.
अभिमान का स्वरूप गहरे और चिरकालीन ममत्व का अभ्यास ही है।
s2gloss
sa ca saundaryādikam anapekṣyaiva ratim utpādayati |
sa caand this habitऔर वह (अभिमान)
saundaryādikambeauty and the rest [of the beloved's attractions]सौन्दर्य आदि की
anapekṣya evawithout so much as looking to them absolutive + eva: it needs no external spur at allअपेक्षा किए बिना ही (किसी बाहरी प्रेरणा के बिना)
ratimrati, loveरति (प्रेम) को
utpādayatiit producesउत्पन्न करता है
sa ca — and this [habit]; saundaryādikam anapekṣya eva — without depending even on beauty and the like; ratim utpādayati — produces love.
sa ca — और वह; saundaryādikam — सौन्दर्य आदि की; anapekṣya eva — अपेक्षा किए बिना ही; ratim — रति को; utpādayati — उत्पन्न करता है।
And this possessive habit produces rati (love) all on its own — it does not wait on the beloved's beauty or any such attraction to kindle it. The 'mine'-feeling is enough by itself.
और वह सौन्दर्य आदि की अपेक्षा किए बिना ही रति उत्पन्न कर देता है।
s3avataranika
tam eva kārya-bhedenāha—santu ramyāṇīti ||
tam evathat very natureउसी (अभिमान) को
kārya-bhedenaby pointing to its distinctive effect instrumental of means: the effect is how he indicates itकार्य के भेद के द्वारा (यही उसे दिखाने का उपाय है)
āhahe [Rūpa] states itकहते हैं
santu ramyāṇi itiin the verse beginning 'santu ramyāṇi''सन्तु रम्याणि' इत्यादि से
tam eva — that very [nature]; kārya-bhedena — through its distinctive effect; āha — he states; santu ramyāṇi iti — with the words 'santu ramyāṇi...'.
tam eva — उसी को; kārya-bhedena — कार्य के भेद के द्वारा; āha — कहते हैं; santu ramyāṇi iti — 'सन्तु रम्याणि' इत्यादि से।
That same nature he now sets out by its telltale effect — the resolve that fixes on one thing alone — in the verse beginning 'santu ramyāṇi.' This is Jīva handing the verse to us.
उसी अभिमान को उसके कार्य के भेद के द्वारा 'सन्तु रम्याणि' इत्यादि से कहते हैं।
s4other
(17)
(17)edition reference number (17); a structural marker, not part of the argument(17)
(17) — an edition cross-reference number.
(17)
A bare reference number carried over from the edition. It marks a source note and does nothing in the commentary's reasoning.
(17)
Viśvanātha Cakravartī
s1avataranika
santu ramyāṇīti |
santu ramyāṇi iti'santu ramyāṇi...' — taking up the verse'सन्तु रम्याणि' — इस श्लोक की व्याख्या का आरम्भ
santu ramyāṇi iti — [the pratīka:] the verse beginning 'santu ramyāṇi'.
santu ramyāṇi iti — 'सन्तु रम्याणि' इस श्लोक को लेकर।
Viśvanātha takes up the verse by its opening words, 'santu ramyāṇi...', and begins his comment.
'सन्तु रम्याणि' — इस श्लोक की व्याख्या आरम्भ करते हैं।
s2definition
abhimāno’yaṁ mamatvāspade ko’py ananyatā-mayaḥ saṅkalpa-viśeṣaḥ |
abhimānaḥ ayaṁthis abhimānaयह अभिमान
mamatva-āspadefixed on the object of one's 'mine'-feeling locative: the seat toward which the resolve is directedममत्व के आश्रय (जिस पर ममता हो) के प्रति
ko’pia certain indefinable one — beyond ordinary specification ko'pi marks it as something words can only point atकोई अनिर्वचनीय (जिसे शब्द केवल संकेत मात्र कर सकें)
ananyatā-mayaḥmade wholly of exclusiveness (ananyatā — 'none other than this')अनन्यता से भरा हुआ (अनन्यतामय)
saṅkalpa-viśeṣaḥis a special kind of resolveसंकल्प-विशेष है
ayaṁ abhimānaḥ — this abhimāna; mamatva-āspade — [directed] at the object of possessiveness; ko’pi ananyatā-mayaḥ saṅkalpa-viśeṣaḥ — is a certain special resolve consisting of exclusiveness.
abhimānaḥ ayaṁ — यह अभिमान; mamatva-āspade — ममत्व के आश्रय के प्रति; ko’pi — कोई अनिर्वचनीय; ananyatā-mayaḥ — अनन्यतामय; saṅkalpa-viśeṣaḥ — संकल्प-विशेष है।
For Viśvanātha, this abhimāna is a special resolve — an indefinable one, that words can only gesture at — made entirely of exclusiveness (ananyatā, 'there is no other than this'), and fixed on whatever one holds as 'mine.' Where Jīva called it a habit of possessiveness, Viśvanātha frames it as a determination (saṅkalpa) saturated with single-mindedness.
यह अभिमान, अपने ममत्व के आश्रय के प्रति, अनन्यता से भरा हुआ कोई अनिर्वचनीय संकल्प-विशेष है।
s3gloss
sa ca rūpādikam anapekṣyāpi ratim utpādayati |
sa caand itऔर वह
rūpādikambeauty and the likeरूप आदि की
anapekṣya apieven without depending on them api concedes: not even beauty is requiredअपेक्षा न करके भी (सौन्दर्य तक की आवश्यकता नहीं)
ratim utpādayatiproduces rati (love)रति उत्पन्न करता है
sa ca — and it; rūpādikam anapekṣya api — even without regard to beauty and the like; ratim utpādayati — produces love.
sa ca — और वह; rūpādikam — रूप आदि की; anapekṣya api — अपेक्षा न करके भी; ratim utpādayati — रति उत्पन्न करता है।
And this resolve too produces rati (love) even without leaning on the beloved's beauty and so on. The single-minded claim by itself is enough to generate love.
और वह रूप आदि की अपेक्षा न करके भी रति उत्पन्न कर देता है।
s4reply
yadyapi vakṣyamāṇāt svabhāvād eva bhidyate, tad api bahir-hetu-sāpekṣatva-nirapekṣatvābhyām etayor bhedaḥ kalpanīyaḥ |
yadyapialthoughयद्यपि (भले ही)
vakṣyamāṇāt svabhāvāt evafrom svabhāva — the natural love to be defined later ablative of difference: what it is distinguished fromआगे कहे जाने वाले स्वभाव से ही (जिससे यह भिन्न बताया जा रहा है)
bhidyateit does differभिन्न है
tad apieven so / neverthelessतो भी (तथापि)
bahir-hetu-sāpekṣatva-nirapekṣatvābhyāmby [the one's] dependence on an external cause versus [the other's] independence of it instrumental of means: the criterion by which the two are told apartबाह्य हेतु की अपेक्षा रखने और न रखने के द्वारा (यही वह कसौटी है जिससे दोनों पहचाने जाते हैं)
etayoḥ bhedaḥthe difference between these twoइन दोनों का भेद
kalpanīyaḥis to be worked out / conceivedकल्पित (माना जाना) चाहिए
yadyapi — although; vakṣyamāṇāt svabhāvāt eva bhidyate — [abhimāna] does differ from the svabhāva to be described later; tadapi — nevertheless; etayoḥ bhedaḥ — the difference between the two; bahir-hetu-sāpekṣatva-nirapekṣatvābhyām — through dependence-on-an-external-cause versus independence-of-it; kalpanīyaḥ — is to be conceived.
yadyapi — यद्यपि; vakṣyamāṇāt svabhāvāt eva — आगे कहे जाने वाले स्वभाव से ही; bhidyate — भिन्न है; tad api — तो भी; bahir-hetu-sāpekṣatva-nirapekṣatvābhyām — बाह्य हेतु की अपेक्षा और अनपेक्षा के द्वारा; etayoḥ bhedaḥ — इन दोनों का भेद; kalpanīyaḥ — माना जाना चाहिए।
One might worry that abhimāna and svabhāva (the natural love Rūpa will define later) sound the same, since both produce love without depending on beauty. Viśvanātha grants that they do differ — but insists you locate the difference precisely: svabhāva leans on an external cause, whereas abhimāna needs none. That contrast, external-dependence versus independence, is exactly where the line between the two falls.
यद्यपि यह आगे कहे जाने वाले स्वभाव से ही भिन्न है, तो भी इन दोनों का भेद बाह्य हेतु की अपेक्षा रखने और न रखने के आधार पर ही माना जाना चाहिए।
A technical distinction by sāpekṣatva (depending on an outside trigger) versus nirapekṣatva (arising with none). Homely picture: a lamp that will only burn once you pour in oil (sāpekṣa) versus a flame that is self-luminous (nirapekṣa). Svabhāva is the first — it waits on an external cause; abhimāna is the second — it kindles love from the bare 'mine'-feeling itself.
यह भेद सापेक्षत्व (बाहरी प्रेरक की अपेक्षा) और निरपेक्षत्व (बिना किसी प्रेरक के उदय) की तकनीकी कसौटी पर टिका है। सहज दृष्टान्त — वह दीपक जो तेल डालने पर ही जलता है (सापेक्ष), और वह स्वयं-प्रकाशमान ज्योति जिसे किसी की अपेक्षा नहीं (निरपेक्ष)। स्वभाव पहला है — वह बाह्य कारण की प्रतीक्षा करता है; अभिमान दूसरा है — वह केवल 'मेरा' इस भाव मात्र से ही प्रेम प्रज्वलित कर देता है।
s5conclusion
dṛśyate ca yathā sādhaka-bhaktānāṁ kasyacid bhagavaty ananyatvaṁ tādṛśa-saṅga-śikṣādi-janitaṁ, kasyacit sāhajikaṁ ca bhavati, tatheti jñeyam ||
dṛśyate caand this is actually seen [in practice]और यह देखा भी जाता है
yathājust asजैसे
sādhaka-bhaktānāṁ kasyacidin the case of some practicing devotees (sādhakas)साधक भक्तों में किसी एक की
bhagavati ananyatvaṁexclusive devotion to the Lord (ananyatā — 'none other than Him') locative: the Lord as the sole objectभगवान् के प्रति अनन्यता (जहाँ वे ही एकमात्र आश्रय हैं)
tādṛśa-saṅga-śikṣādi-janitaṁarises from such association, instruction, and the likeवैसे संग, शिक्षा आदि से उत्पन्न होती है
kasyacit sāhajikaṁ ca bhavatiwhile for others it is simply inbornऔर किसी की सहज (स्वाभाविक) होती है
tathā iti jñeyamso it should be understood here [of abhimāna] as wellवैसे ही (यहाँ भी) जानना चाहिए
dṛśyate ca — and it is observed; yathā — just as; kasyacid sādhaka-bhaktānāṁ bhagavati ananyatvaṁ — some sādhaka-devotees' exclusive devotion to the Lord; tādṛśa-saṅga-śikṣādi-janitaṁ — is produced by such association, teaching, and so on; kasyacit sāhajikaṁ ca bhavati — while for some it is natural; tathā iti jñeyam — so it should be understood.
dṛśyate ca — और देखा जाता है; yathā — जैसे; sādhaka-bhaktānāṁ kasyacid — साधक भक्तों में किसी की; bhagavati ananyatvaṁ — भगवान् के प्रति अनन्यता; tādṛśa-saṅga-śikṣādi-janitaṁ — वैसे संग-शिक्षा आदि से उत्पन्न; kasyacit sāhajikaṁ ca bhavati — और किसी की सहज होती है; tathā iti jñeyam — वैसे ही जानना चाहिए।
And we can actually watch this happen. Among practicing devotees, one person's single-minded devotion to the Lord grows out of good association, instruction, and the like; another person's is simply inborn. Read abhimāna the same way. The mapping is exact: the acquired kind of exclusive devotion answers to the externally-caused (sāpekṣa) side, and the inborn kind to the cause-free (nirapekṣa) side — so the very exclusiveness that abhimāna is made of can likewise be either cultivated or spontaneous, just as he said. This observation seals the distinction and closes the comment.
और यह देखा भी जाता है — जैसे साधक भक्तों में किसी एक की भगवान् के प्रति अनन्यता वैसे संग-शिक्षा आदि से उत्पन्न होती है, और किसी की सहज ही होती है; वैसे ही (यहाँ भी) समझना चाहिए।
s6other
(17)
(17)edition reference number (17); a structural marker, not part of the argument(17)
(17) — an edition cross-reference number.
(17)
A bare reference number carried over from the edition. It marks a source note and does nothing in the commentary's reasoning.
(17)