L1definition
bahir-hetv-anapekṣī tu svabhāvo’rthaḥ prakīrtitaḥ |
bahir-hetv-anapekṣī[the factor] that looks to no external causeजो किसी बाहरी कारण की अपेक्षा नहीं रखता
tubut — set apart from the causes that do wait on an outer triggerपरन्तु (अब यह दूसरा भेद)
arthaḥthe factor, the thing itself subject: the entity being definedवह अर्थ (जिसका यहाँ लक्षण कहा जा रहा है)
svabhāvaḥsvabhāva ('one's own nature') by name'स्वभाव' (इस नाम से)
prakīrtitaḥis proclaimed to beकहा गया है
bahir-hetu-anapekṣī arthaḥ — the factor that depends on no external cause; svabhāvaḥ prakīrtitaḥ — is proclaimed to be svabhāva; tu — [marked off from the externally-triggered causes].
bahir-hetv-anapekṣī — बाहरी कारण की अपेक्षा से रहित; tu — परन्तु; arthaḥ — वह अर्थ; svabhāvaḥ — 'स्वभाव' नाम से; prakīrtitaḥ — कहा गया है।
Among the causes of love, this one stands apart. The factor that needs no outside trigger to arise — that is proclaimed to be svabhāva, 'one's own nature.' The 'tu' ('but') sets it against causes like abhiyoga (deliberate effort), which do wait on something external.
जो किसी बाहरी कारण की अपेक्षा नहीं करता, वह अर्थ 'स्वभाव' कहलाता है।
L2definition
nisargaś ca svarūpaṁ cety eṣo’pi bhavati dvidhā
nisargaḥ canisarga (inborn instinct) — one kindऔर 'निसर्ग'
svarūpaṁ caand svarūpa (essential form) — the otherऔर 'स्वरूप'
itithus [named]इस प्रकार (ये दो नाम)
eṣaḥ apithis svabhāva as well api: like the categories divided before, this one tooयह (स्वभाव) भी
bhavati dvidhācomes to be twofoldदो प्रकार का होता है
nisargaḥ ca svarūpaṁ ca iti — as nisarga and svarūpa; eṣaḥ api dvidhā bhavati — this one too becomes twofold.
nisargaḥ ca — और निसर्ग; svarūpaṁ ca — और स्वरूप; iti — इस प्रकार; eṣaḥ api — यह भी; bhavati dvidhā — दो भेदों में हो जाता है।
And svabhāva itself splits in two: nisarga (inborn instinct) and svarūpa (essential form). The 'api' ('too') notes that this category, like the earlier ones, comes in two kinds. The verse names the pair without yet defining them.
'निसर्ग' और 'स्वरूप' — इस प्रकार यह स्वभाव भी दो भेदों वाला हो जाता है।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
bahir-hetv-anapekṣīti |
bahir-hetv-anapekṣī iti'bahir-hetv-anapekṣī' — taking up the word to gloss it'बहिर्हेत्वनपेक्षी' — इस पद को लेकर
bahir-hetv-anapekṣī iti — [the pratīka:] the word 'depending-on-no-external-cause'.
bahir-hetv-anapekṣī iti — 'बहिर्हेत्वनपेक्षी' इस पद को उठाकर (व्याख्या आरम्भ)।
Jīva picks up the verse's word bahir-hetv-anapekṣī ('depending on no external cause') in order to unpack it.
'बहिर्हेत्वनपेक्षी' — इस पद को लेकर (जीव गोस्वामी कहते हैं)।
s2gloss
svata eva kramād āvirbhavatīty arthaḥ ||
svataḥ evapurely of its own accord eva excludes any outside agencyअपने आप ही (किसी बाहरी कर्ता के बिना)
kramātgradually, by stages ablative: in due course, step by stepक्रम से, धीरे-धीरे
āvirbhavatiit comes forth, shows itselfप्रकट होता है
iti arthaḥthat is the meaningऐसा अर्थ है
svataḥ eva — purely of itself; kramāt āvirbhavati — it emerges by stages; iti arthaḥ — that is the sense.
svataḥ eva — अपने आप ही; kramāt — क्रमशः; āvirbhavati — प्रकट होता है; iti arthaḥ — यही अर्थ है।
Jīva's gloss: svabhāva means the love that arises all by itself, needing no outside cause, unfolding gradually in its own time. 'Depending on no external cause' is read as 'self-arising, step by step.'
वह अपने आप ही, क्रम से, प्रकट हो जाता है — यही (उस पद का) अर्थ है।
s3other
(26)
(26)edition reference number (26); a structural marker, not part of the argument(२६)
(26) — an edition cross-reference number.
(26) — पाठ-क्रमांक।
A bare reference number carried over from the edition. It marks a source note and does nothing in the commentary's reasoning.
(२६)
Viśvanātha Cakravartī
s1avataranika
atra rateḥ kāraṇeṣu abhiyogādiṣu madhye |
atrahere [in this list of causes]यहाँ
rateḥ kāraṇeṣuamong the causes of rati (love)रति के कारणों में
abhiyogādiṣunamely abhiyoga (deliberate effort) and the restअभियोग आदि (कारणों) में
madhyein the midst of them allके बीच में
atra — here; rateḥ kāraṇeṣu abhiyogādiṣu madhye — among the causes of love, abhiyoga and so on.
atra — यहाँ; rateḥ kāraṇeṣu — रति के कारणों में; abhiyogādiṣu — अभियोग आदि में; madhye — इनके बीच।
Viśvanātha sets the scene: among all the causes of rati that have been listed — abhiyoga (deliberate effort) and the others — svabhāva's turn now comes. He is about to single it out.
यहाँ रति के कारणों — अभियोग आदि — के बीच में (स्वभाव की बात कही जा रही है)।
s2gloss
atha svabhāvasyāpi kāraṇatvam ananvayopamaivocyate |
athanowअब
svabhāvasya apiof svabhāva as well api: like the others, svabhāva too gets listed as a causeस्वभाव का भी (दूसरों की भाँति)
kāraṇatvamits being called a causeकारण होना
ananvaya-upamā evaonly as an ananvaya-upamā, a comparison-to-itself eva restricts: in this manner and no otherअनन्वय-उपमा के ढंग से ही
ucyateis statedकहा जाता है
atha svabhāvasya api kāraṇatvam — now svabhāva's being-a-cause too; ananvaya-upamā eva ucyate — is stated only in the manner of an ananvaya-simile.
atha — अब; svabhāvasya api — स्वभाव का भी; kāraṇatvam — कारणपन; ananvaya-upamā eva — अनन्वय-उपमा के रूप में ही; ucyate — कहा जाता है।
Now Viśvanātha makes his key move. When Rūpa lists svabhāva among the 'causes' of love, that causality is asserted only in the way of an ananvaya-upamā — the figure where a thing is likened to itself because nothing else compares. In plain terms: svabhāva is not a real external cause at all.
अब स्वभाव को भी (रति का) कारण कहा जाता है, पर यह अनन्वय-उपमा के ढंग से ही कहा जाता है।
ananvaya-upamā is a term from alaṅkāra-śāstra (Sanskrit poetics). Home meaning: a simile with no separate object of comparison — 'her face is like her face alone' — used when a thing is so unique that nothing else can serve as its likeness. Here Viśvanātha uses it to say that calling svabhāva a 'cause' of love is only a way of speaking: love is really compared to itself, i.e. it is self-caused, causeless.
'अनन्वय-उपमा' अलंकार-शास्त्र का पारिभाषिक शब्द है। मूल अर्थ — ऐसी उपमा जिसमें कोई अलग उपमान होता ही नहीं, जैसे 'उसका मुख उसके मुख के ही समान है'; जब वस्तु इतनी अनूठी हो कि उसकी समता के लिए दूसरा कुछ मिले ही नहीं, तब यह अलंकार प्रयुक्त होता है। यहाँ विश्वनाथ इसी से कहते हैं कि स्वभाव को रति का 'कारण' कहना केवल कहने की एक रीति है — रति की उपमा वस्तुतः स्वयं रति से ही दी जाती है, अर्थात् वह स्वयंकारण, निर्हेतुक है।
s3gloss
rater nirhetutva-jñāpanārtham eva |
rateḥof rati, of loveरति के
nirhetutva-jñāpana-arthamin order to make known its causelessness dative of purpose folded in; nirhetutva = having-no-causeनिर्हेतुकपन को जताने के लिए (निर्हेतुत्व = कारण-रहित होना)
evaand for that aloneही
rateḥ nirhetutva-jñāpana-artham eva — solely in order to make known that love has no cause.
rateḥ — रति के; nirhetutva-jñāpana-artham — निर्हेतुकपन को जताने के प्रयोजन से; eva — केवल इसी हेतु।
And why speak that way? Solely to make plain that rati has no cause. Naming svabhāva a 'cause' is a device whose one aim is to point at love's causelessness.
यह तो केवल इसलिए कि रति का निर्हेतुकपन ही जताया जाए।
s4gloss
na hi svābhāvikī ratir iyam ity ukte rater hetu-janyatvaṁ pratīyate |
na hifor it is not the case thatक्योंकि ऐसा नहीं है कि
svābhāvikī ratiḥ iyam'this love is natural, inborn''यह रति स्वाभाविक है'
iti ukteonce this has been said locative absolute: when one utters itऐसा कह देने पर
rateḥ hetu-janyatvaṁthat love is produced by a causeरति का किसी कारण से उत्पन्न होना
pratīyateis [not] understoodप्रतीत होता है
na hi — for not; svābhāvikī ratiḥ iyam iti ukte — when one says 'this is natural love'; rateḥ hetu-janyatvaṁ pratīyate — is love's being-caused understood.
na hi — क्योंकि नहीं; svābhāvikī ratiḥ iyam — यह रति स्वाभाविक है; iti ukte — ऐसा कहने पर; rateḥ hetu-janyatvaṁ — रति का कारण-जन्य होना; pratīyate — प्रतीत होता।
Here is his proof. When you say 'this love is natural, inborn (svābhāvikī),' no one takes you to mean the love was manufactured by some cause. Calling love 'natural' carries no hint of a producing cause — which is exactly what 'causeless' requires.
क्योंकि 'यह रति स्वाभाविक है' — ऐसा कहने पर यह प्रतीति नहीं होती कि रति किसी कारण से उत्पन्न हुई है।
s5conclusion
kiṁ ca, proktā atrābhiyogādyā iti vakṣyamāṇa-vākyenābhiyogādīnām api kāraṇatvaṁ nirasyate iti sarvasyā api rater vastuto nirhetutvam eveti siddhānte vyañjite lokokti-rītyaivaite hetava uktā iti ||
kiṁ camoreoverऔर भी (इसके अतिरिक्त)
proktā atra abhiyogādyā iti'the abhiyoga and the rest spoken of here [are no true causes]' — quoting a forthcoming verse-phrase'यहाँ अभियोग आदि कहे गए हैं' — इस (आगामी) पद से
vakṣyamāṇa-vākyenaby that yet-to-come statement instrumental of means: the coming verse does the workआगे कहे जाने वाले वाक्य के द्वारा
abhiyogādīnām apiof even abhiyoga and the others api: not just svabhāva but these tooअभियोग आदि का भी (केवल स्वभाव का नहीं)
kāraṇatvaṁtheir status as causesकारणपन
nirasyateis set asideनिरस्त कर दिया जाता है
itiso thatइस प्रकार
sarvasyāḥ api rateḥof every instance of loveसमस्त रति का भी
vastutaḥin truthवस्तुतः
nirhetutvam evacauselessness and nothing elseनिर्हेतुकपन ही
iti siddhānte vyañjiteonce this settled doctrine is quietly suggested locative absolute; vyañjita = hinted by suggestion (vyañjanā), not stated outrightऐसा सिद्धान्त जब व्यंजना से सूचित हो जाता है, तब
lokokti-rītyā evapurely in the idiom of common speechकेवल लोकोक्ति की रीति से ही
ete hetavaḥ uktāḥthese 'causes' have been namedये कारण कहे गए हैं
itiso it standsऐसा (तात्पर्य है)
kiṁ ca — moreover; vakṣyamāṇa-vākyena 'proktā atra abhiyogādyāḥ' iti — by the forthcoming line 'the abhiyoga etc. spoken of here...'; abhiyogādīnām api kāraṇatvaṁ nirasyate — even abhiyoga and the rest have their causal status denied; iti sarvasyāḥ api rateḥ vastutaḥ nirhetutvam eva — so that all love is in reality simply causeless; iti siddhānte vyañjite — this doctrine once suggested; lokokti-rītyā eva ete hetavaḥ uktāḥ — these causes were stated only in the idiom of common speech.
kiṁ ca — और भी; proktā atra abhiyogādyā iti — 'यहाँ अभियोग आदि कहे गए' इस पद से; vakṣyamāṇa-vākyena — आगामी वाक्य द्वारा; abhiyogādīnām api — अभियोग आदि का भी; kāraṇatvaṁ — कारणपन; nirasyate — निरस्त होता है; iti — इस प्रकार; sarvasyāḥ api rateḥ — समस्त रति का; vastutaḥ — वास्तव में; nirhetutvam eva — निर्हेतुकपन ही; iti siddhānte vyañjite — ऐसा सिद्धान्त व्यंजना से सूचित होने पर; lokokti-rītyā eva — लोकोक्ति की रीति से ही; ete hetavaḥ uktāḥ — ये कारण कहे गए; iti — ऐसा आशय।
And there is more. A verse still to come — 'the abhiyoga and the rest spoken of here [are not truly causes]' — will strip even abhiyoga and its companions of their causal status. Once that is granted, the settled doctrine quietly surfaces: every last instance of rati is, in truth, causeless. So when the text earlier listed svabhāva, abhiyoga, and the others as 'causes' of love, it did so only in the loose idiom of everyday speech (lokokti) — the way people casually name 'causes' — not as a claim that love really has any.
और भी — 'यहाँ अभियोग आदि कहे गए हैं' इस आगामी वाक्य से अभियोग आदि का भी कारणपन निरस्त हो जाता है। इस प्रकार समस्त रति का वस्तुतः निर्हेतुकपन ही सिद्धान्त रूप में व्यंजना से सूचित हो जाता है; अतः ये (स्वभाव, अभियोग आदि) कारण केवल लोकोक्ति की रीति से ही कहे गए हैं — ऐसा तात्पर्य है।
s6other
(26)
(26)edition reference number (26); a structural marker, not part of the argument(२६)
(26) — an edition cross-reference number.
(26) — पाठ-क्रमांक।
A bare reference number carried over from the edition. It marks a source note and does nothing in the commentary's reasoning.
(२६)