Premabase · Ujjvala-nīlamaṇi · Prakaraṇa 14
Show
SanskritHindiEnglish
Study decode
Phrases
Script
IASTदेवनागरीবাংলা
Commentary
JīvaViśvanāthaViṣṇudāsa
UN 14.96
← 14.9514.97 →
atha mānaḥ—
snehas tūtkṛṣṭatāvāptyā mādhuryaṁ mānayan navam |
yo dhārayaty adākṣiṇyaṁ sa māna iti kīrtyate ||
The verse — decoded
L1definition
snehas tūtkṛṣṭatāvāptyā mādhuryaṁ mānayan navam |
snehaḥ tubut that same sneha (the melting tenderness already defined) — now tu turns from the sneha just treated to the next rung of the ladderपरन्तु वही स्नेह
utkṛṣṭatā-avāptyāonce it reaches a heightened pitch instrumental of means/cause — the intensifying is what carries it into mānaअपनी उत्कृष्टता की प्राप्ति के द्वारा
navam mādhuryaṁa fresh sweetness, never tasted before accusative — object of mānayan; navam and mādhuryaṁ are split across the lineनये माधुर्य को
mānayanmaking (that sweetness) be felt present participle mānayan echoes the noun māna it defines — the etymological pivot of the verseमान (अनुभव) कराता हुआ
snehaḥ tu — but that sneha; utkṛṣṭatā-avāptyā — once it reaches a heightened pitch; navam mādhuryaṁ mānayan — making a fresh, never-tasted sweetness be felt…
snehaḥ tu — परन्तु वही स्नेह; utkṛṣṭatā-avāptyā — अपनी उत्कृष्टता की प्राप्ति के द्वारा; navam mādhuryaṁ — नये माधुर्य को; mānayan — मान कराता हुआ।
Now take the sneha we just defined — that melting tenderness. When it climbs to a higher pitch, it makes a brand-new sweetness be felt, one never tasted before. Notice the word mānayan, 'making felt' — it is chosen to chime with the name of the mood being defined, māna.
वही स्नेह अपनी उत्कृष्टता को प्राप्त करके नया माधुर्य अनुभव कराता हुआ — (अगली पंक्ति में उसका लक्षण पूरा होता है)।
This is the lakṣaṇa (defining verse) of māna, the rung of love above sneha in the ladder sneha → māna → praṇaya → rāga. The participle mānayan puns on māna.
यह 'मान' का लक्षण-श्लोक है। प्रेम की सीढ़ी में मान स्नेह से ऊपर की सीढ़ी है — स्नेह → मान → प्रणय → राग। 'mānayan' कृदन्त उसी 'मान' शब्द पर श्लेष करता है जिसे यह परिभाषित करता है।
L2definition
yo dhārayaty adākṣiṇyaṁ sa māna iti kīrtyate ||
yaḥ dhārayatithe sneha that holds / carries yaḥ picks up snehaḥ from L1; dhārayati takes adākṣiṇyaṁ as its objectजो (स्नेह) धारण करता है
adākṣiṇyaṁa contrariness (a withholding of compliance) a-dākṣiṇya = the opposite of dākṣiṇya, obliging favorablenessअदाक्षिण्य को — अर्थात् अनुकूल-प्रियता के विपरीत भाव को
saḥ mānaḥ iti kīrtyatethat is what is proclaimed as mānaवह 'मान' कहलाता है
yaḥ adākṣiṇyaṁ dhārayati — the sneha that holds a contrariness; saḥ mānaḥ iti kīrtyate — that is proclaimed as māna.
yaḥ dhārayati — जो स्नेह धारण करता है; adākṣiṇyaṁ — अदाक्षिण्य को; saḥ mānaḥ iti kīrtyate — वह 'मान' कहा जाता है।
And this heightened sneha also holds something else: adākṣiṇya, a contrariness — a refusal to be obliging. The sneha that carries both — the fresh sweetness it makes felt and this streak of contrariness — that is what gets the name māna.
जो (स्नेह) अदाक्षिण्य को — अर्थात् अनुकूलता-प्रियता के विपरीत भाव को — धारण करता है, वही 'मान' कहलाता है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
adākṣiṇyaṁ bahiḥ kauṭilyaṁ yo dhārayati sa mānaḥ |
adākṣiṇyaṁ bahiḥ kauṭilyaṁadākṣiṇya means an outward crookedness Jīva glosses the mūla's adākṣiṇyaṁ; bahiḥ = outward, so the crookedness is on the surfaceअदाक्षिण्य अर्थात् बाहरी कुटिलता
yaḥ dhārayatithe sneha that holds it yaḥ carried over from the mūla, subject snehaḥ understoodजो (स्नेह) धारण करता है
saḥ mānaḥthat is mānaवही मान है
adākṣiṇyaṁ — adākṣiṇya, that is, bahiḥ kauṭilyaṁ — an outward crookedness; yaḥ dhārayati — which the sneha holds; saḥ mānaḥ — that is māna.
adākṣiṇyaṁ bahiḥ kauṭilyaṁ — अदाक्षिण्य अर्थात् बाहरी कुटिलता; yaḥ dhārayati — जो स्नेह धारण करता है; saḥ mānaḥ — वही मान है।
Jīva first pins down the hard word. Adākṣiṇya means bahiḥ kauṭilya, a crookedness that shows on the outside — a bent, contrary manner on the surface. The sneha that carries this is māna.
जीव कहते हैं — अदाक्षिण्य का अर्थ है बाहरी कुटिलता। जो स्नेह उसे धारण करता है, वही मान है।
Jīva marks the crookedness as bahiḥ, 'outward' — it is a surface manner, not a bending of the love itself underneath.
जीव कुटिलता को 'बहिः' (बाहरी) कहते हैं — यह ऊपरी बर्ताव है, भीतर बैठे स्नेह का टेढ़ापन नहीं।
s2gloss
kiṁ kurvan ? navaṁ purānanubhūtaṁ mādhuryam āsvāda-viśeṣaṁ mānayan jñāpayan |
kiṁ kurvan ?(the sneha holds the contrariness) while doing what? rhetorical question setting up the participle mānayan from L1(वह स्नेह) क्या करता हुआ?
navaṁ purā-ananubhūtaṁ'new' means not experienced before glosses the mūla's navamनया अर्थात् पहले कभी अनुभव न किया हुआ
mādhuryam āsvāda-viśeṣaṁand 'sweetness' means a special relish, a distinct flavour of tasting glosses mādhuryamमाधुर्य अर्थात् एक विशेष आस्वाद को
mānayan jñāpayanmānayan means making (it) known / making (it) register Jīva reads the pun-word mānayan not as 'honoring' but as jñāpayan, 'causing to know''मानयन्' अर्थात् जनाता हुआ (ज्ञापयन्)
kiṁ kurvan? — while doing what?; navaṁ — 'new,' i.e. purā-ananubhūtaṁ, not tasted before; mādhuryam — 'sweetness,' i.e. āsvāda-viśeṣaṁ, a special relish; mānayan — mānayan, i.e. jñāpayan, making it register.
kiṁ kurvan — क्या करता हुआ; navaṁ purā-ananubhūtaṁ — नया, पहले कभी अनुभव न किया हुआ; mādhuryam āsvāda-viśeṣaṁ — माधुर्य अर्थात् विशेष आस्वाद को; mānayan jñāpayan — 'मानयन्' अर्थात् जनाता हुआ।
Then Jīva asks: this sneha holds contrariness — but doing what at the same time? Answer, from the verse: making a new sweetness felt. 'New' he glosses as never tasted before; 'sweetness' as āsvāda-viśeṣa, a special relish, one particular flavour of tasting. And the pun-word mānayan he reads plainly as jñāpayan — making that relish register, letting it be known.
क्या करता हुआ? — नया, पहले कभी न चखा हुआ माधुर्य, एक विशेष आस्वाद, जनाता हुआ। यहाँ जीव 'मानयन्' को 'ज्ञापयन्' (जनाना) के अर्थ में लेते हैं।
s3conclusion
anubhūtaṁ kārayann ity arthaḥ ||
anubhūtaṁ kārayanthat is, causing (the sweetness) to be actually experienced sharpens jñāpayan from making-known to making-tasted; causative kārayanअनुभव ही करा देता हुआ
iti arthaḥ— such is the meaningऐसा अर्थ है
anubhūtaṁ kārayan — causing it to be experienced; iti arthaḥ — such is the meaning.
anubhūtaṁ kārayan — अनुभव करा देता हुआ; iti arthaḥ — ऐसा अर्थ है।
And Jīva tightens it one notch: mānayan does not stop at 'letting it be known' — it means causing the sweetness to be actually tasted, made experienced. That, he says, is the sense.
अर्थात् (केवल जनाने से आगे बढ़कर) उस माधुर्य का अनुभव ही करा देता हुआ — यही तात्पर्य है।
s4other
(87)
(87)a bracketed reference number carried in the text not a Sanskrit word — an editorial/cross-reference marker, here left in the prose flow rather than tagged as a marker(८७) — सम्पादकीय क्रम-संख्या (संदर्भ-चिह्न)
(87) — reference number.
(87) — सम्पादकीय क्रम-संख्या।
A bracketed number, '87,' standing in the text as a reference marker. It carries no glossable content.
यह कोई संस्कृत शब्द नहीं, अपितु एक सम्पादकीय क्रम-संख्या (संदर्भ-चिह्न) है, जो प्रवाह में यों ही रह गया है।
Viśvanātha Cakravartī
s1gloss
utkṛṣṭatāvāptyā utkarṣa-prāptyā yaḥ snehaś citta-drava adākṣiṇyaṁ svasyācchādanārthaṁ vāmyaṁ dhārayati |
utkṛṣṭatā-avāptyā utkarṣa-prāptyā'by reaching a heightened state' means by attaining a rise, an increase (in the love) Viśvanātha glosses the mūla's instrumental utkṛṣṭatā-avāptyāउत्कृष्टता की प्राप्ति के द्वारा अर्थात् उत्कर्ष की प्राप्ति से
yaḥ snehaḥ citta-dravathe sneha — that is, the melting of the heart — which… glosses sneha as citta-drava, the heart going soft/liquidजो स्नेह — अर्थात् चित्त का द्रवित होना
adākṣiṇyaṁ svasya ācchādana-arthaṁ vāmyaṁholds a contrariness (vāmya) whose purpose is to hide oneself Viśvanātha's distinctive reading: adākṣiṇya = vāmya, and its aim (ācchādana-artham) is self-concealmentअपने को छिपाने के लिए वामता (टेढ़ापन) रूप अदाक्षिण्य को
dhārayati— (this sneha) carriesधारण करता है
utkṛṣṭatā-avāptyā — utkarṣa-prāptyā, by attaining a rise; yaḥ snehaḥ citta-drava — the sneha, the heart's melting, which; adākṣiṇyaṁ vāmyaṁ dhārayati — carries a contrariness; svasya ācchādana-arthaṁ — for the sake of hiding oneself.
utkṛṣṭatā-avāptyā utkarṣa-prāptyā — उत्कर्ष की प्राप्ति से; yaḥ snehaḥ citta-drava — जो स्नेह, अर्थात् चित्त का द्रव; adākṣiṇyaṁ svasya ācchādana-arthaṁ vāmyaṁ — अपने को छिपाने के लिए वामता रूप अदाक्षिण्य को; dhārayati — धारण करता है।
Viśvanātha glosses each mūla word. 'Reaching a heightened state' is utkarṣa-prāpti, the love climbing to a higher pitch. Sneha itself he names citta-drava, the heart melting soft. And here is his own stamp: the adākṣiṇya, the contrariness, he glosses as vāmya, a leftward, crosswise manner — and he adds its motive, svasya ācchādana-artham, to conceal oneself. The contrary manner is a screen the lover throws up to hide her own love.
विश्वनाथ कहते हैं — 'उत्कृष्टता की प्राप्ति' का अर्थ उत्कर्ष की प्राप्ति। जो स्नेह — अर्थात् चित्त का द्रवित होना — अपने को छिपाने के लिए वामता रूप अदाक्षिण्य को धारण करता है।
Do not harmonize with Jīva: Jīva glossed adākṣiṇya as bahiḥ kauṭilya (outward crookedness) with no motive named; Viśvanātha alone supplies the purpose — vāmya used to conceal oneself (svasya ācchādana-artham).
जीव के साथ इसे समरस न करें — जीव ने अदाक्षिण्य को 'बहिः कौटिल्य' (बाहरी कुटिलता) कहकर कोई प्रयोजन नहीं बताया; विश्वनाथ अकेले उसका प्रयोजन देते हैं — अपने को छिपाने के लिए (स्वस्य आच्छादनार्थम्) प्रयुक्त वामता।
s2gloss
tena ca kiṁ syāt ? ity ato viśinaṣṭi—navaṁ mādhuryaṁ mānayann anubhāvayan ||
tena ca kiṁ syāt ?and by that (contrariness) what would come about? rhetorical question raising what the contrariness is FORऔर उससे होता क्या है?
iti ataḥ viśinaṣṭi— so, to answer this, he (Rūpa) adds a qualifier ataḥ = therefore; viśinaṣṭi = he specifies, i.e. the next phrase of the mūla qualifies the snehaइसीलिए (ग्रन्थकार) विशेषण देकर स्पष्ट करते हैं
navaṁ mādhuryaṁ mānayan anubhāvayan'making a new sweetness felt' — i.e. mānayan means causing (it) to be experienced Viśvanātha glosses the pun-word mānayan as anubhāvayan, 'causing to be experienced'नये माधुर्य को 'मानयन्' अर्थात् अनुभव कराता हुआ
tena ca kiṁ syāt? — and by that what would result?; iti ataḥ viśinaṣṭi — so, to answer, he specifies; navaṁ mādhuryaṁ mānayan — 'making a new sweetness felt,' i.e. anubhāvayan, causing it to be experienced.
tena ca kiṁ syāt — और उससे क्या हो; iti ataḥ viśinaṣṭi — इसलिए वे विशेषण देते हैं; navaṁ mādhuryaṁ mānayan anubhāvayan — नये माधुर्य को अनुभव कराता हुआ।
Viśvanātha then raises a question: granted the sneha holds this concealing contrariness — but what does that yield? To meet it, he says, Rūpa adds the qualifier 'making a new sweetness felt.' And he reads the pun-word mānayan as anubhāvayan — causing the fresh sweetness to be actually experienced. So the very contrariness that hides the love ends up making a new sweetness be tasted.
और उस (वामता) से होता क्या है? — इसीलिए ग्रन्थकार विशेषण जोड़ते हैं: 'नया माधुर्य मानयन्', अर्थात् नये माधुर्य का अनुभव कराता हुआ। यहाँ विश्वनाथ 'मानयन्' को 'अनुभावयन्' के अर्थ में लेते हैं।
s3other
(87)
(87)a bracketed reference number carried in the text not a Sanskrit word — an editorial/cross-reference marker left in the prose flow(८७) — सम्पादकीय क्रम-संख्या (संदर्भ-चिह्न)
(87) — reference number.
(87) — सम्पादकीय क्रम-संख्या।
A bracketed number, '87,' standing as a reference marker. It carries no glossable content.
यह कोई संस्कृत शब्द नहीं, अपितु एक सम्पादकीय क्रम-संख्या (संदर्भ-चिह्न) है, जो प्रवाह में यों ही रह गया है।
← 14.9514.97 →