L2definition
yā viśleṣa-dhiyārtis tat prema-vaicittyam ucyate ||
yā viśleṣa-dhiyārtisthe anguish that comes through a notion of separation yā (rel. pron., picking up bhavet) + viśleṣa 'separation' + dhī 'thought, notion' (instr., 'through the idea of') + ārtiḥ 'distress'जो वियोग की भावना के द्वारा (उत्पन्न) पीड़ा (होती है)
tat prema-vaicittyam ucyatethat is what is called prema-vaicittya tat correlates to yā; prema-vaicittya + ucyate 'is termed'उसे प्रेम-वैचित्त्य कहा जाता है
yā viśleṣa-dhiyā ārtiḥ — the anguish that comes through a thought of separation; tat prema-vaicittyam ucyate — that is called prema-vaicittya.
yā viśleṣa-dhiyā ārtiḥ — जो वियोग की बुद्धि से (उठी) पीड़ा; tat prema-vaicittyam ucyate — उसे प्रेम-वैचित्त्य कहते हैं
The anguish that then arises — through a notion of separation, felt even while the beloved is present — is what is called prema-vaicittya. So the whole definition: to feel the pain of separation with the beloved right beside you.
जो पीड़ा वियोग की कल्पना से उत्पन्न होती है, उसे प्रेम-वैचित्त्य कहते हैं।
prema-vaicittya (from vi-citta, 'a mind turned strange'): the state in which, out of overpowering love, one feels the pang of separation even in the beloved's very presence.
प्रेम-वैचित्त्य (वि-चित्त से, अर्थात् जिसका चित्त विकृत हो गया हो): वह अवस्था जिसमें अत्यधिक प्रबल प्रेम के कारण प्रियतम के सम्मुख रहते हुए भी वियोग की पीड़ा अनुभव होती है।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
atha prema-vaicittyam iti |
atha prema-vaicittyam ititaking up the verse's opening words, 'now, prema-vaicittya' — pratīka; atha 'now [a new topic]' + the compound he is about to unpack'अथ प्रेम-वैचित्त्यम्' — अब (प्रेम-वैचित्त्य का प्रकरण)
atha prema-vaicittyam iti — [on the words] 'now, prema-vaicittya'.
atha — अब; prema-vaicittyam iti — 'प्रेम-वैचित्त्य' यह (पद)
Jīva takes up the verse's own words, 'now, prema-vaicittya,' in order to unpack the compound.
'अथ प्रेम-वैचित्त्यम्' — अब (प्रेम-वैचित्त्य नामक भाव का वर्णन आरम्भ होता है)।
s2gloss
premṇo yad vaicittyaṁ cittasyānyathābhāvas tanmayatvāt tad evocyata ity arthaḥ |
premṇo yad vaicittyaṁthe vaicittya that belongs to prema genitive — Jīva reads the compound as a tatpuruṣa, 'the vaicittya of prema'; yat sets up the definition to followप्रेम का जो वैचित्त्य (है)
cittasyānyathābhāvas[namely] the mind's turning to an altered state this defines vaicittya — citta 'mind' (gen.) + anyathā-bhāva 'becoming-otherwise'; vaicittya itself is from vi-citta, 'a disordered mind'अर्थात् चित्त का अन्यथा हो जाना (विकृत हो जाना)
tanmayatvātbecause [the mind] is wholly absorbed in him ablative of cause — tad-maya-tva 'being made of, identified with, that [the beloved]'; the reason the mind altersक्योंकि (चित्त) उस (प्रियतम) में तन्मय हो जाता है
tad evocyatathat, precisely, is what is being spoken of tad + eva 'precisely' — pins the referent of the termवही (यहाँ) कहा जा रहा है
ity arthaḥsuch is the meaning closes Jīva's paraphraseऐसा अर्थ है
premṇaḥ yat vaicittyaṁ — the vaicittya belonging to prema; cittasya anyathā-bhāvaḥ — [that is] the mind's turning to an altered state; tanmayatvāt — because it is wholly absorbed in the beloved; tat eva ucyate iti arthaḥ — that, precisely, is what is meant.
premṇo yad vaicittyam — प्रेम का जो वैचित्त्य; cittasya anyathābhāvaḥ — चित्त का अन्यथाभाव; tanmayatvāt — तन्मयता के कारण; tad eva ucyate — वही कहा जाता है; ity arthaḥ — ऐसा अर्थ है
Jīva reads the compound as 'the vaicittya of prema.' And vaicittya, he says, is the mind's anyathā-bhāva — its turning strange, becoming other than itself. Why does it turn so? Because it is tanmaya — utterly absorbed in, made of, the beloved. That absorbed, altered mind is exactly what the verse names. So Jīva grounds the whole term in tanmayatva, total absorption in the beloved.
प्रेम का जो वैचित्त्य है, वह चित्त का अन्यथा हो जाना है; और यह इसलिए होता है कि चित्त प्रियतम में तन्मय हो जाता है — यहाँ वही अभिप्रेत है।
s3avataranika
priyasya sannikarṣe’pīti |
priyasya sannikarṣe'pītitaking up the phrase 'even when the beloved is near' — pratīka; the paradoxical clause he now wants to justify'प्रियस्य सन्निकर्षेऽपि' — (यह पद, अर्थात्) प्रियतम के निकट होने पर भी
priyasya sannikarṣe api iti — [on the words] 'even when the beloved is near'.
priyasya sannikarṣe'pi iti — 'प्रियतम के समीप होने पर भी' यह (पद)
Now Jīva picks out the verse's hardest phrase — 'even when the beloved is near' — the very paradox that needs support, and turns to supply it.
'प्रियस्य सन्निकर्षेऽपि' — इस विरोधाभासी वचन का (अब समर्थन किया जाता है)।
s4avataranika
atra yuktiś ca śrī-gopāla-campvām—
atra yuktiś caand the rational ground for this atra 'for this [paradox]' + yukti 'supporting reason' + ca; he now adduces a text as proofऔर इस (विरोधाभास) के समर्थन में युक्ति (प्रमाण)
śrī-gopāla-campvāmis to be found in the Śrī Gopāla-campū — locative — the source he cites (Jīva's own work)श्रीगोपालचम्पू में (इस प्रकार है)
atra yuktiḥ ca — and the ground for this; śrī-gopāla-campvām — [is] in the Gopāla-campū —
atra yuktiḥ ca — और इसमें युक्ति; śrī-gopāla-campvām — श्रीगोपालचम्पू में
And the yukti — the rational backing for saying separation can be felt with the beloved right there — Jīva finds in the Gopāla-campū, and quotes it.
और इस विषय में युक्ति श्रीगोपालचम्पू में (इस प्रकार) है—
s5citation
sāndrāliṅgana-laṅghi me’ṅga-valayāsaṅge’pi śārṅgī tadā gopīnāṁ sphurati sma dūra-gatayā premāpagād dūrataḥ | yasmād utkalikā-kalāpa-valanā-vṛttiṁ bahir lumpatī svapnābhāṁ diśatī śatīm api dṛśi sphūrtiṁ muhur lumpati ||
sāndrāliṅgana-laṅghioverleaping even the tight embrace sāndra 'dense' + āliṅgana 'embrace' + laṅghin 'transgressing'; qualifies Kṛṣṇa (śārṅgī)गाढ़ आलिंगन का उल्लंघन करने वाले
me'ṅga-valayāsaṅge'pieven locked within the ring of my arms locative + api — me 'my' + aṅga-valaya 'the enclosing circle of [my] limbs' + āsaṅga 'close contact'मेरी भुजाओं के घेरे के सटे रहने पर भी
śārṅgī tadāKṛṣṇa, the wielder of Śārṅga, then nominative subject — śārṅgin 'bearer of the bow Śārṅga'वे शार्ङ्गधनुर्धारी (कृष्ण) उस समय
gopīnāṁ sphurati sma dūrataḥappeared to the gopīs as if from far away sphurati sma 'shone forth, appeared' + dūrataḥ 'from afar'; gopīnām 'to the gopīs'गोपियों को दूर से (ही मानो) प्रतीत हुए
dūra-gatayā premāpagātbecause of the far-flowing river that is love instr./abl. of cause — dūra-gatā 'gone far' (fem., agreeing with āpagā 'river') + prema-āpagā 'the river of prema'; why he seemed distantदूर बह गई प्रेम-रूपी नदी के कारण
yasmādfor that very river — relative giving the reason: 'because [that river]...'क्योंकि वह (नदी)
utkalikā-kalāpa-valanā-vṛttiṁ bahir lumpatītearing outward the whirling play of her massed longings utkalikā 'yearning' + kalāpa 'mass' + valanā 'surging' + vṛtti 'activity'; bahiḥ 'outward' + lumpatī 'plundering' (fem. part. of the river)उत्कण्ठाओं के समूह के उमड़ने की क्रिया को बाहर की ओर लूटती हुई
svapnābhāṁ diśatīand lending everything a dream-like cast svapna-ābhā 'dream-semblance' + diśatī 'granting' (fem. part.)(और उसे) स्वप्न-सी झाँकी प्रदान करती हुई
śatīm api dṛśi sphūrtiṁ muhur lumpatiagain and again wipes out even the hundredfold vividness present in her sight śatī 'hundredfold' (intensive) + dṛśi 'in the seeing' (loc.) + sphūrti 'vivid presence' + muhuḥ 'repeatedly' + lumpati 'destroys'आँखों के सामने की सैकड़ों गुनी (स्पष्ट) झलक को भी बार-बार लोप कर देती है
śārṅgī — Kṛṣṇa, the Śārṅga-bearer; sāndrāliṅgana-laṅghi me'ṅga-valayāsaṅge api — even overleaping the dense embrace, locked in the ring of my arms; tadā gopīnāṁ dūra-gatayā premāpagāt dūrataḥ sphurati sma — then appeared to the gopīs from afar, because of the far-flowing river of love; yasmāt — for that river; utkalikā-kalāpa-valanā-vṛttiṁ bahir lumpatī — tearing outward the whirling play of massed longings; svapnābhāṁ diśatī — lending a dream-like semblance; dṛśi śatīm api sphūrtiṁ muhur lumpati — again and again obliterates even the hundredfold vividness in her sight.
sāndrāliṅgana-laṅghi — गाढ़ आलिंगन का अतिक्रमण करने वाले; me aṅga-valaya-āsaṅge'pi — मेरी भुजाओं के घेरे के सटाव में भी; śārṅgī tadā — वे शार्ङ्गधारी उस समय; gopīnāṁ sphurati sma dūrataḥ — गोपियों को दूर से प्रतीत हुए; dūra-gatayā premāpagāt — दूर चली गई प्रेम-नदी के कारण; yasmāt — क्योंकि (वह नदी); utkalikā-kalāpa-valanā-vṛttiṁ bahir lumpatī — उत्कण्ठाओं के समूह की उमड़ती वृत्ति को बाहर लूटती हुई; svapnābhāṁ diśatī — स्वप्न-सी आभा देती हुई; śatīm api dṛśi sphūrtiṁ muhur lumpati — दृष्टि में सैकड़ों गुनी स्फूर्ति को भी बार-बार नष्ट कर देती है
Even caught in the tight embrace, ringed by the gopī's own arms, Kṛṣṇa the Śārṅga-bearer appeared to them as though far, far away. Why? Because of the far-flowing river of love. That river of prema tears out of her the whole whirling swarm of her longings, casts a dreamlike haze over everything, and again and again wipes away even the most vivid, hundred-times-clear sight of him standing right there. This is separation felt inside the embrace itself.
मेरी भुजाओं के घेरे में गाढ़ आलिंगन में बँधे रहते हुए भी, वे शार्ङ्गधनुर्धारी (कृष्ण) उस समय गोपियों को दूर से (ही) प्रतीत हुए — दूर बह गई प्रेम-रूपी नदी के कारण; क्योंकि वह नदी उत्कण्ठाओं के समूह के उमड़ने को बाहर की ओर बहा ले जाती हुई, (उन्हें) स्वप्न-सी झाँकी देती हुई, आँखों के सामने की सैकड़ों गुनी स्पष्ट झलक को भी बार-बार लोप कर देती है।
Why cited: cited as the yukti from Gopāla-campū: even locked in the gopī's embrace, Kṛṣṇa seemed far off and dreamlike to her — separation felt in the beloved's very presence, which is prema-vaicittya.
क्यों उद्धृत: यह श्रीगोपालचम्पू से उद्धृत युक्ति है: गोपी के गाढ़ आलिंगन में बँधे होने पर भी कृष्ण उसे दूर और स्वप्नवत् प्रतीत हुए — प्रियतम के सम्मुख रहते हुए ही अनुभव किया गया वियोग, यही प्रेम-वैचित्त्य है।
s6other
iti ||
iti— so the quoted passage ends closes the quotation from the Gopāla-campū'इति' — (यहाँ उद्धरण समाप्त होता है)
iti — [thus ends the quoted verse].
iti — 'इति' (उद्धरण का समापन)
The 'iti' simply closes Jīva's quotation.
'इति' — (इस प्रकार गोपालचम्पू का उद्धरण समाप्त हुआ)।
s7other
(134)
(134)a bracketed verse-number closing Jīva's comment(१३४) — (सन्दर्भ-संख्या)
(134) — the edition's verse-number tag.
(134) — (१३४, सन्दर्भ-संख्या)
A bracketed number marking the verse in the edition Jīva's text follows. It carries no argument.
(१३४)।
Viśvanātha Cakravartī
s1definition
premotkarṣo’nurāgaḥ sthāyī |
premotkarṣo'nurāgaḥthe heightening of prema is [what is called] anurāga prema-utkarṣa 'the intensification of love' identified with anurāgaप्रेम का उत्कर्ष ही अनुराग (है)
sthāyīand this [anurāga] is the sthāyi-bhāva, the standing emotion [of the rasa here] nominative — names anurāga as the durable underlying mood(और यही) स्थायी (भाव है)
prema-utkarṣaḥ anurāgaḥ — the heightening of prema is anurāga; sthāyī — [and this anurāga is] the sthāyi-bhāva.
premotkarṣaḥ anurāgaḥ — प्रेम का उत्कर्ष अनुराग; sthāyī — स्थायी (भाव)
Viśvanātha begins from the foundation: when prema intensifies, that heightened love is anurāga — and anurāga is the sthāyi-bhāva, the standing emotion on which this rasa rests.
प्रेम का उत्कर्ष ही अनुराग है, और वही (यहाँ) स्थायी भाव है।
sthāyi-bhāva: the permanent, underlying emotion of a rasa, as against the passing vyabhicāri feelings; Viśvanātha fixes it here as anurāga, intensified prema.
स्थायिभाव: रस का वह स्थिर, आधारभूत भाव, जो क्षणिक व्यभिचारी भावों से भिन्न है; विश्वनाथ यहाँ उसे अनुराग — अर्थात् उत्कर्ष को प्राप्त प्रेम — मानते हैं।
s2gloss
sa ca tṛṣṇātiprābalya-mūlaka eva muhur anubhūtasyāpi vastuno’nanubhūtatva-bhāna-samarpako bhavet |
sa caand that anurāga resuming the sthāyi just namedऔर वह (अनुराग)
tṛṣṇātiprābalya-mūlaka evarooted precisely in an overpowering craving tṛṣṇā 'thirst, craving' + atiprābalya 'extreme intensity' + mūlaka 'having as its root'; eva 'precisely' — the key engineतृष्णा की अत्यन्त प्रबलता को ही अपना मूल रखता हुआ
muhur anubhūtasyāpi vastunoeven of an object relished over and over genitive — muhuḥ 'repeatedly' + anubhūta 'experienced' + api 'even'; the object is no strangerबार-बार अनुभव की हुई वस्तु का भी
'nanubhūtatva-bhāna-samarpako bhavetcomes to deliver the feeling that it has never been experienced at all an-anubhūta-tva 'the state of never-having-been-experienced' + bhāna 'the perception of' + samarpaka 'bestowing'; bhavet optative'कभी अनुभव न हुई' — ऐसा बोध कराने वाला हो जाता है
sa ca — and that anurāga; tṛṣṇā-atiprābalya-mūlakaḥ eva — rooted precisely in overpowering craving; muhuḥ anubhūtasya api vastunaḥ — even of an object relished again and again; ananubhūtatva-bhāna-samarpakaḥ bhavet — bestows the perception that it was never experienced.
sa ca — और वह; tṛṣṇātiprābalya-mūlakaḥ eva — तृष्णा की अत्यधिक प्रबलता को ही मूल रखने वाला; muhur anubhūtasya api vastunaḥ — बार-बार अनुभव की हुई वस्तु का भी; ananubhūtatva-bhāna-samarpakaḥ bhavet — अननुभूतत्व का बोध कराने वाला होता है
That anurāga springs from one thing above all: overpowering craving (tṛṣṇā). And craving so strong does something strange — it makes even an object you have enjoyed over and over feel as if you had never once tasted it. That is the mechanism Viśvanātha will build prema-vaicittya upon.
और वह अनुराग तृष्णा की अत्यन्त प्रबलता को ही अपना मूल बनाकर, बार-बार अनुभव की हुई वस्तु के विषय में भी 'यह कभी अनुभव में नहीं आई' — ऐसा बोध करा देता है।
s3other
yathā kaścid atibubhukṣu-svabhāvo vipro bhojayitvocyate—“brahman! suṣṭhu bhuktaṁ bhavatā” iti |
yathāto illustrate — opens a dṛṣṭānta, an everyday comparisonजैसे — (एक दृष्टान्त)
kaścid atibubhukṣu-svabhāvo viprosome brāhmaṇa of an insatiably hungry nature ati-bubhukṣu 'ravenously wishing to eat' + svabhāva 'by nature' + vipra 'brāhmaṇa'कोई अत्यन्त भोजन-लोलुप स्वभाव वाला ब्राह्मण
bhojayitvocyatehaving been fed [his fill], is then told bhojayitvā causative gerund 'having fed [him]' + ucyate 'it is said [to him]'(उसे) भोजन कराकर (उससे) कहा जाता है—
"brahman! suṣṭhu bhuktaṁ bhavatā" iti'O brāhmaṇa, you have eaten well indeed!' suṣṭhu 'well' + bhuktam 'it has been eaten' + bhavatā 'by you' (instr., polite); the acknowledgment that he has in fact eaten'हे ब्राह्मण! आपने भली-भाँति भोजन कर लिया' — ऐसा
yathā — just as; kaścit atibubhukṣu-svabhāvaḥ vipraḥ — some ravenously hungry brāhmaṇa; bhojayitvā ucyate — after being fed, is told; brahman suṣṭhu bhuktaṁ bhavatā iti — 'O brāhmaṇa, you have eaten well.'
yathā — जैसे; kaścid atibubhukṣu-svabhāvaḥ vipraḥ — कोई अति भोजन-लोलुप स्वभाव वाला ब्राह्मण; bhojayitvā ucyate — भोजन कराकर कहा जाता है; 'brahman suṣṭhu bhuktaṁ bhavatā' iti — 'हे विप्र! आपने भली-भाँति भोजन किया' ऐसा
Take a homely example. A brāhmaṇa of a ravenous, never-satisfied appetite is fed a full meal, and then told, 'Well, brāhmaṇa, you have eaten your fill!' The point of the picture: though he has in plain fact eaten — the food really and repeatedly taken — his craving is so strong that the fact scarcely registers, and he feels as though he had not eaten. Just so, intense craving can blot out even what has genuinely been enjoyed. The analogy proves only the strength of craving; it stops there.
जैसे किसी अत्यन्त भोजन-लोलुप स्वभाव वाले ब्राह्मण को भोजन कराकर उससे कहा जाता है— 'हे ब्राह्मण! आपने भरपेट भोजन कर लिया।'
s4gloss
tathaiva ko’yaṁ kṛṣṇa iti vyudasyati dhṛtim ity ādinā sa udāhṛtas tasyaiva ko’pi vṛtti-viśeṣaḥ prema-vaicittyaṁ nāma tṛṣṇāyāḥ parāvadhi-kāṣṭhāṁ vyanakti |
tathaivain just the same way carries the brāhmaṇa-picture back to anurāgaउसी प्रकार
ko'yaṁ kṛṣṇa iti vyudasyati dhṛtim ity ādināby the verse beginning 'Who is this Kṛṣṇa? — [and] she casts off all composure' pratīka reference — vyudasyati dhṛtim 'she throws away her steadiness'; the illustrating verse is cited by its opening words alone (ādi)'यह कृष्ण कौन हैं' (कहती हुई) अपना धैर्य त्याग देती है — इत्यादि (श्लोक) से
sa udāhṛtasthat anurāga, [there] held up as example, 'the anurāga exemplified by that verse'जिस (अनुराग) का उदाहरण दिया गया है
tasyaiva ko'pi vṛtti-viśeṣaḥa certain hard-to-name special mode of that very anurāga tasya eva 'of that same [anurāga]' + ko'pi 'some indefinable' + vṛtti-viśeṣa 'particular functioning'उसी (अनुराग) की कोई अनिर्वचनीय विशेष वृत्ति
prema-vaicittyaṁ nāmathe one that bears the name prema-vaicittya nāma 'by name''प्रेम-वैचित्त्य' नाम की (वह वृत्ति)
tṛṣṇāyāḥ parāvadhi-kāṣṭhāṁ vyanaktilays bare the very topmost, outermost pitch of craving tṛṣṇāyāḥ 'of craving' (gen.) + parāvadhi 'the furthest limit' + kāṣṭhā 'the highest point'; vyanakti 'manifests, reveals'तृष्णा की चरम पराकाष्ठा को प्रकट करती है
tathaiva — just so; 'ko'yaṁ kṛṣṇaḥ...' iti-ādinā saḥ udāhṛtaḥ — that anurāga is illustrated by the verse beginning 'who is this Kṛṣṇa...'; tasya eva ko'pi vṛtti-viśeṣaḥ prema-vaicittyaṁ nāma — a certain special mode of that same anurāga, named prema-vaicittya; tṛṣṇāyāḥ parāvadhi-kāṣṭhāṁ vyanakti — reveals the utmost pitch of craving.
tathaiva — उसी प्रकार; 'ko'yaṁ kṛṣṇa iti vyudasyati dhṛtim' ity ādinā — 'यह कृष्ण कौन' इत्यादि से; saḥ udāhṛtaḥ — जिसका उदाहरण दिया गया वह (अनुराग); tasya eva ko'pi vṛtti-viśeṣaḥ — उसी की कोई विशेष वृत्ति; prema-vaicittyaṁ nāma — प्रेम-वैचित्त्य नामक; tṛṣṇāyāḥ parāvadhi-kāṣṭhāṁ vyanakti — तृष्णा की पराकाष्ठा को प्रकट करती है
Just so with anurāga. Viśvanātha points to the verse that begins 'Who is this Kṛṣṇa? — and she throws off all composure,' which illustrates anurāga. Now one special mode of that very anurāga is what bears the name prema-vaicittya. And what it does is lay bare the absolute farthest reach, the topmost pitch, of craving. So prema-vaicittya is craving carried to its extreme.
उसी प्रकार 'यह कृष्ण कौन हैं' कहकर वह अपना धैर्य त्याग देती है — इत्यादि श्लोक से जिस अनुराग का उदाहरण दिया गया है, उसी की कोई अनिर्वचनीय विशेष वृत्ति 'प्रेम-वैचित्त्य' कहलाती है, और वह तृष्णा की चरम पराकाष्ठा को प्रकट करती है।
s5definition
yatra sati śrī-kṛṣṇaṁ sākṣāt śaśvad-anubhavato’pi janasya buddhi-vṛtter api tathā lopaḥ syād, yathā śrī-kṛṣṇaṁ nānubhavānīty eva pratyayaḥ syāt, yathā saṁnipātavato janasya pratikṣaṇaṁ jalaṁ pibato’pi “hā hā māṁ jalaṁ pāyaya” ity uktiḥ |
yatra sationce this [prema-vaicittya] is present locative absolute — 'when it is there'जिसके होने पर
śrī-kṛṣṇaṁ sākṣāt śaśvad-anubhavato'pi janasyaeven for a person directly and unceasingly experiencing Kṛṣṇa genitive — sākṣāt 'in person, directly' + śaśvat 'constantly' + anubhavataḥ 'experiencing' (pres. part.); api 'even'श्रीकृष्ण का साक्षात् निरन्तर अनुभव करते हुए भी व्यक्ति की
buddhi-vṛtter api tathā lopaḥ syādthere would be such a blanking-out even of the mind's own working buddhi-vṛtti 'the functioning of awareness' (gen.) + api 'even' + lopa 'lapse, disappearance'; tathā 'so complete'बुद्धि-वृत्ति का भी वैसा (पूर्ण) लोप हो जाता है
yathā śrī-kṛṣṇaṁ nānubhavānīty eva pratyayaḥ syātsuch that the fixed conviction arises, 'I am not experiencing Kṛṣṇa at all' yathā 'so that'; na anubhavāni 'I do not experience' + pratyaya 'settled conviction'; eva pins itकि 'मैं श्रीकृष्ण का अनुभव नहीं कर रही' — ऐसा ही निश्चय हो जाता है
yathā saṁnipātavato janasyajust as with a man in the grip of sannipāta-fever second dṛṣṭānta — saṁnipāta, the delirium-feverजैसे सन्निपात-ज्वर से पीड़ित व्यक्ति की
pratikṣaṇaṁ jalaṁ pibato'pithough he is drinking water every single moment pratikṣaṇam 'moment by moment' + pibataḥ 'drinking' (part.); api 'even'प्रतिक्षण जल पीते रहने पर भी
"hā hā māṁ jalaṁ pāyaya" ity uktiḥstill the cry, 'Alas, alas, give me water to drink!' pāyaya causative imperative 'make me drink'; his delirium erases the very water he is swallowing'हाय हाय, मुझे जल पिलाओ' — ऐसी पुकार (होती है)
yatra sati — once prema-vaicittya is present; śrī-kṛṣṇaṁ sākṣāt śaśvat-anubhavataḥ api janasya — even for one directly, ceaselessly experiencing Kṛṣṇa; buddhi-vṛtteḥ api tathā lopaḥ syāt — the working of awareness so blanks out; yathā 'śrī-kṛṣṇaṁ na anubhavāni' iti eva pratyayaḥ syāt — that the conviction 'I am not experiencing Kṛṣṇa' takes hold; yathā saṁnipātavataḥ janasya pratikṣaṇaṁ jalaṁ pibataḥ api 'hā hā māṁ jalaṁ pāyaya' iti uktiḥ — just as a sannipāta patient, though drinking water each moment, cries 'Alas, give me water!'
yatra sati — जिसके होने पर; śrī-kṛṣṇaṁ sākṣāt śaśvad-anubhavataḥ api janasya — श्रीकृष्ण का साक्षात् निरन्तर अनुभव करते हुए भी व्यक्ति की; buddhi-vṛtteḥ api tathā lopaḥ syāt — बुद्धि-वृत्ति का भी वैसा लोप हो जाए; yathā śrī-kṛṣṇaṁ na anubhavāni iti eva pratyayaḥ syāt — कि 'मैं कृष्ण का अनुभव नहीं करती' ऐसा ही निश्चय हो; yathā saṁnipātavataḥ janasya — जैसे सन्निपात वाले व्यक्ति की; pratikṣaṇaṁ jalaṁ pibataḥ api — प्रतिक्षण जल पीते हुए भी; 'hā hā māṁ jalaṁ pāyaya' iti uktiḥ — 'हाय, मुझे जल पिलाओ' ऐसी उक्ति
Here is what prema-vaicittya does. Once it is present, then even someone directly and unceasingly experiencing Kṛṣṇa has the very working of the mind blank out — so completely that the fixed conviction sets in, 'I am not experiencing Kṛṣṇa at all.' Viśvanātha gives the medical picture: a man delirious with sannipāta fever drinks water moment after moment, and all the while cries, 'Alas, alas, give me water!' Map it: the patient is the lover; the water he keeps swallowing is Kṛṣṇa, right there being experienced; the delirium is prema-vaicittya, which erases the experience even as it happens.
जिसके होने पर श्रीकृष्ण का साक्षात् निरन्तर अनुभव करते रहने पर भी व्यक्ति की बुद्धि-वृत्ति का ऐसा पूर्ण लोप हो जाता है कि 'मैं श्रीकृष्ण का अनुभव ही नहीं कर रही' — ऐसा ही निश्चय बन जाता है; जैसे सन्निपात-ज्वर से पीड़ित व्यक्ति प्रतिक्षण जल पीते रहने पर भी 'हाय हाय, मुझे जल पिलाओ' — ऐसी पुकार करता है।
sannipāta: in Āyurveda, a delirium-fever from the simultaneous disorder of all three doṣas; here it names the deranged perception in which one denies the very thing before the senses.
सन्निपात: आयुर्वेद में तीनों दोषों के एक साथ विकृत होने से उत्पन्न प्रलाप-ज्वर; यहाँ यह उस विकृत बोध का नाम है जिसमें इन्द्रियों के सम्मुख उपस्थित वस्तु का ही निषेध हो जाता है।
s6avataranika
atreyaṁ yuktiḥ |
atreyaṁ yuktiḥand here is the reasoning behind it atra 'for this' + iyaṁ + yukti 'the rational explanation'; announces the argument to followइस (विषय) में यह युक्ति (है)
atra iyaṁ yuktiḥ — here is the reasoning for this.
atra iyaṁ yuktiḥ — इसमें यह युक्ति
Viśvanātha now gives the yukti — the mechanism that explains how such a blanking-out can happen.
इस विषय में यह युक्ति है।
s7gloss
anurāgo kvacid buddhi-vṛttes tathā sūkṣmatvaṁ syāt, yathā sā śrī-kṛṣṇaṁ tadīya-guṇa-gaṇa-mādhuryaṁ ca yugapan na viṣayīkaroti |
anurāgo kvacidwithin anurāga, in a given case the text reads anurāgo; taken as topic/locative 'in anurāga' + kvacit 'sometimes, in a given case'अनुराग में कभी-कभी
buddhi-vṛttes tathā sūkṣmatvaṁ syātthe mind's functioning grows so exceedingly fine buddhi-vṛtti (gen.) + sūkṣma-tva 'subtlety, fineness'; tathā 'to such a degree'बुद्धि-वृत्ति का ऐसा सूक्ष्मत्व हो जाता है
yathā sāthat she yathā 'so that'; sā, the loverकि वह (नायिका)
śrī-kṛṣṇaṁ tadīya-guṇa-gaṇa-mādhuryaṁ ca yugapan na viṣayīkaroticannot hold Kṛṣṇa and the sweetness of his whole array of qualities in view at one and the same time yugapat 'simultaneously' + na viṣayīkaroti 'makes [them] no object of awareness'; guṇa-gaṇa 'the array of qualities' + mādhurya 'sweetness'; ca joins the two she cannot hold togetherश्रीकृष्ण को और उनके गुण-समूह के माधुर्य को एक साथ विषय नहीं बना पाती
anurāge kvacit — within anurāga, in a given case; buddhi-vṛtteḥ tathā sūkṣmatvaṁ syāt — the mind's working grows so fine; yathā sā śrī-kṛṣṇaṁ tadīya-guṇa-gaṇa-mādhuryaṁ ca yugapat na viṣayīkaroti — that she cannot make Kṛṣṇa and the sweetness of his qualities objects of awareness at once.
anurāge kvacit — अनुराग में कभी; buddhi-vṛtteḥ tathā sūkṣmatvaṁ syāt — बुद्धि-वृत्ति का ऐसा सूक्ष्मत्व हो जाए; yathā sā — कि वह; śrī-kṛṣṇaṁ tadīya-guṇa-gaṇa-mādhuryaṁ ca yugapat na viṣayīkaroti — कृष्ण को और उनके गुण-समूह के माधुर्य को एक साथ विषय नहीं करती
The reasoning: in anurāga the mind's power of attention can become so extraordinarily fine, so narrow, that it can no longer take in two things together. She cannot hold Kṛṣṇa himself and the sweetness of his whole array of qualities in view at the same instant — only one of them at a time.
अनुराग में कभी-कभी बुद्धि-वृत्ति इतनी सूक्ष्म हो जाती है कि वह (नायिका) श्रीकृष्ण को और उनके गुण-समूह के माधुर्य को — दोनों को एक साथ अपना विषय नहीं बना पाती।
s8gloss
yataḥ śrī-kṛṣṇānubhave tadīya-guṇādy-ananubhavaḥ tadīya-guṇānubhave tad-ananubhavaḥ |
yataḥfor gives the ground of the previous claimक्योंकि
śrī-kṛṣṇānubhave tadīya-guṇādy-ananubhavaḥwhile she is experiencing Kṛṣṇa himself, his qualities and the rest go unexperienced locative 'when experiencing Kṛṣṇa' + an-anubhava 'non-experience' of tadīya-guṇādi 'his qualities and so on'श्रीकृष्ण का अनुभव होने पर उनके गुण आदि का अनुभव नहीं होता
tadīya-guṇānubhave tad-ananubhavaḥand while experiencing his qualities, he himself goes unexperienced the mirror case — tat 'him' now unexperiencedऔर उनके गुणों का अनुभव होने पर स्वयं उनका (कृष्ण का) अनुभव नहीं होता
yataḥ — because; śrī-kṛṣṇa-anubhave tadīya-guṇādi-ananubhavaḥ — when Kṛṣṇa is experienced, his qualities are not; tadīya-guṇa-anubhave tat-ananubhavaḥ — when his qualities are experienced, he is not.
yataḥ — क्योंकि; śrī-kṛṣṇānubhave tadīya-guṇādy-ananubhavaḥ — कृष्ण के अनुभव में उनके गुणादि का अननुभव; tadīya-guṇānubhave tad-ananubhavaḥ — उनके गुणों के अनुभव में उनका (स्वयं का) अननुभव
The reason it works this way: when her mind is fixed on Kṛṣṇa's person, his qualities drop out of awareness; and when it is fixed on his qualities, Kṛṣṇa himself drops out. Attention this fine lets in only one at a time, so the other is, in that very instant, 'not experienced.'
क्योंकि श्रीकृष्ण का अनुभव होने पर उनके गुण आदि का अनुभव नहीं होता, और उनके गुणों का अनुभव होने पर स्वयं कृष्ण का अनुभव नहीं होता।
s9other
yathā kācid atisūkṣmā sūcī vastrasyutāvatisūkṣmam apy ekaṁ sūtram eva vidhyati, na tu sūtra-dvaya-sandhim iti |
yathāto illustrate — opens the dṛṣṭāntaजैसे
kācid atisūkṣmā sūcīsome exceedingly fine needle ati-sūkṣma 'very fine' + sūcī 'needle'कोई अत्यन्त बारीक सुई
vastrasyutāvin the stitching of cloth locative — vastra 'cloth' + syūti 'sewing'वस्त्र की सिलाई में
atisūkṣmam apy ekaṁ sūtram eva vidhyatipierces only one thread, even a very fine one eva 'only' — a single sūtra 'thread'; api 'even [if fine]'अत्यन्त बारीक होने पर भी केवल एक ही धागे को बेधती है
na tu sūtra-dvaya-sandhim itibut never the joint where two threads cross tu 'but'; sūtra-dvaya-sandhi 'the junction of a pair of threads'; the needle is too fine to catch bothपरन्तु दो धागों के जोड़ को नहीं (बेध पाती)
yathā — just as; kācit atisūkṣmā sūcī vastra-syūtau — some very fine needle, in sewing cloth; atisūkṣmam api ekaṁ sūtram eva vidhyati — pierces only a single thread, however fine; na tu sūtra-dvaya-sandhim — but not the junction of two threads.
yathā — जैसे; kācid atisūkṣmā sūcī — कोई अत्यन्त सूक्ष्म सुई; vastra-syūtau — वस्त्र की सिलाई में; atisūkṣmam api ekaṁ sūtram eva vidhyati — अत्यन्त बारीक होने पर भी एक ही धागे को बेधती है; na tu sūtra-dvaya-sandhim iti — किन्तु दो धागों के जोड़ को नहीं, ऐसा
The homely image: a very fine needle, sewing cloth, will pierce a single thread, even a fine one — but it is too fine to catch the joint where two threads cross. Map it: the needle is the mind's fine-honed attention; the one thread it pierces is the single object it can hold, Kṛṣṇa or else his qualities; the two-thread junction it cannot catch is the two of them held together at once. The very fineness that lets it enter one is what keeps it from taking both.
जैसे कोई अत्यन्त बारीक सुई वस्त्र सीते समय, स्वयं अत्यन्त सूक्ष्म होने के कारण, केवल एक ही धागे को बेधती है, दो धागों के जोड़ को नहीं।
s10conclusion
tathaiva sambhogākhye rase kānto’yaṁ māṁ sambhukte yasya surata-lāmpaṭya-vāk-cāturya-gīta-vādya-nṛtyādayo guṇā apārā iti guṇeṣu praviṣṭāyāṁ buddhi-vṛttau kṣaṇāntare cayasya guṇā īdṛśāḥ sa kva iti guṇān api tyaktvā tan-mārgaṇe praviṣṭā viraham evānubhāvayantī puraḥ-sthitam api taṁ na viṣayīkarotīti jñeyā ||
tathaiva sambhogākhye rasein just the same way, within the rasa called sambhoga (union) sambhoga-ākhya 'named union' + rase (loc.)उसी प्रकार सम्भोग नामक रस में
kānto'yaṁ māṁ sambhukte'this lover of mine is enjoying me now' her thought — kānta 'lover' + sambhukte 'fully enjoys' (mid.)'यह प्रियतम मुझे भोग रहा है'
yasya surata-lāmpaṭya-vāk-cāturya-gīta-vādya-nṛtyādayo guṇā apārā iti'he whose qualities — abandon in love-play, clever speech, singing, playing, dancing, and the rest — are without limit' yasya 'whose' + apāra 'boundless'; the sweep of guṇas her mind runs to'जिसके सुरत-लम्पटता, वाक्-चातुर्य, गीत, वाद्य, नृत्य आदि गुण अपार हैं' — ऐसा (सोचते हुए)
guṇeṣu praviṣṭāyāṁ buddhi-vṛttauonce her awareness has entered into [dwelling on] his qualities locative absolute — 'when the buddhi-vṛtti has gone into the guṇas'बुद्धि-वृत्ति के (उन) गुणों में प्रविष्ट हो जाने पर
kṣaṇāntarethe very next moment 'in another instant'दूसरे ही क्षण
cayasya guṇā īdṛśāḥ sa kva iti'and his qualities are like this — [but then] where is he?' reading cayasya as ca asya 'and his'; the mind, deep in the qualities, suddenly misses the person; sa kva 'where is he?''और इसके गुण तो ऐसे हैं — पर वह (स्वयं) कहाँ है?' — ऐसा (सोचकर)
guṇān api tyaktvā tan-mārgaṇe praviṣṭāabandoning even the qualities, she plunges into searching for him tyaktvā 'having let go' + tat-mārgaṇa 'the search for him'; api 'even'गुणों को भी छोड़कर उसकी खोज में लग जाती है
viraham evānubhāvayantīand so makes herself taste nothing but separation viraha 'separation' + anubhāvayantī 'causing [herself] to feel'; eva 'nothing but'(और इस प्रकार) केवल विरह का ही अनुभव करती हुई
puraḥ-sthitam api taṁ na viṣayīkarotidoes not register him though he stands right before her puraḥ-sthita 'standing in front' + api 'even'; na viṣayīkaroti 'makes him no object of awareness'सामने खड़े होने पर भी उसे विषय नहीं बना पाती
iti jñeyā— so it is to be understood closes Viśvanātha's exposition; jñeyā (fem.) agreeing with the lover / the point about her— ऐसा जानना चाहिए
tathaiva sambhogākhye rase — just so, in the rasa called union; 'kānto'yaṁ māṁ sambhukte, yasya guṇā apārāḥ' iti guṇeṣu praviṣṭāyāṁ buddhi-vṛttau — once, thinking 'my lover is enjoying me, whose qualities are boundless,' her awareness has entered his qualities; kṣaṇāntare 'ca asya guṇā īdṛśāḥ sa kva' iti — the next moment, 'and his qualities are like this — where is he?'; guṇān api tyaktvā tat-mārgaṇe praviṣṭā — abandoning even the qualities, plunged into the search for him; viraham eva anubhāvayantī — making herself feel nothing but separation; puraḥ-sthitam api taṁ na viṣayīkaroti — she does not register him though he stands before her; iti jñeyā — so it is to be understood.
tathaiva sambhogākhye rase — उसी प्रकार सम्भोग नामक रस में; kānto'yaṁ māṁ sambhukte — 'यह प्रियतम मुझे भोग रहा है'; yasya surata-lāmpaṭya-vāk-cāturya-gīta-vādya-nṛtyādayo guṇā apārā iti — 'जिसके सुरत-लम्पटता आदि गुण अपार हैं' ऐसा; guṇeṣu praviṣṭāyāṁ buddhi-vṛttau — बुद्धि-वृत्ति के गुणों में प्रविष्ट होने पर; kṣaṇāntare — दूसरे क्षण; ca asya guṇā īdṛśāḥ sa kva iti — 'और इसके गुण ऐसे — वह कहाँ' ऐसा; guṇān api tyaktvā tan-mārgaṇe praviṣṭā — गुणों को छोड़कर उसकी खोज में लगी; viraham eva anubhāvayantī — केवल विरह का अनुभव कराती हुई; puraḥ-sthitam api taṁ na viṣayīkaroti — सामने खड़े होने पर भी उसे विषय नहीं करती; iti jñeyā — ऐसा जानना चाहिए
Now Viśvanātha applies it to sambhoga-rasa, the rasa of union. In his very embrace she thinks, 'My lover is enjoying me — and how boundless his qualities are: his abandon in love-play, his clever speech, his singing, his music, his dancing, on and on.' Her mind sinks into the qualities. Then, the next instant: 'His qualities are like this — but where is he?' Letting go even of the qualities, she plunges off searching for him — and in that searching she makes herself taste pure separation, so that she no longer registers him even as he stands right in front of her. That, Viśvanātha concludes, is how prema-vaicittya works even inside union.
उसी प्रकार सम्भोग नामक रस में 'यह प्रियतम मुझे भोग रहा है, जिसके सुरत-लम्पटता, वाक्-चातुर्य, गीत, वाद्य, नृत्य आदि गुण अपार हैं' — ऐसा (सोचते हुए) जब बुद्धि-वृत्ति उन गुणों में प्रविष्ट हो जाती है, तो दूसरे ही क्षण 'और इसके गुण तो ऐसे हैं — पर वह स्वयं कहाँ है?' — यह सोचकर वह गुणों को भी छोड़कर उसकी खोज में लग जाती है, और इस प्रकार केवल विरह का ही अनुभव करती हुई सामने खड़े प्रियतम को भी अपना विषय नहीं बना पाती — ऐसा जानना चाहिए।
s11other
(134)
(134)a bracketed verse-number closing Viśvanātha's comment(१३४) — (सन्दर्भ-संख्या)
(134) — the edition's verse-number tag.
(134) — (१३४, सन्दर्भ-संख्या)
A bracketed number closing the comment, marking the verse in Viśvanātha's edition. It carries no argument.
(१३४)।