L1avataranika
tatrādau suṣṭhu vaiśiṣṭyam asyāḥ kathayituṁ sphuṭam |
tatrathere — in that first section (the point just reached in the book) loc., picked up by the commentators as the first wave of the Eastern divisionवहाँ (उस पूर्व-विभाग की प्रथम लहरी में)
ādauat the very beginning, right at the start loc. of timeआरम्भ में ही
asyāḥof this — of this devotion he is about to treat gen. fem., anticipates bhakteḥ in L2इस (भक्ति) की
vaiśiṣṭyamthe distinctiveness — what sets it apart from everything else acc., object of kathayitumविशेषता को
suṣṭhuwell, thoroughly adv.भली-भाँति
sphuṭamand clearly, so it stands out plainly adv., paired with suṣṭhuस्पष्ट रूप से
kathayitumin order to tell, so as to declare infinitive of purpose — governs the whole main clause in L2कहने के लिए
tatra — there; ādau — at the very beginning; asyāḥ — of this devotion; vaiśiṣṭyam — its distinctiveness; suṣṭhu sphuṭam — well and clearly; kathayitum — in order to declare.
tatra — वहाँ; ādau — आरम्भ में; asyāḥ — इस (भक्ति) की; vaiśiṣṭyam — विशेषता को; suṣṭhu — भली-भाँति; sphuṭam — स्पष्ट रूप से; kathayitum — कहने के लिए
Right here, at the very start of this first section. The aim is to bring out what makes this devotion distinctive — what sets it apart from everything else. And to do that well and plainly. This line states the purpose; the next line supplies the action done for that purpose.
वहाँ आरम्भ में ही इस (भक्ति) की विशेषता को भली-भाँति और स्पष्ट रूप से कहने के लिए —
vaiśiṣṭya (home meaning, in logic: the state of being marked off by a distinguishing trait; here: the special character by which this devotion stands apart from every other path).
वैशिष्ट्य — मूल अर्थ (न्याय में) किसी असाधारण चिह्न से पृथक् होने की अवस्था; यहाँ वह विशेषता जिसके कारण यह भक्ति हर दूसरे मार्ग से अलग ठहरती है।
L2definition
lakṣaṇaṁ kriyate bhakter uttamāyāḥ satāṁ matam ||
lakṣaṇamthe definition — the mark that says what a thing is nom., subject of kriyateलक्षण
kriyateis made, is set down passive present, main verbकिया जाता है
bhakteḥof devotion — whose definition it is gen., governed by lakṣaṇamभक्ति का
uttamāyāḥof the highest kind — the topmost devotion, not devotion in general gen. fem., agrees with bhakteḥउत्तमा (उस उत्तम भक्ति) का
satāṁ matamand one approved by the saints — held right by holy people, not invented on his own nom. neut., agrees with lakṣaṇamजो सन्तों का मत है
satām matam — approved by the saints; uttamāyāḥ bhakteḥ — of the highest devotion; lakṣaṇam — the definition; kriyate — is made.
lakṣaṇam — लक्षण; kriyate — किया जाता है; bhakteḥ — भक्ति का; uttamāyāḥ — उत्तमा (उस उत्तम भक्ति) का; satāṁ matam — जो सन्तों का मत है
So the definition is set down. A definition is the mark that tells you what a thing is. And it is the definition of the highest devotion — the topmost kind, not devotion taken loosely. This definition is one the saints approve; it is not something made up on his own.
उत्तमा भक्ति का लक्षण किया जाता है — जो सन्तों को सम्मत है।
lakṣaṇa (home meaning, in Nyāya and Vedānta: the distinguishing characteristic that marks a thing off from everything else and thereby states what it is; here: the defining formula of the highest bhakti, given in the next verse).
लक्षण — मूल अर्थ (न्याय और वेदान्त में) वह असाधारण धर्म जो वस्तु को सबसे पृथक् कर के बताता है कि वह क्या है; यहाँ उत्तमा भक्ति का वह निर्णायक परिभाषा-सूत्र, जो अगले श्लोक में दिया गया है।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
tatrādāv iti |
tatra ādauthe words "there, at the beginning" — quoting the verse's opening to say "on this I now comment" pratīka (lemma-citation), the opening words tatra + ādau'तत्र आदौ' — (मूल के आरम्भिक शब्दों का प्रतीक)
itithat is the phrase he takes up iti marking off the quoted lemma'इति' — उद्धृत प्रतीक को यहीं समाप्त करता हुआ
tatra ādau — the opening words "there, at the beginning"; iti — this is the phrase now to be explained.
tatra ādau — प्रतीक रूप में उद्धृत आरम्भिक शब्द; iti — इति
Jīva picks up the verse's opening words, "tatrādau" ("there, at the beginning"). He quotes them to signal: this is the phrase I will now explain. Nothing is asserted yet; he is just naming the words he will unpack.
'तत्र आदौ' — इन शब्दों को लेकर (व्याख्या आरम्भ होती है)।
This is a pratīka — a commentator quotes the first word or two of a line and adds "iti" to mark it as the head-word being commented on, like writing "'There, at the beginning' —" before a gloss.
यह प्रतीक है — टीकाकार पंक्ति का पहला शब्द या दो उठाकर उसके आगे 'इति' लगा देता है, जिससे वह शीर्ष-पद बन जाता है जिस पर टीका की जा रही है; मानो 'वहाँ, आरम्भ में' — लिखकर फिर उसका अर्थ खोलना।
s2gloss
tatra pūrva-vibhāga-gata-prathama-laharyām |
tatra"there" — the word the verse used, now pinned to a place the lemma tatra being located'तत्र' अर्थात्
pūrva-vibhāga-gata-prathama-laharyāmmeans: in the first wave that stands within the Eastern division locative — "in…"; the compound kept whole names the exact placeपूर्व-विभाग में आई हुई प्रथम लहरी में
tatra — "there"; pūrva-vibhāga-gata-prathama-laharyām — that is, in the first wave belonging to the Eastern division.
tatra — तत्र (अर्थात्); pūrva-vibhāga-gata-prathama-laharyām — पूर्व-विभाग की प्रथम लहरी में
He explains what "there" points to. It means: in the first wave (chapter) of the Eastern division (the book's first part). So "there, at the beginning" locates us at the very opening of the whole work.
'तत्र' अर्थात् पूर्व-विभाग में आई हुई प्रथम लहरी में।
vibhāga = "division/part" of the book; laharī = literally "wave," the author's name for a chapter, since the work is a "nectar-ocean" (rasāmṛta-sindhu).
विभाग = ग्रन्थ का 'भाग/खण्ड'; लहरी = शब्दशः 'लहर', ग्रन्थकार का अध्याय के लिए नाम — क्योंकि यह कृति (भक्ति-रसामृत-सिन्धु) एक अमृत-सागर के रूप में कल्पित है।
s3gloss
ādau prathamata eva uttamāyā bhakter lakṣaṇaṁ kriyate |
ādau"at the beginning" — the verse's word, now spelled out the lemma ādau taken up'आदौ' अर्थात्
prathamataḥ evameans precisely first of all, before anything else eva — "precisely, at the very first"सबसे पहले ही
uttamāyāḥ bhakteḥof the highest devotion genitive — "of…"उत्तमा भक्ति का
lakṣaṇamthe defining mark — the formula that says what it is and marks it off from everything else the thing being madeलक्षण
kriyateis made passive verb — "is made / is given"किया जाता है
ādau — "at the beginning"; prathamataḥ eva — that is, at the very first; uttamāyāḥ bhakteḥ — of the highest devotion; lakṣaṇam — the defining mark; kriyate — is made.
ādau — आदौ (अर्थात्); prathamataḥ eva — सबसे पहले ही; uttamāyāḥ bhakteḥ — उत्तमा भक्ति का; lakṣaṇam — लक्षण; kriyate — किया जाता है
He explains "at the beginning": it means at the very first, before anything else. What is done first? The defining mark of the highest devotion is given. So the whole treatise opens by first defining uttamā bhakti.
'आदौ' अर्थात् सबसे पहले ही उत्तमा भक्ति का लक्षण किया जाता है।
lakṣaṇa: in Nyāya and Vedānta this is the "defining characteristic" — the mark that both tells you what a thing is and sets it apart from everything else. Here it is the definition-formula of the highest bhakti given in the next verse.
लक्षण — न्याय और वेदान्त में यह वह चिह्न है जो एक साथ बताता है कि वस्तु क्या है और उसे सबसे पृथक् भी करता है; यहाँ अगले श्लोक में दी गई उत्तमा भक्ति की परिभाषा-सूत्र।
s4gloss
pratipādyatvena vidhīyate |
pratipādyatvenain its role as the very thing the treatise sets out to explain instrumental of role/capacity — "as / in the character of"प्रतिपाद्य के रूप में (जिसका प्रतिपादन करना है, उस रूप में)
vidhīyateit is laid down, prescribed passive of vidhi — "is enjoined / is laid down"विहित किया जाता है
pratipādyatvena — as the matter to be expounded; vidhīyate — it is laid down.
pratipādyatvena — प्रतिपाद्य रूप में; vidhīyate — विहित किया जाता है
He sharpens "is made": the highest devotion is laid down as the very subject the book will expound. It is not just mentioned in passing; it is set up, up front, as the topic to be explained.
(उत्तमा भक्ति ही) प्रतिपाद्य रूप में विहित की जाती है।
vidhīyate is from vidhi, the prescriptive force by which scripture lays down what is to be done or established (a Pūrva-Mīmāṁsā term). Here it is used mildly: the highest bhakti is "prescribed" as the treatise's declared theme.
विधीयते 'विधि' से बना है — वह प्रेरक शक्ति जिससे शास्त्र यह ठहराता है कि क्या करना या सिद्ध करना है (पूर्व-मीमांसा का पद)। यहाँ इसका प्रयोग मृदु है — उत्तमा भक्ति ग्रन्थ के घोषित प्रतिपाद्य विषय रूप में 'विहित' की गई है।
s5gloss
na tu sarvātmikāyāḥ |
na tubut not — ruling out the other option tu — "but"; na — the negationकिन्तु नहीं
sarvātmikāyāḥof devotion taken in its full sweep, every kind lumped together genitive — "of…"; parallel to bhakteḥ in s3सर्वात्मिका (भक्ति) का
na tu — but not; sarvātmikāyāḥ — of devotion taken in its entirety.
na tu — किन्तु नहीं; sarvātmikāyāḥ — सर्वात्मिका (भक्ति) का
He marks off what is NOT being defined. The definition is of the highest devotion only — not of devotion in general, every kind rolled together. He is drawing a boundary: one specific, pure kind is the target, not the whole broad field.
किन्तु सर्वात्मिका भक्ति का (लक्षण) नहीं।
sarvātmikā bhakti = devotion "in its entire nature," i.e. all forms taken together (including mixed forms). The point: the book defines the pure, highest form, not this catch-all.
सर्वात्मिका भक्ति = 'अपने सम्पूर्ण रूप में' भक्ति, अर्थात् सब प्रकार मिलाकर (मिश्रित रूपों सहित)। तात्पर्य — ग्रन्थ शुद्ध, उत्तम रूप की परिभाषा देता है, न कि इस सर्वसंग्राहक रूप की।
s6avataranika
tatra hetuḥ—suṣṭhu vaiśiṣṭyaṁ kathayitum iti |
tatra hetuḥthe reason for this — for defining just the highest kind nominative — "the reason (is)…"; tatra points back to s3–s5उसमें हेतु (यह है) —
suṣṭhu vaiśiṣṭyam kathayitumnamely, in order to declare well its distinctiveness infinitive of purpose — "in order to…"; quotes the verse's own wordsभली-भाँति विशेषता को कहने के लिए
itiso run the verse's own words iti closing the quoted phrase'इति' — उद्धृत वचन को यहीं समाप्त करता हुआ
tatra hetuḥ — the reason for this (is); suṣṭhu vaiśiṣṭyam kathayitum — "in order to declare well the distinctiveness"; iti — thus (the verse itself says).
tatra hetuḥ — उसका हेतु; suṣṭhu vaiśiṣṭyam kathayitum — भली-भाँति विशेषता को कहने के लिए; iti — इति
Now he gives the reason why only the highest devotion is defined. He points to the verse's own phrase: "in order to declare well its distinctiveness." The verse itself states the purpose — to bring out clearly what makes this devotion special. He is setting up the fuller reason that follows.
उसमें हेतु है — 'भली-भाँति विशेषता को कहने के लिए' (यह मूल का ही वचन)।
vaiśiṣṭya = "distinctiveness, the quality of standing apart." The reason is quoted straight from the mūla's own words rather than added from outside.
वैशिष्ट्य = 'पृथक् खड़े होने का गुण, विशिष्टता'। यह हेतु बाहर से जोड़ा नहीं गया, अपितु मूल के अपने ही शब्दों से उद्धृत है।
s7reply
anyatrānyābhilāṣa-jñāna-karmādy-āvṛtatvenāpūrṇa-balatvāt |
anyatraelsewhere — in devotion of any other, mixed kind locative adverb — "elsewhere, in the other cases"अन्यत्र (अन्य भक्तियों में)
anyābhilāṣa-jñāna-karma-ādi-āvṛtatvenabecause it is covered over by longing for other things, by the knowledge-path, by ritual works, and the like instrumental of cause — "because it is covered over by…"; compound kept wholeक्योंकि वह अन्य अभिलाषा, ज्ञान, कर्म आदि से आवृत (ढकी हुई) रहती है
apūrṇa-balatvāttherefore its power is incomplete ablative of reason — "because of / therefore…"इसलिए उसका बल अपूर्ण रहता है, इस कारण
anyatra — elsewhere; anyābhilāṣa-jñāna-karma-ādi-āvṛtatvena — because it is covered over by longing for other things, by knowledge, by works, and so on; apūrṇa-balatvāt — its strength is therefore incomplete.
anyatra — अन्यत्र; anyābhilāṣa-jñāna-karma-ādi-āvṛtatvena — अन्य अभिलाषा-ज्ञान-कर्म आदि से आवृत होने के कारण; apūrṇa-balatvāt — अपूर्ण-बल होने से
Here is why only the highest kind shows the distinctiveness. In every other, mixed kind of devotion, the devotion is covered over — smothered by craving for other things, by the impersonal knowledge-path, by ritual works, and the rest. Because it is buried under these, its power is incomplete. Only when devotion is pure and unmixed does its full strength, and so its distinctiveness, come through.
अन्यत्र (अन्य भक्तियों में) वह अन्य अभिलाषा, ज्ञान, कर्म आदि से आवृत रहती है, इसलिए उसका बल अपूर्ण रहता है।
jñāna here = the Advaita knowledge-path aimed at merging in brahman; karma = Veda-enjoined ritual duty. In this school both are "coverings" that, when mixed in, weaken pure devotion — hence "incomplete strength."
यहाँ ज्ञान = अद्वैत का वह ज्ञान-मार्ग जो ब्रह्म में लीन होने को लक्ष्य करता है; कर्म = वेद-विहित नित्य अनुष्ठान। इस मत में दोनों 'आवरण' हैं जो मिल जाने पर शुद्ध भक्ति को दुर्बल कर देते हैं — इसी से 'अपूर्ण बल'।
s8reply
etad-aṁśata evāsyās tādṛśatva-vyakteḥ |
etad-aṁśataḥ evaprecisely from this portion — this pure, unmixed part alone ablative of source — "from…"; eva — "precisely, only"इसी अंश से ही
asyāḥof it, this devotion genitive — "of…"इस (उत्तमा भक्ति) की
tādṛśatva-vyakteḥbecause its being-of-that-character becomes plain to see ablative of reason — "because…"; vyakti = "becoming manifest"क्योंकि उसका वैसा (उत्तम) स्वरूप प्रकट होता है
etad-aṁśataḥ eva — precisely from this portion; asyāḥ — of this devotion; tādṛśatva-vyakteḥ — because its being of such a character becomes manifest.
etad-aṁśataḥ eva — इसी अंश से ही; asyāḥ — इसकी; tādṛśatva-vyakteḥ — तादृशता (वैसे स्वरूप) की व्यक्ति (प्रकट होने) के कारण
He completes the reason. It is only from this portion — the pure, highest part — that devotion's true character shows itself plainly. The special nature is visible in the unmixed form alone. That is why the definition targets the highest devotion: only there does what devotion really is become clear.
इसी अंश से ही इस (उत्तमा भक्ति) का वैसा (उत्तम) स्वरूप प्रकट होता है।
aṁśa = "portion, part"; tādṛśatva = "being of such a kind," i.e. having the distinctive character just described. The pure part is where that character is on display.
अंश = 'भाग, हिस्सा'; तादृशत्व = 'वैसा होना', अर्थात् अभी वर्णित उस विशिष्ट स्वरूप का होना। जहाँ वह विशेषता प्रकट होती है, वही शुद्ध अंश है।
s9citation
yasyāsti bhaktir bhagavaty akiṁcana ity ādeś ca ||
yasya asti bhaktiḥ bhagavati akiñcanā"in whom there is devotion to the Lord, free of every want" quoted verse (Bhāgavata 5.18.12); akiñcanā — "asking for nothing, unmixed"'जिसकी भगवान् में अकिञ्चना (निष्काम, अनन्य) भक्ति है'
iti ādeḥand so the passage runs on genitive — "of [the passage] beginning thus…," i.e. "…and the rest"'इत्यादि' — इस प्रकार आरम्भ होने वाले वचन का
caand — adding scriptural backing to the reasoning just given ca — "and," linking the citation to s7–s8'च' — और (यह प्रमाण भी)
yasya asti bhaktiḥ bhagavati akiñcanā — "in whom there is devotion to the Lord, free of every want"; iti ādeḥ — of the passage beginning thus (and the rest); ca — and (this too confirms it).
yasya asti bhaktiḥ bhagavati akiñcanā — जिसकी भगवान् में अकिञ्चना भक्ति है; iti ādeḥ — इत्यादि वचन का; ca — और
He seals the point with scripture. The Bhāgavata says devotion "free of every want" — asking for nothing else — is what counts. He quotes only the opening and adds "and the rest," pointing to the fuller passage. The word "and" ties this proof to what he just argued: pure, want-free devotion is the distinctive, highest kind.
'जिसकी भगवान् में अकिञ्चना (निष्काम) भक्ति है' — इत्यादि (वचन) से भी (यही सिद्ध होता है)।
Why cited: Cited to show scripture itself prizes want-free (akiñcanā), unmixed devotion — confirming that pure devotion, not the mixed kinds, is the distinctive highest form.
क्यों उद्धृत: यह वचन इसलिए उद्धृत है कि शास्त्र स्वयं निष्काम (अकिञ्चना), अमिश्रित भक्ति को श्रेष्ठ मानता है — इससे सिद्ध होता है कि मिश्रित रूप नहीं, अपितु शुद्ध भक्ति ही वह विशिष्ट उत्तम रूप है।
akiñcanā bhakti = devotion "having nothing else" — no other desire, no admixture of jñāna or karma. It matches the "pure portion" of s7–s8 exactly, which is why it is the proof-text here.
अकिञ्चना भक्ति = 'जिसके पास और कुछ नहीं' ऐसी भक्ति — न कोई अन्य अभिलाषा, न ज्ञान या कर्म का मिश्रण। यह s7–s8 के 'शुद्ध अंश' से ठीक मेल खाती है, इसीलिए यहाँ यही प्रमाण-वचन है।
Mukunda-dāsa Gosvāmī
s1avataranika
atha granthārabhamāṇo bhakter lakṣaṇaṁ pratijānīte—tatrādāv ity ekena |
athanow (as the treatise opens)
grantham ārabhamāṇaḥas he sets about the book — i.e. at the very start of the work present participle, nom., modifying the author
bhakteḥof devotion (bhakti) genitive: of
lakṣaṇamthe defining mark — the formula that says what it is object of pratijānīte
pratijānītehe announces / undertakes to give main verb
tatrādāv itiwith the words “tatrādau…” — i.e. by quoting the verse's opening iti marks the pratīka, the catch-word
ekenain a single verse instrumental: by means of (one verse understood)
atha — now; grantham ārabhamāṇaḥ — as he begins the book; bhakteḥ lakṣaṇam — the definition of devotion; ekena (padyena) — in one verse; tatrādāv iti — with “tatrādau…”; pratijānīte — he announces.
Now, as he opens the book, the author announces the definition of devotion. He does this in a single verse, the one beginning “tatrādau.” This atom just introduces the verse; it tells us what the coming line is going to do — give the defining mark of bhakti.
lakṣaṇa: in Nyāya and Vedānta definition-theory, the distinguishing mark that sets a thing off from everything else and thereby states what it is. Here: the defining formula of the highest bhakti stated in this verse.
s2gloss
tatra pūrva-vibhāga-prathama-laharyām |
tatra“there” — glossing the verse's word tatra
pūrva-vibhāga-prathama-laharyāmmeans: in the first wave of the Eastern division locative: in (the place named)
tatra — “there”; pūrva-vibhāga-prathama-laharyām — in the first wave of the Eastern division.
He explains the verse's word “there.” It means: in the first wave of the Eastern division of the book. So the definition is placed right at the opening section.
laharī (“wave”): the book's own name for its chapters; the Bhakti-rasāmṛta-sindhu is the “ocean” of the nectar of devotion, so its divisions are “waves.”
s3gloss
ādau prathamataḥ vaiśiṣṭyaṁ—sādhanaṁ bhāva-premeti traividhyaṁ lakṣaṇam asādhāraṇo dharmaḥ |
ādau“at the beginning” — glossing the verse's ādau
prathamataḥmeans: at the very first, before anything else adverb
vaiśiṣṭyam“the distinctiveness” — what makes this devotion special; and this distinctiveness is… verse-word being unpacked
sādhanaṁ bhāva-prema iti traividhyamnamely, its threefold nature as sādhana (practice), bhāva (feeling), and prema (love) iti closes the list; the three stages are the content of “distinctiveness”
lakṣaṇam“the definition” — glossing the verse's lakṣaṇam, which is:
asādhāraṇo dharmaḥthe property peculiar to it alone — the trait present in this devotion and in nothing else predicate defining lakṣaṇam
ādau prathamataḥ — “at the beginning,” i.e. at the very first; vaiśiṣṭyam — the distinctiveness, namely sādhanaṁ bhāva-prema iti traividhyam — the threefold [devotion] of practice, feeling, and love; lakṣaṇam — the definition; asādhāraṇaḥ dharmaḥ — [is] the peculiar, uncommon property.
He glosses two more words of the verse. “At the beginning” means at the very first. “Distinctiveness” he unpacks as devotion's threefold nature — sādhana (practice), bhāva (the dawning feeling), and prema (mature love). Then he defines the verse's word “lakṣaṇa”: a lakṣaṇa is the uncommon property, the one trait that belongs to this devotion and to no other path.
asādhāraṇa dharma: in Nyāya definition-theory, the “uncommon attribute” found in the thing defined and in nothing else, which serves as its proper mark. Contrast a merely common trait (e.g. “breathes,” shared by all animals, defines none). Here: the feature that marks off bhakti from every other path is its proper defining mark.
s4reply
lakṣaṇaṁ vinā vaiśiṣṭya-kathanāsambhavāt |
lakṣaṇaṁ vināwithout a definition vinā governs the accusative: apart from
vaiśiṣṭya-kathana-asambhavātbecause telling the distinctiveness would be impossible ablative of reason: because…
lakṣaṇaṁ vinā — without a definition; vaiśiṣṭya-kathana-asambhavāt — because the telling of the distinctiveness is impossible.
Why give the definition first? Because without a definition you cannot even state what makes this devotion special. You have to fix what a thing is before you can say how it differs from everything else. So the definition has to come first.
asambhava (“impossibility”): here it names the ablative of reason — the definition is prior because, lacking it, the very act of stating the distinctiveness cannot get off the ground.
s5gloss
kimbhūtaṁ tat ? satāṁ nāradādīnāṁ sammataṁ, na sva-kapola-kalpitam ||
kimbhūtaṁ tatof what kind is it (the definition)? — he raises the question the verse's next words answer kimbhūtam = “being what?”, interrogative
satām“by the good” — glossing the verse's satām genitive: of / by the saintly
nāradādīnāmthat is, by Nārada and the rest genitive, in apposition to satām: naming who “the good” are
sammatamapproved, agreed to — glossing the verse's matam predicate agreeing with lakṣaṇam
na sva-kapola-kalpitamand not made up out of one's own head — na “not” rules out private invention sva-kapola-kalpita = “imagined on one's own cheek,” i.e. concocted
kimbhūtaṁ tat — of what kind is it?; satām nāradādīnām sammatam — approved by the good, that is, by Nārada and the rest; na sva-kapola-kalpitam — not fashioned from one's own conjecture.
He now glosses the verse's phrase “held authoritative by the saintly.” First he poses the question: what kind of definition is it? Then he answers with the verse's own words. “The saintly” means Nārada and others like him. “Held authoritative” means they approve of it. And he adds the flip side: this definition is not made up out of one's own head. It carries the sanction of the great authorities, not private opinion.
sva-kapola-kalpita: literally “imagined on one's own cheek,” an idiom for something concocted or invented arbitrarily; here contrasted with what the saints sanction.
Viśvanātha Cakravartī
s1avataranika
tatrādāv iti |
tatra ādau"there, at the beginning" — the verse's opening words, quoted to announce which line he is about to unpack pratīka (lemma-citation)'तत्र आदौ' — (मूल के आरम्भिक शब्दों का प्रतीक)
itithis is the phrase he is taking up iti marking the citation'इति' — उद्धृत प्रतीक को चिह्नित करता हुआ
tatra ādau — "there, at the beginning"; iti — [these are the words] he now takes up.
tatra ādau — प्रतीक रूप में उद्धृत आरम्भिक शब्द; iti — इति
He begins by quoting the verse's own opening words, "there, at the beginning." This just flags the line he is about to explain, word by word.
'तत्र आदौ' — इन शब्दों को लेकर (व्याख्या आरम्भ होती है)।
s2gloss
tatra pūrva-vibhāga-gata-prathama-laharyām |
tatrathe word "there" means — the lemma being glossed'तत्र' अर्थात्
pūrva-vibhāga-gata-prathama-laharyāmin the first wave that belongs to the Eastern division locative: whereपूर्व-विभाग में आई हुई प्रथम लहरी में
tatra — "there" [means]; pūrva-vibhāga-gata-prathama-laharyām — in the first wave belonging to the Eastern division.
tatra — तत्र (अर्थात्); pūrva-vibhāga-gata-prathama-laharyām — पूर्व-विभाग की प्रथम लहरी में
He unpacks the word "there." It means: in the first wave (chapter) of the Eastern division of the book.
'तत्र' अर्थात् पूर्व-विभाग में आई हुई प्रथम लहरी में।
laharī (home meaning: a wave, ripple; here: a chapter-division of this work, which is imagined as an ocean — the Bhakti-rasāmṛta-sindhu, "ocean of the nectar of devotional rasa").
लहरी — मूल अर्थ लहर, तरंग; यहाँ इस ग्रन्थ का एक अध्याय-विभाग, क्योंकि यह ग्रन्थ एक सागर रूप में कल्पित है — भक्तिरसामृत-सिन्धु, अर्थात् 'भक्ति-रस के अमृत का सागर'।
s3gloss
ādau prathamata eva uttamāyā bhakter lakṣaṇaṁ kriyate |
ādauthe word "at the beginning" means — the lemma being glossed'आदौ' अर्थात्
prathamata evaat the very first, right at the outset eva: emphatic "the very"सबसे पहले ही
uttamāyā bhakteḥof the highest devotion genitive: of whatउत्तमा भक्ति का
lakṣaṇamthe defining mark — the formula that says what it is and sets it apart the thing madeलक्षण
kriyateis made passive verbकिया जाता है
ādau — "at the beginning" [means]; prathamata eva — at the very first; uttamāyā bhakteḥ — of the highest devotion; lakṣaṇam — the defining mark; kriyate — is made.
ādau — आदौ (अर्थात्); prathamata eva — सबसे पहले ही; uttamāyā bhakteḥ — उत्तमा भक्ति का; lakṣaṇam — लक्षण; kriyate — किया जाता है
Now he unpacks "at the beginning." It means: right at the very outset, the defining mark of the highest devotion is given. So the book opens by telling you exactly what the highest devotion is.
'आदौ' अर्थात् सबसे पहले ही उत्तमा भक्ति का लक्षण किया जाता है।
lakṣaṇa (home meaning: in Nyāya and Vedānta definition-theory, the distinguishing feature that marks a thing off from everything else and thereby states what it is; here: the defining formula of uttamā-bhakti given in the next verse).
लक्षण — मूल अर्थ (न्याय-वेदान्त की परिभाषा-विद्या में) वह असाधारण धर्म जो वस्तु को सबसे पृथक् कर के बताता है कि वह क्या है; यहाँ अगले श्लोक में दी गई उत्तमा-भक्ति की परिभाषा।
s4gloss
pratipādyatayābhidhīyate |
pratipādyatayāas the very subject to be expounded — the thing the treatise sets out to establish instrumental: in the capacity ofप्रतिपाद्यता के रूप में (जिसका प्रतिपादन हो, उस रूप में)
abhidhīyateit is stated, it is set forth passive verbकहा जाता है
pratipādyatayā — as the matter to be expounded; abhidhīyate — it is set forth.
pratipādyatayā — प्रतिपाद्य रूप में; abhidhīyate — कहा जाता है
How is this defining mark stated? It is set forth as the treatise's own subject matter — the very thing the book is going to establish.
(उत्तमा भक्ति ही) प्रतिपाद्य रूप में कही जाती है।
Viśvanātha's word here is abhidhīyate ("is stated / set forth"); Jīva's parallel line reads vidhīyate ("is enjoined"). Same move, milder word — Viśvanātha does not press the injunctive force.
विश्वनाथ का शब्द यहाँ अभिधीयते ('कहा / प्रतिपादित किया जाता है') है; जीव की समानान्तर पंक्ति में विधीयते ('विहित किया जाता है') पढ़ा जाता है। एक ही भाव, किन्तु मृदुतर शब्द — विश्वनाथ विधि-बल पर बल नहीं देते।
s5gloss
na tu sarvātmikāyāḥ |
na tubut not — tu: contrast, marking the exclusionकिन्तु नहीं
sarvātmikāyāḥof devotion taken in its full, all-inclusive extent genitive: of what [not]सर्वात्मिका (भक्ति) का
na tu — but not; sarvātmikāyāḥ — of the all-inclusive form [of devotion].
na tu — किन्तु नहीं; sarvātmikāyāḥ — सर्वात्मिका (भक्ति) का
He adds a limit. What is defined is the highest devotion only — not devotion in its whole, all-inclusive range. So the definition is aimed at one specific kind, the topmost kind.
किन्तु सर्वात्मिका भक्ति का (लक्षण) नहीं।
s6reply
lakṣaṇa-karaṇe hetum āha—suṣṭhu vaiśiṣṭyaṁ vailakṣaṇyaṁ kathayitum iti |
lakṣaṇa-karaṇefor the making of the definition locative: with respect toलक्षण किए जाने के विषय में
hetum āhahe states the reason verb + objectहेतु कहते हैं —
suṣṭhuwell, thoroughly adverbभली-भाँति
vaiśiṣṭyaṁ vailakṣaṇyaṁthe distinctiveness — that is, the distinguishing difference, the trait that sets it apart vailakṣaṇyaṁ glosses vaiśiṣṭyaṁविशेषता अर्थात् वैलक्षण्य (असाधारण भिन्नता) को
kathayitumin order to declare infinitive of purposeकहने के लिए
iti[quoting] the verse's own phrase iti marking the citation'इति' — उद्धरण को यहीं चिह्नित करता हुआ
lakṣaṇa-karaṇe — for making the definition; hetum āha — he states the reason; [namely] suṣṭhu vaiśiṣṭyaṁ vailakṣaṇyaṁ kathayitum — in order to declare well its distinctiveness, its distinguishing difference; iti — so [says the verse].
lakṣaṇa-karaṇe — लक्षण करने के विषय में; hetum āha — हेतु कहते हैं; suṣṭhu — भली-भाँति; vaiśiṣṭyaṁ vailakṣaṇyaṁ — विशेषता अर्थात् वैलक्षण्य को; kathayitum — कहने के लिए; iti — इति
Why give a definition at all? He points to the verse's own reason: "in order to declare well its distinctiveness." He glosses vaiśiṣṭya (distinctiveness) with vailakṣaṇya — the distinguishing difference, the trait by which this devotion stands apart from every other path.
लक्षण किए जाने में हेतु कहते हैं — 'भली-भाँति विशेषता अर्थात् वैलक्षण्य को कहने के लिए'। (यहाँ 'वैलक्षण्य' शब्द से 'वैशिष्ट्य' का अर्थ खोला गया है।)
vailakṣaṇya (home meaning: in Nyāya, the state of being marked off by a distinguishing feature — the correlate of a lakṣaṇa; here: it glosses vaiśiṣṭya, the trait by which pure devotion is unlike every other path).
वैलक्षण्य — मूल अर्थ (न्याय में) किसी असाधारण चिह्न से पृथक् होने की अवस्था, लक्षण का सहचर; यहाँ यह वैशिष्ट्य का पर्याय है — वह गुण जिससे शुद्ध भक्ति हर दूसरे मार्ग से विलक्षण है।
s7reply
anyatrānyābhilāṣa-jñāna-karmādy-āvṛtatvenāpūrṇa-balavattvād etad-aṁśata evāsyāḥ śuddha-bhakter vailakṣaṇya-vyakteḥ |
anyatraelsewhere — in any other path adverb: locative senseअन्यत्र (अन्य भक्तियों में)
anyābhilāṣa-jñāna-karmādy-āvṛtatvenabecause it is covered over there by longing for other things, by jñāna (the impersonal knowledge-path), by karma (Veda-enjoined ritual duty), and the rest instrumental of cause: because it is covered by…क्योंकि वह अन्य अभिलाषा, ज्ञान, कर्म आदि से आवृत रहती है
apūrṇa-balavattvāttherefore it has only incomplete strength there ablative of reason: thereforeइसलिए उसका बल अपूर्ण रहता है, इस कारण
etad-aṁśata evaprecisely from this portion — this highest-devotion part alone eva: "this part alone"इसी अंश से ही
asyāḥ śuddha-bhakterof this pure devotion genitive: whoseइस शुद्ध भक्ति का
vailakṣaṇya-vyakteḥbecause its distinctiveness becomes plain to see ablative of reason: because it becomes manifestक्योंकि (उसका) वैलक्षण्य (असाधारण भिन्नता) प्रकट होता है
anyatra — elsewhere; anyābhilāṣa-jñāna-karmādy-āvṛtatvena — because covered over by longing for other things, by jñāna, by karma, and the rest; apūrṇa-balavattvāt — therefore being of incomplete strength; etad-aṁśata eva — precisely from this portion; asyāḥ śuddha-bhakteḥ — of this pure devotion; vailakṣaṇya-vyakteḥ — because its distinctiveness becomes manifest.
anyatra — अन्यत्र; anyābhilāṣa-jñāna-karmādy-āvṛtatvena — अन्य अभिलाषा-ज्ञान-कर्म आदि से आवृत होने के कारण; apūrṇa-balavattvāt — अपूर्ण-बल होने से; etad-aṁśata eva — इसी अंश से ही; asyāḥ śuddha-bhakter — इस शुद्ध भक्ति का; vailakṣaṇya-vyakteḥ — वैलक्षण्य के प्रकट होने के कारण
Here is the actual reason. In every other path, devotion gets covered over — by longing for other ends, by jñāna (the impersonal knowledge-path), by karma (ritual duty), and the like. Covered like that, it has only partial strength. It is precisely from this one portion — pure devotion by itself — that its distinctiveness shows up clearly. That is why the definition is made: to display that pure part.
अन्यत्र (अन्य भक्तियों में) वह अन्य अभिलाषा, ज्ञान, कर्म आदि से आवृत रहती है, इसलिए उसका बल अपूर्ण रहता है; इसी अंश से ही इस शुद्ध भक्ति का वैलक्षण्य (असाधारण स्वरूप) प्रकट होता है।
jñāna (home meaning: in Advaita Vedānta, the liberating realization of the self's identity with brahman; here: that impersonal knowledge-path, whose admixture covers over pure devotion). karma (home meaning: in Mīmāṁsā and dharmaśāstra, Veda-enjoined ritual acts done as duty; here: exactly such rites, as distinct from devotional service).
ज्ञान — मूल अर्थ (अद्वैत वेदान्त में) आत्मा का ब्रह्म से अभेद का मुक्तिदायी साक्षात्कार; यहाँ वही निर्विशेष ज्ञान-मार्ग, जिसका मिश्रण शुद्ध भक्ति को ढँक देता है। कर्म — मूल अर्थ (मीमांसा और धर्मशास्त्र में) वेद-विहित कर्तव्य-रूप अनुष्ठान; यहाँ ठीक वैसे ही कर्मकाण्ड, जो भक्ति-सेवा से भिन्न हैं।
s8citation
yathoktaṁ śrī-bhāgavate—yasyāsti bhaktir bhagavaty akiṁcana ity ādeś ca ||
yathā uktaṁ śrī-bhāgavateas is said in the Śrī Bhāgavata citation formulaजैसा कि श्रीभागवत में कहा गया है —
yasya asti bhaktir bhagavati akiṁcanā"in whom there is devotion to the Lord, free of every want" the quoted words'जिसकी भगवान् में अकिञ्चना (निष्काम) भक्ति है'
iti ādeḥand so on — the rest of the verse follows genitive: "of [the passage] beginning thus"'इत्यादि' — इस प्रकार आरम्भ होने वाले वचन का
caand — this scripture too backs the point ca: adds this proof'च' — और (यह प्रमाण भी जोड़ता हुआ)
yathā uktaṁ śrī-bhāgavate — as is said in the Śrī Bhāgavata; yasya asti bhaktir bhagavati akiṁcanā — "in whom there is devotion to the Lord, free of every want"; iti ādeḥ ca — and of the rest [of that passage] too.
yathā uktaṁ śrī-bhāgavate — जैसा श्रीभागवत में कहा गया है; yasya asti bhaktir bhagavati akiṁcanā — जिसकी भगवान् में अकिञ्चना भक्ति है; iti ādeḥ — इत्यादि वचन का; ca — और
He clinches it with scripture. As the Śrī Bhāgavata says: "in whom there is devotion to the Lord, free of every want…" — and the verse goes on from there. The phrase "free of every want" is the key: it names devotion with nothing else mixed in.
जैसा श्रीभागवत में कहा गया है — 'जिसकी भगवान् में अकिञ्चना (निष्काम) भक्ति है' — इत्यादि (वचन) से भी (यही सिद्ध होता है)।
Why cited: cited to show that pure, unmixed devotion ("free of every want") is what carries all the virtues — supporting the point that the highest devotion is the part worth defining.
क्यों उद्धृत: यह वचन इसलिए उद्धृत है कि दिखाया जाए — निष्काम, अमिश्रित भक्ति ('हर अभिलाषा से रहित') ही समस्त गुणों को धारण करती है; इससे यह पुष्ट होता है कि उत्तम भक्ति ही वह अंश है जिसकी परिभाषा देना उचित है।
akiṁcanā (home meaning: "having nothing, destitute"; here: devotion that wants nothing else — no other desire, no jñāna or karma mixed in — i.e. the very "pure" quality just argued for).
अकिञ्चना — मूल अर्थ 'जिसके पास कुछ नहीं, निर्धन'; यहाँ वह भक्ति जो और कुछ नहीं चाहती — न कोई अन्य अभिलाषा, न ज्ञान या कर्म का मिश्रण — अर्थात् अभी सिद्ध किया गया वही 'शुद्ध' गुण।