Bhakti-rasāmṛta-sindhu 1.1.20

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JīvaMukunda-dāsaViśvanāthaBhaktisiddhānta

BRS 1.1.20

← 1.1.18-19 1.1.21 →

tatra aprārabdha-haratvam, yathā ekādaśe (11.14.19)—

yathāgniḥ susamiddhārciḥ karoty edhāṁsi bhasmasāt |
tathā mad-viṣayā-bhaktir uddhavaināṁsi kṛtsnaśaḥ ||quoted · ekādaśe

Word for word

yathā just as; agniḥ fire; su-samiddha-arciḥ with well-kindled flames; karoti makes; edhāṁsi firewood; bhasmasāt into ashes; tathā so too; mad-viṣayā bhaktiḥ devotion directed to Me; uddhava O Uddhava; enāṁsi sins; kṛtsnaśaḥ completely

yathā जैसे; agniḥ अग्नि; su-samiddha-arciḥ भली-भाँति प्रज्वलित ज्वालाओं वाली; karoti कर देती है; edhāṁsi ईंधन को; bhasmasāt भस्म; tathā वैसे ही; mad-viṣayā bhaktiḥ मुझे विषय करने वाली भक्ति; uddhava हे उद्धव; enāṁsi पापों को; kṛtsnaśaḥ पूर्णतः

Construed

yathā — just as; su-samiddha-arciḥ agniḥ — a fire with well-kindled flames; edhāṁsi bhasmasāt karoti — reduces firewood to ashes; tathā — so too; uddhava — O Uddhava; mad-viṣayā bhaktiḥ — devotion directed to Me; enāṁsi kṛtsnaśaḥ (bhasmasāt karoti) — burns sins completely (to ashes).

यथा — जैसे; सु-समिद्ध-अर्चिः अग्निः — भली-भाँति प्रज्वलित ज्वालाओं वाली अग्नि; एधांसि भस्मसात् करोति — ईंधन को भस्म कर देती है; तथा — वैसे ही; उद्धव — हे उद्धव; मद्-विषया भक्तिः — मुझे विषय करने वाली भक्ति; एनांसि कृत्स्नशः (भस्मसात् करोति) — पापों को पूर्णतः (भस्म कर देती है)।

Translation

Just as a fire with well-kindled flames reduces firewood to ashes, so too, O Uddhava, does devotion directed to Me burn sins completely to ashes.

जैसे भली-भाँति प्रज्वलित ज्वालाओं वाली अग्नि ईंधन को भस्म कर देती है, वैसे ही, हे उद्धव, मुझे विषय करने वाली भक्ति समस्त पापों को पूर्णतः भस्म कर देती है।

Commentary

Jīva Gosvāmī

Durgama-saṅgamanī

pākādy-arthaṁ prajvālito’gnir yathā kāṣṭhāni bhasmīkaroti, tathā mad-viṣayā bhaktir yathā kathañcit śravaṇādi-lakṣaṇā samastāni pāpāni dahatīti ||

Just as a fire kindled for cooking and the like turns logs to ash, so devotion directed to Me, of the form of hearing and the rest carried out in whatever way, burns up all sins.

जैसे पकाने आदि के लिए प्रज्वलित अग्नि काष्ठों को भस्म कर देती है, वैसे ही मुझे विषय करने वाली भक्ति, जो किसी भी प्रकार से श्रवण आदि के रूप में होती है, समस्त पापों को जला देती है।

Just as a fire kindled for cooking and the like turns logs to ash, so devotion directed to Me, of the form of hearing and the rest carried out in whatever way, burns up all sins.

Viśvanātha Cakravartī

Bhakti-sāra-pradarśinī

kṛtsnaśaḥ enāṁsi samasta-pāpāni ||

On kṛtsnaśaḥ and enāṁsi — Completely (kṛtsnaśaḥ) the sins, that is, all sins.

kṛtsnaśaḥ, enāṁsi — पूर्णतः (कृत्स्नशः) पापों को, अर्थात् समस्त पापों को।

Completely (kṛtsnaśaḥ) the sins, that is, all sins.

पूर्णतः (कृत्स्नशः) पापों को, अर्थात् समस्त पापों को।

Bhaktisiddhānta Sarasvatī

Anubhāṣya (supplementary notes)

he uddava ! yathā susamṛddhārciḥ susamṛddhā arciḥ yasya saḥ agniḥ edhāṁsi kāṣṭhāni bhasmasāt karoti vināśayati, tathā mad-viṣayā bhaktiḥ kṛtsnaśaḥ sarvāṇi enāṁsi pāpāni prārabdhāprarabdhāni ca vidhunoti (anubhāṣya 2.24.57) ||

O Uddhava! Just as a fire whose flames are well-blazing reduces firewood — logs — to ashes, that is, destroys them, so too devotion directed to Me completely shakes off all sins, both the begun (prārabdha) and the unbegun (aprārabdha).

Word for word

Construed

Translation

Just as a fire with well-kindled flames reduces firewood to ashes, so too, O Uddhava, does devotion directed to Me burn sins away completely.

Commentary

Jīva Gosvāmī

Durgama-saṅgamanī

pākādy-arthaṁ prajvālito’gnir yathā kāṣṭhāni bhasmīkaroti, tathā mad-viṣayā bhaktir yathā kathañcit śravaṇādi-lakṣaṇā samastāni pāpāni dahatīti ||

Just as a fire lit for cooking and the like turns logs to ash, so devotion directed to Me, taking the form of hearing and the rest performed in whatever manner, burns up all sins.

Mukunda-dāsa Gosvāmī

Artha-ratnālpa-dīpikā

yathāgnir iti |

The verse beginning yathāgniḥ.

"यथाग्निः" यह।

susamiddhārcir iti viśeṣaṇam |

On susamiddhārci — "With well-kindled flames" (su-samiddhārci) is a qualifier [viśeṣaṇa — in vyākaraṇa and Nyāya, a delimiting attribute that narrows the thing it is joined to and marks it off from others; here, "well-kindled" specifies which fire is meant, and by the analogy points to devotion of full intensity].

susamiddhārci — "सुसमिद्धार्चि" (भली-भाँति प्रज्वलित ज्वालाओं वाली) यह विशेषण है [viśeṣaṇa — व्याकरण तथा न्याय में वह सीमक धर्म, जो जिस पद से जुड़ता है उसे संकुचित कर अन्यों से पृथक् कर देता है; यहाँ "सुसमिद्ध" बताता है कि कौन-सी अग्नि अभिप्रेत है, और दृष्टान्त द्वारा पूर्ण तीव्रता वाली भक्ति की ओर संकेत करता है]।

svalpāpi bhaktiḥ susamiddhāgni-sameti darśayati—kṛṣṇāya no namati yac-chira ekadāpi ity ādeḥ ||

That even a little devotion is like a well-kindled fire he shows in the passage beginning "to Kṛṣṇa, whose head bows not even once."

थोड़ी-सी भी भक्ति भली-भाँति प्रज्वलित अग्नि के समान है, यह "जिसका सिर एक बार भी कृष्ण को नहीं झुकता" इत्यादि से दिखाते हैं।

This is the verse beginning yathāgniḥ.

"यथाग्निः" — यह पद।

"With well-kindled flames" (su-samiddhārci) is a qualifier [viśeṣaṇa — in vyākaraṇa and Nyāya, a delimiting attribute that narrows the thing it is joined to and marks it off from others; here, "well-kindled" specifies which fire is meant, and by the analogy points to devotion of full intensity].

"सुसमिद्धार्चि" (भली-भाँति प्रज्वलित ज्वालाओं वाली) यह विशेषण है [viśeṣaṇa — व्याकरण तथा न्याय में वह सीमक धर्म, जो जिस पद से जुड़ता है उसे संकुचित कर अन्यों से पृथक् कर देता है; यहाँ "सुसमिद्ध" बताता है कि कौन-सी अग्नि अभिप्रेत है, और दृष्टान्त द्वारा पूर्ण तीव्रता वाली भक्ति की ओर संकेत करता है]।

citation

That even a little devotion is like a well-kindled fire he shows in the passage beginning "to Kṛṣṇa, whose head bows not even once."

थोड़ी-सी भी भक्ति भली-भाँति प्रज्वलित अग्नि के समान है — यह वे "जिसका सिर एक बार भी कृष्ण को नहीं झुकता" इत्यादि वचन से दिखाते हैं।

Viśvanātha Cakravartī

Bhakti-sāra-pradarśinī

kṛtsnaśaḥ enāṁsi samasta-pāpāni ||

On kṛtsnaśaḥ and enāṁsi — "Completely" (kṛtsnaśaḥ) the sins, that is, all sins.

kṛtsnaśaḥ, enāṁsi — पूर्णतः (कृत्स्नशः) पापों को, अर्थात् समस्त पापों को।

"Completely" (kṛtsnaśaḥ) qualifies the sins — that is, all sins.

पूर्णतः (कृत्स्नशः) पापों को, अर्थात् समस्त पापों को।

Bhaktisiddhānta Sarasvatī

Anubhāṣya (supplementary notes)

O Uddhava! Just as a fire whose flames blaze well reduces firewood — logs — to ashes, that is, destroys them, so too devotion directed to Me shakes off all sins completely, both the begun (prārabdha) and the unbegun (aprārabdha) [prārabdha and aprārabdha — in Vedāntic karma-theory, karma already set in motion and now bearing fruit versus the remainder not yet operative; here, both classes of sin alike are consumed by devotion] (anubhāṣya 2.24.57).

हे उद्धव! जैसे भली-भाँति प्रज्वलित ज्वालाओं वाली अग्नि ईंधन - काष्ठों - को भस्म कर देती है, अर्थात् नष्ट कर देती है, वैसे ही मुझे विषय करने वाली भक्ति समस्त पापों को - प्रारब्ध और अप्रारब्ध दोनों को - पूर्णतः झाड़ देती है [prārabdha तथा aprārabdha — वेदान्तिक कर्म-विचार में जो कर्म आरम्भ होकर अब फल दे रहा है, तथा वह शेष जो अभी प्रवृत्त नहीं हुआ; यहाँ पाप के दोनों वर्ग समान रूप से भक्ति द्वारा भस्म हो जाते हैं] (anubhāṣya 2.24.57)।

हे उद्धव! जैसे भली-भाँति प्रज्वलित ज्वालाओं वाली अग्नि ईंधन — काष्ठों — को भस्म कर देती है, अर्थात् नष्ट कर देती है, वैसे ही मुझे विषय करने वाली भक्ति समस्त पापों को — प्रारब्ध और अप्रारब्ध दोनों को — पूर्णतः झाड़ देती है [prārabdha तथा aprārabdha — वेदान्तिक कर्म-विचार में जो कर्म आरम्भ होकर अब फल दे रहा है, तथा वह शेष जो अभी प्रवृत्त नहीं हुआ; यहाँ पाप के दोनों वर्ग समान रूप से भक्ति द्वारा भस्म हो जाते हैं] (anubhāṣya 2.24.57)।

The verse — decoded

L1gloss

yathāgniḥ susamiddhārciḥ karoty edhāṁsi bhasmasāt |

yathājust as — sets up the comparison, and "so too" (tathā) will answer it in the next line correlative yathā…tathāजैसे (यथा…तथा का पहला पद)

agniḥa fire — the thing compared to; it will stand for devotionअग्नि

su-samiddhārciḥone whose flames are well-kindled — a fire blazing at full strength, not a weak or smoldering one bahuvrīhi: "whose flames (arciḥ) are well-kindled (su-samiddha)"जिसकी लपटें (अर्चि) भलीभाँति प्रज्वलित (सुसमिद्ध) हैं, ऐसी अग्नि

karotimakes, turnsकर देती है

edhāṁsithe firewood, the logs — what gets consumed; it will stand for sins object of karotiईंधन (लकड़ियों) को — करोति का कर्म

bhasmasātinto ashes — makes them nothing, burns them right up bhasman + affix -sāt, "reduces to ashes"भस्मसात् अर्थात् राख के रूप में (कर देती है)

yathā — just as; su-samiddhārciḥ agniḥ — a fire whose flames are well-kindled; edhāṁsi — the firewood; bhasmasāt karoti — turns to ashes

yathā — जैसे; agniḥ — अग्नि; su-samiddhārciḥ — जिसकी लपटें भलीभाँति प्रज्वलित हों; karoti — कर देती है; edhāṁsi — ईंधन को; bhasmasāt — भस्म।

This is the fire half of a comparison. Just as a fire with well-kindled flames — a fire blazing at full strength — turns firewood to ashes. The fire stands for devotion; the firewood stands for sins; burning them to ashes stands for destroying them completely. "Just as" (yathā) here opens the picture; the matching "so too" (tathā) comes in the next line and applies it. The example proves that a strong enough fire leaves nothing of the wood — that is the point that will be carried over to devotion and sins.

जैसे भलीभाँति प्रज्वलित लपटोंवाली अग्नि ईंधन को भस्म कर देती है।

su-samiddhārciḥ: literally "whose flames are well-kindled." The word to notice is su-samiddha, "well-kindled" — the commentators (Mukunda) treat it as a qualifier that specifies which fire: a fully blazing one, and by the analogy points to devotion at full intensity.

सु-समिद्धार्चिः — यह बहुव्रीहि है, अर्थात् "जिसकी अर्चि (ज्वालाएँ) सु-समिद्ध, अर्थात् भली-भाँति प्रज्वलित हैं।" ध्यान देने योग्य शब्द है सु-समिद्ध, "भली-भाँति सुलगी हुई।" टीकाकार (मुकुन्द) इसे ऐसा विशेषण मानते हैं जो बताता है कि कौन-सी अग्नि अभिप्रेत है — पूर्ण रूप से धधकती हुई अग्नि; और दृष्टान्त के बल पर यह पूर्ण तीव्रता को प्राप्त भक्ति की ओर संकेत करता है।

L2conclusion

tathā mad-viṣayā-bhaktir uddhavaināṁsi kṛtsnaśaḥ ||

tathāso too — answers the "just as" (yathā) of the first line; now the picture is applied correlative, completing yathā…tathāवैसे ही (यथा…तथा को पूरा करता हुआ)

mad-viṣayā-bhaktiḥdevotion whose object is Me — bhakti directed to Kṛṣṇa; this is what the fire stood for Kṛṣṇa is the speaker; mad- "to Me"मुझको विषय करनेवाली भक्ति (कृष्ण वक्ता हैं; मत् अर्थात् मुझमें की गई भक्ति)

uddhavaO Uddhava — Kṛṣṇa addresses Uddhava, the one being taught vocativeहे उद्धव (सम्बोधन)

enāṁsithe sins — what devotion consumes; this is what the firewood stood for object; enas "sin"पापों को (एनस् अर्थात् पाप — कर्म)

kṛtsnaśaḥcompletely, every last one — nothing left over, just as the fire left no wood adverb, "wholly"पूर्णरूप से, समस्त रूप में

tathā — so too; uddhava — O Uddhava; mad-viṣayā-bhaktiḥ — devotion directed to Me; enāṁsi — the sins; kṛtsnaśaḥ (bhasmasāt karoti) — (burns) completely (to ashes)

tathā — वैसे ही; mad-viṣayā-bhaktiḥ — मुझको विषय करनेवाली भक्ति; uddhava — हे उद्धव; enāṁsi — पापों को; kṛtsnaśaḥ — पूर्णरूप से।

This is the devotion half, where the comparison pays off. So too, O Uddhava, devotion directed to Me burns up sins completely. The verb "turns to ashes" is carried over from the first line. Here is the mapping made whole: the fire was devotion to Kṛṣṇa; the firewood was one's sins; reducing to ashes was destroying them. And "completely" (kṛtsnaśaḥ) is the force of the example — just as a well-kindled fire leaves no wood behind, devotion leaves no sin behind. Kṛṣṇa is speaking, and "to Me" means devotion aimed at him.

वैसे ही, हे उद्धव, मुझमें की गई भक्ति समस्त पापों को पूर्णरूप से भस्म कर देती है।

enāṁsi (from enas): "sins, faults, wrongs." Later commentators (Siddhānta) specify that "completely" is meant to cover both classes of sin — the begun (prārabdha) and the not-yet-begun (aprārabdha) — but the verse's own word is simply kṛtsnaśaḥ, "every last one."

एनांसि (एनस् से) — "पाप, दोष, अपराध।" परवर्ती टीकाकार (सिद्धान्त) यह विशेष रूप से कहते हैं कि "पूर्ण रूप से" का अभिप्राय दोनों प्रकार के पापों को समेट लेना है — आरब्ध (प्रारब्ध) तथा अनारब्ध (अप्रारब्ध); परन्तु श्लोक का अपना शब्द तो केवल कृत्स्नशः है, अर्थात् "एक-एक करके सब।"

Commentary — decoded

Jīva Gosvāmī

s1gloss

pākādy-arthaṁ prajvālito’gnir yathā kāṣṭhāni bhasmīkaroti, tathā mad-viṣayā bhaktir yathā kathañcit śravaṇādi-lakṣaṇā samastāni pāpāni dahatīti ||

pākādy-arthaṁa fire lit for some ordinary purpose, like cooking and the rest accusative of purpose (arthaṁ), 'for the sake of'भोजन पकाने आदि के प्रयोजन के लिए (प्रयोजन-वाचक द्वितीया)

prajvālito’gniḥthe fire that has been kindled prajvālitaḥ (past passive participle) + agniḥ, nominative subjectप्रज्वलित की गई अग्नि (प्रज्वालित — भूतकालिक कर्मवाच्य कृदन्त)

yathājust as — correlative, answered by tathāजैसे (तथा से उत्तरित)

kāṣṭhānithe logs (the firewood) accusative object of bhasmīkarotiलकड़ियों को (भस्मीकरोति का कर्म)

bhasmīkarotiturns to ash present indicative, 'makes into ash'भस्म कर देती है (राख बना देती है)

tathāso too — correlative answering yathāवैसे ही (यथा को उत्तर देता हुआ)

mad-viṣayā bhaktiḥdevotion that is directed to Me (has Me for its object) nominative subject; mad-viṣayā = 'having Me as its object'मुझको विषय करनेवाली भक्ति (मुझमें की गई भक्ति)

yathā kathañcitcarried out in any way at all, however it is done adverbial phrase qualifying the bhaktiकिसी भी प्रकार से (यत्किंचित् रूप में)

śravaṇādi-lakṣaṇātaking the form of hearing and the other practices bahuvrīhi qualifying bhaktiḥ; -lakṣaṇā = 'characterized by, of the form of'जिसका लक्षण श्रवण आदि है, ऐसी (श्रवणादि रूपवाली) भक्ति

samastāni pāpāniall sins, every one of them accusative object of dahatiसमस्त पापों को (दहति का कर्म)

dahatiburns up present indicative, matching the fire's burningजला देती है (अग्नि के जलाने के समान)

iti— so the verse means iti closing the explanatory paraphraseइस प्रकार (यह अभिप्राय — इति से व्याख्या का समापन)

yathā — just as; pākādy-arthaṁ prajvālitaḥ agniḥ — a fire kindled for some ordinary purpose such as cooking; kāṣṭhāni — the logs; bhasmīkaroti — turns to ash; tathā — so too; mad-viṣayā bhaktiḥ — devotion directed to Me; yathā kathañcit — performed in any way at all; śravaṇādi-lakṣaṇā — taking the form of hearing and the rest; samastāni pāpāni — all sins; dahati — burns up; iti — so the verse means.

pākādy-arthaṁ — भोजन पकाने आदि के लिए; prajvālito’gniḥ — प्रज्वलित की गई अग्नि; yathā — जैसे; kāṣṭhāni — लकड़ियों को; bhasmīkaroti — भस्म कर देती है; tathā — वैसे ही; mad-viṣayā bhaktiḥ — मुझको विषय करनेवाली भक्ति; yathā kathañcit — किसी भी प्रकार से; śravaṇādi-lakṣaṇā — श्रवण आदि रूपवाली; samastāni pāpāni — समस्त पापों को; dahati — जला देती है; iti — इस प्रकार।

Jīva unpacks the verse's picture. Take a fire someone has lit for an everyday job like cooking. Just as that fire turns logs to ash, so devotion directed to Me burns up every sin. And notice two things he adds. The devotion here is of the form of hearing about the Lord and the other practices. And it works even when it is done in any way at all, however imperfectly. In the analogy the fire is bhakti, the logs are the sins, and the burning is their destruction.

जैसे भोजन पकाने आदि के प्रयोजन से प्रज्वलित की गई अग्नि लकड़ियों को भस्म कर देती है, वैसे ही मुझमें की गई भक्ति — किसी भी प्रकार से श्रवण आदि के रूप में हो — समस्त पापों को जला देती है।

The analogy runs verse-to-comment: fire = bhakti; logs (kāṣṭhāni / edhāṁsi) = sins (pāpāni); the reducing-to-ash = the destroying of sins. Jīva's two glosses sharpen it: 'pākādy-artham' — the fire is nothing special, just one lit for cooking, so ordinary devotion is meant; and 'yathā kathañcit śravaṇādi-lakṣaṇā' — bhakti of the form of hearing etc., done in any manner whatever, still consumes all sins. The example is offered in full support of the verse, not as a counter-case.

दृष्टान्त श्लोक से टीका तक अनुरूप चलता है — अग्नि = भक्ति; काष्ठ (काष्ठानि / एधांसि) = पाप (पापानि); भस्म कर देना = पापों का विनाश। जीव के दो विशेषण इसे और तीक्ष्ण करते हैं — 'पाकाद्यर्थम्', अर्थात् अग्नि कोई विशेष नहीं, केवल पाक आदि के लिए जलाई हुई साधारण अग्नि है, अतः साधारण भक्ति ही अभिप्रेत है; और 'यथा कथञ्चित् श्रवणादि-लक्षणा', अर्थात् श्रवण आदि रूप वाली भक्ति, चाहे किसी भी प्रकार से क्यों न की गई हो, तब भी समस्त पापों को भस्म कर देती है। यह दृष्टान्त श्लोक के पूर्ण समर्थन में दिया गया है, किसी विरोध या अपवाद के रूप में नहीं।

Mukunda-dāsa Gosvāmī

s1avataranika

yathāgnir iti |

yathāgniḥthe verse that starts "just as a fire…" pratīka: opening words quoted as a label

iti— naming it, "this one"

yathāgniḥ — the verse beginning "just as a fire…"; iti — so [he takes up this verse]

Mukunda picks up the verse by its first words. He is pointing to the line that opens "just as a fire." This just flags which verse he is about to comment on.

iti here is the citation-marker that closes a quoted lemma; the ācārya lifts the verse's opening words (a pratīka) to name it before commenting.

s2gloss

susamiddhārcir iti viśeṣaṇam |

susamiddhārciḥthe word "with well-kindled flames" pratīka lifted from the mula, compound: su-samiddha-arciḥ

iti— that word

viśeṣaṇamis a describing word: it tells you which fire is meant predicate nominative

susamiddhārciḥ iti — the word "with well-kindled flames"; viśeṣaṇam — is a qualifier [describing the fire]

Mukunda notes that "with well-kindled flames" is a describing word. It is not the main subject; the fire is. Its job is to narrow down which fire the verse means, namely a fully-blazing one. That narrowing carries straight over to the thing being compared, devotion.

viśeṣaṇa (a describing word) vs upalakṣaṇa (a mere identifying pointer): compare "a blue lotus" — the blue is part of what the flower is — with "the house with the crow on it" — the crow only helps you spot the house and then drops away. Here "well-kindled" is a viśeṣaṇa: full intensity is part of what this fire (and so this devotion) is, not a detachable pointer.

s3reply

svalpāpi bhaktiḥ susamiddhāgni-sameti darśayati—kṛṣṇāya no namati yac-chira ekadāpi ity ādeḥ ||

svalpā api bhaktiḥeven a very small devotion api "even" — concessive: however little it is

susamiddhāgni-samāis like a fully-blazing fire compound: susamiddha-agni-samā; predicate

iti— this is the point that

darśayatihe shows / brings out

kṛṣṇāya no namati yac-chira ekadāpi"one whose head does not bow to Kṛṣṇa even once" quoted from Bhāgavata 6.3.29

ity ādeḥ— from that passage and what follows ablative: "drawing on the passage beginning…"

svalpā api bhaktiḥ — even a little devotion; susamiddhāgni-samā — is like a well-kindled fire; iti — that; darśayati — he shows; ity ādeḥ — by the passage beginning "kṛṣṇāya no namati yac-chira ekadāpi" [Bhā.pu. 6.3.29]

Here is why the "well-kindled" wording matters. It teaches that even a tiny bit of devotion works like a fully-blazing fire. Quantity is not the point; intensity is. Mukunda backs this up with the Bhāgavata line "whose head does not bow to Kṛṣṇa even once," and the verses that follow it.

Why cited: cited to show that even a single, minimal act of devotion has fire-like power to consume sin — so a "small" devotion still equals a "well-kindled" fire.

Viśvanātha Cakravartī

s1gloss

kṛtsnaśaḥ enāṁsi samasta-pāpāni ||

kṛtsnaśaḥ"completely" — he picks up the verse's word for "wholly, without remainder" adverb in -śaḥ, the lemma from the mūlaपूर्णरूप से (मूल का पद — कृत्स्नशः)

enāṁsi"the sins" — the verse's uncommon word for sins, which he now explains accusative plural of enas, the lemma being glossedपापों को (एनांसि — जिस पद की व्याख्या हो रही है)

samasta-pāpānimeans all the sins, every one of them his plain gloss on enāṁsi; samasta "all, entire" + pāpāni "sins"समस्त पाप (एनांसि पर उनका सरल गलोस — समस्त अर्थात् सारे, पाप)

kṛtsnaśaḥ — completely; enāṁsi — the sins [in the verse]; samasta-pāpāni — that is, all sins, taken as a whole.

kṛtsnaśaḥ — पूर्णरूप से; enāṁsi — पापों को; samasta-pāpāni — समस्त पाप।

Viśvanātha explains two words from the verse. He takes up "completely" (kṛtsnaśaḥ), the verse's word for "wholly, leaving nothing." Then he glosses "the sins" (enāṁsi) — an uncommon word — with the plain phrase "all sins" (samasta-pāpāni). So devotion burns not just some sins but every one of them, entirely.

'कृत्स्नशः' अर्थात् पूर्णरूप से; 'एनांसि' अर्थात् समस्त पाप।

enas is an older, less common Sanskrit word for sin or fault; here Viśvanātha simply swaps in the everyday word pāpa ("sin") so the reader is clear which word the verse means.

एनस् पाप अथवा दोष के लिए एक प्राचीन तथा कम प्रचलित संस्कृत शब्द है; यहाँ विश्वनाथ केवल नित्य-व्यवहार का शब्द पाप रख देते हैं, जिससे पाठक को स्पष्ट हो जाए कि श्लोक किस शब्द का अभिप्राय रखता है।

Bhaktisiddhānta Sarasvatī

s1gloss

he uddavaO Uddhava! — he addresses Uddhava directly vocativeहे उद्धव (सम्बोधन)

yathājust as — sets up the comparison correlative, answered by tathāजैसे (तथा से उत्तरित)

susamṛddhārciḥthe one whose flames blaze well — the word from the verse he is about to unpackसुसमृद्धार्चि — जिसकी लपटें भलीभाँति समृद्ध (प्रज्वलित) हैं

susamṛddhā arciḥ yasya saḥthat is, the fire whose flames are well-blazing — he spells out the compound: "whose flames (arciḥ) are well-blazing (susamṛddhā), that one (saḥ)" bahuvrīhi resolutionजिसकी लपट भलीभाँति समृद्ध है, वह (बहुव्रीहि का विग्रह)

agniḥis the fire nominative — the subject of the exampleअग्नि (दृष्टान्त का कर्ता)

edhāṁsi kāṣṭhānithe firewood, that is, the logs — he glosses edhāṁsi with the plainer kāṣṭhāni accusative objectईंधन अर्थात् लकड़ियों को (कर्म)

bhasmasāt karoti vināśayatireduces to ashes, that is, destroys — he glosses "makes into ashes" with the plain "destroys" present verb of the exampleभस्म कर देती है, नष्ट कर देती है (दृष्टान्त की क्रिया)

tathāso too — brings the comparison home to devotion answers yathāवैसे ही (यथा को उत्तर देता हुआ)

mad-viṣayā bhaktiḥdevotion that has Me for its object nominative — the subject of the applicationमुझको विषय करनेवाली भक्ति (सिद्धान्त का कर्ता)

kṛtsnaśaḥ sarvāṇicompletely, that is, all of them — he glosses the adverb kṛtsnaśaḥ by "all" adverb, unpacked as an adjectiveकृत्स्नशः अर्थात् सारे (क्रियाविशेषण को विशेषण के रूप में खोलकर)

enāṁsi pāpānithe sins, that is, the wrongs — he glosses enāṁsi with the plainer pāpāni accusative objectएनांसि अर्थात् पापों को (कर्म)

prārabdhāprarabdhāni caboth the begun and the unbegun — and this is the point: sins already bearing fruit (prārabdha) as well as those not yet operative (aprārabdha), both alike ca "both… and" — the doctrinal additionप्रारब्ध और अप्रारब्ध दोनों को (च — दोनों को समेटता हुआ)

vidhunotiit shakes off — the verb he supplies for what devotion does to sins present verb of the applicationनष्ट कर देती है, झाड़ फेंकती है (सिद्धान्त की क्रिया)

(anubhāṣya 2.24.57)(from the Anubhāṣya, 2.24.57) — the source's own citation marker, kept as it stands parenthetical reference(अनुभाष्य २.२४.५७ — कोष्ठकगत सन्दर्भ)

he uddava — O Uddhava; yathā — just as; susamṛddhā arciḥ yasya saḥ agniḥ — the fire whose flames are well-blazing; edhāṁsi kāṣṭhāni — the firewood, the logs; bhasmasāt karoti vināśayati — reduces to ashes, destroys them; tathā — so too; mad-viṣayā bhaktiḥ — devotion directed to Me; kṛtsnaśaḥ sarvāṇi enāṁsi pāpāni — all sins completely; prārabdhāprarabdhāni ca — both the begun and the unbegun; vidhunoti — shakes off.

he uddava — हे उद्धव; yathā — जैसे; susamṛddhārciḥ — जिसकी लपटें भलीभाँति समृद्ध हैं; susamṛddhā arciḥ yasya saḥ — जिसकी लपट भलीभाँति समृद्ध है, वह; agniḥ — अग्नि; edhāṁsi kāṣṭhāni — ईंधन अर्थात् लकड़ियों को; bhasmasāt karoti vināśayati — भस्म कर देती है, नष्ट कर देती है; tathā — वैसे ही; mad-viṣayā bhaktiḥ — मुझको विषय करनेवाली भक्ति; kṛtsnaśaḥ sarvāṇi — कृत्स्नशः अर्थात् सारे; enāṁsi pāpāni — पापों को; prārabdhāprarabdhāni ca — प्रारब्ध और अप्रारब्ध दोनों को; vidhunoti — नष्ट कर देती है; (anubhāṣya 2.24.57) — अनुभाष्य २.२४.५७।

O Uddhava! Just as a fire whose flames blaze well turns firewood — the logs — to ashes, that is, destroys them, so too devotion directed to Me shakes off all sins completely. And here is the point Baladeva presses: it removes both kinds of sin — the prārabdha, sins already set in motion and now bearing fruit, and the aprārabdha, sins not yet operative — both alike. He decodes the verse word by word: he resolves the compound "well-blazing-flamed" as "the fire whose flames are well-blazing," glosses edhāṁsi as "logs," "makes into ashes" as "destroys," kṛtsnaśaḥ as "all," and enāṁsi as "sins." The tag (anubhāṣya 2.24.57) is the source's own reference, left as it stands.

हे उद्धव! जैसे जिसकी लपटें भलीभाँति समृद्ध (प्रज्वलित) हैं वह अग्नि ईंधन अर्थात् लकड़ियों को भस्म कर देती है, नष्ट कर देती है, वैसे ही मुझमें की गई भक्ति सारे पापों को — प्रारब्ध और अप्रारब्ध दोनों को — पूर्णरूप से नष्ट कर देती है।

prārabdha / aprārabdha — in the karma-theory of Vedānta, prārabdha is karma already "set going," now producing the present body and its results, while aprārabdha (also called sañcita) is the stored remainder not yet in play. Ordinarily even liberating knowledge is said to burn only the aprārabdha, leaving prārabdha to run its course. Baladeva's point here is stronger: devotion to Kṛṣṇa consumes both classes of sin alike.

प्रारब्ध / अप्रारब्ध — वेदान्त के कर्म-सिद्धान्त में प्रारब्ध वह कर्म है जो "आरम्भ हो चुका" है और इस समय वर्तमान शरीर तथा उसके फलों को उत्पन्न कर रहा है; अप्रारब्ध (जिसे सञ्चित भी कहते हैं) वह संचित शेष है जो अभी फल देने में प्रवृत्त नहीं हुआ। सामान्यतः कहा जाता है कि मोक्षदायिनी विद्या भी केवल अप्रारब्ध को ही भस्म करती है, और प्रारब्ध को अपना भोग पूरा करने के लिए छोड़ देती है। यहाँ बलदेव का कथन इससे भी बलवत्तर है — कृष्ण-विषयक भक्ति दोनों ही प्रकार के पापों को समान रूप से भस्म कर देती है।

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