L1citation
durjātir eva savanāyogyatve kāraṇam matam |
durjātiḥlow birth nominative subjectदुर्जाति (नीच या निन्दित जन्म) ही
evaalone, and nothing else restrictive particleही (निश्चय ही)
savana-ayogyatvefor the unfitness to perform the soma sacrifice (savana) locative: the effect this is the cause ofसवन (सोमयाग) की अयोग्यता के प्रति — जिसका यह कारण है
kāraṇamis the cause predicate nominativeकारण है
matamis held to be, is the settled view past participle, predicateऐसा माना गया है
durjātiḥ eva — low birth alone; savana-ayogyatve — for the unfitness to perform the soma sacrifice; kāraṇam — the cause; matam — is held to be.
durjātiḥ — दुर्जाति; eva — ही; savana-ayogyatve — सवन की अयोग्यता में; kāraṇam — कारण; matam — माना गया।
Low birth is the one thing that makes a person unfit to perform the soma sacrifice. Nothing else is the cause. This is the settled view. The point of adducing it here: if low birth is the only thing blocking a person, then whatever removes the low birth makes him fit.
दुर्जाति (नीच जन्म) ही सवन अर्थात् सोमयाग की अयोग्यता का कारण माना गया है।
Why cited: cited to establish that unfitness for the soma sacrifice is caused by low birth alone — so that removing low birth is what makes one fit (setting up: bhakti removes it).
क्यों उद्धृत: यह वचन इसलिए उद्धृत है कि सोमयज्ञ की अयोग्यता का कारण केवल दुर्जाति (नीच जन्म) ही है — अतः दुर्जाति का हट जाना ही योग्यता ले आता है (आगे यह स्थापित होगा कि भक्ति उसे मिटा देती है)।
savana: literally the pressing (of the soma), i.e. the soma sacrifice itself; here it stands for that rite. ayogyatva: not general unworthiness but the specific lack of ritual eligibility (adhikāra) to perform this yajña.
सवन का शाब्दिक अर्थ है सोम का अभिषवण (कूटना-निचोड़ना), अर्थात् सोमयज्ञ ही — यहाँ यह उसी यज्ञ का सूचक है। अयोग्यत्व से कोई सामान्य अयोग्यता नहीं, अपितु इस यज्ञ को करने के जो विशिष्ट अधिकार है, उसी का अभाव अभिप्रेत है।
L2citation
durjāty-ārambhakaṁ pāpaṁ yat syāt prārabdham eva tat ||
durjāti-ārambhakamthe sin that starts off, that sets in motion, the low birth compound qualifying pāpamदुर्जाति को उत्पन्न करने वाला
pāpamthe sin neuter subject of the relative clauseपाप
yat syātwhatever there may be — take any such sin relative + optativeजो हो
prārabdhamis prārabdha — karma that has already begun to bear its fruit predicateप्रारब्ध
evaprecisely, exactly that and not some other kind restrictive particleही
tatthat (the correlative answering yat) correlative pronounवह
yat pāpam — whatever sin; durjāti-ārambhakam — sets in motion the low birth; syāt — there may be; tat — that; prārabdham eva — is precisely prārabdha.
durjāti-ārambhakam — दुर्जाति को उत्पन्न करने वाला; pāpam — पाप; yat syāt — जो हो; prārabdham — प्रारब्ध; eva — ही; tat — वह।
Take any sin that sets a low birth in motion. That sin is precisely prārabdha — karma that has already started giving its result. So it is not the still-dormant kind of karma. This is the key move: since the low-birth sin is prārabdha, destroying it means destroying prārabdha itself.
जो पाप दुर्जाति को उत्पन्न करने वाला हो, वह प्रारब्ध ही है।
Why cited: cited to identify the low-birth-producing sin as prārabdha karma — so that destroying it counts as destroying prārabdha (the verse's payload for the bhakti argument).
क्यों उद्धृत: यह इसलिए उद्धृत है कि दुर्जाति उत्पन्न करने वाले पाप को प्रारब्ध कर्म के रूप में पहचाना जा सके — जिससे उसका नाश प्रारब्ध का ही नाश ठहरे (यही श्लोक का भक्ति-युक्ति के लिए सारभूत तात्पर्य है)।
prārabdha: in the karma classification, the portion of past karma that has already begun to bear fruit in the present life (as against sañcita, the stored-up portion not yet in play). The verse pins the low-birth sin to this already-active class on purpose — that is what lets its removal count as the removal of prārabdha.
प्रारब्ध वह कर्म है जो इस जन्म में फल देना आरम्भ कर चुका है — संचित से भिन्न, जो संगृहीत तो है पर अभी उदय में नहीं आया। श्लोक दुर्जाति उत्पन्न करने वाले पाप को जान-बूझकर इसी उदित (प्रारब्ध) कोटि में रखता है — इसी से उसका नाश प्रारब्ध का ही नाश बन जाता है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
tasmād durjātir evety atra savanāyogyatve’pi kāraṇam iti tad-yogyatā pratikūla-pāpamayīty arthaḥ |
tasmātand so, on the strength of what was just said, ablative, resumptiveइसलिए
durjātir eva ity atrain the phrase 'low birth alone' here atra = 'in this phrase''दुर्जाति ही' — इस पद में
savanāyogyatve apieven the unfitness for the soma sacrifice is what is being spoken of locative; api = 'even'सवन की अयोग्यता में भी
kāraṇam itiwhen the verse says 'the cause', iti marks the lemma'कारण' — यह जो कहा गया, उसका आशय
tad-yogyatāthe fitness in question the yogyatā under discussionवह (सवन की) योग्यता
pratikūla-pāpa-mayīis a thing made of the sin that works against it -mayī = 'consisting of'प्रतिकूल पाप से बनी हुई है
iti arthaḥthis is the meaning.ऐसा अर्थ है
tasmāt — and so; durjātir eva ity atra — in 'low birth alone' here; savanāyogyatve api kāraṇam iti — where the verse names even the cause of unfitness for the sacrifice; tad-yogyatā — that fitness; pratikūla-pāpa-mayī — is made of the sin that works against it; iti arthaḥ — this is the meaning.
tasmāt — इसलिए; durjātir eva ity atra — 'दुर्जाति ही' इस पद में; savanāyogyatve api — सवन की अयोग्यता में भी; kāraṇam iti — 'कारण' कहा गया; tad-yogyatā — वह योग्यता; pratikūla-pāpa-mayī — प्रतिकूल पाप से बनी; iti arthaḥ — यही अर्थ है।
So take the phrase 'low birth alone.' The verse is naming the cause of unfitness for the soma sacrifice. Jīva's point: the fitness it speaks of is really a matter of sin — the sin that works against being fit. In other words, what blocks the sacrifice is not just a blank lack; it is an active, adverse sin sitting there.
इसलिए 'दुर्जाति ही सवन की अयोग्यता में कारण है' — इस पद का अर्थ यह है कि वह (सवन की) योग्यता प्रतिकूल पाप से बनी हुई है।
savana: literally the pressing of the soma juice; here it stands for the whole soma sacrifice.
सवन का शाब्दिक अर्थ सोमरस का अभिषवण है; यहाँ यह समग्र सोमयज्ञ का बोधक है।
s2gloss
na tu tad-yogyatvābhāva-mātra-mayīti |
na tubut it is not — tu marks the contrast being ruled outपरन्तु ऐसा नहीं कि
tad-yogyatva-abhāva-mātra-mayīa thing made of the mere absence of that fitness -mātra = 'nothing but'; -mayī = 'consisting of'वह केवल उस योग्यता के अभाव मात्र से बनी हो
iti— so understand.ऐसा (अर्थ नहीं है)
na tu — but not; tad-yogyatva-abhāva-mātra-mayī — made of the mere absence of that fitness; iti — so it is understood.
na tu — परन्तु ऐसा नहीं; tad-yogyatva-abhāva-mātra-mayī — उस योग्यता के अभाव मात्र से बनी; iti — ऐसा नहीं।
And here is the flip side, spelled out. It is NOT merely the absence of fitness. In plain terms: the man is not blocked by a simple empty gap where fitness should be. He is blocked by a positive sin. Jīva is ruling out the weaker reading and holding to the stronger one.
परन्तु यह अर्थ नहीं कि वह केवल उस योग्यता के अभाव मात्र से बनी हो।
s3reply
brāhmaṇa kumarāṇāṁ śaukre janmani durjātitvābhāve’pi savana-yogyatvāya puṇya-viśeṣa-maya-sāvitra-janmāpekṣatvāt |
brāhmaṇa-kumārāṇāmin the case of the sons of brāhmaṇas genitive, 'of / for'ब्राह्मण-कुमारों का / के लिए
śaukre janmaniin their birth from the father's seed locative; śaukra = 'from the semen'शुक्र (वीर्य) से हुए जन्म में
durjātitva-abhāve apieven though there is no low birth locative absolute + api = 'even though'जब दुर्जातित्व का अभाव हो, तब भी
savana-yogyatvāyain order to become fit for the soma sacrifice dative of purposeसवन की योग्यता के लिए
puṇya-viśeṣa-maya-sāvitra-janma-apekṣatvātbecause they still need the sāvitra birth — the second birth made of a special merit ablative of reason; apekṣatvāt = 'because they depend on / require'पुण्य-विशेष से युक्त सावित्र (उपनयन-रूप द्वितीय) जन्म की अपेक्षा होने के कारण
brāhmaṇa-kumārāṇām — for the sons of brāhmaṇas; śaukre janmani — in the birth from the seed; durjātitva-abhāve api — even though there is no low birth; savana-yogyatvāya — in order to be fit for the sacrifice; puṇya-viśeṣa-maya-sāvitra-janma-apekṣatvāt — because they still require the sāvitra (second) birth made of a special merit.
brāhmaṇa-kumārāṇām — ब्राह्मण-कुमारों का; śaukre janmani — शुक्र से हुए जन्म में; durjātitva-abhāve api — दुर्जातित्व न होने पर भी; savana-yogyatvāya — सवन की योग्यता के लिए; puṇya-viśeṣa-maya-sāvitra-janma-apekṣatvāt — पुण्य-विशेष से युक्त सावित्र जन्म की अपेक्षा होने से।
Here is the proof-case. Take the sons of brāhmaṇas. By blood they have no low birth at all — no defect there. Yet they are still not fit for the soma sacrifice by that first birth alone. Why? Because they must also undergo the sāvitra birth — the second birth given by initiation (upanayana), which is made of a special merit. So even a high-born boy needs something added before he can sacrifice. This shows that plain high birth is not by itself the whole of fitness.
ब्राह्मण-कुमारों के शुक्र से हुए (पहले) जन्म में दुर्जातित्व न होने पर भी, सवन की योग्यता के लिए पुण्य-विशेष से युक्त सावित्र (उपनयन-रूप द्वितीय) जन्म की अपेक्षा रहती है।
sāvitra-janma: the 'second birth' at upanayana, when the boy receives the Sāvitrī (Gāyatrī) mantra — the ritual rebirth that makes a twice-born eligible for Vedic rites.
सावित्र जन्म से उपनयन के समय होने वाला 'द्वितीय जन्म' अभिप्रेत है, जब बालक को सावित्री (गायत्री) मन्त्र दिया जाता है — यही आनुष्ठानिक पुनर्जन्म द्विज को वैदिक कर्मों का अधिकारी बनाता है।
s4reply
tataś ca savana-yogyatva-pratikūla-durjāty-ārambhakaṁ prārabdham api gatam eva, kintu śiṣṭācārābhāvāt sāvitraṁ janma nāstīti brāhmaṇa-kumārāṇāṁ savana-yogyatvābhāvāvac chedaka-puṇya-viśeṣa-maya-sāvitra-janmāpekṣāvad asya janmāntarāpekṣā vartata iti bhāvaḥ |
tataś caand from this it follows that tataḥ = 'therefore'; ca linksऔर इसीलिए
savana-yogyatva-pratikūla-durjāty-ārambhakaṁ prārabdham apieven the prārabdha that starts the low birth working against fitness for the sacrifice api = 'even'सवन की योग्यता के प्रतिकूल, दुर्जाति को उत्पन्न करने वाला प्रारब्ध भी
gatam evais indeed gone eva = 'indeed', emphaticनष्ट हो ही गया
kintubut still kintu marks the reservationपरन्तु
śiṣṭa-ācāra-abhāvātbecause the conduct of the cultured is missing ablative of reasonशिष्ट-आचार (उपनयन-संस्कार) के अभाव के कारण
sāvitraṁ janma nāstithe sāvitra birth is not there nāsti = 'is not present'सावित्र जन्म विद्यमान नहीं है
iti— so it stands, thatऐसा
brāhmaṇa-kumārāṇāṁ savana-yogyatva-abhāva-avacchedaka-puṇya-viśeṣa-maya-sāvitra-janma-apekṣā-vatjust as the sons of brāhmaṇas need the sāvitra birth — the special merit that marks off their want of fitness -vat = 'just as'; avacchedaka = 'the delimiter of'जैसे ब्राह्मण-कुमारों की सवन-योग्यता के अभाव के अवच्छेदक पुण्य-विशेष से युक्त सावित्र जन्म की अपेक्षा होती है, वैसे ही
asya janma-antara-apekṣā vartateso this person needs a further birth janma-antara = 'another birth'; apekṣā vartate = 'there is a requirement'इसकी दूसरे जन्म की अपेक्षा बनी रहती है
iti bhāvaḥthis is the import.ऐसा भाव है
tataś ca — and so; savana-yogyatva-pratikūla-durjāty-ārambhakaṁ prārabdham api — even the prārabdha that starts the low birth opposed to fitness; gatam eva — is indeed gone; kintu — yet; śiṣṭa-ācāra-abhāvāt — because the conduct of the cultured is absent; sāvitraṁ janma nāsti — the sāvitra birth is missing; iti — so; brāhmaṇa-kumārāṇāṁ ... sāvitra-janma-apekṣā-vat — just as the sons of brāhmaṇas require the sāvitra birth that marks off their want of fitness; asya janma-antara-apekṣā vartate — this person requires a further birth; iti bhāvaḥ — this is the import.
tataś ca — और इसीलिए; savana-yogyatva-pratikūla-durjāty-ārambhakaṁ prārabdham api — सवन-प्रतिकूल दुर्जाति-जनक प्रारब्ध भी; gatam eva — नष्ट हो ही गया; kintu — परन्तु; śiṣṭa-ācāra-abhāvāt — शिष्टाचार के अभाव से; sāvitraṁ janma nāsti — सावित्र जन्म नहीं; iti — ऐसा; brāhmaṇa-kumārāṇāṁ … apekṣā-vat — ब्राह्मण-कुमारों की सावित्र-जन्म-अपेक्षा के समान; asya janma-antara-apekṣā vartate — इसकी दूसरे जन्म की अपेक्षा है; iti bhāvaḥ — यही भाव।
Now put the two together. In the devotee, the prārabdha that once started the low birth — the birth that blocked the sacrifice — is indeed already destroyed. That much is gone. But there is still a catch: he has not lived among the cultured, so the sāvitra (initiation) birth has not happened for him. Compare the brāhmaṇa boys again: they too lack fitness until the sāvitra birth supplies it, and that special-merit birth is exactly what 'marks off' their gap. In the same way, this devotee still needs a further birth to complete the picture. That is the point Jīva is making.
और इसीलिए सवन की योग्यता के प्रतिकूल, दुर्जाति को उत्पन्न करने वाला प्रारब्ध भी नष्ट हो ही गया; परन्तु शिष्ट-आचार के अभाव से (उसका) सावित्र जन्म अभी नहीं है। अतः जैसे ब्राह्मण-कुमारों को सवन-योग्यता के अभाव के अवच्छेदक पुण्य-विशेष-युक्त सावित्र जन्म की अपेक्षा रहती है, वैसे ही इस (भक्त) को भी दूसरे जन्म की अपेक्षा बनी रहती है — यही भाव है।
śiṣṭa-ācāra: the settled conduct of cultured, disciplined people — the social-ritual world into which upanayana initiates one.
शिष्टाचार से सुसंस्कृत, अनुशासित जनों की मर्यादित आचार-परम्परा अभिप्रेत है — वही सामाजिक-आनुष्ठानिक जगत् जिसमें उपनयन प्रवेश कराता है।
s5conclusion
ataḥ pramāṇa-vākye’pi savanāya kalpate sambhāvito bhavati, na tu tadaivādhikārī syādi ty abhipretam |
ataḥtherefore ablative, 'for this reason'इसी कारण
pramāṇa-vākye apieven in the authoritative statement api = 'even'; pramāṇa-vākya = 'a probative sentence'प्रमाण-वाक्य में भी
savanāya kalpatethe words 'he becomes fit for the soma sacrifice' quoted lemma; dative savanāya = 'for the sacrifice''सवन के लिए समर्थ हो जाता है' (यह पद)
sambhāvito bhavatimean he becomes capable of it sambhāvita = 'made possible / capable''सम्भावित (योग्य ठहराया) होता है' — इस अर्थ में है
na tu tadā eva adhikārī syātand not that right then he would be qualified for it tadā eva = 'at that very moment'; adhikārī = 'entitled'न कि उसी क्षण अधिकारी हो जाता है
iti abhipretam— this is what is intended.ऐसा अभिप्रेत है
ataḥ — therefore; pramāṇa-vākye api — even in the authoritative statement; savanāya kalpate — 'he becomes fit for the soma sacrifice'; sambhāvito bhavati — means he becomes capable of it; na tu tadā eva adhikārī syāt — not that he is entitled to it at that very moment; iti abhipretam — this is what is meant.
ataḥ — इसी कारण; pramāṇa-vākye api — प्रमाण-वाक्य में भी; savanāya kalpate — 'सवन के लिए समर्थ होता है'; sambhāvito bhavati — सम्भावित होता है; na tu tadā eva adhikārī syāt — न कि उसी क्षण अधिकारी हो; iti abhipretam — यही अभिप्रेत।
So here is the conclusion. Even in the authoritative text, the phrase 'he becomes fit for the soma sacrifice' should be read carefully. It means he becomes CAPABLE of it — the door is now open. It does not mean he is entitled to perform it then and there. The removal of the sin makes him eligible in principle; the actual right still waits on the further birth. That is Jīva's intended reading of the phrase.
इसी कारण प्रमाण-वाक्य में भी 'सवन के लिए समर्थ होता है' का अर्थ है 'सम्भावित (योग्य ठहराया) होता है', न कि वह उसी क्षण अधिकारी हो जाता है — ऐसा अभिप्राय है।
adhikārin: the one who holds the qualified right to perform a rite (a Mīmāṁsā notion of ritual eligibility); here Jīva distinguishes mere capability from that full entitlement.
अधिकारी वह है जो किसी कर्म को करने का विहित अधिकार रखता है (यह मीमांसा की अधिकार-कल्पना है)। यहाँ जीव केवल सामर्थ्य (सम्भावना) को उस पूर्ण अधिकार से पृथक् करते हैं।
s6citation
vyākhyātaṁ ca taiḥ sadyaḥ savanāya soma-yāgāya kalpate |
vyākhyātaṁ ca taiḥand it was explained by them instrumental of agent; taiḥ = 'by them' (the revered commentator)और उन (पूज्य आचार्य) के द्वारा यह व्याख्या की गई है
sadyaḥat once adverb, 'immediately'तुरन्त
savanāyafor the savana dativeसवन के लिए
soma-yāgāya kalpate— that is, he becomes fit for the soma sacrifice soma-yāga glosses savanaअर्थात् सोमयाग के लिए समर्थ हो जाता है
vyākhyātaṁ ca taiḥ — and it was explained by them; sadyaḥ savanāya — 'at once, for the savana'; soma-yāgāya kalpate — meaning: he becomes fit for the soma sacrifice.
vyākhyātaṁ ca taiḥ — उनके द्वारा व्याख्या की गई; sadyaḥ — तुरन्त; savanāya — सवन के लिए; soma-yāgāya kalpate — सोमयाग के लिए समर्थ होता है।
And Jīva backs this with authority. The revered commentator himself explained the phrase this way: 'at once he becomes fit for the savana' — and 'savana' here means the soma sacrifice. So the earlier teacher already glossed savana as the soma rite, exactly as Jīva is taking it.
और उन (पूज्य आचार्य) के द्वारा यह व्याख्या की गई है — 'तुरन्त सवन अर्थात् सोमयाग के लिए समर्थ हो जाता है'।
Why cited: adduced to show the earlier authority already read 'savana' as the soma sacrifice, backing Jīva's plain construal.
क्यों उद्धृत: यह इसलिए प्रस्तुत है कि पूर्ववर्ती प्रामाणिक व्याख्याकार ने भी 'सवन' को सोमयज्ञ ही पढ़ा था — इससे जीव का सीधा अर्थ पुष्ट होता है।
taiḥ ('by them'): an honorific plural for a single revered commentator (Śrīdhara Svāmin); the atom does not name him.
'तैः' (उनके द्वारा) — एक ही पूज्य व्याख्याकार (श्रीधर स्वामी) के लिए आदरार्थक बहुवचन है; यह अंश उनका नाम नहीं लेता।
s7objection
anena pūjyatvaṁ lakṣyata iti |
anenaby this phrase instrumental of means, 'by / through this'इस (वचन) के द्वारा
pūjyatvaṁ lakṣyateworthiness of worship is what is indicated lakṣyate = 'is indicated by implication (lakṣaṇā)'पूज्यता लक्षणा से सूचित होती है
iti— so runs the other view.ऐसा (कोई कहे)
anena — by this phrase; pūjyatvaṁ lakṣyate — worthiness of worship is indicated; iti — so it is claimed.
anena — इसके द्वारा; pūjyatvaṁ lakṣyate — पूज्यता लक्षणा से सूचित होती है; iti — ऐसा।
Now a rival reading is put on the table. Someone says: by this phrase 'he becomes fit for the savana,' what is really being pointed to is his worthiness of worship — the idea being that the devotee is now to be honored like one who performs a soma sacrifice. Jīva records this alternative gloss here; it reads 'fit for the sacrifice' as an indirect way of saying 'worthy of worship.'
इस वचन के द्वारा (उस व्यक्ति की) पूज्यता लक्षणा से सूचित होती है — ऐसी आशंका (कोई करता है)।
lakṣyate: 'is indicated by lakṣaṇā,' i.e. by implied, secondary sense — not the phrase's direct meaning but what it is taken to hint at.
'लक्ष्यते' अर्थात् लक्षणा के द्वारा सूचित होता है — वाच्य (सीधे) अर्थ से नहीं, अपितु गौण, आक्षिप्त अर्थ से जो अभिप्रेत माना जाता है।
s8conclusion
tad evaṁ durjāty-ārambhakasya pāpasya sadyo-nāśe vacanād avagate duḥkhārambhakasyāpi naśas tu bhaktyāvṛttyā sambhāvita iti sarva-prārabdha-pāpa-hāritāyām idam udāharaṇaṁ yuktam eva |
tad evaṁso, in this way, summativeइस प्रकार
durjāty-ārambhakasya pāpasyaof the sin that starts the low birth genitive, 'of'दुर्जाति को उत्पन्न करने वाले पाप का
sadyo-nāśeonce its immediate destruction locative absolute, 'when / once'जब सद्यः (तुरन्त) नाश हो जाता है
vacanāt avagateis understood from the statement vacanāt = 'from the [scriptural] word'; avagate completes the locative absoluteऔर यह (नाश) शास्त्र-वचन से जान लिया जाता है — तब
duḥkha-ārambhakasya apithe sin that starts suffering too api = 'too, also'दुःख को उत्पन्न करने वाले (पाप) का भी
nāśaḥ tu— its destruction, for its part, tu marks the extension to the parallel caseनाश तो
bhakty-āvṛttyāby the repeated practice of devotion instrumental of means; āvṛtti = 'repetition'भक्ति की आवृत्ति (बारंबार अभ्यास) के द्वारा
sambhāvitaḥis to be inferred as possible sambhāvita = 'reckoned probable'सम्भावित है
iti— and soइस प्रकार
sarva-prārabdha-pāpa-hāritāyāmfor the claim that devotion carries off all prārabdha sin locative, 'in the matter of'; hāritā = 'the taking-away'समस्त प्रारब्ध पापों के हरण के विषय में
idam udāharaṇaṁ yuktam evathis example is indeed apt eva = 'indeed'; yuktam = 'fitting'यह उदाहरण उचित ही है
tad evaṁ — so in this way; durjāty-ārambhakasya pāpasya sadyo-nāśe — once the immediate destruction of the sin that starts low birth; vacanāt avagate — is understood from the statement; duḥkha-ārambhakasya api nāśaḥ tu — the destruction of the sin that starts suffering too; bhakty-āvṛttyā — by the repeated practice of devotion; sambhāvitaḥ — is reckoned possible; iti — so; sarva-prārabdha-pāpa-hāritāyām — for the taking-away of all prārabdha sin; idam udāharaṇaṁ yuktam eva — this example is indeed apt.
tad evaṁ — इस प्रकार; durjāty-ārambhakasya pāpasya — दुर्जाति-जनक पाप का; sadyo-nāśe vacanāt avagate — तात्कालिक नाश शास्त्र-वचन से ज्ञात होने पर; duḥkha-ārambhakasya api — दुःख-जनक पाप का भी; nāśaḥ tu — नाश तो; bhakty-āvṛttyā — भक्ति की आवृत्ति से; sambhāvitaḥ — सम्भावित; iti — इस प्रकार; sarva-prārabdha-pāpa-hāritāyām — समस्त प्रारब्ध-पाप-हरण के विषय में; idam udāharaṇaṁ yuktam eva — यह उदाहरण उचित ही है।
Now Jīva ties it all back to the main thesis. We have learned one thing from the text: the sin that starts a low birth is destroyed at once. From that we can reason further. If that kind of sin goes, then the sin that starts suffering can also be destroyed — and this happens through the repeated practice of devotion. So the point of quoting this verse becomes clear. It is a fitting illustration for the larger claim that devotion carries off ALL prārabdha sin. The single case (low birth removed) is offered as a sample of the whole.
इस प्रकार दुर्जाति को उत्पन्न करने वाले पाप का तुरन्त नाश शास्त्र-वचन से जान लिए जाने पर, दुःख को उत्पन्न करने वाले पाप का नाश तो भक्ति की आवृत्ति के द्वारा सम्भावित है ही। अतः समस्त प्रारब्ध पापों के हरण के विषय में यह उदाहरण उचित ही है।
prārabdha: the karma that has already 'begun to bear fruit' in this life — normally held to run its course; the thesis here is that devotion can even destroy this.
प्रारब्ध वह कर्म है जो इस जन्म में फल देना आरम्भ कर चुका है — सामान्यतः माना जाता है कि इसे भोगकर ही इसका क्षय होता है; यहाँ पक्ष यह है कि भक्ति इसे भी नष्ट कर सकती है।
s9citation
yathoktaṁ viṣṇu-sahasra-nāma-stotre—
yathā uktaṁas it is said yathā = 'as'; uktam = 'stated'जैसा कहा गया है
viṣṇu-sahasra-nāma-stotrein the Viṣṇu-sahasra-nāma hymn locative, 'in'विष्णु-सहस्रनाम-स्तोत्र में
yathā uktaṁ — as it is said; viṣṇu-sahasra-nāma-stotre — in the Viṣṇu-sahasra-nāma hymn.
yathā uktaṁ — जैसा कहा गया; viṣṇu-sahasra-nāma-stotre — विष्णु-सहस्रनाम-स्तोत्र में।
Jīva now brings a scriptural witness. He says: this is confirmed by what is stated in the Viṣṇu-sahasra-nāma hymn — and the verse follows.
जैसा विष्णु-सहस्रनाम-स्तोत्र में कहा गया है —
Why cited: the introduction naming the source about to be quoted in support of the claim that devotion removes all misfortune.
क्यों उद्धृत: यह उस स्रोत (विष्णुसहस्रनाम-स्तोत्र) का नामोल्लेख है जिसे आगे इस सिद्धान्त के समर्थन में उद्धृत किया जाएगा कि भक्ति समस्त अशुभ को हर लेती है।
s10citation
ma vāsudeva-bhaktānām aśubhaṁ vidyate kvacit | janma-mṛtyu-jarā-vyādhir bhayaṁ vāpy upajāyate ||
[na] vāsudeva-bhaktānāmfor the devotees of Vāsudeva there is not — genitive of possession; source reads 'ma', sense requires 'na' = 'not'वासुदेव के भक्तों का (मूल में 'म' पढ़ा गया, पर अर्थ के लिए 'न' अर्थात् 'नहीं' अपेक्षित)
aśubhaṁ vidyate kvacitany misfortune ever exists anywhere kvacit = 'in any case, ever'कहीं भी अशुभ नहीं होता
janma-mṛtyu-jarā-vyādhiḥnor birth, death, old age, or disease dvandva compoundजन्म, मृत्यु, जरा और व्याधि
bhayaṁ vā api upajāyatenor even fear arises vā api = 'or even'; upajāyate = 'comes into being'अथवा भय भी उत्पन्न नहीं होता
[na] vāsudeva-bhaktānām — for the devotees of Vāsudeva there is not; aśubhaṁ vidyate kvacit — any misfortune ever; janma-mṛtyu-jarā-vyādhiḥ bhayaṁ vā api — birth, death, old age, disease, or even fear; upajāyate — arises.
[na] vāsudeva-bhaktānām — वासुदेव के भक्तों का; aśubhaṁ vidyate kvacit — कहीं अशुभ नहीं; janma-mṛtyu-jarā-vyādhiḥ — जन्म-मृत्यु-जरा-व्याधि; bhayaṁ vā api upajāyate — अथवा भय भी उत्पन्न नहीं।
Here is the quoted verse. For the devotees of Vāsudeva no misfortune ever exists at all. And for them birth, death, old age, disease — not even fear — ever arises. Jīva cites this to seal the point: the whole train of karmic suffering simply does not touch the devotee.
वासुदेव के भक्तों का कहीं भी कोई अशुभ नहीं होता; न जन्म, मृत्यु, जरा और व्याधि, और न ही भय उत्पन्न होता है।
Why cited: cited to prove that for Vāsudeva's devotees all misfortune and karmic suffering (birth, death, old age, disease, fear) is destroyed — backing 'devotion removes all prārabdha sin.'
क्यों उद्धृत: यह इसलिए उद्धृत है कि वासुदेव के भक्तों के लिए समस्त अशुभ तथा कर्मजन्य क्लेश (जन्म, मृत्यु, जरा, व्याधि, भय) नष्ट हो जाते हैं — इससे 'भक्ति समस्त प्रारब्ध पाप को हर लेती है' यह पुष्ट होता है।
The source text reads 'ma vāsudeva-bhaktānām'; 'ma' is almost certainly 'na' ('not') in the received hymn, and the negation is what the sense requires — rendered so, flagged.
मूल पाठ में 'म वासुदेव-भक्तानाम्' है; 'म' प्रायः निश्चित रूप से 'न' (नहीं) है, और अर्थ भी इसी निषेध की अपेक्षा करता है — अतः निषेधार्थ में पढ़ा गया, इस संकेत के साथ।
Viśvanātha Cakravartī
s1definition
yogyatvam atra yāgādhikāritva-svarūpam eva |
yogyatvam"fitness" — the word being defined'योग्यता' (शब्द का अर्थ)
atrahere (in this verse)यहाँ
yāgādhikāritva-svarūpamis nothing but the title to perform the yajña — it IS the eligibility (adhikāra) itself svarūpa = the very nature/essenceयाग में अधिकारित्व का स्वरूप ही है
evaprecisely — nothing more, nothing lessही
atra — here; yogyatvam — the word 'fitness'; yāgādhikāritva-svarūpam eva — is by its very nature the eligibility to perform the yajña.
yogyatvam — योग्यता; atra — यहाँ; yāgādhikāritva-svarūpam — याग-अधिकार का स्वरूप; eva — ही।
First, what does "fitness" mean in this verse? Viśvanātha says it means exactly one thing: the eligibility (adhikāra) to perform the yajña — the ritual title to do it. It is not "worthiness of worship" or anything else. Fitness IS eligibility.
यहाँ 'योग्यता' का तात्पर्य याग में अधिकारित्व का स्वरूप ही है।
adhikāra: in Pūrva-Mīmāṁsā, the qualified entitlement to perform a Vedic rite, held only by one who meets the stated conditions of birth, initiation, and ability. Here it is that same ritual title to perform the yajña — the title the Lord's name confers even on a dog-eater.
अधिकार से पूर्व-मीमांसा में वैदिक कर्म करने का विहित अधिकार अभिप्रेत है, जो जन्म, दीक्षा (संस्कार) तथा सामर्थ्य की उक्त शर्तें पूरी करने वाले को ही प्राप्त होता है। यहाँ वही यज्ञ करने का आनुष्ठानिक अधिकार है — वह अधिकार जो भगवन्नाम श्वपच (चाण्डाल) तक को दे देता है।
s2objection
na ca tādṛśa-śvapacasya yāgādhikāritve sa kathaṁ yāgaṁ na karotīti vācyam |
na caand one must NOT say — (heading off an objection)और यह भी न कहें कि
tādṛśa-śvapacasyaof such a dog-eater (who has been made fit) genitive: 'of'उस प्रकार के श्वपच (चाण्डाल-भक्त) का
yāgādhikāritveonce he has the eligibility to perform the yajña locative absolute: 'when/given that…'जब याग में अधिकार हो, तब
saḥheवह
kathamhow / why is it thatक्यों
yāgaṁ na karotihe does not actually perform the yajña?याग नहीं करता
iti vācyam— this should not be objectedऐसा नहीं कहना चाहिए
na ca vācyam — nor should it be objected [thus]: tādṛśa-śvapacasya yāgādhikāritve — given that such a dog-eater has the eligibility for the yajña; saḥ katham yāgaṁ na karoti — how is it he does not perform the yajña?
na ca — यह भी न कहें; tādṛśa-śvapacasya — उस श्वपच का; yāgādhikāritve — याग में अधिकार होने पर; saḥ — वह; katham — क्यों; yāgaṁ na karoti — याग नहीं करता; iti vācyam — ऐसा कहना।
Now an objection is anticipated. Someone may ask: if even this dog-eater has gained eligibility for the yajña, then why do we never see him actually performing one? Viśvanātha states the challenge here, and answers it in the next line.
और यह भी न कहें — 'उस प्रकार के श्वपच (भक्त) को याग में अधिकार होने पर वह याग क्यों नहीं करता?'
s3reply
tasya śuddha-bhaktatvena karmaṇi śraddhā-rāhityāt |
tasyabecause he — (the dog-eater devotee) genitive as subject of the reasonउसके
śuddha-bhaktatvenabeing a pure devotee — by virtue of his pure devotion instrumental of cause: 'because he is…'क्योंकि वह शुद्ध भक्त है — इस कारण
karmaṇitoward ritual action locative: 'in respect of'कर्म (याग) के विषय में
śraddhā-rāhityāthas no faith left — and therefore does not perform it ablative of reason: 'because of the absence of…'श्रद्धा के अभाव के कारण
tasya — because he; śuddha-bhaktatvena — being a pure devotee; karmaṇi — toward ritual action; śraddhā-rāhityāt — has no faith, therefore [he does not perform it].
tasya — उसका; śuddha-bhaktatvena — शुद्ध भक्त होने से; karmaṇi — कर्म में; śraddhā-rāhityāt — श्रद्धा के अभाव से।
Here is the answer. He has the eligibility, but he simply has no interest in using it. Being a pure devotee, he has lost all faith in ritual action. So the title is there; the desire to act on it is not. Eligibility does not force a person to perform.
क्योंकि वह शुद्ध भक्त होने से कर्म (याग) में श्रद्धारहित है।
s4avataranika
anye sat-kulotpanna-gṛhasthās tu śraddhā-rahitā api loka-saṅgrahārthaṁ karma kurvanti |
anyeothers — (a contrasting case)दूसरे
sat-kulotpanna-gṛhasthāḥhouseholders born in good familiesसत्कुल में उत्पन्न गृहस्थ
tubut — (in contrast to the devotee just described)तो
śraddhā-rahitāḥ apieven though they too have no [inner] faith in it api: 'even though'श्रद्धारहित होने पर भी
loka-saṅgrahārthamin order to guide and hold society together dative sense of purpose: 'for the sake of…'लोकसंग्रह के लिए
karma kurvantido perform ritual actionकर्म करते हैं
anye sat-kulotpanna-gṛhasthāḥ tu — but others, householders born in good families; śraddhā-rahitāḥ api — even though also without faith; loka-saṅgrahārtham — for the sake of guiding the world; karma kurvanti — perform ritual action.
anye — दूसरे; sat-kulotpanna-gṛhasthāḥ — सत्कुल-जात गृहस्थ; tu — तो; śraddhā-rahitāḥ api — श्रद्धारहित होने पर भी; loka-saṅgrahārtham — लोकसंग्रह के लिए; karma kurvanti — कर्म करते हैं।
Now a contrast, to show that lack of faith need not stop everyone. Take respectable householders born into good families. Many of them also have no real inner faith in the rites. Yet they still perform them — not for themselves, but to set an example and keep society on its rails. So there are two different people here: the devotee who drops the rites, and the exemplar who keeps them up for others' sake.
किन्तु दूसरे सत्कुल में उत्पन्न गृहस्थ श्रद्धारहित होने पर भी लोकसंग्रह के लिए कर्म करते हैं।
loka-saṅgraha: in the Bhagavad-gītā and dharmaśāstra, the holding-together and right guidance of society through an exemplar's conduct — a duty the wise fulfil for others' sake. Here it is the reason well-born householders keep performing rites they do not personally need.
लोकसंग्रह से गीता तथा धर्मशास्त्र में आदर्श पुरुष के आचरण द्वारा समाज को धारण करने तथा उसे सन्मार्ग पर ले चलने का भाव अभिप्रेत है — यह कर्तव्य ज्ञानी दूसरों के हित के लिए निभाते हैं। यहाँ यही कारण है कि सत्कुलोत्पन्न गृहस्थ, जिन्हें स्वयं आवश्यकता नहीं, फिर भी कर्म करते रहते हैं।
s5citation
tathā ca gītāyām—loka-saṅgraham evāpi sampaśyan kartum arhasi iti |
tathā ca gītāyāmand so, [it is said] in the Gītā —और वैसे ही गीता में (कहा गया है)
loka-saṅgrahamthe guidance / holding-together of societyलोकसंग्रह को
eva apijust this, and nothing else eva 'alone' + api emphaticही (और भी दृढ़तापूर्वक)
sampaśyankeeping your eye on — while looking to present participleभली-भाँति देखते हुए
kartum arhasiyou ought to actतुम्हें कर्म करना चाहिए
iti— thus [the verse]ऐसा
tathā ca gītāyām — and so in the Gītā: loka-saṅgraham eva api sampaśyan — looking to the guidance of the world alone; kartum arhasi — you ought to act.
tathā ca gītāyām — वैसे ही गीता में; loka-saṅgraham — लोकसंग्रह को; eva api — ही; sampaśyan — देखते हुए; kartum arhasi — करना चाहिए; iti — ऐसा।
Viśvanātha backs the point with Kṛṣṇa's own words in the Gītā: "Looking to the guidance of society alone, you ought to act." Even one who needs nothing for himself should act, purely to hold the world together.
और वैसे ही गीता में (कहा गया है) — 'लोकसंग्रह को ही देखते हुए तुम्हें कर्म करना चाहिए'।
Why cited: Gītā proof that the well-born should perform rites solely for loka-saṅgraha, not from personal need.
क्यों उद्धृत: यह गीता का प्रमाण है कि सत्कुलोत्पन्न को केवल लोकसंग्रह के लिए कर्म करना चाहिए, अपनी किसी आवश्यकता से नहीं।
s6reply
asya tu karma-karaṇe praty uta bhakti-śāstrānabhijña-jana-pravāda-bhayam api pratibaddhakam astīti jñeyam |
asyabut for this one — (the dog-eater devotee) genitive: 'of/for this person'इस (शुद्ध भक्त) के
tubut — (unlike those householders)परन्तु
karma-karaṇewhen it comes to performing ritual action locative: 'in the case of'कर्म करने के विषय में
praty utaon the contrary / far from helpingउल्टे / बल्कि
bhakti-śāstrānabhijña-jana-pravāda-bhayamthe fear of gossip from people ignorant of the devotional scripturesभक्तिशास्त्र से अनभिज्ञ लोगों के अपवाद (निन्दा) का भय
apieven — (there is even this added obstacle)भी
pratibaddhakam astistands as a positive impediment (something that actively holds him back)बाधक रहता है
iti jñeyam— this is to be understoodऐसा जानना चाहिए
asya tu — but for this one; karma-karaṇe — in performing ritual action; praty uta — on the contrary; bhakti-śāstrānabhijña-jana-pravāda-bhayam api — even the fear of gossip from people ignorant of the devotional scriptures; pratibaddhakam asti — is an impediment; iti jñeyam — this is to be understood.
asya — इसके; tu — परन्तु; karma-karaṇe — कर्म करने में; praty uta — बल्कि; bhakti-śāstrānabhijña-jana-pravāda-bhayam — भक्तिशास्त्र-अनभिज्ञ जनों की निन्दा का भय; api — भी; pratibaddhakam asti — बाधक है; iti jñeyam — ऐसा जानें।
The devotee's case is the reverse of the exemplary householder's. For him, taking up ritual action would not guide anyone — on the contrary, it brings a further obstacle. People who know nothing of the devotional scriptures would gossip: "Look, even after devotion he is back doing rituals." Fear of that talk actively holds him back. So he has every reason to stay away from the rites, not perform them.
परन्तु इस (शुद्ध भक्त) के कर्म करने में तो उल्टे भक्तिशास्त्र से अनभिज्ञ लोगों की निन्दा का भय भी बाधक रहता है — ऐसा जानना चाहिए।
s7objection
atra savanāya kalpate ity atra soma-yāga-kartṛvat pūjyo bhavatīti vyākhyāne granthasya kaṣṭa-kalpanāpatteḥ |
atrahere (in the mūla)यहाँ
savanāya kalpatethe words "he becomes fit for the savana"'सवन के लिए समर्थ होता है'
ity atra— on these wordsइस पद में
soma-yāga-kartṛvatjust like a performer of a soma sacrifice -vat: 'like'सोमयाग के कर्ता के समान
pūjyaḥ bhavatihe becomes worthy of worshipपूज्य हो जाता है
iti vyākhyāne— to explain them in that way locative: 'in the case of such an explanation'ऐसी व्याख्या मान लेने पर
granthasyaof the text genitive: 'of/for the text'(इस) ग्रन्थ में
kaṣṭa-kalpanāpatteḥwould land us in a forced, strained construction — and therefore is wrong ablative of reason: 'because it entails…'क्लिष्ट (जबरदस्ती की) कल्पना का दोष आ पड़ने के कारण
atra 'savanāya kalpate' ity atra — here, on 'he becomes fit for the savana'; soma-yāga-kartṛvat pūjyaḥ bhavati iti vyākhyāne — if one explains it as 'he becomes worthy of worship, like a soma-sacrificer'; granthasya kaṣṭa-kalpanāpatteḥ — because that entails a forced construction of the text.
atra — यहाँ; savanāya kalpate — 'सवन के लिए समर्थ होता है'; ity atra — इस पद में; soma-yāga-kartṛvat — सोमयाग-कर्ता के समान; pūjyaḥ bhavati — पूज्य होता है; iti vyākhyāne — ऐसी व्याख्या में; granthasya — ग्रन्थ की; kaṣṭa-kalpanāpatteḥ — क्लिष्ट कल्पना के दोष से।
Now Viśvanātha turns against a rival reading of the verse. The mūla says the devotee "becomes fit for the savana." Some explain this to mean: he becomes worthy of worship, just as a soma-sacrificer is honored. Viśvanātha rejects that. To read "fit for the savana" as "worthy of worship" is a strained, artificial construction of the words. That is his first reason for refusing it.
'सवन के लिए समर्थ होता है' — इस पद की, 'सोमयाग के कर्ता के समान पूज्य हो जाता है', ऐसी व्याख्या मानने पर ग्रन्थ में क्लिष्ट कल्पना का दोष आ पड़ता है।
Why cited: Names the rival gloss ('fit for the savana' = 'worthy of worship') that Viśvanātha will reject as forced.
क्यों उद्धृत: यह उस विरोधी व्याख्या का नामोल्लेख है ('सवनाय कल्पते' = 'पूजा के योग्य होता है') जिसे विश्वनाथ आगे क्लिष्ट-कल्पना कहकर अस्वीकार करेंगे।
s8objection
prakṛta-granthasyāsaṅgateś ca |
prakṛta-granthasyawith the passage under discussion genitive: 'of/with the text at hand'प्रस्तुत ग्रन्थ की
asaṅgateḥit simply would not fit — and therefore is wrong ablative of reason: 'because of the inconsistency'असंगति (प्रकरण से मेल न बैठने) के कारण
caand — (a second reason on top of the first)और (यह दोष भी)
prakṛta-granthasya asaṅgateḥ ca — and because [that reading] is inconsistent with the passage under discussion.
prakṛta-granthasya — प्रस्तुत ग्रन्थ की; asaṅgateḥ — असंगति से; ca — और।
And here is the second reason against the "worthy of worship" reading. Beyond being forced, it does not fit the passage at hand at all. The context is about fitness for the sacrifice, not about being honored. So the reading breaks the flow of the text.
और (उस व्याख्या से) प्रस्तुत ग्रन्थ के प्रकरण से असंगति भी हो जाती है।
s9reply
yataḥ savanāyogyasyaiva prārabdha-nāśakatvaṁ, na tu pūjyatvasya |
yataḥbecause — (here is the deciding reason)क्योंकि
savanāyogyasyaof unfitness for the savana genitive: 'of'सवन के अयोग्यत्व (के दूर होने) का ही
evait is precisely THIS — and nothing else — that… eva: exclusive emphasisही (केवल इसी का)
prārabdha-nāśakatvaṁgets destroyed [when prārabdha is destroyed]प्रारब्ध का नाशक होना है
na tu pūjyatvasyaand NOT worthiness of worship — that is not what is removed na tu: 'but not'न कि पूज्यता का
yataḥ — because; savanāyogyasya eva — it is precisely unfitness for the savana that; prārabdha-nāśakatvaṁ — is destroyed [by the destruction of prārabdha]; na tu pūjyatvasya — not worthiness of worship.
yataḥ — क्योंकि; savanāyogyasya — सवन-अयोग्यत्व का; eva — ही; prārabdha-nāśakatvaṁ — प्रारब्ध-नाशकत्व; na tu pūjyatvasya — पूज्यता का नहीं।
This is the clinching argument. The whole point of the verse is what the destruction of prārabdha removes. And what it removes is the devotee's unfitness for the savana — his disqualification. It does not "remove" a lack of worship-worthiness. So the verse is about fitness, exactly as Viśvanātha said. The rival reading misses the target.
क्योंकि प्रारब्ध का नाशक होना सवन के अयोग्यत्व (के दूर होने) का ही है, न कि पूज्यता का।
s10reply
tathābhūta-durjātitva-prayojakī-bhūta-prārabdhavatāṁ jñānināṁ pūjyatva-darśanāt |
tathābhūta-durjātitva-prayojakī-bhūta-prārabdhavatāmof those who still carry the very prārabdha that brings about such a low birth genitive: 'of / in the case of'उस प्रकार के दुर्जातित्व के प्रयोजक (कारणभूत) प्रारब्ध वाले
jñānināmnamely, of jñānīs genitive, in appositionज्ञानियों में
pūjyatva-darśanātsince worthiness of worship is plainly seen — therefore worship cannot be what prārabdha's loss confers ablative of reason: 'because it is observed…'पूज्यता देखी जाने के कारण
tathābhūta-durjātitva-prayojakī-bhūta-prārabdhavatām jñāninām — of jñānīs who possess the prārabdha that occasions such a low birth; pūjyatva-darśanāt — because worthiness of worship is [nonetheless] seen [in them].
tathābhūta-durjātitva-prayojakī-bhūta-prārabdhavatām — उस दुर्जातित्व के कारणभूत प्रारब्ध वाले; jñāninām — ज्ञानियों की; pūjyatva-darśanāt — पूज्यता देखी जाने से।
A confirming observation seals it. Look at jñānīs who are still carrying the very prārabdha that causes a low birth — their prārabdha has NOT been destroyed. Yet we plainly see them honored and worshipped. So worship-worthiness clearly does not depend on prārabdha being wiped out. Therefore the verse's talk of removal cannot be about worship at all — it is about fitness for the sacrifice, just as he argued.
क्योंकि उस प्रकार के दुर्जातित्व के कारणभूत प्रारब्ध वाले ज्ञानियों में भी पूज्यता देखी जाती है (अतः पूज्यता प्रारब्ध-नाश का चिह्न नहीं)।
s11avataranika
athātra bhaktānāṁ prārabdha-sāmānya-nāśe’pi yat sukha-duḥkhaṁ dṛśyate, tatra tu sukhaṁ bhakter ānusaṅgikaṁ phalam |
athanow, [to take up a further question] —अब
atrahere (in this connection)यहाँ
bhaktānāmin the case of devotees genitive: 'of / for'भक्तों के
prārabdha-sāmānya-nāśe apieven once their prārabdha in general has been destroyed locative absolute + api: 'even when…'समस्त प्रारब्ध का नाश हो जाने पर भी
yat sukha-duḥkhaṁ dṛśyateas for the happiness and suffering that is still seen [in them]जो सुख-दुःख देखा जाता है
tatra tuthen, in that matter —उसमें
sukhaṁthe happiness [they experience]सुख
bhakteḥof devotion genitive: 'belonging to'भक्ति का
ānusaṅgikaṁ phalamis [merely] an incidental, by-the-way result not the main fruitआनुषंगिक (गौण) फल है, मुख्य नहीं
atha atra — now, in this connection; bhaktānām prārabdha-sāmānya-nāśe api — even when devotees' prārabdha in general is destroyed; yat sukha-duḥkhaṁ dṛśyate — the happiness and suffering that is [still] seen; tatra tu sukhaṁ — as for that, the happiness; bhakteḥ ānusaṅgikaṁ phalam — is an incidental result of devotion.
atha — अब; atra — यहाँ; bhaktānām — भक्तों के; prārabdha-sāmānya-nāśe api — समस्त प्रारब्ध-नाश होने पर भी; yat sukha-duḥkhaṁ dṛśyate — जो सुख-दुःख दिखता है; tatra tu — उसमें; sukhaṁ — सुख; bhakteḥ — भक्ति का; ānusaṅgikaṁ phalam — आनुषंगिक फल।
Now Viśvanātha raises a natural follow-up question. If a devotee's prārabdha has been destroyed, why do we still see them experiencing happiness and suffering? He answers the two halves separately. Take the happiness first. That happiness is not the real goal of devotion — it is only a side-effect, something that comes along incidentally with devotion. He handles the suffering shortly after.
अब यहाँ भक्तों के समस्त प्रारब्ध का नाश हो जाने पर भी जो सुख-दुःख देखा जाता है, उसमें सुख तो भक्ति का आनुषंगिक (गौण) फल है।
ānusaṅgika: 'incidental, coming along with' — a by-product, not the aim. Here the devotee's happiness is a mere by-product of devotion, not its intended fruit (which is loving service itself).
आनुषंगिक अर्थात् 'साथ-साथ आ जाने वाला' — मुख्य लक्ष्य नहीं, अपितु उपफल। यहाँ भक्त का सुख भक्ति का केवल उपफल है, उसका अभीष्ट फल (जो प्रेममयी सेवा ही है) नहीं।
s12citation
yathā nārada-pañcarātre—
yathā nārada-pañcarātreas [it is said] in the Nārada-pañcarātra —जैसा नारद-पञ्चरात्र में (कहा गया है)
yathā nārada-pañcarātre — as in the Nārada-pañcarātra [the following].
yathā nārada-pañcarātre — जैसा नारद-पञ्चरात्र में।
To prove that the good things are only a by-product of devotion, he cites the Nārada-pañcarātra, quoted next.
जैसा नारद-पञ्चरात्र में कहा गया है —
Why cited: Introduces the Nārada-pañcarātra verse adduced to prove that liberation and enjoyments are mere incidental attendants of devotion.
क्यों उद्धृत: यह नारद-पञ्चरात्र के उस श्लोक की भूमिका है जो यह सिद्ध करने को उद्धृत है कि मुक्ति तथा भोग भक्ति के केवल आनुषंगिक अनुचर हैं।
s13citation
hari-bhakti-mahā-devyāḥ sarvā mukty-ādi-siddhayaḥ | bhuktayaś cādbhutās tasyāś ceṭikāvad anudrutāḥ ||
hari-bhakti-mahā-devyāḥof the great goddess Devotion-to-Hari genitive: 'belonging to'हरि-भक्ति रूपी महादेवी की
sarvāḥ mukty-ādi-siddhayaḥall the perfections beginning with liberationमुक्ति आदि समस्त सिद्धियाँ
bhuktayaḥ caand the [worldly] enjoymentsऔर भोग (भुक्तियाँ)
adbhutāḥwondrous onesअद्भुत
tasyāḥof her — behind her genitiveउस (महादेवी) की
ceṭikāvatjust like handmaidens -vat: 'like'दासी के समान
anudrutāḥrun along after [her]पीछे-पीछे दौड़ती रहती हैं
hari-bhakti-mahā-devyāḥ — of the great goddess Hari-bhakti; sarvāḥ mukty-ādi-siddhayaḥ — all perfections beginning with liberation; adbhutāḥ bhuktayaḥ ca — and wondrous enjoyments; tasyāḥ ceṭikāvat anudrutāḥ — run after her like her handmaidens.
hari-bhakti-mahā-devyāḥ — हरि-भक्ति रूपी महादेवी की; sarvāḥ mukty-ādi-siddhayaḥ — मुक्ति आदि सब सिद्धियाँ; bhuktayaḥ ca — और भोग; adbhutāḥ — अद्भुत; tasyāḥ — उसकी; ceṭikāvat — दासी के समान; anudrutāḥ — अनुगमन करती हैं।
The verse pictures devotion as a great queen. Liberation and every mystic perfection, and even the most wondrous worldly enjoyments, all come running behind her like maidservants trailing their mistress. They follow devotion; they are not what she is for.
हरि-भक्ति रूपी महादेवी की मुक्ति आदि समस्त सिद्धियाँ और अद्भुत भोग — ये सब उसकी दासी के समान पीछे-पीछे दौड़ते रहते हैं।
Why cited: Cited to show that liberation and enjoyments merely trail devotion as attendants — hence the devotee's happiness is only incidental.
क्यों उद्धृत: यह इसलिए उद्धृत है कि मुक्ति तथा अद्भुत भोग हरि-भक्ति-रूपी महादेवी के पीछे दासी के समान चलते हैं — अतः भक्त का सुख केवल आनुषंगिक है।
s14reply
duḥkhaṁ tu kutracid bhagavad-dattam |
duḥkhaṁthe suffering [a devotee undergoes]दुःख
tubut — (now the other half: not happiness but suffering)तो
kutracitin some casesकहीं (किसी भक्त में)
bhagavad-dattamis something given by the Lord himselfभगवान के द्वारा दिया हुआ होता है
duḥkhaṁ tu — but the suffering; kutracit — in some cases; bhagavad-dattam — is given by the Lord.
duḥkhaṁ — दुःख; tu — तो; kutracit — कहीं; bhagavad-dattam — भगवान द्वारा दत्त।
Now the second half of the question — the suffering. Viśvanātha does not treat it as leftover karma. In some cases, he says, a devotee's suffering is actually given by the Lord himself, as a grace. He proves this next.
दुःख तो कहीं (किसी भक्त में) भगवान के द्वारा दिया हुआ होता है।
s15citation
yathā śrī-daśame—
yathā śrī-daśameas [it is said] in the glorious Tenth Canto —जैसा श्री (भागवत के) दशम स्कन्ध में (कहा गया है)
yathā śrī-daśame — as in the Tenth Canto [the following].
yathā śrī-daśame — जैसा श्री-दशम में।
For God-given suffering he cites the Tenth Canto of the Bhāgavatam, quoted next — Kṛṣṇa speaking in his own voice.
जैसा श्रीमद्भागवत के दशम स्कन्ध में कहा गया है —
Why cited: Introduces the Bhāgavata 10.88.8 verse adduced to prove that a devotee's suffering can be the Lord's own doing.
क्यों उद्धृत: यह श्रीमद्भागवत (दशम स्कन्ध) के उस श्लोक की भूमिका है जो यह सिद्ध करने को उद्धृत है कि भक्त का दुःख स्वयं भगवान् का दिया हुआ हो सकता है।
s16citation
yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ | tato ‘dhanaṁ tyajanty asya sva-janā duḥkha-duḥkhitam ||
yasyathe one whom relative: 'of/to whom'जिस पर
aham anugṛhṇāmiI [the Lord] favor / show grace toमैं अनुग्रह करता हूँ
tad-dhanaṁhis wealthउसका धन
śanaiḥ hariṣyeI gradually take awayधीरे-धीरे हर लेता हूँ
tataḥthen — as a result of thatतब
adhanaṁnow pennilessनिर्धन हो जाने पर
asya sva-janāḥhis own peopleइसके स्वजन
duḥkha-duḥkhitamwretched with misery upon miseryदुःख पर दुःख से पीड़ित (उस भक्त) को
tyajantiabandon [him]त्याग देते हैं
yasya aham anugṛhṇāmi — the one whom I favor; tad-dhanaṁ śanaiḥ hariṣye — his wealth I gradually take away; tataḥ adhanaṁ — then, penniless; duḥkha-duḥkhitam — wretched with misery upon misery; asya sva-janāḥ tyajanti — his own people abandon him.
yasya — जिस पर; aham anugṛhṇāmi — मैं अनुग्रह करता हूँ; tad-dhanaṁ — उसका धन; śanaiḥ hariṣye — धीरे-धीरे हरूँगा; tataḥ — तब; adhanaṁ — निर्धन; asya sva-janāḥ — इसके स्वजन; duḥkha-duḥkhitam — दुःख से दुःखी को; tyajanti — त्याग देते हैं।
In the quoted verse Kṛṣṇa says: the one I truly favor, I slowly strip of his wealth. Once he is poor, even his own family and friends desert him, leaving him crushed under grief after grief. The point is startling: this ruin is not punishment but grace — the Lord's way of freeing the devotee from every worldly prop.
जिस पर मैं अनुग्रह करता हूँ, उसका धन मैं धीरे-धीरे हर लेता हूँ; तब निर्धन हो जाने पर, दुःख पर दुःख से पीड़ित उस भक्त को उसके स्वजन त्याग देते हैं।
Why cited: Bhāgavata 10.88.8, cited as Kṛṣṇa's own testimony that a devotee's suffering can be God-given grace, not residual karma.
क्यों उद्धृत: यह भागवत (१०.८८.८) स्वयं कृष्ण की उक्ति के रूप में उद्धृत है कि भक्त का दुःख शेष कर्म नहीं, अपितु भगवान् की दी हुई कृपा हो सकता है।
s17alternative
kutracid vaiṣṇavāparādhādi-phalam iti vivecanīyam |
kutracitin [yet] other cases — (a second, distinct source of suffering)कहीं (किसी भक्त का दुःख)
vaiṣṇavāparādhādi-phalamis the result of an offense against a Vaiṣṇava, and the likeवैष्णव-अपराध आदि का फल भी (हो सकता है)
iti vivecanīyam— this is to be discerned / weighed case by caseऐसा विचार कर लेना चाहिए
kutracit — in some cases; vaiṣṇavāparādhādi-phalam — [it is] the result of an offense against a Vaiṣṇava and so on; iti vivecanīyam — this is to be discerned.
kutracit — कहीं; vaiṣṇavāparādhādi-phalam — वैष्णव-अपराध आदि का फल; iti vivecanīyam — ऐसा विचारणीय।
Viśvanātha leaves a devotee's suffering with two open explanations, side by side, and does not collapse them into one. He had just said: in some cases (kutracit) suffering is grace, given by the Lord. Now he adds a second, quite different cause: in other cases (kutracit) it is the bitter fruit of an offense against a Vaiṣṇava or the like. He does not tell us which applies when — instead he says it "is to be discerned" case by case. Both readings of a devotee's pain stand together, unresolved: it may be the Lord's favor, or it may be the sting of an offense.
और कहीं (किसी भक्त का दुःख) वैष्णव-अपराध आदि का फल भी होता है — ऐसा विचार कर लेना चाहिए।
vaiṣṇava-aparādha: an offense against a devotee of Viṣṇu, held in this tradition to be uniquely damaging even for an advanced practitioner. Here it is offered as the alternative source of a devotee's suffering, distinct from God-given grace.
वैष्णव-अपराध अर्थात् विष्णु के भक्त के प्रति किया गया अपराध, जो इस परम्परा में उन्नत साधक के लिए भी विशेष रूप से हानिकर माना जाता है। यहाँ यह भक्त के दुःख का वैकल्पिक कारण बताया गया है, जो भगवद्दत्त कृपा से भिन्न है।
s18conclusion
durjātir eva savanāyogyatve kāraṇaṁ matam ||
durjātiḥlow birthदुर्जाति
evaalone — and nothing else eva: exclusiveही (केवल यही)
savanāyogyatvefor unfitness for the soma sacrifice locative: 'in respect of'सवन की अयोग्यता के विषय में
kāraṇaṁ matamis held to be the causeकारण माना गया है
durjātiḥ eva — low birth alone; savanāyogyatve — with regard to unfitness for the soma sacrifice; kāraṇaṁ matam — is held to be the cause.
durjātiḥ — दुर्जाति; eva — ही; savanāyogyatve — सवन की अयोग्यता में; kāraṇaṁ matam — कारण माना गया।
Viśvanātha closes by quoting back the opening words of the mūla: "Low birth alone is held to be the cause of unfitness for the soma sacrifice." This restates the verse's own thesis and rounds off his whole comment — fitness means eligibility, and it is low birth alone that blocks it.
दुर्जाति ही सवन की अयोग्यता का कारण माना गया है।