L1citation
aprārabdha-phalaṁ pāpaṁ kūṭaṁ bījaṁ phalonmukham |
aprārabdha-phalaṁthe sin whose fruit has not yet begun to ripen — the deepest layer bahuvrīhi qualifying pāpam; 'that whose (a-prārabdha) fruit (phala) is not yet started'जिसका फल अभी आरम्भ नहीं हुआ (ऐसा) — 'पाप' का विशेषण
pāpaṁsin — this is the one noun; the other three words all describe it nom. sg.; the viśeṣya (word being described)पाप — जिसका वर्णन हो रहा है (विशेष्य)
kūṭaṁthe piled-up mass of it, waiting to become a seedकूट (संचित राशि के रूप में स्थित पाप)
bījaṁthe seed of it, waiting to sprout into ripening karmaबीज (अंकुरित होने को उन्मुख पाप)
phalonmukhamand the sin already about to bear its fruit — this is prārabdha, the karma now in force phala-unmukham; 'facing (unmukha) its fruit (phala)'फल की ओर उन्मुख (फल देने लगा हुआ)
pāpam — sin, the one noun described; aprārabdha-phalam — whose fruit has not yet begun; kūṭam — [its] piled-up mass; bījam — [its] seed; phalonmukham — [and it] about to bear fruit
pāpam — पाप [इसकी चार अवस्थाएँ —]; aprārabdha-phalam — जिसका फल आरम्भ नहीं हुआ; kūṭam — कूट; bījam — बीज; phalonmukham — फल की ओर उन्मुख।
This is the verse from the Padma Purāṇa. It names sin in four stages of ripeness. 'Sin' is the one thing being talked about; the other three words describe it. First, sin whose fruit has not yet begun — the deepest, dormant layer. Then its piled-up mass (kūṭa), which is about to turn into a seed. Then the seed (bīja), which is about to sprout. And finally sin already about to bear fruit — the karma that has begun to act. So the line lays out a ladder of sin, from the most dormant up to the karma now taking effect.
पाप की चार अवस्थाएँ बताई गई हैं — जिसका फल अभी आरम्भ नहीं हुआ, कूट, बीज, और फल देने को उन्मुख।
Why cited: quoted from the Padma Purāṇa to prove that bhakti destroys sin in all its stages, prārabdha included
क्यों उद्धृत: पद्मपुराण से उद्धृत — यह सिद्ध करने के लिए कि भक्ति पाप को उसकी सब अवस्थाओं में, प्रारब्ध सहित, नष्ट कर देती है।
prārabdha / aprārabdha: in the karma-classification, prārabdha is the karma that has 'begun' and is producing your present life; aprārabdha is karma not yet begun. Here phalonmukha ('about to bear fruit') is glossed by the commentators as prārabdha, and aprārabdha-phala as the stock of sin still un-started; kūṭa and bīja are the in-between stages.
कर्म-वर्गीकरण में प्रारब्ध वह कर्म है जो 'आरम्भ हो चुका' और इस वर्तमान जीवन को भोग-रूप में दे रहा है; अप्रारब्ध वह जो अभी आरम्भ नहीं हुआ। यहाँ 'फलोन्मुख' (फल देने को उन्मुख) को टीकाकार प्रारब्ध कहते हैं, और 'अप्रारब्ध-फल' को अभी तक अनारब्ध पाप-राशि; कूट और बीज इन दोनों के बीच की अवस्थाएँ हैं।
L2citation
krameṇaiva pralīyeta viṣṇu-bhakti-ratātmanām ||
krameṇaivaone stage after another, in strict order — and precisely in order krameṇa + eva; instrumental of manner, eva 'precisely'क्रम से ही (एक निश्चित क्रम से)
pralīyetadissolves away completely optative, 3 sg.भली-भाँति लीन हो जाता है (नष्ट हो जाता है)
viṣṇu-bhakti-ratātmanāmfor those whose very heart is absorbed in devotion to Viṣṇu gen. pl.; 'of those whose self (ātman) is devoted (rata) to Viṣṇu-bhakti' — genitive of the persons for whom it happensजिनका आत्मा विष्णु-भक्ति में रत है, उन जनों के [पाप] — जिनके लिए यह होता है
viṣṇu-bhakti-rata-ātmanām — for those whose hearts are absorbed in devotion to Viṣṇu; [tat pāpam] — [that sin, in all four stages]; krameṇa eva — precisely in order, stage by stage; pralīyeta — dissolves away
viṣṇu-bhakti-ratātmanām — जिनका मन विष्णु-भक्ति में अनुरक्त है उनके [पाप]; krameṇa eva — क्रम से ही; pralīyeta — लीन हो जाते हैं।
Now the verse says what happens to all four stages of sin. For people whose very heart is absorbed in devotion to Viṣṇu, that sin dissolves away completely. And it goes precisely in order — one stage after another. The word 'in order' (krameṇa) is what the commentators fasten on: the four kinds of sin named in the first line are wiped out step by step, not at random. So the promise is total destruction of sin for the devotee, unfolding stage by stage.
जिनका आत्मा विष्णु-भक्ति में अनुरक्त है, उनके ये [सब पाप] क्रमशः ही नष्ट हो जाते हैं।
Why cited: the predicate of the quoted verse: it is adduced to show bhakti dissolves every grade of sin for the devotee, and that the destruction proceeds 'in sequence' (krameṇa) — the word the commentaries then debate
क्यों उद्धृत: उद्धृत श्लोक का विधेय — भक्त के लिए भक्ति पाप की प्रत्येक श्रेणी को विलीन कर देती है, और यह नाश 'क्रम से' (क्रमेण) होता है; यही वह शब्द है जिस पर आगे टीकाएँ विचार करती हैं।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
pūrvārtham eva spaṣṭayati—pādme ceti |
pūrva-arthamthe point already made just before acc. object of the verbपहले कहे गए अर्थ को (कर्म)
evathis very same (nothing new — the same point)ही
spaṣṭayatihe now makes plain / spells outस्पष्ट करते हैं
pādme ca itiin the words 'and in the Padma [Purāṇa]…' — i.e. the verse now being quoted pratīka, naming the passage'पाद्मे च' इस प्रतीक से (पद्मपुराण-वचन का उल्लेख)
pūrva-artham eva — the very point stated before; spaṣṭayati — he makes plain; pādme ca iti — in the passage beginning 'and in the Padma Purāṇa.'
pūrva-artham eva — पहले कहे अर्थ को ही; spaṣṭayati — [ग्रंथकार] स्पष्ट करते हैं; pādme ca iti — 'पाद्मे च' इत्यादि वचन से।
Jīva opens by telling us what this quotation is for. It does not add a new teaching. It simply spells out, in clearer terms, the point Rūpa already made. He flags the quoted verse by its first words: 'and in the Padma Purāṇa.'
पहले कहे गए अर्थ को ही स्पष्ट करने के लिए 'पाद्मे च' इत्यादि पद्मपुराण-वचन उद्धृत करते हैं।
s2gloss
pāpam iti viśeṣyam |
pāpam itithe word 'pāpa' (sin) pratīka — quoting the verse-word'पाप' यह शब्द
viśeṣyamis the head-noun, the thing being described — the other three words all describe it predicate nounविशेष्य है (जिसका वर्णन हो रहा है)
pāpam iti — the word 'sin'; viśeṣyam — is the word being described (the substantive the rest qualify).
pāpam iti — 'पाप' शब्द; viśeṣyam — विशेष्य है।
First, the grammar of the verse. Of the four terms, 'sin' (pāpa) is the head-word — the thing being talked about. The other three — 'about to bear fruit,' 'seed,' 'accumulated mass' — are not separate items. They are descriptions of that one sin, naming the stages it passes through.
'पाप' शब्द यहाँ विशेष्य है, और शेष शब्द उसी के विशेषण हैं।
viśeṣya / viśeṣaṇa: the word being described vs. the words that describe it. Compare 'a blue lotus' — 'lotus' is the head-word (viśeṣya), 'blue' the describer (viśeṣaṇa). Here 'sin' is the lotus; the three stage-words are the describers.
विशेष्य वह पद है जिसका वर्णन हो रहा है, विशेषण वे पद जो वर्णन करते हैं। जैसे 'नीलकमल' में 'कमल' विशेष्य है और 'नील' विशेषण। यहाँ 'पाप' ही कमल है, और तीनों अवस्था-वाचक पद उसके विशेषण।
s3gloss
tatra phalonmukhaṁ prārabdham |
tatraamong those [describing words] loc., 'therein'उनमें (उन विशेषणों में)
phala-unmukhamthe one 'facing its fruit' — sin on the point of yielding its result quoted verse-word'फलोन्मुख' — फल देने को उन्मुख
prārabdhammeans prārabdha — karma that has already begun to bear fruit (the result you are living out now)प्रारब्ध है
tatra — among those; phala-unmukham — 'about to bear fruit'; prārabdham — is the prārabdha (the karma now taking effect).
tatra — उनमें; phala-unmukham — 'फलोन्मुख' [जो कहा] वह; prārabdham — प्रारब्ध है।
Now he matches each describing word to a technical stage of karma. 'About to bear fruit' (phalonmukha) is prārabdha — the karma that has already started to ripen. This is the result a person is actually undergoing in this life.
उन [चार] में 'फलोन्मुख' का अर्थ है प्रारब्ध — जो फल देने लगा है।
prārabdha: 'set in motion' — of the stored karma, the portion already fructifying, which produces the present body and its lot. Here it names the ripest of the four stages.
प्रारब्ध अर्थात् 'गति में आ चुका' — संचित कर्म का वह अंश जो अभी फल देना आरम्भ कर चुका है और वर्तमान शरीर तथा उसके भाग्य को उत्पन्न करता है। यहाँ यह चारों अवस्थाओं में सर्वाधिक परिपक्व अवस्था को दर्शाता है।
s4gloss
bījaṁ vāsanā-mayaṁ prārabdhatvonmukham iti yāvat |
bījamthe word 'seed' quoted verse-word'बीज' शब्द
vāsanā-mayammeans the seed made of latent impressions — the buried tendency left by past sinवासनामय (वासना से बना हुआ)
prārabdhatva-unmukhamwhich is on the point of turning into prārabdha (one step from ripening)प्रारब्धत्व की ओर उन्मुख (प्रारब्ध बनने को तैयार)
iti yāvatthat is to say — restating it in plainer words closing formula of paraphraseइतना ही तात्पर्य है (व्याख्या का समापन)
bījam — the 'seed'; vāsanā-mayam — is made of latent impressions; prārabdhatva-unmukham iti yāvat — that is, it is about to become prārabdha.
bījam — 'बीज'; vāsanā-mayam — वासनामय; prārabdhatva-unmukham — प्रारब्ध बनने की ओर उन्मुख; iti yāvat — इतना ही तात्पर्य।
Next stage. The 'seed' (bīja) is sin in the form of a latent impression — a buried disposition carried from past deeds. He adds what that amounts to: it is one step behind prārabdha, poised to ripen into it. So the seed is the karma about to start bearing fruit.
'बीज' वासनामय है और प्रारब्ध बनने को उन्मुख है — बस इतना ही अभिप्राय।
vāsanā: in Yoga and Vedānta, the subliminal residue an act leaves behind, lying dormant until conditions wake it into new inclination or fruit. Here it names the seed-state of sin, just short of becoming prārabdha.
वासना — योग और वेदान्त में वह सूक्ष्म संस्कार जो कर्म पीछे छोड़ जाता है, जो तब तक सुप्त पड़ा रहता है जब तक परिस्थिति उसे नयी प्रवृत्ति या फल के रूप में न जगा दे। यहाँ यह पाप की बीज-अवस्था है, जो प्रारब्ध बनने से थोड़ी ही दूर है।
s5gloss
kūṭaṁ bījatvonmukham |
kūṭamthe word 'accumulated mass' (kūṭa) — the piled-up store of sin quoted verse-word'कूट' शब्द
bījatva-unmukhamis on the point of turning into a seed (one step behind the seed-stage)बीजत्व की ओर उन्मुख (बीज बनने को तैयार)
kūṭam — the 'accumulated mass'; bījatva-unmukham — is about to become a seed.
kūṭam — 'कूट'; bījatva-unmukham — बीज बनने की ओर उन्मुख।
One stage further back. The 'accumulated mass' (kūṭa) is the great heap of stored-up sin. Its readiness is lower still: it is about to become a seed. So now we have a ladder — mass turns into seed, seed turns into prārabdha, prārabdha bears fruit.
'कूट' वह है जो बीज बनने को उन्मुख है।
kūṭa: literally a 'heap, mass'; here the undifferentiated stockpile of past sin, the least-ripe stage, still one remove from even the seed.
कूट — शब्दशः 'ढेर, राशि'; यहाँ बीते पापों का अविभक्त संचय, सबसे कम परिपक्व अवस्था, जो बीज से भी एक पग पीछे है।
s6gloss
aprārabdha-phalaṁ na prārabdhaṁ kūṭatvādi-rūpa-kāryāvasthatvaṁ yena tat |
aprārabdha-phalamthe compound-word 'that whose fruit has not begun' (aprārabdha-phala) quoted verse-word, now analysed'अप्रारब्ध-फल' शब्द, अब जिसका विग्रह किया जा रहा है
na prārabdham'not-yet-begun' — its fruit has not startedआरम्भ नहीं हुई
kūṭatva-ādi-rūpa-kārya-avasthatvamits state as an effect — namely its being a mass, and so on (the seed and the rest)कूटत्व आदि रूप कार्य-अवस्था (कूट, बीज आदि रूप में परिणत होने की दशा)
yena tatthat thing which HAS such a not-yet-ripe effect-state — i.e. this word covers all the un-begun stages at once bahuvrīhi: 'that by which…'जिसके द्वारा वह (ऐसा पाप) — बहुव्रीहि
aprārabdha-phalam — 'that whose fruit has not begun'; yena — is that whose; kūṭatva-ādi-rūpa-kārya-avasthatvam — effect-state, in the form of being a mass and so on; na prārabdham — has not begun to bear fruit.
aprārabdha-phalam — [इसका विग्रह:] yena — जिसके कारण; kūṭatvādi-rūpa-kārya-avasthatvam — कूटत्व आदि रूप कार्य-अवस्था; na prārabdham — आरम्भ नहीं हुई; tat — वह पाप।
Now he unpacks the fourth word, 'aprārabdha-phala.' He reads it as a possessive compound: 'that which HAS a fruit-not-yet-begun.' Its effect-state — its existing as a mass, then a seed, and so on — has not yet started bearing fruit. So this one word is an umbrella term. It gathers up all the not-yet-ripe stages (mass and seed) that fall short of prārabdha.
'अप्रारब्ध-फल' वह पाप है जिसमें कूट, बीज आदि रूप कार्य-अवस्था अभी आरम्भ ही नहीं हुई।
aprārabdha: 'not-yet-set-in-motion' — the counterpart of prārabdha; stored karma still awaiting its turn. Jīva takes it here as the cover-term for the mass- and seed-stages together.
अप्रारब्ध अर्थात् 'अभी गति में न आया हुआ' — प्रारब्ध का प्रतिपक्ष; संचित कर्म जो अभी अपनी बारी की प्रतीक्षा में है। जीव इसे यहाँ कूट और बीज — दोनों अवस्थाओं — के लिए एक समावेशक शब्द के रूप में लेते हैं।
s7gloss
tac cānādi-siddham anantam eva |
tatand that [un-begun karma] picks up the aprārabdha-phala just definedवह (वही अप्रारब्ध-फल पाप)
caand (adding a further fact about it)और
anādi-siddhamis established as beginningless — it has been piling up with no first pointअनादि-सिद्ध (अनादि काल से विद्यमान)
anantamand is endless — boundless in extentअनन्त (असीम)
evaindeed / truly (stressing 'endless')ही (निश्चय ही)
tat ca — and that un-begun karma; anādi-siddham — is beginningless by its very nature; anantam eva — and is indeed endless.
tat ca — और वह [अप्रारब्ध-फल]; anādi-siddham — अनादि-सिद्ध; anantam eva — अनन्त ही है।
He adds one striking fact about this un-begun store. It is beginningless — there is no first moment when it started accumulating. And it is boundless — endless in quantity. That is how vast the backlog of un-ripened sin is.
और वह अप्रारब्ध-फल पाप अनादि-सिद्ध तथा अनन्त ही है।
s8alternative
kārikāyāṁ tu etad evāprārabdham ity uktam |
kārikāyāmin the kārikā (the root BRS verse of Rūpa himself) loc., 'in the ...'कारिका में (सप्तमी)
tuhowever — marking a different reckoning from the one just givenपरन्तु
etat evathis very thing (this same un-begun karma)इसी को
aprārabdhamis [what is] called 'aprārabdha''अप्रारब्ध'
iti uktamis what was said there closing quotation-formulaऐसा कहा गया है
kārikāyām tu — but in the root-verse; etat eva aprārabdham iti — that this very thing is 'the aprārabdha'; uktam — is what was said.
kārikāyām tu — कारिका में तो; etat eva — इसी को; aprārabdham iti — 'अप्रारब्ध' [नाम से]; uktam — कहा गया है।
Here Jīva flags a difference, and does not iron it out. In the Padma verse just quoted, 'aprārabdha' was the umbrella for the un-ripe stages. But in Rūpa's own root-verse (the kārikā, at 1.1.19), the word 'aprārabdha' was used for this same store in its own right. Two texts, two ways of counting the terms. He notes the mismatch and leaves it standing.
परन्तु कारिका में इसी को 'अप्रारब्ध' कहा गया है।
kārikā here means Rūpa's own defining verse in the BRS (the earlier 1.1.19 classification), as against the borrowed Padma-Purāṇa verse under comment.
यहाँ 'कारिका' से तात्पर्य रूप गोस्वामी के अपने भ.र.सि. के लक्षण-श्लोक से है (पूर्ववर्ती १.१.१९ का वर्गीकरण), न कि विवेच्य उधार लिए पद्मपुराण-श्लोक से।
s9alternative
bīja-prārabdhe tu pūrvaṁ gaṇite |
bīja-prārabdhethe seed and the prārabdha (those two stages) loc. — the two items about which the following holdsबीज और प्रारब्ध — ये दोनों (सप्तमी/द्विवचन)
tuhowever / as for those two (continuing the contrast with the root-verse)परन्तु
pūrvamearlier — before this point in the textपहले
gaṇitewere already counted / reckoned loc. absolute: 'they having been reckoned'गिन लिए जाने पर (सति-सप्तमी) — जब ये दोनों पहले ही गिन लिए गए
bīja-prārabdhe tu — but the seed and the prārabdha; pūrvam gaṇite — had already been reckoned earlier.
bīja-prārabdhe tu — बीज और प्रारब्ध — इन दोनों के; pūrvam gaṇite — पहले ही गिन लिए जाने पर।
He continues explaining that other reckoning. In the root-verse's scheme, two of the stages — the seed and the prārabdha — had already been listed and counted earlier. So they are accounted for on their own. This sets up the question of what to do with the mass that is left over.
बीज और प्रारब्ध — इन दोनों को तो पहले ही अलग गिन लिया गया है।
s10alternative
yat tu kūṭam avaśiṣṭaṁ tad apy aprārabdha evāntarbhāvyam |
yat tu kūṭambut the 'mass' that… correlative 'what' — answered by 'tat' belowऔर जो 'कूट' [बचा है] — 'तत्' से जिसका उत्तर
avaśiṣṭamis left over (after seed and prārabdha are already counted)शेष रहा
tat apithat too correlative 'that'वह भी
aprārabdhewithin the aprārabdha (the un-begun category)'अप्रारब्ध' में (सप्तमी)
evaprecisely / and nowhere elseही
antarbhāvyamis to be folded in / included gerundive, 'must be included'अन्तर्भूत कर लेना चाहिए (सम्मिलित कर लेना चाहिए)
yat tu kūṭam avaśiṣṭam — but the mass that is left over; tat api — that too; aprārabdhe eva — within the aprārabdha alone; antarbhāvyam — is to be included.
yat tu kūṭam avaśiṣṭam — और जो कूट शेष बचा; tat api — वह भी; aprārabdhe eva — 'अप्रारब्ध' में ही; antarbhāvyam — अन्तर्भूत कर लेना चाहिए।
Here is the resolution of that other scheme — but note it is the root-verse's way of counting, still held apart from the Padma verse's. Once the seed and the prārabdha have been counted separately, only the 'mass' (kūṭa) is left over. That leftover mass is to be folded into the 'aprārabdha' category, and put nowhere else. This is how the two texts' term-counts are kept distinct rather than merged.
और जो 'कूट' शेष बचता है, उसे भी 'अप्रारब्ध' में ही सम्मिलित कर लेना चाहिए।
s11conclusion
krameṇa pūrva-pūrvānukrameṇa, tathāpi pūrvoktaṁ sadyaḥ savanāya iti kamala-patra-śata-vedha-nyāyena kiṁcit-kāla-vilambo jñeya iti ||
krameṇathe verse-word 'in sequence' quoted verse-word being explained'क्रमेण' (क्रम से) — जिस पद की व्याख्या हो रही है
pūrva-pūrva-anukrameṇameans one-after-another, following the earlier-and-earlier order (mass, then seed, then prārabdha)पूर्व-पूर्व के अनुक्रम से (प्रत्येक पहले-पहले वाले के क्रम से)
tathā apiand yet — even granting that sequence concessiveतथापि (फिर भी)
pūrva-uktamwhat was said before — the earlier claimपहले कहा गया
sadyaḥ savanāya itinamely 'at once, fit for the soma-rite' (from BRS 1.1.21) quoted phrase, cited'सद्यः सवनाय' — यह [वचन उद्धृत]
kamala-patra-śata-vedha-nyāyenaby the maxim of piercing a hundred lotus-petals — a needle seems to pass through all at once, yet in strict order goes one by oneकमल-पत्र-शत-वेध न्याय से (सौ कमल-पत्तों को एक साथ बेधने के दृष्टान्त से)
kiṁcit-kāla-vilambaḥa slight lapse of time (a tiny delay between the stages)थोड़ा-सा काल-विलम्ब
jñeyaḥis to be understood gerundiveजानना चाहिए
iti— thus [the whole point is settled] closingइस प्रकार (समापन)
krameṇa — 'in sequence'; pūrva-pūrva-anukrameṇa — means in the order one after another; tathā api — even so; pūrva-uktam sadyaḥ savanāya iti — what was said before, 'at once, fit for the rite'; kamala-patra-śata-vedha-nyāyena — by the maxim of piercing a hundred lotus-petals; kiṁcit-kāla-vilambaḥ jñeyaḥ — a slight lapse of time is to be understood.
krameṇa — 'क्रम से' का अर्थ; pūrva-pūrva-anukrameṇa — पूर्व-पूर्व के अनुक्रम से; tathā api — फिर भी; pūrva-uktam 'sadyaḥ savanāya' iti — पहले कहे 'सद्यः सवनाय' के अनुसार; kamala-patra-śata-vedha-nyāyena — कमल-पत्र-शत-वेध न्याय से; kiṁcit-kāla-vilambaḥ — थोड़ा-सा काल-विलम्ब मात्र; jñeyaḥ — जानना चाहिए; iti — इति।
Finally he settles an apparent clash. The verse says the sins dissolve 'in sequence' — one stage after another, mass then seed then prārabdha. But an earlier verse (1.1.21) said devotion makes one fit 'at once, on the spot.' Sequence or all-at-once? He reconciles them with a stock image: driving a needle through a hundred stacked lotus-petals. It looks instantaneous, yet the needle really does pass through the petals one by one. So too here: the destruction runs in true order, and yet the gap between the stages is only a slight lapse of time — near-instant. The analogy proves that 'in strict sequence' and 'practically at once' can both be true; it stops short of claiming zero duration — a tiny delay remains.
'क्रम से' का अर्थ है पूर्व-पूर्व के अनुक्रम से। फिर भी, पहले कहे 'सद्यः सवनाय' के अनुसार, कमल-पत्र-शत-वेध न्याय से — जैसे सौ कमल-पत्ते एक साथ बिंध जाते हैं — केवल थोड़ा-सा काल-विलम्ब जानना चाहिए।
Why cited: 'sadyaḥ savanāya' (BRS 1.1.21) is recalled as the earlier 'at once' claim that the sequence must be squared with.
क्यों उद्धृत: 'सद्यः सवनाय' (भ.र.सि. १.१.२१) को पूर्वोक्त 'तत्काल' वाले कथन के रूप में स्मरण किया गया है, जिसके साथ इस क्रम का मेल बैठाना अभीष्ट है।
kamala-patra-śata-vedha-nyāya: the 'hundred-lotus-petal-piercing' maxim — a shared logical illustration for events that are strictly successive yet appear simultaneous. Here it holds the verse's 'in sequence' together with the earlier 'at once.'
कमल-पत्र-शत-वेध-न्याय — 'सौ कमल-पत्तों के बेधन' का दृष्टान्त — उन घटनाओं के लिए जो वस्तुतः क्रमिक हैं फिर भी एक साथ प्रतीत होती हैं। यहाँ यह श्लोक के 'क्रम से' को पूर्वोक्त 'तत्काल' के साथ मिला देता है।
Mukunda-dāsa Gosvāmī
s1avataranika
pādme ceti |
pādme ca"and in the Padma Purāṇa" — this is the passage that begins with these words pratīka (catch-word citation of the verse)
itiso it runs — flagging that he is quoting the opening words to name the verse
pādme ca — and in the Padma Purāṇa; iti — the verse that begins so
Mukunda names the verse by its opening words: "and in the Padma Purāṇa." He is pointing at the verse he is about to explain, not yet saying anything about it.
pratīka: an Indian commentator's habit of quoting a text's first word or two to identify which passage he is now taking up — like citing a hymn by its first line.
s2gloss
pāpam iti viśeṣyam |
pāpam"sin" — this is the one noun the verse is really talking about
itinamely, the word pāpam — he picks it out to comment on
viśeṣyamis the word being described; the other three words are just describing it viśeṣya = the head noun that the qualifiers hang on
pāpam iti — the word "sin"; viśeṣyam — is the head noun being described
Of the verse's four words, "sin" is the main noun. The other three — aprārabdha-phala, kūṭa, bīja, phalonmukha — are not separate things; they are descriptions of that one sin, naming the states it passes through.
viśeṣya vs viśeṣaṇa: the viśeṣya is the word being described, the viśeṣaṇa the words that describe it. In "a blue lotus," "lotus" is the viśeṣya and "blue" the viśeṣaṇa. Here "sin" is the lotus; "unbegun," "heaped," "seed," "ripening" are its blue — four descriptions of the single thing, sin.
s3gloss
aprārabdha-phalaṁ prārabdhātiriktam anantam |
aprārabdha-phalam"the sin whose fruit has not yet begun" — the reserve of sin still waiting
prārabdha-atiriktammeans: whatever is left over beyond the prārabdha — everything except the part already bearing fruit
anantamand it is endless — this backlog has no limit
aprārabdha-phalam — the sin whose fruit has not begun; prārabdha-atiriktam — is all that lies beyond the prārabdha; anantam — and is endless
"The sin whose fruit has not yet begun" means everything left over once you set aside the prārabdha — the part already ripening. This unbegun remainder is endless; there is no end to the store of it. Notice Mukunda's move: he treats aprārabdha-phala as one broad heading, not as a fourth item alongside the others.
prārabdha vs aprārabdha karma: prārabdha is the karma that has already started to bear fruit in this life; aprārabdha is karma not yet activated. Mukunda's point is that aprārabdha-phala is the whole standing reserve — everything past the prārabdha — and it is boundless.
s4gloss
kūṭaṁ tasyaiva rāśitayāvasthānam |
kūṭam"the heap" — the accumulated mass of sin
tasya evaof that very same thing — i.e. of the unbegun reserve just named tasya = genitive pointing back to aprārabdha-phala
rāśitayāin the form of a pile; its standing gathered up as a mass rāśi-tā, instrumental: the mode in which it stands
avasthānamis its staying, its condition — how the reserve sits, namely piled up
kūṭam — the heap; tasya eva — of that very unbegun sin; rāśitayā avasthānam — is its standing in the form of a pile
"The heap" (kūṭa) is not a new thing either. It is that same unbegun sin, considered as it stands piled up in a mass. So for Mukunda, aprārabdha-phala is the whole reserve, and kūṭa is simply that reserve seen as a heap. He is building the four terms as nested descriptions of the one sin, not four parallel kinds.
This is where Mukunda parts from Jīva and Viśvanātha. They read the four as a ladder — kūṭa "about to become the seed," seed "about to become prārabdha," and so on. Mukunda instead makes aprārabdha-phala the umbrella (all the reserve) and kūṭa its heaped-up mode. Do not harmonize the two; note the divergence and move on.
s5gloss
bījaṁ vāsanāmayam |
bījam"the seed" — sin in seed-form
vāsanā-mayamis made of vāsanā — the buried impressions left by past deeds, ready to sprout
bījam — the seed; vāsanā-mayam — is made of latent impressions
"The seed" is sin in the form of vāsanā — the dormant traces past acts leave behind, which lie waiting to sprout into fresh action or fruit.
vāsanā: in Yoga and Vedānta, the subliminal residue of past acts and experiences, lying dormant until conditions ripen it into new inclination or result. Here it names the seed-state of sin — sin held as latent tendency, one step short of becoming active prārabdha.
s6gloss
phalonmukhaṁ prārabdhaṁ krameṇa pūrvaṁ pāpaṁ paścāt tad-bījam iti krameṇa |
phala-unmukham"about to bear fruit" — sin turned toward giving its result
prārabdhamis the prārabdha — the sin that has already started to fructify
krameṇa"in sequence" — and now he says what the sequence is
pūrvaṁ pāpamfirst the sin itself goes pūrvam = first in order
paścāt tad-bījamand afterward its seed goes paścāt = later in order
iti krameṇathat is the order meant — first the sin, then its seed
phala-unmukham — about to bear fruit; prārabdham — is the prārabdha; krameṇa — in sequence, namely: pūrvaṁ pāpam — first the sin; paścāt tad-bījam — afterward its seed; iti krameṇa — such is the sequence
"About to bear fruit" is the prārabdha — sin already turning into result. Then Mukunda explains the verse's word "in sequence." The order is: first the sin is destroyed, and after that its seed. That is the sequence the verse means — sin first, seed second.
s7reply
na tu ślokokta-pāpa-krameṇa ajāmilāder nāmābhāsena bījasyāpi kṣayo nāmno’nargala-prabhāvāt ||
na tu śloka-ukta-pāpa-krameṇabut NOT in the order of the sins as the verse lists them — the sequence is not to be read off the verse's own listing na tu = but not; corrects a wrong way of taking krameṇa
ajāmila-ādeḥas in the case of Ajāmila and others like him ablative/genitive: taking Ajāmila as the example
nāma-ābhāsenaby a mere semblance of the Name — even Name uttered imperfectly, not in real devotion instrumental of means: by means of even a shadow of the Name
bījasya apieven of the seed — of sin in its dormant seed-state, not just the ripe sin api = even; the hard case
kṣayaḥthere is destruction — the seed too is wiped out
nāmnaḥbecause of the Name — it is the Name that does this nāmnaḥ = genitive/ablative of cause: owing to the Name
anargala-prabhāvātbecause its power is unchecked — nothing holds the Name back, so it need not wait for any sequence ablative of reason: on account of the unstoppable power
na tu śloka-ukta-pāpa-krameṇa — but not in the order the verse lists the sins; ajāmila-ādeḥ nāma-ābhāsena — as with Ajāmila and others, by a mere semblance of the Name; bījasya api kṣayaḥ — there is destruction even of the seed; nāmnaḥ anargala-prabhāvāt — because of the unchecked power of the Name
Mukunda now blocks a wrong reading. The "sequence" is not the order in which the verse happens to list the sins. His proof is Ajāmila and others like him: with only a semblance of the Name — the Name said imperfectly, not in true devotion — even the seed of sin was destroyed, not merely the ripe sin. Why can it skip straight to the seed? Because the Name's power is unchecked; nothing restrains it, so it does not have to follow any fixed order.
Why cited: Ajāmila is invoked to prove that even nāmābhāsa destroys even the seed of sin, so the "sequence" cannot be the verse's own listing order — the Name's unchecked power overrides any sequence.
nāmābhāsa: a "shadow" or semblance of the divine Name — the Name uttered without faith, jokingly, or (as with Ajāmila) while calling one's son — as opposed to śuddha-nāma, the Name taken in pure devotion. The classic case is Ajāmila crying "Nārāyaṇa" for his son at death; even that shadow-Name freed him. Mukunda's point: if a mere shadow of the Name can burn even the seed, the destruction obeys the Name's power, not any listed sequence.
Viśvanātha Cakravartī
s1avataranika
bhakteḥ prārabdha-sāmānya-nāśakatve purāṇāntaram api pramāṇayati—pādme ceti |
bhakteḥof bhakti (devotion) — whose power is the point genitive, subject of the action-nounभक्ति के (क्रिया-नाम का कर्ता, षष्ठी)
prārabdha-sāmānya-nāśakatveon the point that it destroys prārabdha in general — that is, the whole class of prārabdha karma, not just some locative, 'on the matter of…'प्रारब्ध-सामान्य की नाशक होने के विषय में (सप्तमी)
purāṇāntaramyet another Purāṇa accusative objectएक और पुराण को (कर्म)
apias well — one more scripture on top of what was already givenभी
pramāṇayatihe brings forward as proof / cites as authorityप्रमाण रूप में प्रस्तुत करते हैं
pādme ca itiin the words beginning 'and in the Padma [Purāṇa]…' — naming the passage he is about to quote'पाद्मे च' इस प्रतीक से
bhakteḥ prārabdha-sāmānya-nāśakatve — on the point that bhakti destroys prārabdha in general; api — as well; purāṇāntaram — yet another Purāṇa; pramāṇayati — he adduces as proof; pādme ca iti — in the passage beginning 'and in the Padma Purāṇa'.
bhakteḥ prārabdha-sāmānya-nāśakatve — भक्ति के प्रारब्ध-सामान्य को नष्ट करने के विषय में; purāṇāntaram api — एक और पुराण को भी; pramāṇayati — प्रमाण रूप में देते हैं; pādme ca iti — 'पाद्मे च' इत्यादि से।
Here Viśvanātha sets up the verse. The teaching to be proved is that bhakti destroys prārabdha karma as a whole class, not merely part of it. To back this up he brings forward one more scripture — this Padma Purāṇa passage — on top of the proofs already given. The words 'pādme ca,' 'and in the Padma Purāṇa,' name the quotation he is introducing.
भक्ति प्रारब्ध-सामान्य की भी नाशक है — इस विषय में एक और पुराण को प्रमाण रूप में देते हुए 'पाद्मे च' इत्यादि वचन उद्धृत करते हैं।
prārabdha: in the standard karma-scheme, the portion of past karma that has already 'started up' and is now producing this life's experience; the point at issue is whether bhakti can burn even this active portion, and 'in general' insists that it burns the whole of it.
प्रारब्ध — मानक कर्म-योजना में बीते कर्म का वह अंश जो 'गति में आ चुका' है और अभी इस जीवन का अनुभव उत्पन्न कर रहा है। प्रश्न यही है कि क्या भक्ति इस सक्रिय अंश को भी जला सकती है, और 'सामान्य' शब्द यह आग्रह करता है कि वह उसके समग्र को जला देती है।
s2gloss
pāpam iti viśeṣyam |
pāpamthe word 'sin' (pāpam)'पाप'
iti— this word, he says,यह शब्द
viśeṣyamis the word being described — the one noun that the other four words all qualifyविशेष्य है
pāpam iti — the word 'sin'; viśeṣyam — is the word being described (the head noun).
pāpam iti — 'पाप' शब्द; viśeṣyam — विशेष्य है।
In the verse, 'sin' (pāpam) is the main noun. The four other words — 'about to bear fruit,' 'seed,' 'accumulated mass,' and 'whose fruit has not begun' — are all descriptions of that one word 'sin.' So the whole verse is about sin in its several conditions.
'पाप' यह शब्द यहाँ विशेष्य है।
viśeṣya vs viśeṣaṇa: the viśeṣya is the word being described, the viśeṣaṇa is a describing word. Homely example — in 'the blue lotus,' 'lotus' is the viśeṣya (what we are talking about) and 'blue' is the viśeṣaṇa (a fact told about it). Here 'sin' is the lotus, and the four stage-words are its colors.
विशेष्य वह पद है जिसका वर्णन हो रहा है, विशेषण वर्णन करने वाला पद। सरल उदाहरण — 'नीलकमल' में 'कमल' विशेष्य है (जिसकी बात हो रही है) और 'नील' विशेषण (उसके विषय में बताया गया तथ्य)। यहाँ 'पाप' कमल है, और चारों अवस्था-वाचक पद उसके रंग।
s3gloss
tatra phalonmukhaṁ prārabdham |
tatraof these four descriptions, taking the firstउनमें
phalonmukham'about to bear fruit' — sin whose result is now facing outward, ready to appear'फलोन्मुख'
prārabdhammeans prārabdha — the karma that has already begun to give its resultप्रारब्ध है
tatra — of these; phalonmukham — 'about to bear fruit'; prārabdham — is prārabdha.
tatra — उनमें; phalonmukham — 'फलोन्मुख'; prārabdham — प्रारब्ध है।
Now he defines the four stage-words, working through them. The first, 'about to bear fruit' (phalonmukha), means prārabdha — sin that has already started giving its result in the present life. Its fruit is right at the door.
उनमें 'फलोन्मुख' का अर्थ प्रारब्ध है।
prārabdha: the karma already 'set going,' now being lived out; here it is the ripest of the four stages of sin.
प्रारब्ध — कर्म जो 'गति में आ चुका', अभी भोगा जा रहा है; यहाँ पाप की चारों अवस्थाओं में सर्वाधिक परिपक्व अवस्था।
s4gloss
bījaṁ vāsanā-mayaṁ prārabdhatvonmukham |
bījam'the seed' (bīja)'बीज'
vāsanā-mayammeans the kind that is made of vāsanā — of the deep-set impressions left by past deedsवासनामय
prārabdhatvonmukhamand it is on the verge of becoming prārabdha — the next in line to start bearing fruitप्रारब्धत्व की ओर उन्मुख
bījam — 'the seed'; vāsanā-mayam — is made of latent impressions; prārabdhatvonmukham — about to become prārabdha.
bījam — 'बीज'; vāsanā-mayam — वासनामय; prārabdhatvonmukham — प्रारब्ध बनने को उन्मुख।
The second word, 'seed' (bīja), means sin in the form of vāsanā — the deep impression a past act leaves behind in the mind. This seed is one step short of prārabdha: it is about to start bearing fruit, but has not yet begun.
'बीज' वासनामय है और प्रारब्ध बनने को उन्मुख है।
vāsanā: in Yoga and Vedānta, the subliminal residue left by past acts and experiences, lying dormant until conditions ripen it into fresh inclination or result; here it names the seed-stage of sin, poised to turn into active prārabdha.
वासना — योग और वेदान्त में बीते कर्मों तथा अनुभवों का छोड़ा हुआ सूक्ष्म संस्कार, जो तब तक सुप्त रहता है जब तक परिस्थिति उसे नयी प्रवृत्ति या फल के रूप में परिपक्व न कर दे। यहाँ यह पाप की बीज-अवस्था है, जो सक्रिय प्रारब्ध में बदलने को तत्पर है।
s5gloss
kūṭaṁ bījatvonmukham |
kūṭam'the accumulated mass' (kūṭa) — the stored-up heap of sin'कूट'
bījatvonmukhamis on the verge of becoming the seed — the stage just before seed-hoodबीजत्व की ओर उन्मुख
kūṭam — 'the accumulated mass'; bījatvonmukham — about to become the seed.
kūṭam — 'कूट'; bījatvonmukham — बीज बनने को उन्मुख।
The third word, 'accumulated mass' (kūṭa), is the stored-up pile of sin. It is one step behind the seed: it is about to turn into a seed, but has not yet done so. So we now have a ladder — mass becomes seed, seed becomes prārabdha, prārabdha bears fruit.
'कूट' बीज बनने को उन्मुख है।
s6gloss
aprārabdha-phalaṁ na prārabdhaṁ phalaṁ kūṭatvādi-rūpa-kāryāvasthatvaṁ yena tat |
aprārabdha-phalam'that whose fruit has not begun' (aprārabdha-phala)'अप्रारब्ध-फल'
na prārabdham phalammeans: its fruit is not a prārabdha fruit — it has not yet entered the fruit-giving stageजिसका फल आरम्भ नहीं हुआ
kūṭatvādi-rūpa-kārya-avasthatvamrather it stands in an effect-condition of the form 'being a mass' and so on — i.e. still at the mass/seed levelकूटत्व आदि रूप कार्य-अवस्था
yena tatthe sin that has this character — 'that by which it is such' — is what the word points toजिसके द्वारा वह (ऐसा पाप) — बहुव्रीहि
aprārabdha-phalam — 'whose fruit has not begun'; na prārabdham phalam — is that whose fruit is not prārabdha; kūṭatvādi-rūpa-kārya-avasthatvam yena tat — namely, the sin whose effect-condition is only that of being a mass and so on.
aprārabdha-phalam — [इसका विग्रह:] yena — जिसके कारण; phalam — फल, अर्थात्; kūṭatvādi-rūpa-kārya-avasthatvam — कूटत्व आदि रूप कार्य-अवस्था; na prārabdham — आरम्भ नहीं हुई; tat — वह।
The fourth word, 'whose fruit has not begun' (aprārabdha-phala), means sin whose result has not yet reached the active, fruit-giving stage. It is still sitting in the earlier conditions — being a mass, being a seed, and so on. So this word covers all the sin that is not yet prārabdha.
'अप्रारब्ध-फल' वह पाप है जिसका फल — अर्थात् कूट, बीज आदि रूप कार्य-अवस्था — अभी आरम्भ नहीं हुआ।
s7gloss
tac cānādi-siddham anantam eva |
tat caand that — this not-yet-begun sinऔर वह
anādi-siddhamis established from beginningless time — it has been piling up with no starting pointअनादि-सिद्ध
anantamand is endless — without limit in amountअनन्त
evaindeed — stressing that the store truly has no boundही
tat ca — and that; anādi-siddham — is beginningless; anantam eva — and truly endless.
tat ca — और वह; anādi-siddham — अनादि-सिद्ध; anantam eva — अनन्त ही है।
And this not-yet-begun sin has no beginning — it has been accumulating from beginningless time. It is also endless, with no limit to its quantity. The point is that the store of dormant sin is vast beyond measure — which is exactly why bhakti's power to destroy it is so remarkable.
और वह अनादि-सिद्ध तथा अनन्त ही है।
s8alternative
kārikāyāṁ tu etad evāprārabdham uktam |
kārikāyāmin the kārikā — in Rūpa's own verse (BRS itself), as opposed to this Padma verseकारिका में
tuhowever — marking a different way of counting thereपरन्तु
etat evathis very same thingइसी को
aprārabdhamis called 'aprārabdha' (not-begun)'अप्रारब्ध'
uktamso it was stated thereकहा गया है
kārikāyām tu — but in the kārikā; etat eva aprārabdham uktam — this very same thing was called aprārabdha.
kārikāyām tu — कारिका में तो; etat eva — इसी को; aprārabdham — 'अप्रारब्ध'; uktam — कहा गया है।
Here a second way of counting is noted, and left standing. In Rūpa's own verse (the kārikā), this same category is labelled simply 'aprārabdha,' the not-yet-begun. So the Padma verse and Rūpa's verse divide up the stages of sin slightly differently. Viśvanātha records the difference; he does not force the two schemes into one.
परन्तु कारिका में इसी को 'अप्रारब्ध' कहा गया है।
kārikā: a memorial verse that states a doctrine in brief; here it means Rūpa Gosvāmī's own verse of the Bhakti-rasāmṛta-sindhu, whose reckoning is set beside the Padma Purāṇa's.
कारिका — संक्षेप में सिद्धान्त कहने वाला स्मृति-श्लोक; यहाँ इससे रूप गोस्वामी का अपना भ.र.सि. का श्लोक अभिप्रेत है, जिसकी गणना पद्मपुराण की गणना के साथ रखी जाती है।
s9gloss
bīja-prārabdhe tu pūrvaṁ gaṇite |
bīja-prārabdhethe seed and the prārabdha — the two ripest stagesबीज और प्रारब्ध — ये दोनों (सप्तमी/द्विवचन)
tuhowever — as for these twoपरन्तु
pūrvamearlier — before this remaining questionपहले
gaṇitehave already been reckoned / counted locative absolute: 'these two having been already counted…'गिन लिए जाने पर (सति-सप्तमी)
bīja-prārabdhe tu — but as for the seed and the prārabdha; pūrvam gaṇite — these two have already been counted earlier.
bīja-prārabdhe tu — बीज और प्रारब्ध — इन दोनों के; pūrvam gaṇite — पहले ही गिन लिए जाने पर।
As for the seed and the prārabdha, those two stages have already been accounted for in the earlier reckoning. So they are settled. What is left unsettled is only where the 'mass' (kūṭa) belongs — which is the next point.
बीज और प्रारब्ध — इन दोनों को तो पहले ही गिन लिया गया है।
This is a locative absolute (gaṇite, 'having been counted'): it sets up the leftover — since seed and prārabdha are already placed, only the kūṭa remains to be assigned.
यहाँ 'गणिते' सति-सप्तमी है ('गिन लिए जाने पर'): यह शेष को स्थापित करता है — चूँकि बीज और प्रारब्ध पहले ही गिने जा चुके, अब केवल कूट का निर्धारण ही शेष रहता है।
s10reply
yat tu kūṭam avaśiṣṭaṁ tad apy aprārabdha evāntarbhāvyam |
yat tu kūṭam avaśiṣṭambut the mass (kūṭa) that is left over — the one stage not yet placedऔर जो 'कूट' शेष बचा
tat apithat tooवह भी
aprārabdhe evabelongs within the 'not-begun' (aprārabdha) alone — nowhere else'अप्रारब्ध' में ही
antarbhāvyamis to be folded in / includedअन्तर्भूत कर लेना चाहिए
yat tu kūṭam avaśiṣṭam — but the kūṭa that remains; tat api aprārabdha eva antarbhāvyam — that too is to be included within the aprārabdha alone.
yat tu kūṭam avaśiṣṭam — और जो कूट शेष बचा; tat api — वह भी; aprārabdhe eva — 'अप्रारब्ध' में ही; antarbhāvyam — अन्तर्भूत कर लेना चाहिए।
So the leftover 'mass' (kūṭa) is folded into the not-yet-begun category (aprārabdha) — and nowhere else. This is Viśvanātha's placement, matching Jīva's: the mass belongs with the dormant, un-begun sin. Note that Rūpa's own verse counts it differently; the two schemes are left side by side, not merged.
और जो 'कूट' शेष बचता है, उसे भी 'अप्रारब्ध' में ही सम्मिलित कर लेना चाहिए।
s11gloss
krameṇāprārarabdhādi pūrva-pūrva-pāpa-nāśa-krameṇa |
krameṇa'in sequence' — the verse's word, now to be explained'क्रमेण' (क्रम से)
aprārarabdhādistarting with the not-begun (aprārabdha) — the sequence runs from that stage onwardअप्रारब्ध आदि को लेकर
pūrva-pūrva-pāpa-nāśa-krameṇameans: in the order of destroying the earlier and earlier sin — each prior stage wiped out in turnपूर्व-पूर्व पाप के नाश के क्रम से
krameṇa — 'in sequence'; aprārarabdhādi pūrva-pūrva-pāpa-nāśa-krameṇa — means, beginning with the aprārabdha, in the order of the destruction of the earlier and earlier sins.
krameṇa — 'क्रम से'; aprārarabdhādi — अप्रारब्ध आदि [को लेकर]; pūrva-pūrva-pāpa-nāśa-krameṇa — पूर्व-पूर्व पाप के नाश के क्रम से।
Now he explains the verse's word 'in sequence' (krameṇa). It means: the destruction runs stage by stage, beginning with the not-yet-begun sin, wiping out each earlier layer in turn. So bhakti clears the store in an order — the prior stages of sin go first, on down the line.
'क्रम से' का अर्थ है — अप्रारब्ध आदि को लेकर, पूर्व-पूर्व पाप के नाश के क्रम से।
s12conclusion
kramas tu kamala-patra-śata-vedha iva eka-kṣaṇa-madhya eva jñeyaḥ ||
kramas tubut this 'sequence' — lest one imagine it takes real timeपरन्तु वह क्रम
kamala-patra-śata-vedha ivais like the piercing of a hundred lotus-petals — the stock illustrationसौ कमल-पत्तों के बेधे जाने के समान
eka-kṣaṇa-madhye evahappens within a single moment alone — all at once, not spread outएक ही क्षण के भीतर ही
jñeyaḥis to be understood soजानना चाहिए
kramas tu — but the sequence; kamala-patra-śata-vedha iva — like the piercing of a hundred lotus-petals; eka-kṣaṇa-madhye eva jñeyaḥ — is to be understood as within a single moment.
kramas tu — परन्तु वह क्रम; kamala-patra-śata-vedha iva — सौ कमल-पत्तों के बेध के समान; eka-kṣaṇa-madhye eva — एक ही क्षण के भीतर; jñeyaḥ — जानना चाहिए।
But do not think the sequence takes time. It is like a needle driven through a hundred stacked lotus-petals: strictly the needle passes through them one after another, in order — yet to the eye it goes through all of them in one instant. In the same way, bhakti destroys the layers of sin in genuine order, yet the whole thing happens within a single moment. The illustration shows how 'in sequence' and 'all at once' both hold true; it does not claim there is any real delay.
परन्तु वह क्रम — जैसे सौ कमल-पत्ते [सूई से] एक साथ बिंध जाते हैं — एक ही क्षण के भीतर ही जानना चाहिए।
kamala-patra-śata-vedha-nyāya: a stock logical illustration — a needle through a hundred piled lotus-petals seems to pierce them all at once, though in strict fact it passes through one, then the next; used to reconcile a true step-by-step order with an apparently instantaneous result.
कमल-पत्र-शत-वेध-न्याय — एक स्थापित तार्किक दृष्टान्त — सुई सौ पर रखे कमल-पत्तों को एक ही क्षण में बेधती प्रतीत होती है, यद्यपि वस्तुतः वह एक को, फिर अगले को पार करती है; इसका प्रयोग यथार्थ क्रमिक अनुक्रम को आभासी तात्कालिक फल के साथ मिलाने के लिए होता है।