Bhakti-rasāmṛta-sindhu 1.1.24

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JīvaMukunda-dāsaViśvanātha

BRS 1.1.24

← 1.1.23 1.1.25 →

bīja-haratvam, yathā ṣaṣṭhe (6.2.17)—

tais tāny aghāni pūyante tapo-dāna-vratādibhiḥ |
nādharmajaṁ tad-hṛdayaṁ tad apīśāṅghri-sevayā ||quoted · ṣaṣṭhe

Word for word

taiḥ by those (instr. pl.); tāni those; aghāni sins; pūyante are purified; tapo-dāna-vratādibhiḥ by austerity, charity, vows, and the like (instr. pl. — refers to taiḥ); na not; adharmajam born of unrighteousness; tat-hṛdayam that heart of them; tat api that too; īśa-aṅghri-sevayā by service to the Lord's feet

taiḥ उनसे (instr. pl.); tāni वे; aghāni पाप; pūyante शुद्ध हो जाते हैं; tapo-dāna-vratādibhiḥ तप, दान, व्रत आदि से (instr. pl. — taiḥ का विवरण); na नहीं; adharmajam अधर्म से उत्पन्न; tat-hṛdayam उनका वह हृदय; tat api वह भी; īśa-aṅghri-sevayā ईश्वर के चरणों की सेवा से

Construed

taiḥ tapo-dāna-vratādibhiḥ — by those austerities, charity, vows, and the like; tāni aghāni — those sins; pūyante — are purified; tat-hṛdayam — that heart of them; adharmajam — born of unrighteousness; na (pūyate) — is not (purified); tat api — that too; īśa-aṅghri-sevayā — by service to the Lord's feet (is purified).

taiḥ tapo-dāna-vratādibhiḥ — उन तप, दान, व्रत आदि से; tāni aghāni — वे पाप; pūyante — शुद्ध हो जाते हैं; tat-hṛdayam — उनका वह हृदय; adharmajam — अधर्म से उत्पन्न; na (pūyate) — शुद्ध नहीं होता; tat api — वह भी; īśa-aṅghri-sevayā — ईश्वर के चरणों की सेवा से (शुद्ध होता है)।

Translation

By austerity, charity, vows, and the like, those sins are purified; but that heart of theirs, born of unrighteousness, is not — that too is purified by service to the Lord's feet.

तप, दान, व्रत आदि से वे पाप शुद्ध हो जाते हैं; किन्तु अधर्म से उत्पन्न उनका वह हृदय नहीं — वह भी ईश्वर के चरणों की सेवा से शुद्ध होता है।

Commentary

Jīva Gosvāmī

Durgama-saṅgamanī

bīja-haratvaṁ viśeṣato darśayatīty āha ||

He says this to show, in particular, its capacity to destroy the seed.

उसके बीज-नाशक होने को विशेष रूप से दिखाने के लिए वे यह कहते हैं।

He says this to show, in particular, its capacity to destroy the seed.

उसके बीज-नाशक होने को विशेष रूप से दिखाने के लिए वे यह कहते हैं।

Viśvanātha Cakravartī

Bhakti-sāra-pradarśinī

bīja-hetutvaṁ viśeṣato dṛśyate ity āha—bījeti |

He says, in bīja, that its being the cause-destroyer is seen in particular.

वे "बीज" से कहते हैं कि उसका बीज-नाशक होना विशेष रूप से देखा जाता है।

tais tathā-vidher api pūyante naśyanti |

By those — even of that kind — they are purified, that is, they perish.

उनसे — वैसे प्रकार के होने पर भी — वे शुद्ध हो जाते हैं, अर्थात् नष्ट होते हैं।

puñ vināśe |

grammar puñ in the sense of destruction.

व्याकरण "पुञ्" नाश के अर्थ में।

adharmāj jātam aghānāṁ hṛdayaṁ mūlaṁ sūkṣma-rūpaṁ tu na pūyate na naśyati |

But the heart, the subtle-formed root of the sins, born of unrighteousness, is not purified, does not perish.

किन्तु अधर्म से उत्पन्न, पापों का सूक्ष्म-रूप मूल हृदय शुद्ध नहीं होता, नष्ट नहीं होता।

tad api īśāṅghri-sevayā hari-caraṇayor bhaktyā vāsanā-paryanta-pāpa-kṣayāt tad api śuddhyate ||

That too is purified by service to the Lord's feet — by devotion to Hari's feet, through the destruction of sin down to its latent impressions, that too becomes pure.

वह भी ईश्वर के चरणों की सेवा से — हरि के चरणों की भक्ति से, वासना-पर्यन्त पाप के क्षय से — वह भी शुद्ध हो जाता है।

He says, in bīja, that its being the cause-destroyer is seen in particular.

"बीज" पद से वे कहते हैं कि उसका बीज-नाशक होना विशेष रूप से देखा जाता है।

By those — even of that kind — they are purified, that is, they perish; for puñ is in the sense of destruction.

उनसे — वैसे प्रकार के होने पर भी — वे शुद्ध हो जाते हैं, अर्थात् नष्ट होते हैं; क्योंकि "पुञ्" धातु नाश के अर्थ में है।

But the heart, the subtle-formed root of the sins, born of unrighteousness, is not purified and does not perish. Yet that too is purified by service to the Lord's feet: by devotion to Hari's feet, through the destruction of sin down to its latent impressions, that too becomes pure.

किन्तु अधर्म से उत्पन्न, पापों का सूक्ष्म-रूप मूल हृदय शुद्ध नहीं होता, नष्ट नहीं होता। वह भी ईश्वर के चरणों की सेवा से — अर्थात् हरि के चरणों की भक्ति से, वासना-पर्यन्त पाप के क्षय से — शुद्ध हो जाता है।

Word for word

taiḥ by those (instr. pl.); tāni those; aghāni sins; pūyante are purified; tapo-dāna-vratādibhiḥ by austerity, charity, vows, and the like (instr. pl., in apposition to taiḥ); na not; adharmajam born of unrighteousness; tat-hṛdayam that heart of them; tat api that too; īśa-aṅghri-sevayā by service to the Lord's feet

taiḥ उनसे (करण-कारक, बहुवचन); tāni वे; aghāni पाप; pūyante शुद्ध हो जाते हैं; tapo-dāna-vratādibhiḥ तप, दान, व्रत आदि से (करण-कारक, बहुवचन — taiḥ का विवरण); na नहीं; adharmajam अधर्म से उत्पन्न; tat-hṛdayam उनका वह हृदय; tat api वह भी; īśa-aṅghri-sevayā ईश्वर के चरणों की सेवा से

Construed

Translation

By austerity, charity, vows, and the like, those sins are purified away; but that heart of theirs, born of unrighteousness, is not — yet that too is purified by service to the Lord's feet.

Commentary

Jīva Gosvāmī

Durgama-saṅgamanī

bīja-haratvaṁ viśeṣato darśayatīty āha ||

He says this to show, in particular, devotion's capacity to destroy the seed.

उसके बीज-नाशक होने को विशेष रूप से दिखाने के लिए वे यह कहते हैं।

He says this to show, in particular, devotion's capacity to destroy the seed.

उसके बीज-नाशक होने को विशेष रूप से दिखाने के लिए वे यह कहते हैं।

Mukunda-dāsa Gosvāmī

Artha-ratnālpa-dīpikā

tair iti pūyante vinaśyanti—puñ vināśe iti dhātoḥ |

grammar In taiḥ, pūyante means "they perish," from the verbal root [dhātu — in vyākaraṇa, the basic verbal root listed in Pāṇini's Dhātupāṭha together with its assigned meaning; here, Mukunda cites the root puñ, glossed "in the sense of destruction (vināśa)," to fix pūyante as "perish" rather than "are cleansed"] puñ in the sense of destruction.

व्याकरण "तैः" में पूयन्ते का अर्थ है "नष्ट होते हैं" — "पुञ्" धातु नाश के अर्थ में [dhātu — व्याकरण में पाणिनि के धातुपाठ में सूचीबद्ध मूल क्रिया-धातु, अपने नियत अर्थ सहित; यहाँ मुकुन्द "पुञ्" धातु उद्धृत करते हैं, जिसका अर्थ "नाश (vināśa) के अर्थ में" है, ताकि पूयन्ते का अर्थ "नष्ट होते हैं" निश्चित हो, न कि "शुद्ध होते हैं"]।

tad-dhṛdayaṁ—teṣāṁ pāpānāṁ tat-kartuḥ puruṣasya vā hṛdayaṁ pāpaṁ vāsanā-mayaṁ |

On tad-hṛdayaṁ — tad-hṛdayam — the heart, that is, the sin made of latent impressions (vāsanā), whether of those sins or of the person who commits them.

tad-hṛdayaṁ — तद्-हृदयम् — उन पापों का, अथवा उनके कर्ता पुरुष का, वासनामय पाप-रूप हृदय।

adharmajaṁ adharom’vidyā taj-jam ||

On adharmajaṁ — adharmajam — born of adharma, that is, of ignorance [avidyā — in Yoga and Vedānta, primal nescience, the root misapprehension underlying all bondage; here, equated with adharma as the source from which the innermost sin is born].

adharmajaṁ — अधर्मजम् — अधर्म अर्थात् अविद्या से उत्पन्न [avidyā — योग तथा वेदान्त में मूल अज्ञान, समस्त बन्धन के मूल में स्थित वह भ्रान्ति; यहाँ अधर्म के साथ समीकृत, जिससे अन्तरतम पाप उत्पन्न होता है]।

In taiḥ, pūyante means "they perish," from the verbal root [dhātu — in vyākaraṇa, the basic verbal root listed in Pāṇini's Dhātupāṭha together with its assigned meaning; here, Mukunda cites the root puñ, glossed "in the sense of destruction (vināśa)," to fix pūyante as "perish" rather than "are cleansed"] puñ in the sense of destruction. As for tad-hṛdayam, it is the heart — that is, the sin made of latent impressions (vāsanā), whether of those sins or of the person who commits them. And adharmajam means born of adharma, that is, of ignorance [avidyā — in Yoga and Vedānta, primal nescience, the root misapprehension underlying all bondage; here, equated with adharma as the source from which the innermost sin is born].

"तैः" में पूयन्ते का अर्थ है "नष्ट होते हैं", क्योंकि "पुञ्" धातु नाश के अर्थ में है [dhātu — व्याकरण में पाणिनि के धातुपाठ में सूचीबद्ध मूल क्रिया-धातु, अपने नियत अर्थ सहित; यहाँ मुकुन्द "पुञ्" धातु उद्धृत करते हैं, जिसका अर्थ "नाश (vināśa) के अर्थ में" है, ताकि पूयन्ते का अर्थ "नष्ट होते हैं" निश्चित हो, न कि "शुद्ध होते हैं"]। तद्-हृदयम् से अभिप्राय है — उन पापों का, अथवा उनके कर्ता पुरुष का, वासनामय पाप-रूप हृदय। और अधर्मजम् अर्थात् अधर्म अर्थात् अविद्या से उत्पन्न [avidyā — योग तथा वेदान्त में मूल अज्ञान, समस्त बन्धन के मूल में स्थित वह भ्रान्ति; यहाँ अधर्म के साथ समीकृत, जिससे अन्तरतम पाप उत्पन्न होता है]।

Viśvanātha Cakravartī

Bhakti-sāra-pradarśinī

bīja-hetutvaṁ viśeṣato dṛśyate ity āha—bījeti |

He says, in bīja, that devotion's being the destroyer of the cause is seen in particular.

वे "बीज" से कहते हैं कि उसका बीज-नाशक होना विशेष रूप से देखा जाता है।

tais tathā-vidher api pūyante naśyanti |

By those — even of that kind — they are purified, that is, they perish.

puñ vināśe |

grammar (The root) puñ, in the sense of destruction.

व्याकरण "पुञ्" नाश के अर्थ में।

adharmāj jātam aghānāṁ hṛdayaṁ mūlaṁ sūkṣma-rūpaṁ tu na pūyate na naśyati |

But the heart — the subtle-formed root of the sins, born of unrighteousness — is not purified, does not perish.

tad api īśāṅghri-sevayā hari-caraṇayor bhaktyā vāsanā-paryanta-pāpa-kṣayāt tad api śuddhyate ||

Yet that too is purified by service to the Lord's feet — by devotion to Hari's feet, through the destruction of sin down to its latent impressions, that too becomes pure.

He says, in bīja, that devotion's being the destroyer of the cause is seen in particular.

वे "बीज" से कहते हैं कि उसका बीज-नाशक होना विशेष रूप से देखा जाता है।

By those — even of that kind — they are purified, that is, they perish; for the root puñ carries the sense of destruction. But the heart — the subtle-formed root of the sins, born of unrighteousness — is not purified, does not perish. Yet that too is purified by service to the Lord's feet: by devotion to Hari's feet, through the destruction of sin down to its latent impressions, that too becomes pure.

उनसे — वैसे प्रकार के होने पर भी — वे शुद्ध हो जाते हैं, अर्थात् नष्ट होते हैं; क्योंकि "पुञ्" धातु नाश के अर्थ में है। किन्तु अधर्म से उत्पन्न, पापों का सूक्ष्म-रूप मूल हृदय शुद्ध नहीं होता, नष्ट नहीं होता। वह भी ईश्वर के चरणों की सेवा से — हरि के चरणों की भक्ति से, वासना-पर्यन्त पाप के क्षय से — वह भी शुद्ध हो जाता है।

The verse — decoded

L1citation

tais tāny aghāni pūyante tapo-dāna-vratādibhiḥ |

taiḥby those (that is, by the austerities and so on named at the end of the line) instr. pl., in apposition to tapo-dāna-vratādibhiḥउन (तप-दान-व्रत आदि) साधनों के द्वारा

tāni aghānithose sinsवे पाप

pūyanteare cleansed away — the commentators take it as "are wiped out, perish" passive; glossed vināśyantiधुल जाते हैं

tapo-dāna-vratādibhiḥby austerity, charity, vows, and the like — these are the means that do the cleansing instr. of means, compound kept wholeतप, दान, व्रत आदि के द्वारा

taiḥ tapo-dāna-vratādibhiḥ — by those austerities, charity, vows, and the like; tāni aghāni — those sins; pūyante — are cleansed away.

taiḥ — उन साधनों के द्वारा; tāni aghāni — वे पाप; pūyante — धुल जाते हैं; tapo-dāna-vratādibhiḥ — तप, दान, व्रत आदि के द्वारा।

By austerity, charity, vows, and practices like them, those sins are cleansed away. The word for "cleansed" is read strongly here: the sins are wiped out, they perish. So penance and the rest do work — they remove the sins a person has committed.

तप, दान, व्रत आदि साधनों के द्वारा वे पाप धुल जाते हैं।

Why cited: Cited (from Bhāgavata 6.2.17) to set up the contrast devotion beats: penances only burn off the manifest sins.

क्यों उद्धृत: यह श्लोक (भागवत ६.२.१७ से) इसलिए उद्धृत है कि आगे भक्ति की विशेषता उभर सके — तप, दान, व्रत आदि केवल प्रकट पापों को ही जलाते हैं, इतना ही उनका सामर्थ्य दिखाकर उसके विपरीत भक्ति का अधिक बल खड़ा किया जाए।

L2citation

nādharmajaṁ tad-hṛdayaṁ tad apīśāṅghri-sevayā ||

nanot — the cleansing of the first line does NOT reach what comes nextनहीं (धुलता)

adharmajamborn of unrighteousness — sprung from adharma (the commentators trace this back to ignorance itself)अधर्म से उत्पन्न

tat-hṛdayamthat heart of theirs — the inner seat where sin lives on as a latent tendencyवह हृदय (पाप का मूल अन्तस्तल)

tat apithat too — even that heart, the one thing penance left untouchedवह भी

īśāṅghri-sevayāby service to the Lord's feet — this is the means that cleanses even the heart instr. of means; īśa-aṅghri = the Lord's feetभगवान के चरणों की सेवा के द्वारा

tat-hṛdayam — that heart of theirs; adharmajam — born of unrighteousness; na (pūyate) — is not cleansed [by those means]; tat api — that too; īśa-aṅghri-sevayā — by service to the Lord's feet (is cleansed).

na — नहीं (धुलता); adharmajam — अधर्म से उत्पन्न; tat-hṛdayam — वह हृदय (पाप का मूल); tat api — वह भी; īśāṅghri-sevayā — भगवान के चरणों की सेवा के द्वारा।

But that heart of theirs, born of unrighteousness, is not cleansed by such means. Penance burns off the sins, yet the heart where sin took root stays as it was. Then comes the turn: that too — even the heart — is cleansed, and it is cleansed by service to the Lord's feet. Note the line is compressed: "is not cleansed" carries over from the first line, and "is cleansed" is understood again with the last clause. The contrast is the whole point — austerity reaches the sins, but only serving the Lord's feet reaches their root.

अधर्म से उत्पन्न वह हृदय (पाप का मूल) उन साधनों से नहीं धुलता; वह भी केवल भगवान के चरणों की सेवा से ही शुद्ध होता है।

Why cited: Cited (from Bhāgavata 6.2.17) to prove the key point: only service to the Lord's feet reaches the root of sin in the heart, which penances cannot touch.

क्यों उद्धृत: यह चरण (भागवत ६.२.१७ का उत्तरार्ध) मुख्य सिद्धान्त सिद्ध करने के लिए उद्धृत है — हृदय में बैठे पाप के मूल तक केवल ईश्वर-चरण की सेवा ही पहुँचती है, जिसे तप आदि छू भी नहीं सकते।

Commentary — decoded

Jīva Gosvāmī

s1avataranika

bīja-haratvaṁ viśeṣato darśayatīty āha ||

bīja-haratvaṁhow devotion destroys the very seed of sin — this is what the verse shows acc. sg., object of darśayatiपाप के बीज को हर लेने का गुण

viśeṣataḥand it shows this in particular, as a special point adverb, "specially"विशेष रूप से

darśayatihe shows, he brings this outदिखाते हैं

iti— with this intent quotative, closing the purposeऐसा (मानकर)

āhahe now speaks the verse 3rd sg., "he says"(यह श्लोक) कहते हैं

iti — with this intent; bīja-haratvaṁ — how devotion destroys the seed of sin; viśeṣataḥ — in particular; darśayati — he shows; āha — he speaks the verse.

bīja-haratvaṁ — पाप के बीज को हरने का गुण; viśeṣataḥ — विशेष रूप से; darśayati — दिखाते हैं; iti — ऐसा (मानकर); āha — (यह श्लोक) कहते हैं।

Jīva sets up the verse. He tells us what it is here to show. Devotion does not only wash away sins; it destroys the very seed of sin. And the author brings this out as a special point. So, with that in mind, he now speaks the verse.

(भक्ति) पाप के बीज को विशेष रूप से हर लेती है — यह दिखाने के लिए (रूप गोस्वामी आगे का श्लोक) कहते हैं।

bīja-haratva: literally "seed-destroying-ness." The bīja is the seed or root of sin — not the visible act, but the latent cause left behind. The point set up here is that ordinary purifications (austerity, charity, vows) clear the sins, but devotion goes further and burns out the seed itself; the following verse is quoted to show exactly this.

बीज-हरत्व का शब्दार्थ है "बीज को नष्ट कर देनेवाली शक्ति"। यहाँ बीज पाप का मूल या सूक्ष्म कारण है — प्रकट कर्म नहीं, अपितु पीछे छूटा हुआ अव्यक्त संस्कार। तप, दान, व्रत आदि साधन केवल प्रकट पापों को शुद्ध करते हैं, परन्तु भक्ति उससे आगे जाकर उस बीज को ही जला देती है; इसी को दिखाने के लिए आगे का श्लोक उद्धृत किया गया है।

Mukunda-dāsa Gosvāmī

s1gloss

tair iti pūyante vinaśyanti—puñ vināśe iti dhātoḥ |

taiḥquoting the verse-word "by those" — the word he is about to comment on pratīka (lemma cited from the verse), instr. pl.

itimarks off that quoted word: "as for taiḥ…" quotation marker

pūyantethe verse-word "are pūyante" — the word he now fixes the meaning of

vinaśyantimeans "they perish, are destroyed" — not "are cleansed" gloss-equivalent supplied for pūyante

puñ vināśefor the root is puñ, listed "in the sense of destruction" Dhātupāṭha citation: root + its assigned meaning

iti dhātoḥ— because that is how the verbal root is given iti closes the citation; dhātoḥ abl./gen. of reason, "from/because of the root"

taiḥ iti — as for the word "by those"; pūyante — the word pūyante; vinaśyanti — means "they perish"; puñ vināśe iti dhātoḥ — because the root is puñ, given "in the sense of destruction."

Mukunda picks up the verse-word pūyante. Ordinarily it would mean "are purified, are washed clean." He rules that out. Here it means vinaśyanti — "they perish, they are destroyed." His proof is grammatical: the verbal root behind the word is puñ, and the Dhātupāṭha lists puñ "in the sense of destruction (vināśa)." So the sins are not merely cleansed by austerity and the rest — they are wiped out.

dhātu (grammar): in Pāṇinian vyākaraṇa, the basic verbal root listed in the Dhātupāṭha together with its assigned meaning-tag. Here the tag "vināśe" (in destruction) settles that pūyante = perish, not "be cleansed."

s2gloss

tad-dhṛdayaṁ—teṣāṁ pāpānāṁ tat-kartuḥ puruṣasya vā hṛdayaṁ pāpaṁ vāsanā-mayaṁ |

tad-dhṛdayaṁquoting the verse-phrase "that heart" — the phrase he now explains

teṣāṁ pāpānāṁthe heart belonging to those sins gen. pl., "of those sins"

tat-kartuḥ puruṣasya vāor else the heart of the person who commits them gen. sg.; vā "or" offers a second owner of the heart

hṛdayaṁ— this "heart"

pāpaṁis itself the sin predicate: heart = sin

vāsanā-mayaṁmade of vāsanā, the latent impressions left behind -maya "consisting of"

tad-hṛdayam — the phrase "that heart"; teṣāṁ pāpānāṁ tat-kartuḥ puruṣasya vā — of those sins, or of the person who commits them; hṛdayam pāpam vāsanā-mayam — the heart is the sin, made of latent impressions (vāsanā).

Now he explains the verse-phrase "that heart" (tad-hṛdayam). Whose heart? He gives two options, joined by vā "or": the heart that belongs to those sins, or the heart of the person who does them. And what is this "heart"? It is itself the sin — sin in the form of vāsanā, the latent impressions the sins leave behind. So "heart" here is not the physical organ but the inner residue of sin that stays after the outward acts are gone.

vāsanā (Yoga/Vedānta): the subtle impression a repeated act leaves in the mind, which later drives one to act again. Here it names the deep-seated core of sin — what survives after the surface sins are burned off, and what only service to the Lord's feet can remove.

s3gloss

adharmajaṁ adharom’vidyā taj-jam ||

adharmajaṁquoting the verse-word "born of adharma" — the compound he now unpacks

adharmaḥand "adharma" [unrighteousness] here source reads corrupt "adharom'"; taken as adharmaḥ

avidyāmeans avidyā, primal ignorance equation: adharma = avidyā

taj-jamso "born of that" — born of that ignorance tat + jam, "born from it"; unpacks the -jam of adharma-jam

adharmajam — the word "born of adharma"; adharmaḥ (= ) avidyā — adharma [here] is ignorance; taj-jam — [and the heart is] born of that, i.e. born of ignorance.

He unpacks the verse-word adharmajam, "born of adharma." First he identifies adharma: here adharma means avidyā, primal ignorance. Then he reads the -jam: taj-jam, "born of that" — born of that ignorance. So the whole word says the heart is born of ignorance. The chain is: ignorance (avidyā) = adharma, and out of it this sin-heart is born.

avidyā (Yoga/Vedānta): primal nescience, the root misapprehension underlying all bondage. Here Mukunda equates it with adharma, so that the innermost sin-heart is traced back to ignorance as its source. (The source spelling "adharom'vidyā" is corrupt; it is read as adharmaḥ = avidyā and rendered by the sense.)

Viśvanātha Cakravartī

s1avataranika

bīja-hetutvaṁ viśeṣato dṛśyate ity āha—bījeti |

bīja-hetutvaṁthat devotion is what destroys the very cause — the seed — of sin acc. sg., object of dṛśyateपाप का बीजरूप कारण होना

viśeṣataḥin particular, in a special way adverbविशेष रूप से

dṛśyateis seen, is shown pass. 3 sg.देखा जाता है

itiwith this in mind quotativeऐसा

āhahe says, he speaks the verse perf. 3 sg.कहते हैं

bījetinamely, with the word beginning bīja- = bīja + iti, naming the verse by its opening'बीज' (इस शब्द से आरम्भ होने वाला श्लोक)

iti — with this in mind; āha — he says (the verse); bījeti — the one beginning 'bīja-'; (namely, that) bīja-hetutvaṁ — devotion's being the destroyer of the seed-cause of sin; viśeṣataḥ — in particular; dṛśyate — is seen.

bīja-hetutvaṁ — पाप का बीजरूप कारण होना; viśeṣataḥ — विशेष रूप से; dṛśyate — देखा जाता है; iti — ऐसा; āha — कहते हैं; bījeti — 'बीज' (इस शब्द से आरम्भ होने वाला श्लोक)।

Now Viśvanātha introduces the verse. He says the ācārya speaks it to show something in particular: that devotion is what destroys the very cause of sin — its seed. He points to the verse by its opening word, 'bīja-'.

'पाप का बीजरूप कारण (यहाँ) विशेष रूप से देखा जाता है' — ऐसा (मानकर विश्वनाथ) 'बीज' (इस श्लोक को) कहते हैं।

hetutva here names devotion as the operative cause that removes the bīja (seed); it echoes Jīva's bīja-haratva, 'seed-destroying power' — the theme this verse is adduced to establish.

यहाँ "हेतुत्व" शब्द भक्ति को उस क्रियाशील कारण के रूप में बताता है जो बीज (पाप के मूल) को हर लेता है; यह जीव के "बीज-हरत्व" — बीज को नष्ट करनेवाली शक्ति — से मेल खाता है, और यही वह भाव है जिसे स्थापित करने के लिए यह श्लोक उद्धृत है।

s2gloss

tais tathā-vidher api pūyante naśyanti |

taiḥby those (the austerities, charity, vows, and so on) instr. pl. of meansउन (साधनों) के द्वारा

tathā-vidheḥ apieven of that kind — even sins of such a sort gen. sg. + api 'even'वैसे (प्रकार के व्यक्ति) के भी

pūyanteare purified — that is, are wiped out pass. 3 pl.धुल जाते हैं

naśyantithey perish, they are destroyed act. 3 pl., glossing pūyante(अर्थात्) नष्ट हो जाते हैं

taiḥ — by those (austerities, etc.); tathā-vidheḥ api — even sins of that kind; pūyante — are purified; naśyanti — that is, they perish.

taiḥ — उनके द्वारा; tathā-vidheḥ api — वैसे (व्यक्ति) के भी; pūyante — धुल जाते हैं; naśyanti — (अर्थात्) नष्ट हो जाते हैं।

'By those' means by the austerities, charity, and vows named in the verse. Even sins of that sort are 'purified' by them. And here 'purified' means simply this: they perish, they are destroyed.

उन साधनों से वैसे (व्यक्ति) के (पाप) भी धुल जाते हैं — 'धुल जाते हैं' अर्थात् नष्ट हो जाते हैं।

s3gloss

puñ vināśe |

puñthe verbal root puñ dhātu cited by name'पुञ्' धातु

vināśecarries the meaning 'destruction' — so pūyante = 'they perish', not 'they are cleansed' loc. sg., the meaning assigned to the root'विनाश' के अर्थ में

puñ — the root puñ; vināśe — (is listed) in the sense of destruction.

puñ — 'पुञ्' धातु; vināśe — 'विनाश' के अर्थ में।

He backs this up from grammar. The root behind pūyante is puñ, and its listed meaning is 'destruction'. So the word means 'they perish', not merely 'they are washed clean'.

'पुञ्' धातु 'विनाश' के अर्थ में है (इसी से 'पूयन्ते' का अर्थ 'नष्ट होते हैं' होता है)।

A dhātu citation: in vyākaraṇa a root is quoted with its assigned sense from the Dhātupāṭha. Viśvanātha cites puñ + vināśe to fix the exact force of pūyante.

यह धातु-निर्देश है — व्याकरण में धातु को धातुपाठ में दिए गए उसके अर्थ के साथ उद्धृत किया जाता है। विश्वनाथ "पुञ्" धातु को "विनाशे" अर्थ में दिखाकर "पूयन्ते" का ठीक-ठीक बल (नष्ट होना) निश्चित करते हैं।

s4gloss

adharmāj jātam aghānāṁ hṛdayaṁ mūlaṁ sūkṣma-rūpaṁ tu na pūyate na naśyati |

adharmāt jātamborn of unrighteousness abl. of origin + past part.अधर्म से उत्पन्न

aghānāṁof the sins — belonging to the sins gen. pl.पापों का

hṛdayaṁthe heart — the inner seat where sin sits acc./nom. sg.हृदय (अन्तस्तल)

mūlaṁwhich is their root in apposition to hṛdayaṁअर्थात् मूल (जड़)

sūkṣma-rūpaṁin its subtle form — the seed, not the visible act in apposition, describing the rootसूक्ष्म रूप वाला

tubut — and here is the turn adversative particleपरन्तु

na pūyateis not purified (by those austerities) pass. 3 sg. + naनहीं धुलता

na naśyatidoes not perish act. 3 sg. + na, glossing na pūyate(अर्थात्) नष्ट नहीं होता

adharmāt jātam — born of unrighteousness; aghānāṁ hṛdayaṁ — the heart of the sins; mūlaṁ sūkṣma-rūpaṁ — their root, in subtle form; tu — but; na pūyate — is not purified; na naśyati — does not perish.

adharmāt jātam — अधर्म से उत्पन्न; aghānāṁ — पापों का; hṛdayaṁ — हृदय; mūlaṁ — अर्थात् मूल; sūkṣma-rūpaṁ — सूक्ष्म रूप वाला; tu — परन्तु; na pūyate — नहीं धुलता; na naśyati — (अर्थात्) नष्ट नहीं होता।

But now the turn. There is the 'heart' of the sins — born of unrighteousness, the root that lies beneath them, present only in a subtle form. That root is NOT purified by austerity, charity, and vows. It does not perish. The visible sins go; the seed inside stays.

परन्तु अधर्म से उत्पन्न, पापों का जो हृदय अर्थात् मूल है — वह सूक्ष्म रूप वाला (संस्कार) — न धुलता है, न नष्ट होता है।

The contrast is between the gross, sprouted sins and their seed (bīja): hṛdayaṁ = mūlaṁ = sūkṣma-rūpaṁ, the subtle root, like a seed still buried after the plant above it is cut. Austerities cut the plant; they do not burn the seed.

यहाँ विरोध स्थूल, अंकुरित पापों और उनके बीज के बीच है — हृदय ही मूल है, वही सूक्ष्म रूप है, मानो ऊपर का पौधा काट देने पर भी भीतर दबा हुआ बीज। तप आदि पौधे को ही काटते हैं, बीज को नहीं जलाते।

s5conclusion

tad api īśāṅghri-sevayā hari-caraṇayor bhaktyā vāsanā-paryanta-pāpa-kṣayāt tad api śuddhyate ||

tat apithat too — even that subtle root nom. sg. + api 'even'वह भी

īśāṅghri-sevayāby service to the Lord's feet instr. of meansभगवान के चरणों की सेवा के द्वारा

hari-caraṇayoḥ bhaktyāthat is, by devotion to Hari's two feet instr. of means, glossing īśāṅghri-sevayāअर्थात् श्रीहरि के (दोनों) चरणों की भक्ति के द्वारा

vāsanā-paryanta-pāpa-kṣayātbecause sin is destroyed all the way down to its latent impressions (vāsanā) abl. of causeवासना तक (गहरे) पाप के क्षय के कारण

tat apithat too nom. sg. + api, resumptiveवह (मूल) भी

śuddhyatebecomes pure pass. 3 sg.शुद्ध हो जाता है

tat api — that too (the subtle root); īśāṅghri-sevayā — by service to the Lord's feet; hari-caraṇayoḥ bhaktyā — that is, by devotion to Hari's feet; vāsanā-paryanta-pāpa-kṣayāt — because sin is destroyed down to its very latent impressions; tat api śuddhyate — that too becomes pure.

tat api — वह भी; īśāṅghri-sevayā — भगवान के चरणों की सेवा के द्वारा; hari-caraṇayoḥ bhaktyā — अर्थात् श्रीहरि के चरणों की भक्ति के द्वारा; vāsanā-paryanta-pāpa-kṣayāt — वासना तक (गहरे) पाप के क्षय के कारण; tat api — वह भी; śuddhyate — शुद्ध हो जाता है।

Yet even that seed is cleared — by service to the Lord's feet. Viśvanātha spells it out: this means devotion to Hari's two feet. And why does it reach the seed? Because such devotion destroys sin all the way down to its latent impressions, the vāsanās. So even that innermost root becomes pure. This is the point the whole verse was brought to make: devotion, and devotion alone, destroys the seed.

वह (मूल-हृदय) भी भगवान के चरणों की सेवा से — अर्थात् श्रीहरि के चरणों की भक्ति से — वासना तक (गहरे) पाप के क्षय के कारण शुद्ध हो जाता है।

vāsanā (from Yoga/Vedānta): the residual mental impression left by past acts, which keeps sin ready to sprout again; here it names the deepest layer of the seed that only devotion can burn away.

वासना (योग/वेदान्त की परिभाषा में) — पूर्व कर्मों से छूटा हुआ मानसिक संस्कार, जो पाप को फिर उगने के लिए तैयार रखता है; यहाँ यह बीज की उस गहनतम परत को नामित करता है जिसे केवल भक्ति ही जला सकती है।

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