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IASTदेवनागरीবাংলা
Commentary
JīvaMukunda-dāsaViśvanātha
BRS 1.1.29
← 1.1.27-281.1.30-31 →
sad-guṇādi-pradatvaṁ (bhā.pu. 5.18.12)
yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ |
harāv abhaktasya kuto mahad-guṇā
mano-rathenāsati dhāvato bahiḥ ||quoted · sad-guṇādi-pradatvaṁ
Word for word
yasya of whom; asti there is; bhaktiḥ devotion; bhagavati to Bhagavān; akiñcanā free of all else; sarvaiḥ guṇaiḥ with all good qualities; tatra in him; samāsate dwell together; surāḥ the gods; harau in Hari; abhaktasya of one without devotion; kutaḥ whence; mahat-guṇāḥ great qualities; mano-rathena by the chariot of the mind (mental whim); asati toward the unreal; dhāvataḥ of one running; bahiḥ outward
yasya जिसकी; asti है; bhaktiḥ भक्ति; bhagavati भगवान् में; akiñcanā अनन्य; sarvaiḥ guṇaiḥ समस्त गुणों के साथ; tatra उसमें; samāsate एक साथ निवास करते हैं; surāḥ देवगण; harau हरि में; abhaktasya भक्तिहीन का; kutaḥ कहाँ से; mahat-guṇāḥ महान् गुण; mano-rathena मन के रथ से (मनोरथ से); asati असत् की ओर; dhāvataḥ दौड़ने वाले का; bahiḥ बाहर
Construed
yasya bhagavati akiñcanā bhaktiḥ asti — in whom there is devotion to Bhagavān, free of all else; tatra — in him; surāḥ — the gods; sarvaiḥ guṇaiḥ — with all good qualities; samāsate — dwell together. harau abhaktasya — of one without devotion to Hari; mano-rathena asati bahiḥ dhāvataḥ — running outward toward the unreal on the whim of his mind; mahat-guṇāḥ kutaḥ — whence great qualities?
yasya bhagavati akiñcanā bhaktiḥ asti — जिसकी भगवान् में अनन्य भक्ति है; tatra — उसमें; surāḥ — देवगण; sarvaiḥ guṇaiḥ — समस्त गुणों के साथ; samāsate — एक साथ निवास करते हैं। harau abhaktasya — हरि में भक्तिहीन का; mano-rathena asati bahiḥ dhāvataḥ — मनोरथ से असत् की ओर बाहर दौड़ने वाले का; mahat-guṇāḥ kutaḥ — महान् गुण कहाँ से?
Translation
In whom there is devotion to Bhagavān, free of all else, in him the gods dwell together with all good qualities; but for one without devotion to Hari, whence great qualities, as he runs outward toward the unreal on the whim of his mind?
जिसकी भगवान् में अनन्य भक्ति है, उसमें समस्त गुणों के साथ देवगण एक साथ निवास करते हैं; किन्तु हरि में भक्तिहीन का, महान् गुण कहाँ से, जो मनोरथ से असत् की ओर बाहर दौड़ता है?
Commentary
Jīva Gosvāmī
Durgama-saṅgamanī
sādguṇyādīty atrādi-śabda-grahaṇāt sarva-vaśīkāritvopalakṣaka-sura-vaśīkāritvaṁ gṛhyate |
On "good qualities and the rest": from taking the word "and the rest," the subduing of the gods, which indicates the subduing of all, is understood.
"सद्गुण आदि" पर — "आदि" शब्द के ग्रहण से, सर्व-वशीकारित्व का उपलक्षक देव-वशीकारित्व ग्रहण किया जाता है।
sad-guṇādi-pradatvam ity atra sad-guṇādi-vaśīkārayitṛtvam ity arthaḥ |
In "bestowing good qualities and the rest," the meaning is the capacity to subdue good qualities and the rest.
"सद्गुण आदि के प्रदान" में, सद्गुण आदि के वशीकर्तृत्व का अर्थ है।
surā bhagavad-ādayaḥ |
On surā — surāḥ — Bhagavān and the rest.
surā — सुराः — भगवान् आदि।
sa ca tathā ca tat-parikarā devā munayaś cety arthaḥ |
He, and likewise His associates, the gods and the sages — that is the meaning.
वे, और वैसे ही उनके परिकर देव तथा मुनि — यही अर्थ है।
samāsate vaśībhūya tiṣṭhantīty arthaḥ ||
On samāsate — samāsate — they abide, having become subdued; that is the meaning.
samāsate — समासते — वशीभूत होकर रहते हैं, यही अर्थ है।

On "good qualities and the rest": from the taking of the word "and the rest," the subduing of the gods is understood, which itself indicates the subduing of all.

"सद्गुण आदि" पद में "आदि" शब्द के ग्रहण से सर्व-वशीकारित्व का उपलक्षक देव-वशीकारित्व ग्रहण किया जाता है।

In "bestowing good qualities and the rest," the meaning is the capacity to subdue good qualities and the rest. The surāḥ are Bhagavān and the rest: He, and likewise His associates, the gods and the sages — that is the meaning. They samāsate, that is, they abide having become subdued.

"सद्गुण आदि के प्रदान" में अर्थ है सद्गुण आदि का वशीकर्तृत्व। "सुराः" से भगवान् आदि अभिप्रेत हैं — वे, तथा वैसे ही उनके परिकर देव और मुनि; यही अर्थ है। "समासते" का अर्थ है वशीभूत होकर रहते हैं।

Viśvanātha Cakravartī
Bhakti-sāra-pradarśinī
guṇair indriya-niṣṭha-guṇaiḥ saha, na tu doṣaiḥ saha |
On guṇair — guṇaiḥ — together with the qualities residing in the senses, not together with faults.
guṇair — गुणैः — इन्द्रिय-निष्ठ गुणों के साथ, न कि दोषों के साथ।
surā indriyādhiṣṭhāṛ-devatās tatra bhakte samāsate |
On surā and samāsate — surāḥ — the deities presiding over the senses dwell together there, in the devotee.
surā, samāsate — सुराः — इन्द्रियों की अधिष्ठाता देवता उसमें, अर्थात् भक्त में, एक साथ निवास करते हैं।
manorathenāsati viṣaye dhāvato’bhaktasya mahad-guṇā indriyāṇaṁ nirdūṣaṇa-guṇāḥ ||
On mahad-guṇā and manorathenāsati — For one without devotion, running outward toward the unreal object on the whim of his mind, whence the great qualities — the faultless qualities of the senses?
mahad-guṇā, manorathenāsati — मनोरथ से असत् विषय की ओर बाहर दौड़ने वाले भक्तिहीन के, महान् गुण कहाँ से — इन्द्रियों के निर्दोष गुण?

By guṇaiḥ is meant together with the qualities residing in the senses, not together with faults. The surāḥ are the deities presiding over the senses, and they dwell together there, in the devotee. For one without devotion, running outward toward the unreal object on the whim of his mind, whence the great qualities — the faultless qualities of the senses?

"गुणैः" अर्थात् इन्द्रिय-निष्ठ गुणों के साथ, न कि दोषों के साथ। "सुराः" अर्थात् इन्द्रियों के अधिष्ठाता देवता उसमें, अर्थात् भक्त में, एक साथ निवास करते हैं। मनोरथ के द्वारा असत् विषय की ओर बाहर दौड़ने वाले भक्तिहीन के महान् गुण कहाँ से — अर्थात् इन्द्रियों के निर्दोष गुण कहाँ से?

Word for word
yasya in whom; asti there is; bhaktiḥ devotion; bhagavati to Bhagavān; akiñcanā seeking nothing else; sarvaiḥ guṇaiḥ with all good qualities; tatra in him; samāsate dwell together; surāḥ the gods; harau in Hari; abhaktasya for one without devotion; kutaḥ whence; mahat-guṇāḥ great qualities; mano-rathena on the whim of his mind; asati toward the unreal; dhāvataḥ for one who runs; bahiḥ outward
yasya जिसकी; asti है; bhaktiḥ भक्ति; bhagavati भगवान् में; akiñcanā अनन्य; sarvaiḥ guṇaiḥ समस्त गुणों के साथ; tatra उसमें; samāsate एक साथ निवास करते हैं; surāḥ देवगण; harau हरि में; abhaktasya भक्तिहीन का; kutaḥ कहाँ से; mahat-guṇāḥ महान् गुण; mano-rathena मन के रथ से (मनोरथ से); asati असत् की ओर; dhāvataḥ दौड़ने वाले का; bahiḥ बाहर
Construed
yasya bhagavati akiñcanā bhaktiḥ asti — in whom there is devotion to Bhagavān that seeks nothing else; tatra — in him; surāḥ — the gods; sarvaiḥ guṇaiḥ — with all good qualities; samāsate — dwell together. harau abhaktasya — for one without devotion to Hari; mano-rathena asati bahiḥ dhāvataḥ — racing outward toward the unreal on the whim of his mind; mahat-guṇāḥ kutaḥ — whence great qualities?
yasya bhagavati akiñcanā bhaktiḥ asti — जिसकी भगवान् में अनन्य भक्ति है; tatra — उसमें; surāḥ — देवगण; sarvaiḥ guṇaiḥ — समस्त गुणों के साथ; samāsate — एक साथ निवास करते हैं। harau abhaktasya — हरि में भक्तिहीन का; mano-rathena asati bahiḥ dhāvataḥ — मनोरथ से असत् की ओर बाहर दौड़ने वाले का; mahat-guṇāḥ kutaḥ — महान् गुण कहाँ से?
Translation
In whom there is devotion to Bhagavān that seeks nothing else, in him the gods dwell together with all good qualities; but for one lacking devotion to Hari, whence great qualities, as he races outward toward the unreal on the whim of his mind?
जिसकी भगवान् में अनन्य भक्ति है, उसमें समस्त गुणों के साथ देवगण एक साथ निवास करते हैं; किन्तु हरि में भक्तिहीन का, महान् गुण कहाँ से, जो मनोरथ से असत् की ओर बाहर दौड़ता है?
Commentary
Jīva Gosvāmī
Durgama-saṅgamanī
sādguṇyādīty atrādi-śabda-grahaṇāt sarva-vaśīkāritvopalakṣaka-sura-vaśīkāritvaṁ gṛhyate |
On "good qualities and the rest" — from taking the word "and the rest," the subduing of the gods, which stands for the subduing of all, is understood.
"सद्गुण आदि" पर — "आदि" शब्द के ग्रहण से, सर्व-वशीकारित्व का उपलक्षक देव-वशीकारित्व ग्रहण किया जाता है।
sad-guṇādi-pradatvam ity atra sad-guṇādi-vaśīkārayitṛtvam ity arthaḥ |
In "the bestowing of good qualities and the rest," the meaning is the capacity to subdue good qualities and the rest.
"सद्गुण आदि के प्रदान" में, सद्गुण आदि के वशीकर्तृत्व का अर्थ है।
surā bhagavad-ādayaḥ |
On surā — surāḥ — Bhagavān and the rest.
surā — सुराः — भगवान् आदि।
sa ca tathā ca tat-parikarā devā munayaś cety arthaḥ |
He, and likewise His retinue — the gods and the sages; that is the meaning.
वे, और वैसे ही उनके परिकर देव तथा मुनि — यही अर्थ है।
samāsate vaśībhūya tiṣṭhantīty arthaḥ ||
On samāsate — samāsate — they abide, having become subdued; that is the meaning.
samāsate — समासते — वशीभूत होकर रहते हैं, यही अर्थ है।

On "good qualities and the rest": from taking the word "and the rest," what is understood is the subduing of the gods, which stands for the subduing of all.

"सद्गुण आदि" पद में "आदि" शब्द के ग्रहण से सर्व-वशीकारित्व का उपलक्षक देव-वशीकारित्व ग्रहण किया जाता है।

In "the bestowing of good qualities and the rest," the meaning is the capacity to subdue good qualities and the rest. The surāḥ are Bhagavān and the rest — He, and likewise His retinue, the gods and the sages; that is the meaning. They samāsate — that is, they abide, having become subdued.

"सद्गुण आदि के प्रदान" में सद्गुण आदि के वशीकर्तृत्व का अर्थ है। सुराः से भगवान् आदि अभिप्रेत हैं, अर्थात् वे तथा वैसे ही उनके परिकर देव एवं मुनि। समासते का अर्थ है — वशीभूत होकर रहते हैं।

Viśvanātha Cakravartī
Bhakti-sāra-pradarśinī
guṇair indriya-niṣṭha-guṇaiḥ saha, na tu doṣaiḥ saha |
On guṇair — guṇaiḥ — together with the good qualities that reside in the senses, not together with faults.
guṇair — गुणैः — इन्द्रिय-निष्ठ गुणों के साथ, न कि दोषों के साथ।
surā indriyādhiṣṭhāṛ-devatās tatra bhakte samāsate |
On surā and samāsate — surāḥ — the deities presiding over the senses dwell together there, in the devotee.
surā, samāsate — सुराः — इन्द्रियों की अधिष्ठाता देवता उसमें, अर्थात् भक्त में, एक साथ निवास करते हैं।
manorathenāsati viṣaye dhāvato’bhaktasya mahad-guṇā indriyāṇaṁ nirdūṣaṇa-guṇāḥ ||
On mahad-guṇā and manorathenāsati — For one without devotion, racing outward toward the unreal object on the whim of his mind, whence the great qualities — the faultless qualities of the senses?
mahad-guṇā, manorathenāsati — मनोरथ से असत् विषय की ओर बाहर दौड़ने वाले भक्तिहीन के, महान् गुण कहाँ से — इन्द्रियों के निर्दोष गुण?

By guṇaiḥ is meant together with the good qualities that reside in the senses, not together with faults. The surāḥ are the deities presiding over the senses, and they dwell together there, in the devotee (samāsate). For one without devotion, racing outward toward the unreal object on the whim of his mind, whence the great qualities — the faultless qualities of the senses?

गुणैः अर्थात् इन्द्रिय-निष्ठ गुणों के साथ, न कि दोषों के साथ। सुराः, अर्थात् इन्द्रियों की अधिष्ठाता देवता, उसमें — अर्थात् भक्त में — एक साथ निवास करते हैं। मनोरथ से असत् विषय की ओर बाहर दौड़ने वाले भक्तिहीन के इन्द्रियों के निर्दोष महान् गुण कहाँ से?

The verse — decoded
L1definition
yasyāsti bhaktir bhagavaty akiñcanā
yasyain whom (the person this verse is about) gen. sg., relative — anticipates tatra in L2जिस पुरुष के
astithere is, existsहै
bhaktiḥbhakti — devotionभक्ति
bhagavatitoward Bhagavān loc. of the object of devotionभगवान् में (भक्ति का विषय भगवान्)
akiñcanāthat asks for nothing else, wants no reward nom. sg. fem., agreeing with bhaktiḥअकिंचन — जो और कुछ नहीं चाहती (अनन्य, निष्काम)
yasya — in whom; bhagavati — toward Bhagavān; akiñcanā bhaktiḥ — devotion that seeks nothing else; asti — there is
yasya — जिस पुरुष के; asti — है; bhaktiḥ — भक्ति; bhagavati — भगवान् में; akiñcanā — अकिंचन, अनन्य (और कुछ न चाहने वाली)।
Think of the person in whom there is devotion to Bhagavān. And it is a devotion that asks for nothing else in return. That is the person this verse is about.
जिस पुरुष के हृदय में भगवान् के प्रति अकिंचन भक्ति है — ऐसी भक्ति जो और कुछ नहीं चाहती।
akiñcana: ordinarily "one who has nothing, a pauper"; here it describes the bhakti itself — a devotion that "owns" no ulterior motive, wanting nothing beyond the Lord.
अकिञ्चन शब्द सामान्यतः "जिसके पास कुछ नहीं, दरिद्र" के अर्थ में आता है; परन्तु यहाँ यह विशेषण भक्ति का है — ऐसी भक्ति, जिसके पास कोई अन्य कामना "नहीं" है, जो भगवान् के अतिरिक्त और कुछ नहीं चाहती।
L2definition
sarvair guṇais tatra samāsate surāḥ |
sarvair guṇaistogether with all good qualities instr. pl. of accompaniment — "along with"समस्त गुणों के साथ
tatrain him (that devotee of L1)वहाँ (उसी पुरुष में)
samāsatethey dwell together, they settle in as a group 3rd pl., sam + ā + √ās — "sit together"एक साथ निवास करते हैं
surāḥthe gods nom. pl. — subjectदेवता
tatra — in him; surāḥ — the gods; sarvair guṇais — together with all good qualities; samāsate — dwell together
sarvair guṇais — समस्त गुणों के साथ; tatra — वहाँ, उसी पुरुष में; samāsate — एक साथ निवास करते हैं; surāḥ — देवता।
In that devotee the gods take up residence together. And they come with all good qualities in tow. Everyone worth having, and everything good, gathers in him.
उसी पुरुष में समस्त देवता अपने सभी गुणों के साथ एक साथ निवास करते हैं।
L3definition
harāv abhaktasya kuto mahad-guṇā
harāvtoward Hari loc. — the object of the devotion now being deniedहरि में (जिसकी भक्ति का अभाव है)
abhaktasyaof the one who has no devotion gen. sg. — "in the case of the non-devotee"अभक्त के (जो हरि का भक्त नहीं)
kutofrom where would they come? — that is, from nowhere rhetorical kutaḥ; expects the answer "nowhere at all"भला कहाँ से (उत्तर — कहीं भी नहीं)
mahad-guṇāthe great qualities nom. pl., subject of the implied "could be"महान् गुण
harau abhaktasya — for one who has no devotion to Hari; mahad-guṇāḥ kutaḥ — from where the great qualities?
harāv — हरि में; abhaktasya — अभक्त के; kuto — भला कहाँ से (कहीं नहीं); mahad-guṇā — महान् गुण।
Now take the opposite person: someone with no devotion to Hari. Where would any great qualities come from in him? The question is rhetorical. The answer is: from nowhere. Without devotion there is no ground for them.
जो हरि का भक्त नहीं है, उस अभक्त में भला महान् गुण कहाँ से हों?
L4definition
mano-rathenāsati dhāvato bahiḥ ||
mano-rathenādriven by the whim of his own mind instr. of means — mano-ratha, lit. "the mind's chariot," a stray wish/fancyमनोरथ के द्वारा (मन का रथ, अर्थात् कल्पित इच्छा से)
satitoward what has no real being, the unreal loc. — asati, sandhi with the preceding -ā; the worthless, impermanent objectअसत् (मिथ्या, नश्वर) वस्तु में
dhāvatoof the one who keeps running gen. sg., agreeing with abhaktasya in L3दौड़ते हुए (उस अभक्त के)
bahiḥoutward, away from the Lord withinबाहर की ओर
mano-rathena — driven by the whim of his mind; asati — toward the unreal; bahiḥ — outward; dhāvataḥ — of the one who keeps running [= abhaktasya, L3]
mano-rathenā — मनोरथ (कल्पित इच्छा) के द्वारा; sati — असत्, नश्वर वस्तु में; dhāvato — दौड़ते हुए (अभक्त के); bahiḥ — बाहर की ओर।
This same non-devotee is always running outward. He chases unreal, worthless things. And what drives him is nothing but the whims of his own mind. A man racing outward like that — how could the great qualities settle in him? That completes the contrast: they gather in the devotee, they have no home in him.
जो अपने मनोरथ के वश होकर बाहर असत् (नश्वर) विषयों की ओर दौड़ता रहता है — उसमें महान् गुण कहाँ से हों?
mano-ratha: literally "the mind's chariot"; idiomatically a passing fancy or daydream — here, the stray cravings that carry the non-devotee away.
मनोरथ का शाब्दिक अर्थ है "मन का रथ"; रूढ़ि में यह क्षणिक कल्पना या दिवास्वप्न को कहते हैं — यहाँ वे भटकती हुई कामनाएँ, जो अभक्त को बाहर विषयों की ओर खींच ले जाती हैं।
Commentary — decoded
Jīva Gosvāmī
s1gloss
sādguṇyādīty atrādi-śabda-grahaṇāt sarva-vaśīkāritvopalakṣaka-sura-vaśīkāritvaṁ gṛhyate |
sādguṇya-ādithe phrase "good qualities and so on" (in the topic-word being explained) the pratīka, the word taken up for comment'साद्गुण्य आदि' (यह विचारणीय पद)
iti atrahere, in this expressionइस पद में
ādi-śabda-grahaṇātbecause the word "ādi" ("and so on") is included ablative of reason: since it is takenक्योंकि 'आदि' शब्द का ग्रहण किया गया है
sarva-vaśīkāritva-upalakṣakawhich points beyond itself to the bringing of everyone under control upalakṣaṇa: an indicator that flags a wider setसमस्त को वश में करने के भाव का उपलक्षक (जो उसकी ओर संकेत करता है)
sura-vaśīkāritvamthe bringing of the gods under control the item actually namedदेवताओं को वश में करने का भाव
gṛhyateis what we are to understand hereग्रहण किया जाता है
sādguṇya-ādi iti atra — here in the phrase "good qualities and so on"; ādi-śabda-grahaṇāt — because the word "and so on" is included; sarva-vaśīkāritva-upalakṣaka-sura-vaśīkāritvam — the bringing of the gods under control, which stands as an indicator for the bringing of everyone under control; gṛhyate — is understood.
sādguṇya-ādi — 'साद्गुण्य आदि' पद; iti atra — इसमें; ādi-śabda-grahaṇāt — 'आदि' शब्द के ग्रहण से; sarva-vaśīkāritva-upalakṣaka — समस्त को वश में करने का उपलक्षक; sura-vaśīkāritvam — देवताओं को वश में करने का भाव; gṛhyate — ग्रहण किया जाता है।
Jīva takes up the phrase "good qualities and so on." The little word "ādi," "and so on," is doing real work. Because it is there, we understand "the bringing of the gods under control." But that phrase is only an indicator: naming the gods points past the gods to the bringing of absolutely everyone under control. So "and so on" opens the list out to all.
'साद्गुण्य आदि' पद में जो 'आदि' शब्द है, उसके ग्रहण से यह लिया जाता है कि भक्त देवताओं को वश में करता है; और देवताओं का यह वशीकरण समस्त को वश में करने के भाव का उपलक्षक है।
upalakṣaṇa (an indicator that flags a wider set, then drops away) vs viśeṣaṇa (a describing word that stays as part of the thing): "a blue lotus" — the blue is part of what the flower is (viśeṣaṇa); "the house with the crow on it" — the crow only helps you spot the house and is gone once you have (upalakṣaṇa). Here "the gods" is the crow, not the blue: it merely points you to the real point, which is that the devotee brings all beings under control.
उपलक्षण (जो किसी विस्तृत समूह की ओर संकेत मात्र करके स्वयं हट जाता है) और विशेषण (जो वस्तु का अंग बनकर उसके साथ बना रहता है) का अन्तर — "नीला कमल" में नीलापन फूल के स्वरूप का अंग है (विशेषण); "जिस घर पर कौआ बैठा है वह घर" में कौआ केवल घर पहचानने का साधन है, पहचान होते ही हट जाता है (उपलक्षण)। यहाँ "सुर" (देवगण) वह कौआ है, नीलापन नहीं — वे तो असली तात्पर्य की ओर संकेत मात्र करते हैं; तात्पर्य यह कि भक्त समस्त प्राणियों को अपने वश में कर लेता है।
s2gloss
sad-guṇādi-pradatvam ity atra sad-guṇādi-vaśīkārayitṛtvam ity arthaḥ |
sad-guṇa-ādi-pradatvam"the giving of good qualities and so on" (the wording of the source phrase) the pratīka being glossed'सद्गुण आदि का प्रदातृत्व' (सद्गुण आदि देने का भाव)
iti atrahere, in this phraseइस पद में
sad-guṇa-ādi-vaśīkārayitṛtvamthe power to bring good qualities and so on under one's control the sense substituted for "giving"सद्गुण आदि को वश में कर लेने का भाव
iti arthaḥthis is the meaningऐसा अर्थ है
sad-guṇa-ādi-pradatvam iti atra — here in "the giving of good qualities and so on"; sad-guṇa-ādi-vaśīkārayitṛtvam iti arthaḥ — the meaning is the power to bring good qualities and so on under control.
sad-guṇa-ādi-pradatvam — 'सद्गुण आदि का प्रदान' पद; iti atra — इसमें; sad-guṇa-ādi-vaśīkārayitṛtvam — सद्गुण आदि को वश में कर लेने का भाव; iti arthaḥ — ऐसा अर्थ है।
Now Jīva fixes the sense of the heading "the giving of good qualities and so on." "Giving" here does not mean handing them out from outside. It means the power to bring good qualities and the rest under one's own control. The devotee so masters these qualities that they come and stay with him.
'सद्गुण आदि का प्रदान' — इस पद का अर्थ है 'सद्गुण आदि को वश में कर लेने का भाव'।
s3gloss
surā bhagavad-ādayaḥ |
surāḥthe word "surāḥ," "the gods" (in the verse) the pratīka being glossed'सुर' (देवता)
bhagavat-ādayaḥmeans Bhagavān and those beginning with him the gloss; "ādi" opens the list past the literal godsभगवान् आदि ('आदि' से सूची केवल देवताओं तक सीमित नहीं)
surāḥ — the word "the gods"; bhagavat-ādayaḥ — means Bhagavān and the rest, beginning with him.
surāḥ — 'सुर'; bhagavat-ādayaḥ — भगवान् आदि।
Jīva glosses the verse's word "surāḥ," "the gods." He reads it wide. It does not mean only the ordinary gods. It means Bhagavān first of all, and then the others who come with him.
'सुर' शब्द से भगवान् आदि लिये जाते हैं।
s4gloss
sa ca tathā ca tat-parikarā devā munayaś cety arthaḥ |
saḥ caHe himself (Bhagavān) — and picks up "bhagavat-" from the previous line; ca joinsवह (भगवान्) और
tathā caand likewise adds the next groupतथा (और भी)
tat-parikarāḥ devāḥ munayaḥ cahis companions as well — the gods and the sages unpacks the "-ādayaḥ," "and the rest"उनके पार्षद, देवता और मुनिगण
iti arthaḥthis is the meaningऐसा अर्थ है
saḥ ca — He himself, Bhagavān, and; tathā ca — likewise; tat-parikarāḥ devāḥ munayaḥ ca — his companions too, the gods and the sages; iti arthaḥ — that is the meaning.
saḥ ca — वह भगवान् और; tathā ca — तथा; tat-parikarāḥ devāḥ munayaḥ ca — उनके पार्षद, देवता और मुनिगण; iti arthaḥ — ऐसा अर्थ है।
Jīva now spells out who "Bhagavān and the rest" covers. First Bhagavān himself. Then, in the same way, his companions: the gods and the sages. So the one word "surāḥ" reaches from the Lord down through his whole circle.
'सुर' अर्थात् वह भगवान्, और साथ ही उनके पार्षद, देवता तथा मुनिगण — यही 'आदि' का अर्थ है।
s5gloss
samāsate vaśībhūya tiṣṭhantīty arthaḥ ||
samāsatethe verse's word "samāsate," "they sit together / dwell together" the pratīka being glossed'समासते' (एक साथ निवास करते हैं)
vaśī-bhūya tiṣṭhantimeans they stay, having come under his control vaśī-bhūya: a "having-" form — first they are subdued, then they remainवश में होकर स्थित रहते हैं (पहले वश में होते हैं, फिर ठहरते हैं)
iti arthaḥthis is the meaningऐसा अर्थ है
samāsate — the word "they dwell together"; vaśī-bhūya tiṣṭhanti — means they remain, having become subdued; iti arthaḥ — that is the meaning.
samāsate — 'समासते'; vaśī-bhūya tiṣṭhanti — वश में होकर स्थित रहते हैं; iti arthaḥ — ऐसा अर्थ है।
Finally Jīva glosses the verb "samāsate," "they dwell together." He gives it a precise sense. They do not merely sit near the devotee. They first come under his control, and then they stay. This closes the reading: the gods and all good qualities remain with the devotee because he has mastered them.
'समासते' का अर्थ है — वे वश में होकर स्थित रहते हैं।
Viśvanātha Cakravartī
s1gloss
guṇair indriya-niṣṭha-guṇaiḥ saha, na tu doṣaiḥ saha |
guṇaiḥthe word "qualities" (guṇaiḥ) in the verse — this is the word he is now explaining instrumental plural; the lemma from mūla L2 (sarvair guṇaiḥ)'गुणों' से (मूल का सर्वैः गुणैः पद)
indriya-niṣṭha-guṇaiḥ sahameans "together with the good qualities that reside in the senses" — the qualities seated in the sense-organs instrumental of accompaniment; saha "together with"इन्द्रियों में स्थित गुणों के साथ
na tu doṣaiḥ sahabut (tu) NOT together with faults — the senses' good side, not their defects na tu "but not"; contrast particleपरन्तु दोषों के साथ नहीं
guṇaiḥ — the word "qualities"; indriya-niṣṭha-guṇaiḥ saha — [means] together with the good qualities residing in the senses; na tu doṣaiḥ saha — but not together with [their] faults.
guṇaiḥ — 'गुणों' से; indriya-niṣṭha-guṇaiḥ saha — इन्द्रियों में स्थित गुणों के साथ; na tu doṣaiḥ saha — दोषों के साथ नहीं।
He is explaining the word "qualities" (guṇaiḥ) from the verse. It means the good qualities that sit in the senses. That is, together with the qualities of the sense-organs. But — he adds — not together with their faults. So the senses have both a good side and a bad side, and only the good side is meant here.
यहाँ 'गुणों' का अर्थ इन्द्रियों में रहने वाले गुणों के साथ है, दोषों के साथ नहीं।
guṇa: in ordinary usage a "quality" or "virtue"; Viśvanātha here narrows it to indriya-niṣṭha-guṇa, the good qualities lodged in the sense-organs themselves — setting up his distinctive reading that the verse is about the senses becoming faultless in the devotee.
गुण का सामान्य अर्थ "उत्तमता" या "सद्गुण" है; परन्तु विश्वनाथ यहाँ इसे संकुचित करके इन्द्रिय-निष्ठ-गुण — इन्द्रियों में ही स्थित उत्तम गुणों — के अर्थ में लेते हैं, जिससे उनका यह विशिष्ट पाठ खड़ा होता है कि यह श्लोक भक्त में इन्द्रियों के निर्दोष हो जाने का वर्णन करता है।
s2gloss
surā indriyādhiṣṭhāṛ-devatās tatra bhakte samāsate |
surāḥthe word "gods" (surāḥ) in the verse — the next word he explains the lemma from mūla L2; nominative plural'सुर' (मूल का पद)
indriya-adhiṣṭhāṛ-devatāḥmeans "the deities who preside over the senses" — the presiding gods of each sense-organ gloss-equation; adhiṣṭhāṛ (for adhiṣṭhātṛ) "presiding, governing"इन्द्रियों की अधिष्ठातृ देवता (इन्द्रियों के अधिष्ठाता देवगण)
tatra bhakte"there" (tatra) means "in the devotee" — spelling out what tatra points to locative; tatra of the verse resolved as bhakteवहाँ अर्थात् उस भक्त में
samāsate"dwell together" — they gather and stay [in him] the verb from mūla L2, carried overएक साथ निवास करते हैं
surāḥ — the word "gods"; indriya-adhiṣṭhāṛ-devatāḥ — [means] the deities presiding over the senses; tatra — "there" [means] bhakte, in the devotee; samāsate — dwell together.
surāḥ — 'सुर'; indriya-adhiṣṭhāṛ-devatāḥ — इन्द्रियों की अधिष्ठातृ देवता; tatra bhakte — वहाँ, उस भक्त में; samāsate — एक साथ निवास करते हैं।
Now he explains the word "gods" (surāḥ). It means the deities who preside over the senses — the god that governs each sense-organ. And "there" (tatra) means "in the devotee." These sense-presiding gods dwell together in the devotee. So on his reading, the verse says: the deities of the senses gather and stay in the one who has devotion.
'सुर' अर्थात् इन्द्रियों के अधिष्ठातृ देवता उस भक्त में एक साथ निवास करते हैं।
adhiṣṭhātṛ-devatā: the presiding deity of a faculty — a standard idea that each sense-organ is governed by a god (e.g. the sun over the eye, the directions over the ears). Viśvanātha uses it here to keep his whole gloss anchored on the senses.
अधिष्ठातृ-देवता का अर्थ है किसी इन्द्रिय का अधिष्ठान करने वाला देव — यह प्रसिद्ध धारणा है कि प्रत्येक इन्द्रिय का शासन किसी देवता के अधीन है (जैसे नेत्र पर सूर्य, कर्ण पर दिशाएँ)। विश्वनाथ इसका प्रयोग अपनी सम्पूर्ण व्याख्या को इन्द्रियों पर ही केन्द्रित रखने के लिए करते हैं।
s3gloss
manorathenāsati viṣaye dhāvato’bhaktasya mahad-guṇā indriyāṇaṁ nirdūṣaṇa-guṇāḥ ||
mano-rathena"on the whim of his mind" — driven by mental fancy, by whatever the mind chases instrumental of means; the lemma from mūla L4मनोरथ के द्वारा (कल्पित इच्छा से; मूल का पद)
asati viṣaye"toward the unreal object" — he spells out asat as viṣaya, the perishable sense-object asati (of the verse) glossed as asati viṣaye; locative/goalअसत् (मिथ्या, नश्वर) विषय में
dhāvataḥ"of one who runs" outward — for the person racing after it genitive present participle; agrees with abhaktasyaदौड़ते हुए के
abhaktasya"of the non-devotee" — for the one who has no devotion genitive; the lemma from mūla L3अभक्त के (मूल का पद)
mahad-guṇāḥ"the great qualities" — the phrase he is defining, asked after with "whence?" (kutaḥ) in the verse the lemma from mūla L3 (mahad-guṇāḥ kutaḥ)'महान् गुण' (मूल का पद)
indriyāṇāṁ nirdūṣaṇa-guṇāḥmeans "the faultless qualities of the senses" — the defect-free good qualities belonging to the sense-organs genitive indriyāṇāṁ "of the senses"; nir-dūṣaṇa "free of fault"इन्द्रियों के निर्दोष (दोषरहित) गुण
mano-rathena — on the whim of his mind; asati viṣaye — toward the unreal object; dhāvataḥ abhaktasya — of the non-devotee who runs [after it]; mahad-guṇāḥ — the "great qualities" [of the verse]; indriyāṇāṁ nirdūṣaṇa-guṇāḥ — [means] the faultless qualities of the senses [— whence, for him?].
mano-rathena — मनोरथ के द्वारा; asati viṣaye — असत् विषय में; dhāvataḥ — दौड़ते हुए; abhaktasya — अभक्त के; mahad-guṇāḥ — 'महान् गुण'; indriyāṇāṁ nirdūṣaṇa-guṇāḥ — इन्द्रियों के निर्दोष गुण।
He finishes with the verse's second half. "On the whim of his mind" means driven by mental fancy. "Toward the unreal" he pins down as the perishable sense-object. So this is the non-devotee, racing outward after such objects. Now the key phrase: "the great qualities" (mahad-guṇāḥ). On his reading these are the faultless qualities of the senses — the sense-organs' good qualities, free of any defect. The verse asks "whence?" (kutaḥ): where would such faultless senses come from, for a man like that? They could not.
जो अभक्त मनोरथ के द्वारा असत् विषय की ओर बाहर दौड़ता है, उसके यहाँ 'महान् गुण' — अर्थात् इन्द्रियों के निर्दोष गुण — कहाँ से हों?
mahat-guṇa: normally "great virtues" (the high moral qualities of a person). Viśvanātha reads it, consistently with s1–s2, as indriyāṇāṁ nirdūṣaṇa-guṇāḥ — the faultless qualities of the senses. On his gloss the whole verse contrasts the devotee, in whom the senses become faultless, with the non-devotee, whose senses can never be free of defect.
महद्गुण का सामान्य अर्थ "महान् सद्गुण" (व्यक्ति के उच्च नैतिक गुण) है; परन्तु विश्वनाथ इसे s1–s2 के अनुरूप इन्द्रियाणां निर्दूषण-गुणाः — इन्द्रियों के निर्दोष गुण — के रूप में पढ़ते हैं। उनकी व्याख्या में सम्पूर्ण श्लोक भक्त का, जिसमें इन्द्रियाँ निर्दोष हो जाती हैं, अभक्त से — जिसकी इन्द्रियाँ कभी दोषरहित नहीं हो सकतीं — विरोध दिखाता है।
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