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Commentary
JīvaMukunda-dāsaViśvanātha
BRS 1.1.42
← 1.1.411.1.43 →
yathā ekādaśe (11.14.20)—
na sādhyati mām yogo na sāṅkhyaṁ dharma uddhava |
na svādhyāyas tapas tyāgo yathā bhaktir mamorjitā ||quoted · ekādaśe
Word for word
na sādhayati does not win; mām me; yogaḥ yoga; na sāṅkhyam nor Sāṅkhya; dharmaḥ dharma; uddhava O Uddhava; na svādhyāyaḥ nor recitation; tapaḥ austerity; tyāgaḥ renunciation; yathā as; bhaktiḥ devotion; mama to me; ūrjitā intensified
na sādhayati सिद्ध नहीं करता; mām मुझे; yogaḥ योग; na sāṅkhyam न सांख्य; dharmaḥ धर्म; uddhava हे उद्धव; na svādhyāyaḥ न स्वाध्याय; tapaḥ तप; tyāgaḥ त्याग; yathā जैसे; bhaktiḥ भक्ति; mama मेरी; ūrjitā ऊर्जित
Construed
uddhava — O Uddhava; yogaḥ — yoga; mām na sādhayati — does not win me; na sāṅkhyam — nor Sāṅkhya; dharmaḥ — dharma; na svādhyāyaḥ tapaḥ tyāgaḥ — nor recitation, austerity, renunciation; yathā mama ūrjitā bhaktiḥ — as does intensified devotion to me.
uddhava — हे उद्धव; yogaḥ — योग; mām na sādhayati — मुझे सिद्ध नहीं करता; na sāṅkhyam — न सांख्य; dharmaḥ — धर्म; na svādhyāyaḥ tapaḥ tyāgaḥ — न स्वाध्याय, तप, त्याग; yathā mama ūrjitā bhaktiḥ — जैसे मेरी ऊर्जित भक्ति।
Translation
Yoga does not win me, nor Sāṅkhya, nor dharma, O Uddhava, nor recitation, austerity, renunciation — as does intensified devotion to me.
हे उद्धव, योग मुझे सिद्ध नहीं करता, न सांख्य, न धर्म, न स्वाध्याय, तप, त्याग — जैसे मेरी ऊर्जित भक्ति (करती है)।
Commentary
Jīva Gosvāmī
Durgama-saṅgamanī
na sādhayatīti—atra yadyapi yogādi-sādhana-pratispardhitvena sādhanatvam evāsyā āyāti—tataś cāgrata ity ādi vakṣyamāṇānusāreṇa sādhya-bhakti-mahima-prastāve’sminn udāharaṇaṁ na sambhavati, tathāpi sādhyām eva janayitvā vaśīkaroty asāv iti tathoktam ||
On "na sādhayati": although here, by its rivalry with practices such as yoga, the status of being a practice does come to it — and consequently, in accordance with what will be said in "tataś cāgre" and the like, this example would not be possible in this discussion of the glory of devotion-as-the-goal — nevertheless, having produced the very goal, she brings Him under control; so it is said thus.
"न साधयति" पर — यद्यपि यहाँ योग आदि साधनों के साथ प्रतिस्पर्धा के कारण इसमें साधनत्व ही आ जाता है — और इससे "ततश् चाग्रे" इत्यादि आगे कहे जाने वाले अनुसार साध्य-भक्ति की महिमा के इस प्रसंग में यह उदाहरण सम्भव नहीं — तथापि साध्य को ही उत्पन्न करके वह वश में कर लेती है; इसलिए ऐसा कहा गया।

On "na sādhayati": although here, by its rivalry with practices such as yoga, the status of being a practice does come to it — and consequently, in accordance with what will be said in "tataś cāgre" and the like, this example would not be possible in this discussion of the glory of devotion-as-the-goal — nevertheless, having produced the very goal, she brings Him under control; so it is said thus.

"न साधयति" पर — यद्यपि यहाँ योग आदि साधनों के साथ प्रतिस्पर्धा के कारण इसमें साधनत्व ही आ जाता है, और इस कारण "ततश् चाग्रे" इत्यादि आगे कहे जाने वाले वचनों के अनुसार साध्य-भक्ति की महिमा के इस प्रसंग में यह उदाहरण सम्भव नहीं होता, तथापि साध्य को ही उत्पन्न करके वह उसे वश में कर लेती है; इसी लिए ऐसा कहा गया।

Viśvanātha Cakravartī
Bhakti-sāra-pradarśinī
na sādhayatīti—yadyapi yogādi-sādhana-pratispardhitvena sādhanatvam evāsyā āyāti—tataś cāgrata ity ādi vakṣyamāṇānusāreṇa sādhya-bhakti-mahima-prastāve’sminn udāharaṇaṁ na sambhavati, tathāpi sādhyām eva bhaktiṁ janayitvā vaśīkaroty asāv iti tathoktam |
On "na sādhayati": although by its rivalry with practices such as yoga the status of being a practice does come to it — and consequently, in accordance with what will be said in "tataś cāgre" and the like, this example would not be possible in this discussion of the glory of devotion-as-the-goal — nevertheless, having produced the very goal, devotion, she brings Him under control; so it is said thus.
"न साधयति" पर — यद्यपि योग आदि साधनों के साथ प्रतिस्पर्धा के कारण इसमें साधनत्व ही आ जाता है — और इससे "ततश् चाग्रे" इत्यादि आगे कहे जाने वाले अनुसार साध्य-भक्ति की महिमा के इस प्रसंग में यह उदाहरण सम्भव नहीं — तथापि साध्य भक्ति को ही उत्पन्न करके वह वश में कर लेती है; इसलिए ऐसा कहा गया।
na sādhayati na prāpti-sādhanaṁ bhavati |
On sādhayati — na sādhayati — does not become the means of attainment.
sādhayati — न साधयति — प्राप्ति का साधन नहीं होता।
ūrjitā jñāna-karmādy-anāvṛtatvena prabalā tīvrety arthaḥ ||
On ūrjitā — ūrjitā — powerful through being unveiled by knowledge, action, and the rest; that is, intense; that is the meaning.
ūrjitā — ऊर्जिता — ज्ञान, कर्म आदि से अनावृत होने के कारण प्रबल, अर्थात् तीव्र; यही अर्थ है।

On "na sādhayati": although by its rivalry with practices such as yoga the status of being a practice does come to it — and consequently, in accordance with what will be said in "tataś cāgre" and the like, this example would not be possible in this discussion of the glory of devotion-as-the-goal — nevertheless, having produced the very goal, devotion, she brings Him under control; so it is said thus.

"न साधयति" पर — यद्यपि योग आदि साधनों के साथ प्रतिस्पर्धा के कारण इसमें साधनत्व ही आ जाता है, और इस कारण "ततश् चाग्रे" इत्यादि आगे कहे जाने वाले वचनों के अनुसार साध्य-भक्ति की महिमा के इस प्रसंग में यह उदाहरण सम्भव नहीं होता, तथापि साध्य भक्ति को ही उत्पन्न करके वह उसे वश में कर लेती है; इसी लिए ऐसा कहा गया।

na sādhayati: it does not become the means of attainment. ūrjitā: powerful through being unveiled by knowledge, action, and the rest; that is, intense — that is the meaning.

"न साधयति" — अर्थात् प्राप्ति का साधन नहीं होती। "ऊर्जिता" — ज्ञान, कर्म आदि से अनावृत होने के कारण प्रबल, अर्थात् तीव्र; यही इसका अर्थ है।

Word for word
na sādhayati does not win over; mām me; yogaḥ yoga; na sāṅkhyam nor Sāṅkhya; dharmaḥ dharma; uddhava O Uddhava; na svādhyāyaḥ nor recitation of scripture; tapaḥ austerity; tyāgaḥ renunciation; yathā as; bhaktiḥ devotion; mama to me; ūrjitā made mighty
na sādhayati सिद्ध नहीं करता; mām मुझे; yogaḥ योग; na sāṅkhyam न सांख्य; dharmaḥ धर्म; uddhava हे उद्धव; na svādhyāyaḥ न स्वाध्याय; tapaḥ तप; tyāgaḥ त्याग; yathā जैसे; bhaktiḥ भक्ति; mama मेरी; ūrjitā ऊर्जित
Construed
uddhava — O Uddhava; yogaḥ — yoga; mām na sādhayati — does not win me over; na sāṅkhyam — nor Sāṅkhya; dharmaḥ — dharma; na svādhyāyaḥ tapaḥ tyāgaḥ — nor recitation, austerity, renunciation; yathā mama ūrjitā bhaktiḥ — as does devotion to me when made mighty.
uddhava — हे उद्धव; yogaḥ — योग; mām na sādhayati — मुझे सिद्ध नहीं करता; na sāṅkhyam — न सांख्य; dharmaḥ — धर्म; na svādhyāyaḥ tapaḥ tyāgaḥ — न स्वाध्याय, तप, त्याग; yathā mama ūrjitā bhaktiḥ — जैसे मेरी ऊर्जित भक्ति।
Translation
Yoga [yoga — as a darśana, the Pātañjala discipline of stilling the mind through the eight limbs to isolate the seer from matter; here, one of the standard means of God-realization that, however perfected, cannot itself win the Lord] does not win me over, O Uddhava, nor Sāṅkhya [sāṅkhya — the enumerating philosophy that liberates by discriminating puruṣa (spirit) from prakṛti (matter) through its twenty-four principles; here likewise named as a rival path that falls short of devotion], nor dharma, nor recitation of scripture, austerity, renunciation — as does devotion to me when it is made mighty.
हे उद्धव, योग [yoga — एक दर्शन के रूप में, पातञ्जल अनुशासन जो अष्टांग द्वारा चित्त को स्थिर कर द्रष्टा को प्रकृति से पृथक् करता है; यहाँ ईश्वर-साक्षात्कार के प्रसिद्ध साधनों में से एक, जो चाहे कितना ही सिद्ध क्यों न हो, स्वयं भगवान् को वश में नहीं कर सकता] मुझे सिद्ध नहीं करता, न सांख्य [sāṅkhya — गणना करने वाला दर्शन जो अपने चौबीस तत्त्वों द्वारा पुरुष (चेतन) को प्रकृति (जड़) से विवेचित कर मुक्ति देता है; यहाँ इसी प्रकार एक प्रतिस्पर्धी मार्ग के रूप में नामित, जो भक्ति से न्यून पड़ता है], न धर्म, न स्वाध्याय, तप, त्याग — जैसे मेरी ऊर्जित भक्ति (करती है)।
Commentary
Jīva Gosvāmī
Durgama-saṅgamanī
na sādhayatīti—atra yadyapi yogādi-sādhana-pratispardhitvena sādhanatvam evāsyā āyāti—tataś cāgrata ity ādi vakṣyamāṇānusāreṇa sādhya-bhakti-mahima-prastāve’sminn udāharaṇaṁ na sambhavati, tathāpi sādhyām eva janayitvā vaśīkaroty asāv iti tathoktam ||
"na sādhayati": although in this line the status of being a means does attach to her, through her rivalry with means such as yoga — and so, in keeping with what is to be said in "tataś cāgre" and the rest, this verse ought not to serve as an example within the present treatment of the glory of devotion-as-the-goal — nevertheless, it is spoken thus because she, first bringing that very goal into being, then brings Him under her sway.
"न साधयति" पर — यद्यपि यहाँ योग आदि साधनों के साथ प्रतिस्पर्धा के कारण इसमें साधनत्व ही आ जाता है — और इससे "ततश् चाग्रे" इत्यादि आगे कहे जाने वाले अनुसार साध्य-भक्ति की महिमा के इस प्रसंग में यह उदाहरण सम्भव नहीं — तथापि साध्य को ही उत्पन्न करके वह वश में कर लेती है; इसलिए ऐसा कहा गया।

On "na sādhayati": although in this line the status of being a means does attach to her, through her rivalry with means such as yoga — so that, in keeping with what is to be said in "tataś cāgre" and the rest, this verse ought not to serve as an example within the present treatment of the glory of devotion-as-the-goal — nevertheless it is spoken thus because she, first bringing that very goal into being, then brings Him under her sway.

"न साधयति" पर — यद्यपि यहाँ योग आदि साधनों के साथ प्रतिस्पर्धा के कारण इसमें साधनत्व ही आ जाता है, और इस कारण "ततश् चाग्रे" इत्यादि आगे कहे जाने वाले अनुसार साध्य-भक्ति की महिमा के इस प्रसंग में यह उदाहरण सम्भव नहीं होता; तथापि वह साध्य को ही उत्पन्न करके उसे वश में कर लेती है — इसलिए ऐसा कहा गया।

Viśvanātha Cakravartī
Bhakti-sāra-pradarśinī
na sādhayatīti—yadyapi yogādi-sādhana-pratispardhitvena sādhanatvam evāsyā āyāti—tataś cāgrata ity ādi vakṣyamāṇānusāreṇa sādhya-bhakti-mahima-prastāve’sminn udāharaṇaṁ na sambhavati, tathāpi sādhyām eva bhaktiṁ janayitvā vaśīkaroty asāv iti tathoktam |
"na sādhayati": although the status of being a means does attach to her through her rivalry with means such as yoga — and so, in keeping with what is to be said in "tataś cāgre" and the rest, this verse ought not to serve as an example within the present treatment of the glory of devotion-as-the-goal — nevertheless, it is spoken thus because she, first bringing into being that very goal, devotion itself, then brings Him under her sway.
"न साधयति" पर — यद्यपि योग आदि साधनों के साथ प्रतिस्पर्धा के कारण इसमें साधनत्व ही आ जाता है — और इससे "ततश् चाग्रे" इत्यादि आगे कहे जाने वाले अनुसार साध्य-भक्ति की महिमा के इस प्रसंग में यह उदाहरण सम्भव नहीं — तथापि साध्य भक्ति को ही उत्पन्न करके वह वश में कर लेती है; इसलिए ऐसा कहा गया।
na sādhayati na prāpti-sādhanaṁ bhavati |
On sādhayati — na sādhayati: does not become the means of attaining (me).
sādhayati — न साधयति — प्राप्ति का साधन नहीं होता।
ūrjitā jñāna-karmādy-anāvṛtatvena prabalā tīvrety arthaḥ ||
On ūrjitā — ūrjitā: mighty, that is, intense, through being left un-overlaid by jñāna [jñāna — in Vedānta the liberating path of knowledge culminating in realization of brahman], karma [in Pūrva-Mīmāṁsā the path of prescribed ritual action], and the rest — whose admixture would otherwise weaken it; that is the meaning.
ūrjitā — ऊर्जिता — ज्ञान [jñāna — वेदान्त में ज्ञान का मुक्ति-मार्ग, जिसकी परिणति ब्रह्म-साक्षात्कार में होती है], कर्म [karma — पूर्व-मीमांसा में विहित यज्ञ आदि क्रिया का मार्ग] आदि से अनावृत होने के कारण प्रबल, अर्थात् तीव्र — जिनका मिश्रण अन्यथा इसे दुर्बल कर देता; यही अर्थ है।

On "na sādhayati": although the status of being a means does attach to her through her rivalry with means such as yoga — so that, in keeping with what is to be said in "tataś cāgre" and the rest, this verse ought not to serve as an example within the present treatment of the glory of devotion-as-the-goal — nevertheless it is spoken thus because she, first bringing into being that very goal, devotion itself, then brings Him under her sway.

"न साधयति" पर — यद्यपि योग आदि साधनों के साथ प्रतिस्पर्धा के कारण इसमें साधनत्व ही आ जाता है, और इस कारण "ततश् चाग्रे" इत्यादि आगे कहे जाने वाले अनुसार साध्य-भक्ति की महिमा के इस प्रसंग में यह उदाहरण सम्भव नहीं होता; तथापि वह साध्य भक्ति को ही उत्पन्न करके उसे वश में कर लेती है — इसलिए ऐसा कहा गया।

na sādhayati: does not become the means of attaining me. ūrjitā: mighty, that is, intense, through being left un-overlaid by jñāna [jñāna — in Vedānta the liberating path of knowledge culminating in realization of brahman], karma [in Pūrva-Mīmāṁsā the path of prescribed ritual action], and the rest — whose admixture would otherwise weaken it; that is the meaning.

न साधयति — अर्थात् प्राप्ति का साधन नहीं होता। ऊर्जिता — ज्ञान [jñāna — वेदान्त में ज्ञान का मुक्ति-मार्ग, जिसकी परिणति ब्रह्म-साक्षात्कार में होती है] तथा कर्म [karma — पूर्व-मीमांसा में विहित यज्ञ आदि क्रिया का मार्ग] आदि से अनावृत होने के कारण प्रबल, अर्थात् तीव्र — जिनका मिश्रण अन्यथा इसे दुर्बल कर देता; यही अर्थ है।

The verse — decoded
L1citation
na sādhyati mām yogo na sāṅkhyaṁ dharma uddhava |
na sādhayatidoes not win over, does not bring under control 3rd sg. present; the negative na governs the whole list of pathsनहीं साध पाता (वश में नहीं कर पाता); 'न' पूरे साधन-समूह पर लगता है
māmme (Kṛṣṇa, the speaker) accusative, object of sādhayatiमुझको (बोलनेवाले भगवान् को)
yogaḥyoga — the discipline of stilling the mind (does not win me) nominative, first subjectयोग
na sāṅkhyamnor does Sāṅkhya — the path of analysis (win me) na + nominative, second subjectऔर न सांख्य
dharmaḥnor does dharma — prescribed duty nominative, third subject; na carried overऔर न धर्म
uddhavaO Uddhava (Kṛṣṇa addresses his devotee) vocativeहे उद्धव!
uddhava — O Uddhava; yogaḥ — yoga; mām na sādhayati — does not win me over; na sāṅkhyam — nor does Sāṅkhya; dharmaḥ — nor dharma.
na sādhayati — नहीं साध पाता; mām — मुझको; yogaḥ — योग; na sāṅkhyam — और न सांख्य; dharmaḥ — और न धर्म; uddhava — हे उद्धव
Kṛṣṇa is speaking to Uddhava. He says: yoga does not win me over. Sāṅkhya does not either. Neither does dharma, the path of prescribed duty. None of these can bring me under their sway.
हे उद्धव! न योग मुझे साध पाता है, न सांख्य, और न धर्म।
Why cited: cited to show that bhakti alone wins Kṛṣṇa — no other path (yoga, Sāṅkhya, dharma) can.
क्यों उद्धृत: इस श्लोक को यह दिखाने के लिए उद्धृत किया गया है कि कृष्ण को केवल भक्ति ही सिद्ध करती है — योग, साङ्ख्य, धर्म आदि कोई अन्य साधन नहीं।
yoga: elsewhere the Pātañjala discipline of stilling the mind through its eight limbs; here simply named as one standard path to God that still falls short. Sāṅkhya: elsewhere the enumerating philosophy that frees by telling spirit (puruṣa) apart from matter (prakṛti); here likewise a rival path that cannot reach Kṛṣṇa.
योग — अन्यत्र यह पातञ्जल की अष्टाङ्ग साधना है, जो मन की वृत्तियों का निरोध करती है; यहाँ केवल भगवत्प्राप्ति के एक प्रसिद्ध मार्ग के रूप में गिनाया गया है, जो फिर भी लक्ष्य तक नहीं पहुँचाता। साङ्ख्य — अन्यत्र वह गणना-प्रधान दर्शन है, जो पुरुष को प्रकृति से पृथक् जानकर मुक्ति देता है; यहाँ भी एक प्रतिद्वन्द्वी मार्ग, जो कृष्ण तक नहीं पहुँचा सकता।
L2citation
na svādhyāyas tapas tyāgo yathā bhaktir mamorjitā ||
na svādhyāyaḥnor does reciting scripture (win me) na + nominative; the list of failing paths continuesऔर न स्वाध्याय
tapaḥnor austerity nominative; na carried overऔर न तप
tyāgaḥnor renunciation, giving things up nominative; na carried overऔर न त्याग
yathāin the way that, as much as correlative — sets up the comparison that the whole verse turns onजिस प्रकार (मेरी भक्ति मुझे साधती है)
bhaktiḥdevotion (does win me) nominative, the one subject that succeedsभक्ति (जो अकेली सफल होती है)
mamato me, devotion directed at me genitive with bhaktiḥमेरी
ūrjitāwhen it is made mighty, when it has grown strong past participle qualifying bhaktiḥ; the condition under which devotion wins himप्रबल हुई (बलवती) — इसी दशा में वह मुझे साध लेती है
na svādhyāyaḥ — nor recitation of scripture; tapaḥ — austerity; tyāgaḥ — renunciation; yathā — as; mama ūrjitā bhaktiḥ — devotion to me, made mighty [wins me over].
na svādhyāyaḥ — और न स्वाध्याय; tapaḥ — और न तप; tyāgaḥ — और न त्याग; yathā — जिस प्रकार; bhaktiḥ — भक्ति; mama — मेरी; ūrjitā — प्रबल हुई (बलवती)
Nor does reciting scripture win me. Nor austerity. Nor renunciation. None of them can do what mighty devotion does. Devotion to me, once it has grown strong, wins me over as nothing else can.
न स्वाध्याय, न तप, न त्याग — जिस प्रकार मेरी प्रबल भक्ति मुझे साध लेती है, उस प्रकार इनमें से कोई नहीं।
Why cited: cited to complete the contrast: devotion, when made mighty, wins Kṛṣṇa as none of the other paths do.
क्यों उद्धृत: इसे विरोध पूर्ण करने के लिए उद्धृत किया गया है — भक्ति, जब बलवती हो, तब कृष्ण को वश में करती है, जैसा अन्य कोई मार्ग नहीं कर पाता।
The commentators read ūrjitā ("made mighty") in different ways and are not harmonized: Mukunda takes it as devotion filled with love (prema); Viśvanātha takes it as devotion grown intense because it is left un-mixed with knowledge (jñāna) and ritual action (karma). The line itself only says the devotion is "made mighty."
'ऊर्जिता' (अर्थात् 'अत्यन्त बलवती की गई') को टीकाकार भिन्न-भिन्न रूप में पढ़ते हैं, और इन पाठों को एक नहीं किया जाता — मुकुन्द इसे प्रेम से परिपूर्ण भक्ति मानते हैं; विश्वनाथ इसे ऐसी भक्ति मानते हैं जो ज्ञान और कर्म से अमिश्रित रहने के कारण तीव्र हो उठी है। श्लोक स्वयं तो केवल इतना कहता है कि भक्ति 'बलवती की गई'।
Commentary — decoded
Jīva Gosvāmī
s1reply
na sādhayatīti—atra yadyapi yogādi-sādhana-pratispardhitvena sādhanatvam evāsyā āyāti—tataś cāgrata ity ādi vakṣyamāṇānusāreṇa sādhya-bhakti-mahima-prastāve’sminn udāharaṇaṁ na sambhavati, tathāpi sādhyām eva janayitvā vaśīkaroty asāv iti tathoktam ||
na sādhayatītithe verse that begins "na sādhayati" ("it does not win me over") — he takes it up to comment on it pratīka: verse cited by its opening words'न साधयति' इति — इन्हीं प्रारम्भिक शब्दों से श्लोक का उल्लेख
atrahere, in this verseयहाँ (इस प्रसंग में)
yadyapialthough — granting the difficulty for now (answered later by tathāpi "nevertheless") yadyapi… tathāpi, concessiveयद्यपि
yogādi-sādhana-pratispardhitvenabecause devotion here stands as a rival to means like yoga — she is set over against them, outdoing them instrumental of cause; -tva abstract unpacked as "because she rivals…"क्योंकि वह योग आदि साधनों से स्पर्धा करती है (उनकी प्रतिस्पर्धिनी बनती है)
sādhanatvam evathe very status of being a means — being herself a method, exactly the thing in question eva emphasizing sādhanatvamसाधनपना ही (उसका साधनरूप होना ही)
asyāḥto her, to devotion genitive: "of/to devotion"इस (भक्ति) का
āyātidoes attach, does come upon her — so she looks like a means, not the goalआ बनता है (प्राप्त हो जाता है)
tataś caand therefore, following from that ca linking to the consequenceऔर इस कारण
"tataś cāgre" ity-ādi-vakṣyamāṇa-anusāreṇain keeping with what he will say further on in the passage beginning "tataś cāgre" ("and thereafter, ahead…") instrumental: "in accordance with…"; vakṣyamāṇa = what is to be stated'ततश्चाग्रे' इत्यादि आगे कहे जानेवाले वचन के अनुसार
sādhya-bhakti-mahima-prastāve 'sminhere, within this section that is setting out the glory of devotion-as-the-goal (bhakti taken as the end, not as a means) locative: "in this treatment/discussion"साध्य-भक्ति की महिमा के इस प्रसंग में
udāharaṇaṁ na sambhavatithis verse cannot serve as an example — it does not fit here, since it seems to make devotion a means the difficulty stated in fullउदाहरण सम्भव नहीं होता (यह श्लोक उदाहरण रूप में नहीं बैठता)
tathāpinevertheless, even so — here he turns and answers the difficulty tathāpi answering yadyapiतथापि (फिर भी)
sādhyām eva janayitvāfirst having brought that very goal into being — devotion produces the goal (love for the Lord) itself eva: "that very"; janayitvā gerund, "having generated…", prior actसाध्य (भक्ति) को ही पहले उत्पन्न करके
vaśīkarotishe then brings Him under her sway — devotion wins the Lord over, controls Himवश में कर लेती है
asaushe does — that is, this devotion (the subject of both acts) asau resuming bhakti as agentवह (भक्ति ही)
iti tathoktamand so it is stated in just this way — this is why the verse is put here after all iti closing the reasoning; tathā uktam "spoken thus"इस प्रकार, 'नहीं साधती' ऐसा कहा गया है
na sādhayati iti — the verse beginning "na sādhayati"; atra — here; yadyapi — although; asyāḥ — to devotion; yogādi-sādhana-pratispardhitvena — because she rivals means such as yoga; sādhanatvam eva — the very status of being a means; āyāti — does attach; tataś ca — and therefore; "tataś cāgre" ity-ādi-vakṣyamāṇa-anusāreṇa — in keeping with what he will say beginning "tataś cāgre"; asmin sādhya-bhakti-mahima-prastāve — in this section on the glory of devotion-as-the-goal; udāharaṇaṁ na sambhavati — this verse cannot serve as an example; tathāpi — nevertheless; asau — she (devotion); sādhyām eva janayitvā — first having brought the goal itself into being; vaśīkaroti — brings Him under her sway; iti tathoktam — and so it is stated thus.
na sādhayatīti — 'न साधयति' यह पदोद्धरण; atra — यहाँ; yadyapi — यद्यपि; yogādi-sādhana-pratispardhitvena — क्योंकि वह योग आदि साधनों से स्पर्धा करती है; sādhanatvam eva — साधनपना ही; asyāḥ — इस भक्ति का; āyāti — आ बनता है; tataś ca — और इस कारण; "tataś cāgre" ity-ādi-vakṣyamāṇa-anusāreṇa — 'ततश्चाग्रे' इत्यादि आगे कहे जानेवाले के अनुसार; sādhya-bhakti-mahima-prastāve 'smin — साध्य-भक्ति की महिमा के इस प्रसंग में; udāharaṇaṁ na sambhavati — उदाहरण सम्भव नहीं होता; tathāpi — तथापि; sādhyām eva janayitvā — साध्य को ही उत्पन्न करके; vaśīkaroti — वश में कर लेती है; asau — वह; iti tathoktam — इस प्रकार कहा गया है
He takes up the verse that begins "na sādhayati" — "it does not win me over." First he raises a difficulty. In this verse devotion is set against means like yoga, and made to outdo them. But if devotion is compared with the means, then devotion itself looks like just another means. And later, in the passage that begins "tataś cāgre," he will say that this whole section is about the glory of devotion as the goal, not as a means. So on the face of it this verse does not fit here as an example. Then he answers. Even so, the verse belongs here — because devotion first brings the goal itself into being, and only then brings the Lord under her sway. She produces the goal and then wins Him over. That is why the verse is spoken the way it is, and why it stands here.
यहाँ यद्यपि भक्ति योग आदि साधनों की प्रतिस्पर्धिनी बनकर साधनरूप ही प्रतीत होती है। और इस कारण, 'ततश्चाग्रे' इत्यादि आगे कहे जानेवाले वचन के अनुसार, साध्य-भक्ति की महिमा के इस प्रसंग में यह श्लोक उदाहरण रूप में नहीं बैठता। तथापि भक्ति पहले साध्य (भक्ति) को ही उत्पन्न करके फिर भगवान् को वश में कर लेती है — इसीलिए वैसा (नहीं साधती) कहा गया है।
sādhana / sādhya: sādhana is the means or practice; sādhya is the goal it aims at. The whole difficulty and its answer turn on this pair — devotion looks like a sādhana (a means) here, yet the section treats bhakti as sādhya (the goal). Jīva's reply is that devotion is both: it first generates the goal, then acts on the Lord.
साधन / साध्य — साधन वह उपाय या अभ्यास है, और साध्य वह लक्ष्य है जिसे वह सिद्ध करता है। सारी आपत्ति और उसका समाधान इसी युग्म पर टिका है — यहाँ भक्ति साधन (उपाय) जैसी दीखती है, जबकि यह प्रकरण भक्ति को साध्य (लक्ष्य) मानकर चलता है। जीव का उत्तर यह है कि भक्ति दोनों है — वह पहले साध्य को उत्पन्न करती है, फिर भगवान् को वश में कर लेती है।
Viśvanātha Cakravartī
s1avataranika
na sādhayatīti—yadyapi yogādi-sādhana-pratispardhitvena sādhanatvam evāsyā āyāti—tataś cāgrata ity ādi vakṣyamāṇānusāreṇa sādhya-bhakti-mahima-prastāve’sminn udāharaṇaṁ na sambhavati, tathāpi sādhyām eva bhaktiṁ janayitvā vaśīkaroty asāv iti tathoktam |
na sādhayatītithe verse beginning “na sādhayati” (“it does not win…”) — he takes up this line to explain it pratīka, the catch-word citation of the verse'न साधयति' इति — पहले शब्दों से किया गया पदोद्धरण
yadyapigranting for now that… — he first states the difficulty concessive: “although…”, answered later by tathāpiयद्यपि (जिसका उत्तर आगे तथापि से)
yogādi-sādhana-pratispardhitvenabecause bhakti here stands as a rival to the practices — yoga and the rest — that are means to an end instrumental of cause; -pratispardhitva “rivalry with”क्योंकि वह योग आदि साधनों से स्पर्धा करती है
sādhanatvam evathe very status of being a means — the role of a mere method eva stresses that this, of all things, is what seems to attachसाधनपना ही (यही सबसे अधिक चिपकता प्रतीत होता है)
asyāḥto her, to bhakti genitive; “her” = devotion, feminineइस (भक्ति) का
āyātidoes attach, does come to apply present indic.; “comes to”आ बनता है (प्राप्त हो जाता है)
tataś caand for that reason — the objection presses on ablative-sense connective: “and therefore”और इसीलिए
agrata ity ādi vakṣyamāṇānusāreṇagoing by what is about to be said further on in the passage “tataś ca agre…” and so on instrumental of accordance: “in keeping with…”; vakṣyamāṇa = “what will be stated”'अग्रतः' इत्यादि आगे कहे जानेवाले वचन के अनुसार
sādhya-bhakti-mahima-prastāve’sminhere, within this treatment of the glory of bhakti-as-the-goal locative: “in this section on…”; sādhya = the goal, not the meansसाध्य-भक्ति (लक्ष्यरूप भक्ति) की महिमा के इस प्रसंग में
udāharaṇaṁ na sambhavatithis verse cannot properly serve as an example “is not possible / does not fit”उदाहरण सम्भव नहीं होता (यह श्लोक ठीक नहीं बैठता)
tathāpieven so — here he turns and answers the difficulty resolves the yadyapi: “nevertheless”तथापि — यद्यपि का समाधान (फिर भी)
sādhyām eva bhaktiṁ janayitvābecause she first brings into being that very bhakti which is the goal gerund of prior action: “having first produced…”; sādhyām = the goal-form of bhaktiसाध्यरूप भक्ति को ही पहले उत्पन्न करके
vaśīkarotiand then brings Him under her sway, wins Him over “makes [Him] subject to herself”(भगवान् को) अपने वश में कर लेती है
asaushe does — this bhakti nominative “she”, resuming bhaktiवह (भक्ति ही)
iti tathoktamand so, for that reason, it is spoken this way iti closes the reasoning; tathā uktam = “thus it is said”इस प्रकार वैसा कहा गया है
na sādhayatīti — the verse “na sādhayati”; yadyapi — although; yogādi-sādhana-pratispardhitvena — because bhakti rivals the means such as yoga; sādhanatvam eva asyāḥ āyāti — the very status of being a means comes to attach to her; tataś ca — and therefore; agrata ity ādi vakṣyamāṇa-anusāreṇa — following what will be said ahead in “tataś ca agre…”; asmin sādhya-bhakti-mahima-prastāve — in this section on the glory of bhakti-as-the-goal; udāharaṇaṁ na sambhavati — it cannot serve as an example; tathāpi — nevertheless; sādhyām eva bhaktiṁ janayitvā — having first produced that very goal, bhakti itself; asau vaśīkaroti — she brings Him under her control; iti tathoktam — so it is spoken thus.
na sādhayatīti — 'न साधयति' यह पदोद्धरण; yadyapi — यद्यपि; yogādi-sādhana-pratispardhitvena — क्योंकि वह योग आदि साधनों से स्पर्धा करती है; sādhanatvam eva — साधनपना ही; asyāḥ — इस भक्ति का; āyāti — आ बनता है; tataś ca — और इसीलिए; agrata ity ādi vakṣyamāṇānusāreṇa — 'अग्रतः' इत्यादि आगे कहे जानेवाले के अनुसार; sādhya-bhakti-mahima-prastāve’smin — साध्य-भक्ति की महिमा के इस प्रसंग में; udāharaṇaṁ na sambhavati — उदाहरण सम्भव नहीं होता; tathāpi — तथापि; sādhyām eva bhaktiṁ janayitvā — साध्यरूप भक्ति को ही उत्पन्न करके; vaśīkaroti — वश में कर लेती है; asau — वह; iti tathoktam — इस प्रकार कहा गया है
He starts on the verse “na sādhayati.” First he raises a problem. In this line bhakti is set against yoga and the other practices, all of which are means to an end. So bhakti here looks like just another means. And if that is so, then — going by what he will say later at “tataś ca agre” — this verse does not belong here, in a section that is praising bhakti as the goal, not as a means. It cannot be used as an example. Then he answers the problem. Even so, the verse fits here, and here is why: this bhakti first gives rise to the goal — which is bhakti itself in its perfected form — and only then does it win the Lord over and bring Him under its power. Because it works that way, the verse is spoken as it is.
यद्यपि भक्ति योग आदि साधनों से स्पर्धा करने के कारण साधनरूप ही प्रतीत होती है। और इसीलिए, 'अग्रतः' इत्यादि आगे कहे जानेवाले वचन के अनुसार, साध्य-भक्ति की महिमा के इस प्रसंग में यह श्लोक उदाहरण रूप में नहीं बैठता। फिर भी, भक्ति पहले साध्यरूप भक्ति को ही उत्पन्न करके तब भगवान् को अपने वश में कर लेती है — इसीलिए वैसा कहा गया है।
sādhana / sādhya: a paired term. sādhana is the means or practice you take up; sādhya is the goal you are after. The whole knot here is that this verse seems to put bhakti in the sādhana slot (a means, like yoga), whereas the section is about bhakti as sādhya (the goal). Viśvanātha’s answer is that bhakti is a means only to more bhakti — it produces its own goal-form — so it still counts as sādhya.
साधन / साध्य — एक युग्म पद। साधन वह उपाय या अभ्यास है जिसे तुम ग्रहण करते हो; साध्य वह लक्ष्य है जिसकी खोज में तुम हो। यहाँ की सारी गाँठ यह है कि यह श्लोक भक्ति को साधन के स्थान में रखता प्रतीत होता है (योग जैसा उपाय), जबकि प्रकरण भक्ति के साध्य-रूप का है। विश्वनाथ का उत्तर — भक्ति केवल और अधिक भक्ति का ही साधन है; वह अपना साध्य-रूप स्वयं उत्पन्न करती है, इसलिए वह साध्य ही मानी जाती है।
s2gloss
na sādhayati na prāpti-sādhanaṁ bhavati |
na sādhayati“it does not win” — the word he is glossing pratīka; the verse’s own verb, here explained'न साधयति' — श्लोक का यही क्रियापद, जिसकी व्याख्या हो रही है
na prāpti-sādhanaṁ bhavatimeans: it does not become the means of attaining me explanatory equation; prāpti = “reaching, obtaining”, sādhana = “means”(भगवान् की) प्राप्ति का साधन नहीं होता
na sādhayati — “it does not win me”; na prāpti-sādhanaṁ bhavati — means: it does not become the means of attaining (me).
na sādhayati — नहीं साधयति; na prāpti-sādhanaṁ bhavati — प्राप्ति का साधन नहीं होता
Now he glosses the verb “na sādhayati.” It means: yoga and the rest do not become the means of reaching me. That is, none of those practices is what actually gets you to the Lord.
'न साधयति' का अर्थ — यह भगवान् की प्राप्ति का साधन नहीं होता।
s3gloss
ūrjitā jñāna-karmādy-anāvṛtatvena prabalā tīvrety arthaḥ ||
ūrjitā“made mighty” — the word from the verse he is glossing pratīka; the epithet of bhakti in the mūla'ऊर्जिता' — मूल में भक्ति का विशेषण
jñāna-karmādy-anāvṛtatvenabecause it is left un-overlaid by jñāna, karma, and the rest — not coated over by knowledge-paths or ritual works instrumental of cause; an-āvṛta = “not covered/veiled”, so “because of not being covered by…”क्योंकि वह ज्ञान, कर्म आदि से आवृत (ढकी) नहीं है
prabalāit is strong, full-force predicate adjective glossing ūrjitāप्रबल
tīvrāand intense, keen second gloss-word; “sharp, undiluted”तीव्र (अमिश्रित, तीखी)
ity arthaḥthat is what the word means the standard “that is the sense” sign-offऐसा अर्थ है
ūrjitā — “made mighty”; jñāna-karma-ādy-anāvṛtatvena — because it is not overlaid by jñāna, karma, and the rest; prabalā tīvrā — [means] strong and intense; ity arthaḥ — that is the meaning.
ūrjitā — ऊर्जिता (भक्ति का विशेषण); jñāna-karmādy-anāvṛtatvena — क्योंकि वह ज्ञान-कर्म आदि से आवृत नहीं है; prabalā — प्रबल; tīvrā — तीव्र; ity arthaḥ — ऐसा अर्थ है
Now he glosses “ūrjitā,” “made mighty.” It means strong and intense. And why is such bhakti strong? Because it is not overlaid — not coated over — by jñāna, karma, and the like. Mixing in the knowledge-path or ritual works would water bhakti down; kept clear of them, it stays at full force. That, he says, is the sense of the word. Note that this is Viśvanātha’s own reading of ūrjitā; Mukunda instead took the same word to mean “characterized by love,” and the two are left standing side by side.
'ऊर्जिता' — अर्थात् ज्ञान, कर्म आदि से आवृत न होने के कारण प्रबल और तीव्र। ऐसा अर्थ है।
jñāna: in Vedānta the liberating path of knowledge, ending in the realization of brahman; here named only as an ingredient whose admixture would dilute bhakti. karma: in Pūrva-Mīmāṁsā the path of prescribed ritual action; here likewise cited as a diluting admixture, not on its own terms. The point is not that these paths are worthless but that bhakti is “mighty” precisely when it is kept unmixed with them.
ज्ञान — वेदान्त में यह ब्रह्म-साक्षात्कार में परिणत होने वाला मुक्तिदायक ज्ञान-मार्ग है; यहाँ केवल एक ऐसे अंश के रूप में नामित है जिसका मिश्रण भक्ति को मन्द कर देता। कर्म — पूर्व-मीमांसा में विहित यज्ञादि क्रिया का मार्ग; यहाँ भी मिश्रण से मन्द करने वाले अंश के रूप में उद्धृत। तात्पर्य यह नहीं कि ये मार्ग निरर्थक हैं, अपितु यह कि भक्ति तभी 'ऊर्जिता' (बलवती) होती है जब वह इनसे अमिश्रित रखी जाए।
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