L1definition
kṛti-sādhyā bhavet sādhya-bhāvā sā sādhanābhidhā |
kṛti-sādhyāwhen it can be brought about by effort — by the working of the senses instrumental-sense cpd.; kṛti = deliberate action/effortकृति अर्थात् साधक के सचेष्ट प्रयत्न से जो सिद्ध होती है
bhavetit would be / it is (called) optative of bhūवह होती है
sādhya-bhāvāand it has bhāva (love for Kṛṣṇa) as the goal still to be reached bahuvrīhi: 'that whose bhāva is yet-to-be-attained'जिसका भाव अभी प्राप्त होना शेष है, ऐसी
sāthat (same devotion just defined in general)वह (भक्ति)
sādhana-abhidhāgoes by the name 'sādhana' (the practice-stage of devotion) abhidhā = designation, name'साधन' नाम वाली (कहलाती है)
sā — that [devotion]; kṛti-sādhyā — [being] accomplishable by effort of the senses; sādhya-bhāvā — [and] having bhāva as its goal; sādhana-abhidhā bhavet — is called sādhana(-bhakti).
kṛti-sādhyā — प्रयत्न से साध्य; bhavet — होती है; sādhya-bhāvā — जिसका भाव साध्य है ऐसी; sā — वह; sādhana-abhidhā — 'साधन' नाम वाली।
Take the devotion already defined in general. When it is something you carry out with your senses and effort, and its goal — bhāva, love for Kṛṣṇa — still lies ahead, then that devotion is called sādhana-bhakti, the practice stage. Two things mark it: it is done by effort, and it aims at a bhāva not yet attained.
जो भक्ति साधक के सचेष्ट प्रयत्न से सिद्ध होती है, और जिसका भाव अभी प्राप्त होना शेष रहता है, वही 'साधन' (साधन-भक्ति) कहलाती है।
sādhya here is not 'provable' (Nyāya) but 'the end still to be accomplished'; sādhana is the means that reaches it.
यहाँ 'साध्य' का अर्थ न्याय-शास्त्र का 'सिद्ध किया जाने योग्य' नहीं, अपितु 'जो अभी सम्पन्न होना शेष है' वह लक्ष्य है; और 'साधन' वह उपाय है जो उस लक्ष्य तक पहुँचाता है।
L2definition
nitya-siddhasya bhāvasya prākaṭyaṁ hṛdi sādhyatā ||
nitya-siddhasyaof that which is eternally already-perfect (never produced, always there) genitive; qualifies bhāvasyaनित्य-सिद्ध अर्थात् जो सदा से सिद्ध है, उस
bhāvasyaof the bhāva (the love itself) genitiveभाव का
prākaṭyaṁthe becoming-visible, the showing-forth nominative; the subjectप्रकट हो जाना ही
hṛdiin the heart locative of placeहृदय में
sādhyatāis what 'being-to-be-accomplished' (sādhya-ness) really means -tā abstract; predicateउसकी साध्यता है (यही उसका 'साध्य' होना है)
nitya-siddhasya bhāvasya — of the eternally-perfect bhāva; hṛdi prākaṭyaṁ — its showing-forth in the heart; sādhyatā — [that] is [its] 'being-to-be-attained'.
nitya-siddhasya — नित्य-सिद्ध का; bhāvasya — भाव का; prākaṭyaṁ — प्रकट होना; hṛdi — हृदय में; sādhyatā — यही साध्यता है।
Now he guards against a wrong idea. The bhāva is not manufactured. It is eternally perfect and always exists. So what does it mean to say it is 'to be accomplished'? Only this: that this ever-existing love becomes visible in the heart. The 'accomplishing' is just its showing-forth there, not its being made from scratch.
जो भाव नित्य-सिद्ध है, उसका हृदय में प्रकट हो जाना ही उसकी 'साध्यता' है। वह नया उत्पन्न नहीं होता, केवल प्रकट होता है।
nitya-siddha (home: 'eternally accomplished/perfect') is set against sādhya ('to be accomplished') — the verse resolves the tension by making sādhyatā mean mere manifestation.
'नित्य-सिद्ध' (जो सदा से सिद्ध एवं पूर्ण है) और 'साध्य' (जो सिद्ध किया जाना है) में विरोध प्रतीत होता है; श्लोक इसे यों सुलझाता है कि यहाँ साध्यता का अर्थ केवल हृदय में प्रकट हो जाना मात्र है।
Commentary — decoded
Jīva Gosvāmī
s1other
kṛtīti |
kṛti itithe verse beginning 'kṛti…' — [now to be explained] pratīka: catch-word citing the verse'कृति' इत्यादि (श्लोक-पद का उद्धरण)
kṛti iti — [the verse] 'kṛti…' [is taken up].
kṛti iti — 'कृति' इत्यादि।
He quotes the opening word of the verse, 'kṛti…', to mark which verse he is about to comment on.
'कृति' इत्यादि श्लोक-पद को उठाकर टीका आरम्भ होती है।
s2avataranika
sāmānyato lakṣitā uttamā bhaktiḥ |
sāmānyataḥin a general way (defined earlier without specifics) adverb, ablative-mannerसामान्य रूप से
lakṣitāthe [devotion] that was defined past-part., f., agreeing with bhaktiḥजिसका लक्षण (पहले) बताया गया
uttamā bhaktiḥis the topmost devotion nominative; the referent of 'sā'वही उत्तमा भक्ति (यहाँ 'सा' पद से अभिप्रेत है)
sāmānyataḥ lakṣitā uttamā bhaktiḥ — the topmost devotion, [already] defined in general terms [is what 'sā' points to].
sāmānyataḥ — सामान्यतः; lakṣitā — लक्षित; uttamā bhaktiḥ — उत्तमा भक्ति।
First he fixes the referent. The word 'that' (sā) in the verse means the uttamā-bhakti, the topmost devotion, which was already defined in a general way in the previous verse. Now that same devotion is going to be split into its stages.
पहले सामान्य रूप से जिसका लक्षण कहा गया, वही उत्तमा भक्ति यहाँ 'सा' (वह) पद से ली गई है।
s3gloss
kṛtyā indriya-preraṇayā sādhyā cet, sā sādhanābhidhā bhavati |
kṛtyāby deliberate action — instrumental of meansकृति के द्वारा (प्रयत्न से)
indriya-preraṇayāthat is, by setting the senses to work instrumental in apposition, unpacking kṛtiअर्थात् इन्द्रियों की प्रेरणा (सचेष्ट व्यापार) के द्वारा
sādhyā cetif it is to be brought about conditionalयदि वह साध्य हो (सिद्ध की जाए)
sāthen that [devotion]तो वह
sādhana-abhidhā bhavatigets the name 'sādhana' abhidhā = name'साधन' नाम वाली होती है
kṛtyā indriya-preraṇayā sādhyā cet — if it is accomplishable by effort, i.e. by driving the senses; sā sādhana-abhidhā bhavati — that [devotion] is called sādhana.
kṛtyā — कृति से; indriya-preraṇayā — इन्द्रिय-प्रेरणा से; sādhyā cet — यदि साध्य हो; sā — वह; sādhana-abhidhā bhavati — साधन-नाम वाली होती है।
He glosses 'kṛti', effort, as 'driving the senses' — setting eyes, ears, tongue and the rest to devotional work. If the devotion is produced by that kind of effort, then it earns the name sādhana.
यदि वह भक्ति कृति से, अर्थात् इन्द्रियों की प्रेरणा से सिद्ध की जाती है, तो वह 'साधन' कहलाती है।
s4gloss
kṛtyās tad-antarbhāvaś ca pūrva-kriyāyā yajñāntarbhāvavāt |
kṛtyāḥand the effort itself (the sense-activity) genitive, subject of the abstract 'inclusion'कृति का
tad-antarbhāvaḥ cais itself included within that [devotion] tat = bhakti; antarbhāva = falling insideऔर उस (भक्ति) के भीतर अन्तर्भाव (समावेश) हो जाता है
pūrva-kriyāyāḥjust as a preliminary rite genitive, the analogy's subjectजैसे पूर्व-क्रिया (यज्ञ से पहले की क्रियाओं) का
yajña-antarbhāvavātcounts as part of the sacrifice itself ablative of reason; -vat 'like'यज्ञ में अन्तर्भाव हो जाने के समान
kṛtyāḥ tad-antarbhāvaḥ ca — and the effort is included within that [devotion]; pūrva-kriyāyāḥ yajña-antarbhāvavāt — because, like a preliminary act being included in the sacrifice.
kṛtyāḥ — कृति का; tad-antarbhāvaḥ ca — और उसमें (भक्ति में) अन्तर्भाव; pūrva-kriyāyāḥ — पूर्व-क्रिया का; yajña-antarbhāvavāt — यज्ञ में अन्तर्भाव के समान।
A worry: is the effort something outside devotion, or part of it? He answers by analogy. In ritual, the preliminary acts (gathering, preparing) are not separate from the sacrifice — they are counted as parts of the one sacrifice. In the same way the sense-effort is not outside devotion; it falls inside devotion as one of its own limbs. Mapping: the preliminary rite = the sense-effort; the whole sacrifice = bhakti. The point it proves: effort and devotion are not two different things.
कृति भी उसी भक्ति के भीतर समा जाती है — ठीक जैसे यज्ञ से पहले की क्रियाएँ यज्ञ के ही अन्तर्गत गिनी जाती हैं।
antarbhāva (logic/ritual: 'inclusion of one category within another') — here the means is subsumed under the same head as the end, so both are 'bhakti'.
'अन्तर्भाव' अर्थात् एक वर्ग का दूसरे वर्ग के भीतर समा जाना; यहाँ साधन उसी शीर्षक के अन्तर्गत आ जाता है जिसके अन्तर्गत साध्य है, इसलिए दोनों ही 'भक्ति' कहे जाते हैं।
s5avataranika
tatra bhāvādy-anubhāva-rūpāyā vyavacchedārtham āha—sādhyeti |
tatraagainst that (the sādhana just defined) locative, 'in that context'उस प्रसंग में
bhāva-ādi-anubhāva-rūpāyāḥthe [devotion] that takes the form of the outward signs of bhāva and the rest genitive; anubhāva = the bodily expressions of loveभाव आदि के अनुभाव-रूप (भाव-प्रेम की शारीरिक अभिव्यक्ति) वाली उस भक्ति की
vyavaccheda-arthamin order to fence [it] off / rule it out dative-of-purpose sense in -arthamव्यावृत्ति (पृथक् करने) के लिए
āhahe says — introduces the next verse-word(आचार्य) कहते हैं
sādhya itinamely 'sādhya-[bhāvā]' pratīka of the second verse-word'साध्य' इत्यादि (दूसरा श्लोक-पद)
tatra — there; bhāva-ādi-anubhāva-rūpāyāḥ vyavaccheda-artham — to exclude the [devotion] consisting of the expressions of bhāva etc.; āha sādhya iti — he says 'sādhya…'.
tatra — वहाँ; bhāva-ādi-anubhāva-rūpāyāḥ — भावादि के अनुभाव-रूप का; vyavaccheda-artham — पृथक् करने के लिए; āha — कहते हैं; sādhya iti — 'साध्य' इति।
There is a devotion that looks the same on the outside — the tears, horripilation and other bodily signs that flow once bhāva has already arisen. To keep that advanced devotion from being mislabelled 'sādhana', the author adds the word 'sādhya-bhāvā'. Jīva says: this second word is spoken precisely to fence off the bhāva-stage expressions.
उस प्रसंग में, भाव आदि के अनुभाव-रूप (शारीरिक अभिव्यक्ति-रूप) वाली भक्ति को अलग करने के लिए आचार्य 'साध्य' इत्यादि पद कहते हैं।
s6gloss
sādhyo bhāvo bhāva-premādi-rūpo yayā sā, na tu bhāva-siddhā |
sādhyaḥ bhāvaḥthe bhāva that is still to be reached — predicate inside the bahuvrīhiजिसका भाव साध्य है (अभी प्राप्त होना शेष है)
bhāva-prema-ādi-rūpaḥnamely the stages of bhāva, prema, and onward in apposition, unpacking 'bhāva'वह भाव अर्थात् भाव, प्रेम आदि रूप वाला
yayā sāthe devotion that has this [as its goal] bahuvrīhi resolved: 'she by whom…'जिसके द्वारा (वह भाव साध्य होता है) वह भक्ति
na tu bhāva-siddhābut NOT the devotion in which bhāva is already accomplished tu = but; the exclusionपरन्तु वह नहीं जिसमें भाव पहले से सिद्ध हो
sādhyaḥ bhāvaḥ bhāva-prema-ādi-rūpaḥ yayā sā — that [devotion] whose still-to-be-reached goal is bhāva, prema and so on; na tu bhāva-siddhā — but not the one in which bhāva is already perfected.
sādhyaḥ bhāvaḥ — साध्य है भाव; bhāva-prema-ādi-rūpaḥ — भाव-प्रेम आदि रूप; yayā sā — जिसके द्वारा वह; na tu bhāva-siddhā — 'भाव-सिद्ध' नहीं।
He resolves the compound 'sādhya-bhāvā'. It means: the devotion whose goal — bhāva, then prema, and the higher stages — still lies ahead. It does NOT mean the devotion in which bhāva has already appeared. That advanced devotion is deliberately excluded by this word.
'साध्य-भावा' अर्थात् जिसके द्वारा भाव, प्रेम आदि रूप वाला भाव साध्य किया जाता है, वह; न कि वह जिसमें भाव पहले से सिद्ध हो।
s7reply
sā hi tad-aṅgatvāt sādhya-rūpaiveti |
sā hifor that [bhāva-stage devotion], indeed, hi = for/becauseक्योंकि वह (भक्ति)
tad-aṅgatvātbecause it is a limb of that [very bhāva] ablative of reason; aṅga = limb/partउस (साध्य भाव) का अंग होने के कारण
sādhya-rūpā evais itself of the nature of the goal, not the means eva = precisely; excludes 'means'साध्य-रूप ही है (साधन-रूप नहीं)
iti— so [it cannot be called sādhana] closes the reasoningऐसा (आशय है)
sā hi tad-aṅgatvāt sādhya-rūpā eva iti — for that [devotion], being a limb of the [attained] bhāva, is itself of the nature of the goal.
sā hi — क्योंकि वह; tad-aṅgatvāt — उसका अंग होने से; sādhya-rūpā eva — साध्य-रूप ही; iti — इति।
Why exclude the bhāva-stage expressions? Because they are limbs of bhāva itself, which is the goal. A part shares the nature of its whole. So those expressions belong on the goal side, not the means side. They can never be called sādhana.
क्योंकि वह भक्ति उस साध्य भाव का ही अंग है, इसलिए वह साध्य-रूप ही है, साधन-रूप नहीं।
s8gloss
sādhya-bhāvety anena sā sādhya-pumarthāntarā ca parihṛtā, uttamāyā evopakrāntatvāt |
sādhya-bhāvā iti anenaby this very word 'sādhya-bhāvā' instrumental of means'साध्य-भावा' इस पद के द्वारा
sā sādhya-pum-artha-antarā caalso the devotion aimed at some OTHER human goal pum-artha = a goal of human life; antara = a different oneवह भक्ति जो किसी अन्य पुरुषार्थ को साध्य करती हो, वह भी
parihṛtāis likewise ruled out past-part., f.निवारित (हटा दी गई) है
uttamāyāḥ eva upakrāntatvātbecause it is the topmost [devotion] alone that was taken up at the start ablative of reason; eva restricts to uttamāक्योंकि आरम्भ उत्तमा भक्ति का ही किया गया है
sādhya-bhāvā iti anena — by [the word] 'sādhya-bhāvā'; sā sādhya-pum-artha-antarā ca parihṛtā — the [devotion] having another human goal is also excluded; uttamāyāḥ eva upakrāntatvāt — because only the topmost [devotion] was undertaken.
sādhya-bhāvā iti anena — 'साध्य-भावा' इस पद से; sā sādhya-pum-artha-antarā ca — अन्य पुरुषार्थ को साध्य करने वाली भी; parihṛtā — निवारित; uttamāyāḥ eva upakrāntatvāt — उत्तमा का ही उपक्रम होने से।
The same word 'sādhya-bhāvā' does a second job. It also rules out any devotion aimed at a different human goal — dharma, wealth, sense-enjoyment, or liberation. Why must those be excluded? Because the topic set at the very start was the topmost devotion alone, whose only goal is bhāva. So devotion pointed at any lesser goal is off the table from the beginning.
'साध्य-भावा' इस पद से वह भक्ति भी हटा दी जाती है जो किसी दूसरे पुरुषार्थ को साध्य करती हो; क्योंकि यहाँ आरम्भ ही उत्तमा भक्ति से किया गया है।
s9objection
bhāvasya sādhyatve kṛtrimatvāt parama-puruṣārthatvābhāvaḥ syād ity āśaṅkyāha—nityeti |
bhāvasya sādhyatveif bhāva is something to-be-accomplished locative absolute: 'once bhāva is a thing-to-be-attained'जब भाव को साध्य माना जाए (उसके साध्य होने पर)
kṛtrimatvātthen, because it would be manufactured ablative of reason; kṛtrima = artificial, madeउसके कृत्रिम (बनाया हुआ) होने के कारण
parama-puruṣārtha-tva-abhāvaḥ syātit could not be the highest goal of life abhāva = absence; syāt optative 'might be'उसमें परम पुरुषार्थ होने का अभाव हो जाएगा
iti āśaṅkyaanticipating this doubt gerund; sets up the replyऐसी आशंका करके
āhahe says —(आचार्य) कहते हैं
nitya itinamely 'nitya-[siddhasya]' pratīka of the second line'नित्य' इत्यादि (दूसरी पंक्ति)
bhāvasya sādhyatve — if bhāva is to-be-accomplished; kṛtrimatvāt — because of being manufactured; parama-puruṣārtha-tva-abhāvaḥ syāt — there would be no highest-goal-hood; iti āśaṅkya āha nitya iti — anticipating this he says 'nitya…'.
bhāvasya sādhyatve — भाव के साध्य होने पर; kṛtrimatvāt — कृत्रिम होने से; parama-puruṣārtha-tva-abhāvaḥ syāt — परम पुरुषार्थत्व का अभाव हो जाएगा; iti āśaṅkya — ऐसी आशंका करके; āha — कहते हैं; nitya iti — 'नित्य' इति।
An objection arises. If bhāva has to be accomplished, then it is something made, artificial. But whatever is manufactured is impermanent, and an impermanent thing cannot be the highest goal of life. So bhāva would forfeit its supreme status. To head off this doubt, the author adds the second line beginning 'nitya…'.
यदि भाव को साध्य माना जाए, तो वह कृत्रिम ठहरेगा और उसमें परम पुरुषार्थ होने का अभाव हो जाएगा — ऐसी आशंका उठाकर आचार्य 'नित्य' इत्यादि पद कहते हैं।
s10reply
bhagavac-chakti-viśeṣa-vṛtti-viśeṣatvenāgre sādhayiṣyamāṇatvād iti bhāvaḥ ||
bhagavat-śakti-viśeṣa-vṛtti-viśeṣatvenabecause bhāva is a special function of a special potency of the Lord instrumental of cause; viśeṣa twice = 'a distinct… of a distinct…'भगवान् की एक विशेष शक्ति की एक विशेष वृत्ति होने के रूप में
agrefurther on [in the text] adverb of place-in-textआगे (ग्रन्थ में)
sādhayiṣyamāṇatvātsince he is going to establish this later ablative of reason; future-passive-part. + -tvaसिद्ध किया जाने वाला होने के कारण
iti bhāvaḥ— this is the implied sense closes the commentary on the verseऐसा आशय है
bhagavat-śakti-viśeṣa-vṛtti-viśeṣatvena — [bhāva] being a distinct function of a distinct potency of the Lord; agre sādhayiṣyamāṇatvāt — because it will be established later; iti bhāvaḥ — this is the sense.
bhagavat-śakti-viśeṣa-vṛtti-viśeṣatvena — भगवान् की विशेष शक्ति की विशेष वृत्ति होने से; agre — आगे; sādhayiṣyamāṇatvāt — सिद्ध किया जाने वाला होने से; iti bhāvaḥ — यही आशय।
The reply: bhāva is not manufactured at all. It is a special working of the Lord's own special internal potency, and the author will prove this later in the text. Being an eternal energy of the Lord, bhāva is never made and never destroyed — so it keeps its place as the highest goal. That is the implied meaning of adding 'nitya'.
यह भाव भगवान् की एक विशेष शक्ति की एक विशेष वृत्ति है, यह आगे ग्रन्थ में सिद्ध किया जाएगा; इसलिए वह कृत्रिम नहीं — ऐसा आशय है।
Mukunda-dāsa Gosvāmī
s1gloss
kṛtyā dehādi-vyāpāreṇa sādhyā |
kṛtyāby effort — instrumental of means
deha-ādi-vyāpāreṇathat is, by the working of the body and the rest instrumental in apposition, unpacking kṛti
sādhyā[the devotion] to be brought about gerundive, f.
kṛtyā deha-ādi-vyāpāreṇa sādhyā — [devotion] accomplishable by effort, i.e. by the activity of the body and so on.
Mukunda glosses 'kṛti' as the activity of the body and the other instruments. Devotion that is brought about by such bodily effort is what the first word points to.
s2gloss
kṛtes tad-aṅgatvāt tad-antarbhāvaḥ |
kṛteḥof the effort genitive
tad-aṅgatvātbecause it is a limb of that [devotion] ablative of reason; aṅga = limb
tad-antarbhāvaḥit is included within that [devotion] antarbhāva = falling inside
kṛteḥ tad-aṅgatvāt tad-antarbhāvaḥ — the effort, being a limb of that [devotion], is included within it.
Is the effort separate from devotion? No. Since the effort is a limb of devotion, it is counted inside devotion itself. Mukunda states the same inclusion Jīva argued, but plainly: the means is a part of the whole, so it belongs under 'bhakti'.
s3gloss
avyaṅgyo dehādi-vyāpāraḥ sādhanābhidhā bhaved ity arthaḥ |
avyaṅgyaḥnot the merely-suggested [inner devotion], but the overt kind vyaṅgya = what is only implied/suggested; a- negates it
deha-ādi-vyāpāraḥthe outward activity of body and senses nominative, subject
sādhana-abhidhā bhavetis what gets called 'sādhana' abhidhā = name
iti arthaḥ— that is the meaning closes the gloss
avyaṅgyaḥ deha-ādi-vyāpāraḥ sādhana-abhidhā bhavet iti arthaḥ — the non-suggested, overt activity of the body etc. is called sādhana; that is the meaning.
He sharpens it. Sādhana is the overt, actually-performed activity of the body and senses — hearing, chanting, serving — not some merely-hinted inner state. The plainly-done outward practice is what bears the name sādhana.
vyaṅgya (poetics: 'the suggested sense, not stated but implied'); a-vyaṅgya here = devotional action that is openly enacted, not merely implied.
s4avataranika
asyāḥ phalaṁ darśayann āha—sādhyo niṣpādyo bhāvo ratir yayāvṛtti-rūpayā kutrāpi sakṛd-rūpayā ca sā sādhya-bhāvā |
asyāḥ phalaṁ darśayanshowing the fruit of this [sādhana] pres.-part.; asyāḥ = of sādhana-bhakti
āhahe says —
sādhyaḥ niṣpādyaḥ bhāvaḥ ratiḥthe bhāva to be produced — namely rati (loving attachment) niṣpādya glosses sādhya; rati glosses bhāva
yayāthe [devotion] by which [it is produced] instrumental relative, resolving the bahuvrīhi
vṛtti-rūpayāwhether as a settled continuous state instrumental; vṛtti = ongoing mode
kutra api sakṛt-rūpayā caor, in some cases, as a single flash sakṛt = just once; ca = and
sā sādhya-bhāvāthat is [what] 'sādhya-bhāvā' [means]
asyāḥ phalaṁ darśayan āha — showing its fruit he says; sādhyaḥ bhāvaḥ ratiḥ yayā — [devotion] by which the to-be-produced bhāva, i.e. rati, [arises]; vṛtti-rūpayā kutra api sakṛt-rūpayā ca — as a continuous state, or somewhere as a single occurrence; sā sādhya-bhāvā — that is 'sādhya-bhāvā'.
Now Mukunda shows the fruit of sādhana. The goal to be produced is bhāva, which is rati, loving attachment. The word 'sādhya-bhāvā' names the devotion by which this rati is produced. He adds a nuance: usually rati comes as a steady, ongoing state, but in some cases it may flash out just once. Either way, the devotion aimed at producing it is 'sādhya-bhāvā'.
s5gloss
bhāvāt pūrvā sādhana-bhaktir, bhāvas tasyāḥ phalam ity arthaḥ |
bhāvāt pūrvāthe [devotion] that comes before bhāva ablative of comparison; 'earlier than bhāva'
sādhana-bhaktiḥis sādhana-bhakti nominative predicate
bhāvaḥ tasyāḥ phalamand bhāva is its fruit tasyāḥ = of sādhana-bhakti
iti arthaḥ— that is the meaning
bhāvāt pūrvā sādhana-bhaktiḥ — the devotion prior to bhāva is sādhana-bhakti; bhāvaḥ tasyāḥ phalam iti arthaḥ — bhāva is its fruit; that is the meaning.
He states the sequence plainly. The devotion that comes before bhāva is sādhana-bhakti; bhāva is the fruit that sādhana yields. Practice first, then the love it ripens into.
s6gloss
jāta-bhāve yā sā bhāvasya kāryatvāt sādhyaiva |
jāta-bhāveonce bhāva has arisen locative absolute: 'when bhāva has been born'
yā sāthe devotion that [then continues] relative-correlative
bhāvasya kāryatvātbecause it is an effect of bhāva ablative of reason; kārya = effect/product
sādhyā evabelongs entirely to the goal-side, not the means eva = precisely; sādhyā not sādhana
jāta-bhāve yā sā — the [devotion] present once bhāva has arisen; bhāvasya kāryatvāt sādhyā eva — being an effect of bhāva, is itself of the goal-nature.
What about the devotion that goes on after bhāva has appeared? Since it is now an effect flowing from bhāva, it counts as goal, not means. It is 'sādhya', never 'sādhana'. So the same act of hearing or chanting is sādhana before bhāva and no longer sādhana after it — because now it is bhāva's own product.
s7objection
bhāvasya sādhyatve kṛtrimatvāt parama-puruṣārthatām āśaṅkyāha—nityeti |
bhāvasya sādhyatveif bhāva is something to-be-accomplished locative absolute
kṛtrimatvātthen, because it would be manufactured ablative of reason; kṛtrima = made
parama-puruṣārthatām[loss of] its status as the highest goal accusative, object of āśaṅkya
āśaṅkyaanticipating [this doubt about] gerund
āhahe says —
nitya itinamely 'nitya-[siddhasya]' pratīka
bhāvasya sādhyatve kṛtrimatvāt parama-puruṣārthatām āśaṅkya — anticipating [the loss of] highest-goal-hood, because if bhāva is to-be-accomplished it would be manufactured; āha nitya iti — he says 'nitya…'.
Mukunda raises the same objection. If bhāva must be accomplished, it is manufactured; and a manufactured thing cannot be the highest goal of life. Anticipating that its supreme status is threatened, the author adds 'nitya…'.
s8reply
nitya-siddha-bhakteṣu śuddha-sattva-viśeṣa-rūpatayā sadā vartamānasyātra svayaṁ sphuraṇān na kṛtrimatva-śaṅkā |
nitya-siddha-bhakteṣuin the eternally-perfect devotees locative of location
śuddha-sattva-viśeṣa-rūpatayāexisting as a special mode of pure goodness instrumental of manner; śuddha-sattva = unmixed spiritual goodness
sadā vartamānasyaof [the bhāva] that is always present genitive, pres.-part.; qualifies the understood bhāva
atrahere [in the practitioner's heart] locative
svayaṁ sphuraṇātbecause it shines forth of its own accord ablative of reason; sphuraṇa = flashing into view
na kṛtrimatva-śaṅkāthere is no fear of its being manufactured na = not; śaṅkā = the doubt
nitya-siddha-bhakteṣu śuddha-sattva-viśeṣa-rūpatayā sadā vartamānasya — of [the bhāva] always present in the eternal devotees as a special mode of pure goodness; atra svayaṁ sphuraṇāt — because here it shines forth on its own; na kṛtrimatva-śaṅkā — no doubt of its being manufactured.
The reply. In the eternally-perfect devotees, bhāva is always present as a special form of pure spiritual goodness (śuddha-sattva). When it appears in the practitioner, it does not get built up piece by piece — it shines forth of its own accord, descending from where it eternally exists. Because it merely reveals itself rather than being fabricated, there is no ground for calling it manufactured.
s9citation
ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ iti vakṣyamāṇatvāt |
ataḥtherefore (because it only reveals itself) ablative-adverb; ties the quote to the reply
śrī-kṛṣṇa-nāma-ādithe name of Śrī Kṛṣṇa and the rest the subject of the quoted line
na bhavet grāhyam indriyaiḥcannot be grasped by the [material] senses quoted predicate; instrumental 'by the senses'
iti vakṣyamāṇatvātbecause this is going to be stated [later, at 1.2.234] ablative of reason; future-part. 'about to be said'
ataḥ śrī-kṛṣṇa-nāma-ādi na bhavet grāhyam indriyaiḥ iti vakṣyamāṇatvāt — because it will be said, 'therefore Kṛṣṇa's name and the rest cannot be grasped by the senses'.
He backs this up by pointing ahead in the text. The author will later state that Kṛṣṇa's name, form and so on cannot be seized by the ordinary material senses. Mukunda cites this line in advance.
Why cited: Adduced to prove that bhāva (and even Kṛṣṇa's name) is transcendental and self-revealing, not a product the senses can manufacture — hence not 'artificial'.
s10conclusion
sādhana-bhaktir eva na kṛtrimā, kim uta bhāvaḥ ? ||
sādhana-bhaktiḥ eva na kṛtrimāeven sādhana-bhakti itself is not manufactured eva = even; kṛtrima = made
kim uta bhāvaḥhow much less could bhāva be! kim uta = 'let alone / how much more so'
sādhana-bhaktiḥ eva na kṛtrimā — even sādhana-bhakti is not artificial; kim uta bhāvaḥ — how much less bhāva.
He clinches it with an a-fortiori. If even sādhana-bhakti — the practice done with the senses — is not something manufactured, then bhāva, which is far higher, certainly cannot be. The stronger case follows from the weaker.
Viśvanātha Cakravartī
s1other
kṛtīti |
kṛti itithe verse beginning 'kṛti…' — [now explained] pratīka'कृति' इत्यादि (श्लोक-पद का उद्धरण)
kṛti iti — [the verse] 'kṛti…'.
kṛti iti — 'कृति' इत्यादि।
Viśvanātha too opens by citing the verse's first word, 'kṛti…'.
'कृति' इत्यादि पद को उठाकर टीका आरम्भ होती है।
s2gloss
sā sāmānyato lakṣitoktā bhaktir indriya-vyāpāreṇa sādhyā cet sādhanābhidhā bhavati |
sāthat [devotion]वह
sāmānyataḥ lakṣitā uktā bhaktiḥthe devotion defined and spoken of in general earlier sāmānyataḥ = in general; uktā = statedसामान्य रूप से जिसका लक्षण कहा गया, वह भक्ति
indriya-vyāpāreṇaby the working of the senses instrumental of meansइन्द्रियों के व्यापार (चेष्टा) के द्वारा
sādhyā cetif it is to be brought about conditionalयदि साध्य हो
sādhana-abhidhā bhavatigets the name 'sādhana' abhidhā = name'साधन' नाम वाली होती है
sā sāmānyataḥ lakṣitā uktā bhaktiḥ — that devotion, defined in general terms; indriya-vyāpāreṇa sādhyā cet — if accomplishable by the activity of the senses; sādhana-abhidhā bhavati — is called sādhana.
sā — वह; sāmānyataḥ lakṣitā uktā bhaktiḥ — सामान्यतः लक्षित कही गई भक्ति; indriya-vyāpāreṇa — इन्द्रिय-व्यापार से; sādhyā cet — यदि साध्य हो; sādhana-abhidhā bhavati — साधन-नाम वाली होती है।
Viśvanātha fixes 'that' as the topmost devotion defined generally in the earlier verse. When it is carried out by the activity of the senses, it takes the name sādhana. Same reading as the others: general devotion, once it becomes sense-driven practice, is 'sādhana'.
वह भक्ति, जिसका सामान्य रूप से लक्षण कहा गया है, यदि इन्द्रियों के व्यापार से सिद्ध की जाए, तो वह 'साधन' कहलाती है।
s3gloss
atrendriya-vyāpārasya bhakty-antar-bhāvaḥ |
atrahere [in this definition] locativeयहाँ
indriya-vyāpārasyaof the sense-activity genitiveइन्द्रिय-व्यापार का
bhakti-antarbhāvaḥthere is inclusion within devotion antarbhāva = falling insideभक्ति में अन्तर्भाव (समावेश) है
atra indriya-vyāpārasya bhakti-antarbhāvaḥ — here the sense-activity is included within devotion.
atra — यहाँ; indriya-vyāpārasya — इन्द्रिय-व्यापार का; bhakti-antarbhāvaḥ — भक्ति में अन्तर्भाव।
He notes the same point: in this definition the sense-activity is folded inside devotion. The effort is not a separate thing standing outside bhakti.
यहाँ इन्द्रियों का व्यापार भी भक्ति के ही भीतर समा जाता है।
s4gloss
yāgasya pūrva-kriyāyā yathā yāgasyāntarbhāvas tathaiva jñeyaḥ |
yāgasya pūrva-kriyāyāḥjust as a preliminary act of a sacrifice genitive; the analogy subjectयज्ञ की पूर्व-क्रिया का
yathā yāgasya antarbhāvaḥis included within the sacrifice yathā = just asजैसे यज्ञ में अन्तर्भाव होता है
tathā eva jñeyaḥexactly so it is to be understood [here] tathā = so; jñeya = to be knownवैसे ही (यहाँ भी) जानना चाहिए
yāgasya pūrva-kriyāyāḥ yathā yāgasya antarbhāvaḥ — just as a sacrifice's preliminary act is included in the sacrifice; tathā eva jñeyaḥ — so it is to be understood.
yāgasya pūrva-kriyāyāḥ — यज्ञ की पूर्व-क्रिया का; yathā yāgasya antarbhāvaḥ — जैसे यज्ञ में अन्तर्भाव; tathā eva jñeyaḥ — वैसे ही जानना चाहिए।
He gives the ritual analogy explicitly. Just as the preliminary rite of a sacrifice is counted as part of the sacrifice itself, so the sense-activity is to be understood as part of devotion. Mapping: preliminary rite = sense-activity; the sacrifice = bhakti. It proves that the means falls under the same head as the whole.
जैसे यज्ञ की पूर्व-क्रिया यज्ञ के ही अन्तर्गत आती है, वैसे ही यहाँ (इन्द्रिय-व्यापार का भक्ति में अन्तर्भाव) जानना चाहिए।
s5conclusion
tena bhakti-bhinnasya na bhakti-janakatvam iti siddhānto’pi saṅgacchate |
tenaby this [inclusion] instrumental of means/consequenceइस कारण से
bhakti-bhinnasyaof anything different from devotion genitive; bhinna = separate/otherभक्ति से भिन्न (अन्य) वस्तु में
na bhakti-janakatvamthere is no power to generate devotion janaka = producer; -tva abstract; na = notभक्ति को उत्पन्न करने का सामर्थ्य नहीं होता
iti siddhāntaḥ api saṅgacchateso even that established conclusion fits together saṅgacchate = agrees/coheresयह सिद्धान्त भी संगत हो जाता है
tena — thereby; bhakti-bhinnasya na bhakti-janakatvam — nothing other than devotion can produce devotion; iti siddhāntaḥ api saṅgacchate — this settled doctrine also coheres.
tena — इससे; bhakti-bhinnasya — भक्ति से भिन्न का; na bhakti-janakatvam — भक्ति-जनकत्व नहीं; iti siddhāntaḥ api saṅgacchate — यह सिद्धान्त भी संगत होता है।
This gives him a bonus. Because the effort is itself devotion (not a separate thing), the well-known doctrine holds true: only devotion produces devotion — nothing outside bhakti can generate bhakti. If the means were non-devotion, that doctrine would break; since the means is devotion, it fits perfectly.
इससे यह सिद्धान्त भी संगत बैठ जाता है कि भक्ति से भिन्न किसी वस्तु में भक्ति उत्पन्न करने का सामर्थ्य नहीं होता।
s6avataranika
atra bhāva-bhakter anubhāva-rūpasya śravaṇa-kīrtanādeḥ sādhanatva-vyavahārābhāvāt tad-vāraṇāyāha—sādhyeti |
atrain this context locativeयहाँ
bhāva-bhakteḥ anubhāva-rūpasyaof bhāva-devotion, which takes the form of the outward signs [of love] genitive; anubhāva = bodily expressionsभाव-भक्ति के अनुभाव-रूप (उसकी शारीरिक अभिव्यक्ति) वाले
śravaṇa-kīrtana-ādeḥsuch as hearing, chanting, and the rest genitive, in appositionश्रवण-कीर्तन आदि में
sādhanatva-vyavahāra-abhāvātbecause they are not spoken of as 'sādhana' ablative of reason; vyavahāra = usage/practice of calling'साधन' कहने का व्यवहार न होने के कारण
tad-vāraṇāyain order to keep them out dative-of-purpose in -āyaउसका (उस भ्रम का) निवारण करने के लिए
āhahe says —(आचार्य) कहते हैं
sādhya itinamely 'sādhya-[bhāvā]' pratīka'साध्य' इत्यादि
atra bhāva-bhakteḥ anubhāva-rūpasya śravaṇa-kīrtana-ādeḥ sādhanatva-vyavahāra-abhāvāt — because the hearing, chanting etc. of bhāva-devotion, which are its expressions, are not called 'sādhana'; tad-vāraṇāya āha sādhya iti — to bar them he says 'sādhya…'.
atra — यहाँ; bhāva-bhakteḥ anubhāva-rūpasya — भाव-भक्ति के अनुभाव-रूप का; śravaṇa-kīrtana-ādeḥ — श्रवण-कीर्तन आदि का; sādhanatva-vyavahāra-abhāvāt — साधनत्व-व्यवहार के अभाव से; tad-vāraṇāya — उसके निवारण के लिए; āha — कहते हैं; sādhya iti — 'साध्य' इति।
In the advanced stage, the very same acts — hearing, chanting and so on — flow out as expressions of an already-present bhāva. Those are not spoken of as 'sādhana'. To keep such bhāva-stage hearing and chanting from being labelled sādhana, the author adds the word 'sādhya-bhāvā'. Note: hearing and chanting appear on both sides — as means before bhāva, as expression after it.
भाव-भक्ति के अनुभाव-रूप श्रवण-कीर्तन आदि को 'साधन' कहने का व्यवहार नहीं होता; उस भ्रम का निवारण करने के लिए आचार्य 'साध्य' इत्यादि पद कहते हैं।
s7gloss
sādhyo bhāvo yayā sā bhāva-janikety arthaḥ |
sādhyaḥ bhāvaḥ yayā sāthe devotion by which bhāva is [still] to be produced bahuvrīhi resolvedजिसके द्वारा भाव साध्य किया जाता है, वह
bhāva-janikā iti arthaḥthat is, the devotion that generates bhāva janikā = producer, f.; the meaningअर्थात् भाव को उत्पन्न करने वाली — यही अर्थ है
sādhyaḥ bhāvaḥ yayā sā — the [devotion] by which bhāva is to be reached; bhāva-janikā iti arthaḥ — i.e. it produces bhāva; that is the meaning.
sādhyaḥ bhāvaḥ yayā sā — जिसके द्वारा भाव साध्य वह; bhāva-janikā iti arthaḥ — भाव-जनिका, यही अर्थ।
He resolves 'sādhya-bhāvā' as the devotion by which bhāva is yet to be produced — in short, the bhāva-generating devotion. This is the practice that gives rise to love, not the practice that flows from love already present.
'साध्य-भावा' अर्थात् जिसके द्वारा भाव साध्य किया जाता है वह, अर्थात् भाव को उत्पन्न करने वाली भक्ति — यही अर्थ है।
s8gloss
tena dharmārthādi-puruṣārthāntara-sādhaka-bhaktiś ca parākṛtā, uttamāyā eva upakrāntatvāt |
tenaby this [word] instrumental of meansइससे
dharma-artha-ādi-puruṣārtha-antara-sādhaka-bhaktiḥ caalso the devotion that serves some other human goal — dharma, wealth, and the rest puruṣārtha-antara = a different life-goal; sādhaka = that which achievesधर्म, अर्थ आदि किसी अन्य पुरुषार्थ को साधने वाली भक्ति भी
parākṛtāis driven out past-part., f.हटा दी गई (निरस्त) है
uttamāyāḥ eva upakrāntatvātbecause only the topmost [devotion] was taken up at the start ablative of reason; eva restrictsक्योंकि उत्तमा भक्ति का ही उपक्रम (आरम्भ) हुआ है
tena dharma-artha-ādi-puruṣārtha-antara-sādhaka-bhaktiḥ ca parākṛtā — by this, devotion serving another goal like dharma or wealth is also excluded; uttamāyāḥ eva upakrāntatvāt — because only the topmost was undertaken.
tena — इससे; dharma-artha-ādi-puruṣārtha-antara-sādhaka-bhaktiḥ ca — धर्म-अर्थ आदि अन्य पुरुषार्थ को साधने वाली भक्ति भी; parākṛtā — निरस्त; uttamāyāḥ eva upakrāntatvāt — उत्तमा का ही उपक्रम होने से।
The same word 'sādhya-bhāvā' throws out devotion aimed at any other human goal — religiosity, wealth, enjoyment, liberation. Why? Because from the very start the subject was the topmost devotion alone, whose only goal is bhāva. Devotion pointed elsewhere never qualified.
इससे वह भक्ति भी निरस्त हो जाती है जो धर्म, अर्थ आदि किसी अन्य पुरुषार्थ को साधती हो; क्योंकि यहाँ आरम्भ उत्तमा भक्ति का ही हुआ है।
s9objection
bhāvādīnāṁ sādhyatve kṛtrimatvāt parama-puruṣārthatvābhāvaḥ syād ity āśaṅkyāha—nityeti |
bhāva-ādīnāṁ sādhyatveif bhāva and the rest are to-be-accomplished locative absolute; -ādi extends to prema etc.भाव आदि (प्रेम पर्यन्त) के साध्य होने पर
kṛtrimatvātthen, because they would be manufactured ablative of reasonउनके कृत्रिम होने के कारण
parama-puruṣārtha-tva-abhāvaḥ syātthey could not be the highest goal abhāva = absence; syāt 'might be'उनमें परम पुरुषार्थ होने का अभाव हो जाएगा
iti āśaṅkya āhaanticipating this doubt, he says — gerund + verbऐसी आशंका करके (आचार्य) कहते हैं
nitya itinamely 'nitya-[siddhasya]' pratīka'नित्य' इत्यादि
bhāva-ādīnāṁ sādhyatve kṛtrimatvāt parama-puruṣārtha-tva-abhāvaḥ syāt — if bhāva etc. are to-be-attained, being manufactured, they would lose highest-goal-hood; iti āśaṅkya āha nitya iti — anticipating this he says 'nitya…'.
bhāva-ādīnāṁ sādhyatve — भावादि के साध्य होने पर; kṛtrimatvāt — कृत्रिम होने से; parama-puruṣārtha-tva-abhāvaḥ syāt — परम पुरुषार्थत्व का अभाव हो जाएगा; iti āśaṅkya āha — ऐसी आशंका कर कहते हैं; nitya iti — 'नित्य' इति।
Viśvanātha raises the objection, extending it to bhāva, prema and the higher stages together. If they must be accomplished, they are manufactured; and the manufactured cannot be the highest goal. To meet this, the author adds 'nitya…'.
यदि भाव आदि (प्रेम पर्यन्त) साध्य ठहरें, तो वे कृत्रिम होंगे और उनमें परम पुरुषार्थ होने का अभाव हो जाएगा — ऐसी आशंका उठाकर आचार्य 'नित्य' इत्यादि कहते हैं।
s10definition
bhāvasyety upalakṣaṇaṁ śravana-kīrtanādayo’pi grāhyāḥ |
bhāvasya itithe word 'bhāvasya' (of bhāva) pratīka of the verse-word being analysed'भावस्य' यह पद
upalakṣaṇaṁis a mere pointer / indicative mark upalakṣaṇa = an indirect indicator, standing for a wider setउपलक्षण (एक विस्तृत समुदाय का अप्रत्यक्ष सूचक) है
śravana-kīrtana-ādayaḥ api grāhyāḥso hearing, chanting and the rest are to be taken in too api = also; grāhya = to be includedअतः श्रवण-कीर्तन आदि भी (इसमें) ग्रहण करने योग्य हैं
bhāvasya iti upalakṣaṇaṁ — 'of bhāva' is an indicative mark; śravana-kīrtana-ādayaḥ api grāhyāḥ — hearing, chanting etc. are also to be included.
bhāvasya iti — 'भावस्य' इति; upalakṣaṇaṁ — उपलक्षण; śravana-kīrtana-ādayaḥ api grāhyāḥ — श्रवण-कीर्तन आदि भी ग्राह्य।
Viśvanātha reads 'of bhāva' as an upalakṣaṇa — a pointer that stands for more than it names. So the verse's talk of bhāva's manifestation is meant to include the manifestation of hearing, chanting and the other practices as well, not bhāva alone.
'भावस्य' यह पद उपलक्षण है। इसलिए श्रवण, कीर्तन आदि भी इसमें ग्रहण करने योग्य हैं।
viśeṣaṇa vs upalakṣaṇa: a viśeṣaṇa is a defining trait that stays with the thing — 'the blue lotus', where blue is part of what the lotus is. An upalakṣaṇa is an incidental mark used only to point something out and then dropped — 'the house with the crow on the roof', where the crow is not part of the house but just helps you locate it. Here 'bhāva' is used as upalakṣaṇa: it is named only to indicate the whole class of manifested items (bhāva plus hearing, chanting…), not to restrict the statement to bhāva.
विशेषण और उपलक्षण में भेद है — विशेषण वह परिभाषक गुण है जो वस्तु के साथ स्थायी रूप से रहता है (जैसे 'नील कमल' में नीलापन कमल के स्वरूप का ही अंग है)। उपलक्षण वह आकस्मिक चिह्न है जो केवल किसी वस्तु की ओर संकेत करने भर के लिए प्रयुक्त होता है और फिर छोड़ दिया जाता है (जैसे 'जिसकी छत पर कौआ बैठा है वह घर' — कौआ घर का अंग नहीं, केवल उसकी पहचान कराता है)। यहाँ 'भाव' उपलक्षण-रूप में प्रयुक्त है — वह केवल समस्त प्रकट होने वाली वस्तुओं के वर्ग (भाव तथा श्रवण, कीर्तन आदि) की ओर संकेत करने के लिए कहा गया है, कथन को केवल भाव तक सीमित करने के लिए नहीं।
s11gloss
teṣām api karṇa-jihvādau prākaṭya-mātram, yathā śrī-kṛṣṇo vasudeva-gṛhe’vatatāra |
teṣām apieven for those [practices of hearing, chanting] genitive; api = evenउन (श्रवण-कीर्तन आदि) का भी
karṇa-jihvā-ādauin the ear, the tongue, and so on locative of place; the sense-organsकान, जिह्वा आदि (इन्द्रियों) में
prākaṭya-mātramthere is only a becoming-manifest, nothing more mātra = merely; prākaṭya = manifestationकेवल प्रकट होना मात्र है (उत्पन्न होना नहीं)
yathājust as — opens the analogyजैसे
śrī-kṛṣṇaḥ vasudeva-gṛhe avatatāraŚrī Kṛṣṇa appeared in Vasudeva's house avatatāra = descended/appeared, not 'was created'श्रीकृष्ण वसुदेव के घर में अवतीर्ण हुए (प्रकट हुए, वहाँ उत्पन्न नहीं हुए)
teṣām api karṇa-jihvā-ādau prākaṭya-mātram — for those too, only a manifestation in ear, tongue etc.; yathā śrī-kṛṣṇaḥ vasudeva-gṛhe avatatāra — just as Kṛṣṇa appeared in Vasudeva's house.
teṣām api — उनका भी; karṇa-jihvā-ādau — कान-जिह्वा आदि में; prākaṭya-mātram — प्रकट होना मात्र; yathā — जैसे; śrī-kṛṣṇaḥ vasudeva-gṛhe avatatāra — श्रीकृष्ण वसुदेव-गृह में अवतीर्ण हुए।
For hearing and chanting too, what happens in the ear and tongue is only a manifestation — they become visible there, they are not newly created there. He gives an analogy: just as Śrī Kṛṣṇa appeared in Vasudeva's house without being born like an ordinary creature, so these eternal practices merely show themselves in the practitioner's ear and tongue. Mapping: Kṛṣṇa's appearance = the practices' arising; Vasudeva's house = the sense-organs. It proves 'manifestation, not manufacture'; where it stops: it is only about mode of arising, not claiming the senses are divine.
उन श्रवण-कीर्तन आदि का भी कान, जिह्वा आदि इन्द्रियों में केवल प्रकट होना मात्र है — जैसे श्रीकृष्ण वसुदेव के घर में अवतीर्ण हुए, वहाँ नए उत्पन्न नहीं हुए।
Why cited: The example of Kṛṣṇa's appearance in Vasudeva's house is adduced to show that an eternal reality can 'become manifest' in a place without being produced there — so hearing and chanting are revealed, not manufactured.
क्यों उद्धृत: श्रीकृष्ण के वसुदेव-गृह में प्रकट होने का दृष्टान्त इसलिए दिया गया है कि एक नित्य सत्ता किसी स्थान में 'प्रकट' हो सकती है बिना वहाँ उत्पन्न हुए — अतः श्रवण-कीर्तन भी प्रकट होते हैं, बनाए नहीं जाते।
s12reply
bhaktīnāṁ bhagavac-chakti-vṛtti-viśeṣatvenāgre sādhayiṣyamāṇatvād iti bhāvaḥ ||
bhaktīnāṁof all these devotional acts genitive pluralइन भक्तियों का
bhagavat-śakti-vṛtti-viśeṣatvenabecause they are a special function of the Lord's potency instrumental of cause; viśeṣa = distinct/specialभगवान् की शक्ति की एक विशेष वृत्ति होने के रूप में
agre sādhayiṣyamāṇatvātsince he will establish this further on ablative of reason; future-part.आगे (ग्रन्थ में) सिद्ध किया जाने वाला होने के कारण
iti bhāvaḥ— this is the implied sense closes the commentaryऐसा आशय है
bhaktīnāṁ bhagavat-śakti-vṛtti-viśeṣatvena — the devotional acts being a special function of the Lord's potency; agre sādhayiṣyamāṇatvāt — because it will be established later; iti bhāvaḥ — this is the sense.
bhaktīnāṁ — भक्तियों का; bhagavat-śakti-vṛtti-viśeṣatvena — भगवान् की शक्ति की विशेष वृत्ति होने से; agre sādhayiṣyamāṇatvāt — आगे सिद्ध किया जाने वाला होने से; iti bhāvaḥ — यही आशय।
The reply, now widened to all the devotional acts. They are all a special working of the Lord's own potency, and the author will prove this later. Being energies of the Lord, they are never manufactured — so neither bhāva nor the practices lose their supreme status. That is the implied meaning of 'nitya'.
ये भक्तियाँ भगवान् की शक्ति की एक विशेष वृत्ति हैं, यह आगे ग्रन्थ में सिद्ध किया जाएगा — इसलिए वे कृत्रिम नहीं, ऐसा आशय है।
Bhaktisiddhānta Sarasvatī
s1gloss
kṛti-sādhyā kṛtyā indriya-preraṇayā sādhanīyā yā sādhya-bhāvā sadhanīyaḥ bhāvaḥ yasya sā sādhanābhidhā sādhana-bhakti-nāmnī bhavet |
kṛti-sādhyā'accomplishable by effort' means — verse-word taken up'कृति-साध्या' (यह श्लोक-पद)
kṛtyā indriya-preraṇayā sādhanīyā yāthe [devotion] to be achieved by effort, i.e. by setting the senses to work sādhanīya = to be accomplished; unpacks kṛti-sādhyāअर्थात् कृति से, इन्द्रियों की प्रेरणा से जो सिद्ध की जाने योग्य है
sādhya-bhāvā'having bhāva as its goal' means — next verse-word'साध्य-भावा' (यह श्लोक-पद)
sādhanīyaḥ bhāvaḥ yasya sāthe [devotion] whose bhāva is still to be accomplished bahuvrīhi resolvedजिसका भाव सिद्ध किया जाने योग्य है, वह
sādhana-abhidhā'named sādhana' means — next verse-word'साधन-अभिधा' (यह श्लोक-पद)
sādhana-bhakti-nāmnī bhavetit bears the name 'sādhana-bhakti' nāmnī = named, f.; optative bhavetअर्थात् 'साधन-भक्ति' नाम वाली होती है
kṛti-sādhyā = kṛtyā indriya-preraṇayā sādhanīyā yā — accomplishable by driving the senses; sādhya-bhāvā = sādhanīyaḥ bhāvaḥ yasya sā — whose bhāva is to be accomplished; sādhana-abhidhā = sādhana-bhakti-nāmnī bhavet — is named sādhana-bhakti.
kṛti-sādhyā — कृति-साध्या; kṛtyā indriya-preraṇayā sādhanīyā yā — इन्द्रिय-प्रेरणा से साधनीय जो; sādhya-bhāvā — साध्य-भावा; sādhanīyaḥ bhāvaḥ yasya sā — जिसका भाव साधनीय वह; sādhana-abhidhā — साधन-अभिधा; sādhana-bhakti-nāmnī bhavet — साधन-भक्ति नाम वाली होती है।
Siddhānta gives a running word-gloss of the first line. 'kṛti-sādhyā' = the devotion to be accomplished by effort, that is, by setting the senses to work. 'sādhya-bhāvā' = the devotion whose bhāva is still to be reached. 'sādhana-abhidhā' = it bears the name sādhana-bhakti. He simply substitutes plain synonyms for each verse-word.
'कृति-साध्या' अर्थात् जो कृति से, इन्द्रियों की प्रेरणा से सिद्ध की जाने योग्य है; 'साध्य-भावा' अर्थात् जिसका भाव सिद्ध किया जाने योग्य है वह; ऐसी भक्ति 'साधन-अभिधा' अर्थात् 'साधन-भक्ति' नाम वाली होती है।
s2gloss
hṛdi jīvātma-hṛdaye nitya-siddhasya nitya-vartamānasya svataḥ-prakāśasya bhāvasya kṛṣṇa-prema-bhāvasya prākaṭyam āviṣkaraṇam eva sādhyatā sādhana-yogyatā ||
hṛdi jīva-ātma-hṛdaye'in the heart' means in the heart of the individual soul locative; glosses hṛdi'हृदि' अर्थात् जीवात्मा के हृदय में
nitya-siddhasya nitya-vartamānasya'eternally-perfect' means ever-existing genitive; glosses nitya-siddhaनित्य-सिद्ध अर्थात् सदा विद्यमान रहने वाले
svataḥ-prakāśasyaand self-luminous (shining by its own light) genitive; adds the self-manifesting traitस्वयं-प्रकाश (अपने आप प्रकाशित होने वाले)
bhāvasya kṛṣṇa-prema-bhāvasya'of the bhāva' means of the bhāva that is love for Kṛṣṇa genitive; glosses bhāvasyaभाव अर्थात् कृष्ण-प्रेम-भाव का
prākaṭyam āviṣkaraṇam eva'manifestation' means precisely its being brought to light āviṣkaraṇa = revealing; eva restricts to 'only revealing'प्रकट होना अर्थात् प्रकाशित हो जाना ही
sādhyatā sādhana-yogyatā'being-to-be-accomplished' means [merely] its fitness to be worked for sādhana-yogyatā = capacity/fitness to be an object of practice'साध्यता' अर्थात् साधन का विषय बनने की योग्यता है
hṛdi jīva-ātma-hṛdaye — in the soul's heart; nitya-siddhasya nitya-vartamānasya svataḥ-prakāśasya bhāvasya kṛṣṇa-prema-bhāvasya — of the eternally-existing, self-luminous bhāva, i.e. love for Kṛṣṇa; prākaṭyam āviṣkaraṇam eva sādhyatā sādhana-yogyatā — its manifestation, i.e. its being revealed, is [what] 'sādhyatā', its fitness to be attained, [means].
hṛdi jīva-ātma-hṛdaye — हृदि अर्थात् जीवात्मा के हृदय में; nitya-siddhasya nitya-vartamānasya — नित्य-सिद्ध, सदा विद्यमान; svataḥ-prakāśasya — स्वयं-प्रकाश; bhāvasya kṛṣṇa-prema-bhāvasya — भाव अर्थात् कृष्ण-प्रेम-भाव का; prākaṭyam āviṣkaraṇam eva — प्रकट होना, प्रकाशित होना ही; sādhyatā sādhana-yogyatā — साध्यता अर्थात् साधन-योग्यता।
Siddhānta glosses the second line word by word. 'In the heart' = in the heart of the individual soul. 'Eternally-perfect bhāva' = the ever-existing, self-luminous love for Kṛṣṇa. 'Manifestation' = its being brought to light. And 'sādhyatā', being-to-be-accomplished, means only its fitness to be worked for — that is, the eternal love simply becomes revealed in the heart; nothing new is produced. He restates the verse's whole point in plain synonyms.
जीवात्मा के हृदय में नित्य-सिद्ध, सदा विद्यमान, स्वयं-प्रकाश कृष्ण-प्रेम-भाव का प्रकट हो जाना ही उसकी 'साध्यता' है, अर्थात् साधन का विषय बनने की योग्यता है।
s3citation
(cc 2.22.102)
cc 2.22.102reference: Caitanya-caritāmṛta, Madhya-līlā 22.102 source citation, given as a bare referenceचैतन्य-चरितामृत २.२२.१०२ (यह उद्धरण-सन्दर्भ)
cc 2.22.102 — [see] Caitanya-caritāmṛta 2.22.102.
cc 2.22.102 — चैतन्य-चरितामृत २.२२.१०२।
He points to a parallel: this very definition of sādhana-bhakti appears in the Caitanya-caritāmṛta at Madhya-līlā 22.102.
यही परिभाषा चैतन्य-चरितामृत (२.२२.१०२) में भी आई है।
Why cited: Cross-reference showing that Kṛṣṇadāsa Kavirāja restates this same definition of sādhana-bhakti in the Caitanya-caritāmṛta — corroborating the reading given here.
क्यों उद्धृत: यह सन्दर्भ इसलिए दिया गया है कि श्रील कृष्णदास कविराज ने चैतन्य-चरितामृत में साधन-भक्ति की यही परिभाषा दोहराई है — इससे यहाँ दी गई व्याख्या की पुष्टि होती है।