L1citation
sā bhaktiḥ saptama-skandhe bhaṅgyā devarṣiṇoditā ||
sā bhaktiḥthat same bhakti (devotion) — the one just definedवह भक्ति
saptama-skandhein the Seventh Canto (of the Bhāgavata) locative of placeसातवें स्कन्ध में
bhaṅgyāby a roundabout turn of speech — indirectly, not stated head-on instrumental of mannerएक घुमावदार वचन-भंगी (वक्रोक्ति) के द्वारा
devarṣiṇāby the divine sage — Nārada instrumental of agentदेवर्षि (नारद) के द्वारा
uditāwas spoken / set forth past participle, passiveकही गई है
sā bhaktiḥ — that same devotion; devarṣiṇā — by the divine sage Nārada; saptama-skandhe — in the Seventh Canto; bhaṅgyā — by an indirect turn of speech; uditā — was spoken.
sā bhaktiḥ — वह भक्ति; saptama-skandhe — सातवें स्कन्ध में; bhaṅgyā — एक घुमावदार वचन-भंगी से; devarṣiṇā — देवर्षि नारद के द्वारा; uditā — कही गई है।
That same bhakti — the devotion just defined — was spoken of by the divine sage Nārada in the Seventh Canto. But he stated it bhaṅgyā: by a roundabout turn of speech, not head-on. The single word bhaṅgyā is the whole point; the commentators will spend the rest of the verse explaining why Nārada had to speak indirectly there.
वह भक्ति, जिसकी अभी परिभाषा हुई, सातवें स्कन्ध में देवर्षि नारद ने एक घुमावदार वचन-भंगी से कही है।
Why cited: This is Rūpa's mūla; it states that the just-defined bhakti was taught indirectly by Nārada in Bhāgavata Canto 7.
क्यों उद्धृत: यह रूप गोस्वामी का मूल है; यह कहता है कि अभी परिभाषित भक्ति को नारद ने भागवत के सातवें स्कन्ध में परोक्ष रूप से सिखाया।
bhaṅgī / bhaṅgyā: in poetics a 'crooked' or oblique way of putting something (vakrokti); here it flags that Nārada's Bhāgavata verse only looks like it prescribes fear and hatred as devotion — it is really praising the Lord by a turn of speech.
काव्यशास्त्र में 'भंगी' या 'भंग्या' किसी बात को टेढ़े, घुमावदार ढंग से कहना है (वक्रोक्ति)। यहाँ यह संकेत करती है कि नारद का यह भागवत-श्लोक ऊपर से देखने में भय और द्वेष को भक्ति के रूप में विहित करता प्रतीत होता है, पर वस्तुतः वह एक वचन-भंगी से भगवान की महिमा ही गाता है।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
seti |
sā itithe verse beginning 'sā [bhaktiḥ]' — i.e. 'as for the word sā…''सा' (वह) — इस पद से आरम्भ होने वाला श्लोक
sā iti — [the commentator quotes] the opening word 'sā' to announce which verse he is now glossing.
sā iti — 'सा' शब्द से आरम्भ होने वाला श्लोक।
Jīva opens the way commentators do: he quotes the verse's first word, 'sā,' as a heading. It just means 'Now, on the verse that begins sā bhaktiḥ.' Nothing is argued yet; he is naming the verse he is about to unpack.
'सा' — इस प्रतीक से जीव गोस्वामी उस श्लोक को नाम देकर उठाते हैं।
The 'X iti' heading is the standard pratīka — a commentator names a verse by its first word or two before glossing it.
'अमुक iti' शीर्षक मानक प्रतीक है — टीकाकार किसी श्लोक की व्याख्या से पहले उसे उसके आरम्भिक एक-दो शब्दों से नाम देकर उठाता है।
s2objection
nanv atra—
nanubut surely — raising a doubt objection particleकिन्तु (यहाँ आपत्ति उठती है)
atrahere — on this very point locativeयहाँ, इस विषय में
nanu — but surely; atra — on this point [there is a problem, namely the coming quotation].
nanu — किन्तु (आक्षेप); atra — यहाँ, इस प्रसंग में।
Now Jīva raises an objection. 'But surely, on this very point…' — and he breaks off to quote scripture. The dash tells you the objection is not finished; the Bhāgavata verse he is about to cite is the objector's evidence.
किन्तु यहाँ एक शंका उठती है —
nanu is the standard marker that opens a pūrvapakṣa — the opponent's position that the commentator will later answer.
'ननु' वह मानक चिह्न है जो पूर्वपक्ष का आरम्भ करता है — विरोधी का मत, जिसका उत्तर टीकाकार आगे देगा।
s3citation
tasmād vairānubandhena nirvaireṇa bhayena vā| snehāt kāmena vā yuñjyāt kathañcin nekṣate pṛthak ||
tasmāttherefore — so, on that ground ablative of reasonइसलिए
vaira-anubandhenaby keeping up enmity — by a sustained hostility toward him instrumental of meansशत्रुता के सम्बन्ध के द्वारा
nirvaireṇaor by having no enmity — by freedom from hatred instrumental of meansबैर-रहित भाव से
bhayena vāor by fear — through being afraid of him instrumental of means; vā 'or'अथवा भय से
snehātout of affection — from tender love ablative of causeस्नेह के कारण
kāmena vāor through desire — by lust for him instrumental of means; vā 'or'अथवा कामना से
yuñjyātone should join / yoke oneself [to him] optative, liṅ[अपने मन को उसमें] जोड़ दे
kathañcitsomehow — by any means at allकिसी न किसी प्रकार से
na īkṣate pṛthakhe [the Lord] does not regard [such a one] as separate — makes no difference among them eva/na with present tenseवह (भगवान) उन्हें पृथक् नहीं देखते
tasmāt — therefore; vaira-anubandhena — by sustained enmity; nirvaireṇa — or by no-enmity; bhayena vā — or by fear; snehāt — out of affection; kāmena vā — or by desire; kathañcit — somehow, by any means; yuñjyāt — one should yoke oneself to him; [for] pṛthak na īkṣate — he does not see [them] as separate.
tasmāt — इसलिए; vaira-anubandhena — शत्रुता के सम्बन्ध से; nirvaireṇa — बैर-रहित भाव से; bhayena vā — अथवा भय से; snehāt — स्नेह के कारण; kāmena vā — अथवा कामना से; yuñjyāt — [मन को उसमें] जोड़ दे; kathañcit — किसी न किसी प्रकार से; na īkṣate pṛthak — वह उन्हें पृथक् नहीं देखते।
This is the objector's proof-text, Bhāgavata 7.1.25. It seems to say: by any route at all — sustained enmity, or no enmity, or fear, or affection, or lust — one should attach oneself to the Lord; for he does not look on such people as outsiders. The objector's point is the list: if even hostility and fear 'yoke' a person to God, then hostility and fear look like ways of devotion too.
इसलिए मनुष्य किसी न किसी प्रकार से — शत्रुता के सम्बन्ध से, बैर-रहित भाव से, भय से, स्नेह से, अथवा कामना से — अपने मन को उसमें जोड़ दे; और वह भगवान उन्हें अपने से पृथक् नहीं देखते।
Why cited: Adduced by the objector to argue that fear and enmity also 'join' one to the Lord — hence they too would count as bhakti.
क्यों उद्धृत: आक्षेपकर्ता इसे यह तर्क करने के लिए उठाता है कि भय और शत्रुता भी मनुष्य को भगवान से 'जोड़' देते हैं — अतः वे भी भक्ति ठहरेंगे।
s4objection
iti bhaya-dveṣāv api vihitau |
itiso [says the verse] — closing the quotationइस प्रकार, इस श्लोक के अनुसार
bhaya-dveṣau apieven fear and hatred — the two hostile attitudes api 'even'भय और द्वेष भी
vihitauare laid down / prescribed [as ways to reach him] past participle, dualविहित हैं (विधानपूर्वक निर्दिष्ट)
iti — so the verse; bhaya-dveṣau api — even fear and hatred; vihitau — [seem] enjoined.
iti — इस प्रकार [इस श्लोक से]; bhaya-dveṣau api — भय और द्वेष भी; vihitau — विहित हैं।
Jīva now states the objection in his own words. 'So even fear and hatred are prescribed.' The verse appears to lay down fear and enmity, right alongside love, as approved means of reaching the Lord. That is the difficulty he must resolve.
इस श्लोक के अनुसार तो भय और द्वेष भी विहित हैं।
vidhi / vihita: 'prescribed, enjoined' — the technical language of scriptural injunction. The objector reads Nārada's verse as a genuine injunction; Jīva will deny that reading.
'विधि' या 'विहित' का अर्थ है शास्त्र द्वारा आदिष्ट, नियत — यह शास्त्रीय विधान की पारिभाषिक भाषा है। आक्षेपकर्ता नारद के श्लोक को एक वास्तविक विधि मानकर पढ़ता है; जीव इस पाठ का खण्डन करेंगे।
s5objection
tarhi tāva pi bhaktī syātāṁ tarhy ānukūlyeneti viśeṣaṇa-virodhaḥ syāt tatrāha—bhaṅgyeti |
tarhiin that case — if that reading holds conditional connectiveतो फिर
tau apithose two as well — fear and hatred alsoवे दोनों (भय और द्वेष) भी
bhaktī syātāmwould be [forms of] bhakti — would both count as devotion optative, dualभक्ति ठहरेंगे [दोनों]
tarhiand if so — then, furtherतब फिर
ānukūlyena itithe word 'with favorableness' — the term ānukūlyena in the definition'आनुकूल्येन' (अनुकूलता से) — यह विशेषण
viśeṣaṇa-virodhaḥ syātthere would be a clash with that qualifying word — the definition's qualifier would be contradicted optativeविशेषण के साथ विरोध हो जाएगा
tatra āhato that [difficulty] he replies locative + verb of speakingउस पर [ग्रन्थकार] कहते हैं
bhaṅgyā itiwith the word 'bhaṅgyā' — 'indirectly' [in the mūla]'भंग्या' — यह पद
tarhi — then; tau api — those two also; bhaktī syātām — would be devotion; tarhi — and then; ānukūlyena iti — the qualifier 'with favorableness'; viśeṣaṇa-virodhaḥ syāt — would be contradicted; tatra — to this; āha — he answers; bhaṅgyā iti — with [the word] 'bhaṅgyā'.
tarhi — तो फिर; tau api — वे दोनों भी; bhaktī syātām — भक्ति ठहरेंगे; tarhi — तब; ānukūlyena iti — 'आनुकूल्येन' यह विशेषण; viśeṣaṇa-virodhaḥ syāt — विशेषण के साथ विरोध हो जाएगा; tatra āha — उस पर वे कहते हैं; bhaṅgyā iti — 'भंग्या' यह पद।
Here is the sharp edge of the objection. If fear and hatred are really prescribed, then they too would be bhakti. But then the definition breaks: bhakti was defined as service done ānukūlyena — 'with favorableness,' in a friendly spirit. Fear and hatred are the opposite of favorable, so counting them as bhakti clashes with that qualifying word. To meet this, Jīva points to the mūla's own answer-word: bhaṅgyā, 'indirectly.'
तो फिर वे दोनों — भय और द्वेष — भी भक्ति ठहरेंगे। और तब 'आनुकूल्येन' (अनुकूलता से) इस विशेषण के साथ विरोध हो जाएगा। इसी पर ग्रन्थकार 'भंग्या' पद से उत्तर देते हैं।
viśeṣaṇa: the qualifying word in a definition. In the bhakti definition (1.1.11) 'ānukūlyena' (favorably) is the viśeṣaṇa; if fear/hatred were bhakti, this qualifier would be violated — that is the viśeṣaṇa-virodha, the clash with the qualifier.
विशेषण परिभाषा में वह पद है जो विशेष्य का वर्णन करता है। भक्ति की परिभाषा (1.1.11) में 'आनुकूल्येन' (अनुकूलता से) विशेषण है; यदि भय और द्वेष भी भक्ति हों, तो यह विशेषण भंग हो जाएगा — यही विशेषण-विरोध है।
s6reply
yaḥ khalu bhaya-dveṣayor api maṅgalaṁ vidadhīta |
yaḥ khaluhe who, indeed — the one who, note wellजो [भगवान] निश्चय ही
bhaya-dveṣayoḥ apieven for fear and hatred — even in the case of those two genitive dual; api 'even'भय और द्वेष [रखने वालों] का भी
maṅgalam vidadhītabrings about good fortune — arranges a blessing [even out of them] optativeमंगल (कल्याण) का विधान करते हैं
yaḥ khalu — he who indeed; bhaya-dveṣayoḥ api — even for [those who feel] fear and hatred; maṅgalam vidadhīta — brings about a blessing.
yaḥ khalu — जो निश्चय ही; bhaya-dveṣayoḥ api — भय और द्वेष [रखने वालों] का भी; maṅgalam vidadhīta — मंगल का विधान करते हैं।
Now the real sense of the verse, unfolded. Think of who the Lord is: he is one who brings about good even for people whose stance toward him is fear or hatred. Even their hostile approach he turns into their blessing. Jīva is re-reading the verse as praise of the Lord's greatness, not as a rule telling anyone to hate God.
जो भगवान भय और द्वेष रखने वालों का भी निश्चय ही कल्याण करते हैं —
maṅgala: 'a blessing, good fortune.' The clause is the setup of a rhetorical argument — the Lord is so gracious that even enemies profit; therefore any sane person should serve him with love.
'मंगल' का अर्थ है कल्याण, शुभ। यह वाक्य एक आलंकारिक तर्क की भूमिका है — भगवान इतने कृपालु हैं कि शत्रुओं का भी हित होता है; अतः कोई भी सुबुद्धि मनुष्य उन्हें प्रेमपूर्वक क्यों न भजे।
s7reply
tasminn api ko vā parama-pāmaro bhaktiṁ na kurvīta, pratyuta tau vidadhīteti paripāṭyety arthaḥ |
tasmin apitoward such a one too — toward that very Lord locative; api 'even, precisely'उस [भगवान] में तो
kaḥ vā parama-pāmaraḥwhat utter wretch — which lowest of the low rhetorical interrogativeकौन ऐसा परम पामर (अत्यन्त नीच) होगा
bhaktim na kurvītawould fail to render devotion — would not do bhakti optative, rhetoricalजो भक्ति न करे
pratyutaon the contrary — rather, the reverseउल्टे, प्रत्युत
tau vidadhīta itihe would [deliberately] take up those two — would even adopt fear and hatred [to get near him] optative'वह उन दोनों (भय-द्वेष) को भी [भक्ति में] लगाए' — ऐसा
paripāṭyā iti arthaḥ'by [this] proper sequence of reasoning' — that is the meaning of bhaṅgyā instrumental; gloss of the mūla word'परिपाटी' (क्रमबद्ध युक्ति) से — यह अर्थ है
tasmin api — toward such a Lord; kaḥ vā parama-pāmaraḥ — what utter wretch; bhaktim na kurvīta — would not do devotion; pratyuta — on the contrary; tau vidadhīta — he would even adopt those two [fear and hatred]; iti paripāṭyā — by this train of reasoning; iti arthaḥ — such is the meaning [of 'bhaṅgyā'].
tasmin api — उस भगवान में तो; kaḥ vā parama-pāmaraḥ — कौन ऐसा परम पामर; bhaktim na kurvīta — भक्ति न करेगा; pratyuta — उल्टे; tau vidadhīta iti — 'वह उन दोनों को अपनाए' ऐसा; paripāṭyā iti arthaḥ — 'परिपाटी से' — यह अर्थ है।
Jīva finishes the re-reading with a rhetorical push. Toward a Lord so gracious, what utter wretch would refuse to serve him? On the contrary — a person might even take up fear or hatred on purpose, just as a way to get close to him. So the verse works by paripāṭī, a chain of reasoning: it praises the Lord so highly that even his enemies benefit, which is exactly why everyone should serve him. That indirect, praise-by-a-turn logic is what the mūla means by bhaṅgyā.
— तो उस भगवान में कौन ऐसा परम पामर होगा जो भक्ति न करे? उल्टे [ऐसे उपकारी भगवान में] मनुष्य भय और द्वेष को भी लगा दे — मूल का 'भंग्या' इसी परिपाटी (क्रमबद्ध युक्ति) से कहा गया है, यह अर्थ है।
paripāṭī: 'sequence, methodical order [of argument].' Jīva glosses the mūla's bhaṅgyā ('indirectly') as this kind of roundabout reasoning — the verse reaches its point about devotion by first exalting the Lord's grace.
'परिपाटी' अर्थात् तर्क का क्रमबद्ध, विधिवत् मार्ग। जीव मूल के 'भंग्या' (परोक्ष रूप से) को इसी घुमावदार युक्ति के रूप में खोलते हैं — श्लोक भक्ति के अपने अभिप्राय तक भगवान की कृपा को पहले बढ़ा-चढ़ाकर पहुँचता है।
s8reply
yuñjyād iti tu sambhāvanāyām eva liṅ-vidhānāt |
yuñjyāt iti tuas for the word 'yuñjyāt' (one should join) — but on this term tu 'but', marks a fresh point'युञ्ज्यात्' (जोड़े) — यह पद तो
sambhāvanāyām evaonly in the sense of what is possible — merely to state a possibility locative of sphere; eva 'only'केवल सम्भावना (सम्भाव्यता) के अर्थ में ही
liṅ-vidhānātbecause the optative ending is used [here] — since the -yāt form is employed ablative of reasonलिङ् का विधान होने के कारण
yuñjyāt iti tu — but as for 'yuñjyāt'; liṅ-vidhānāt — because the optative is used; sambhāvanāyām eva — [it is] only in the sense of possibility.
yuñjyāt iti tu — 'युञ्ज्यात्' यह पद तो; sambhāvanāyām eva — केवल सम्भावना के अर्थ में ही; liṅ-vidhānāt — लिङ् का विधान होने के कारण।
Jīva now takes the grammar apart. The verb yuñjyāt — 'one should join' — is in the optative (the liṅ form). But the optative has several uses; here it carries only the sense of possibility, not command. So yuñjyāt means 'one may [somehow] get joined,' not 'one is ordered to join.' The rule looks like an injunction but grammatically it is not.
और 'युञ्ज्यात्' यह क्रिया-रूप तो केवल सम्भावना के अर्थ में लिङ् का प्रयोग होने के कारण है।
liṅ: the Sanskrit optative/potential mood. It can express command, possibility, wish, etc. Jīva invokes the grammarians' point that liṅ here is sāmbhāvanika (of possibility), not vidhi (injunction).
लिङ् संस्कृत का विधि/सम्भावना का लकार है। यह आज्ञा, सम्भावना, इच्छा आदि अनेक अर्थ दे सकता है। जीव वैयाकरणों का यह सिद्धान्त उठाते हैं कि यहाँ लिङ् साम्भावनिक (सम्भावना का) है, विधि (आदेश) का नहीं।
s9reply
na tu vidhau |
na tu vidhauand not in the sense of an injunction — not as a command tu 'but'; locative of sphereविधि (आदेश) के अर्थ में नहीं
na tu vidhau — but not in the sphere of injunction.
na tu vidhau — विधि के अर्थ में नहीं।
He makes it flat and explicit: the optative here is not an injunction. The verse is not commanding anyone to fear or hate the Lord. It only registers that such a thing can happen. Denying the injunctive reading is the crux of the whole answer.
विधि (शास्त्रीय आदेश) के अर्थ में नहीं।
vidhi: a scriptural injunction, a genuine 'thou shalt.' Jīva denies that yuñjyāt is a vidhi — this is what dissolves the objection that fear/hatred are 'prescribed.'
'विधि' शास्त्र का आदेश है, वास्तविक 'ऐसा करो'। जीव इस बात का खण्डन करते हैं कि 'युञ्ज्यात्' एक विधि है — इसी से यह आक्षेप निर्मूल हो जाता है कि भय और द्वेष 'विहित' हैं।
s10reply
bhaya-dveṣayor vidhātum aśakyatvāt |
bhaya-dveṣayoḥfear and hatred — those two attitudes genitive dualभय और द्वेष का
vidhātum aśakyatvātbecause they simply cannot be enjoined — since it is impossible to command them ablative of reason; -tva abstract unpackedविधान (आज्ञा) करना असम्भव होने के कारण
bhaya-dveṣayoḥ — of fear and hatred; vidhātum aśakyatvāt — because [they] cannot be enjoined.
bhaya-dveṣayoḥ — भय और द्वेष का; vidhātum aśakyatvāt — विधान करना असम्भव होने के कारण।
And here is why it cannot be an injunction: fear and hatred are impossible to command. You cannot order someone to be afraid, or to hate — these arise on their own, they are not acts one can undertake on command. Since no injunction could apply to them, the verse cannot be prescribing them. That seals the reply.
क्योंकि भय और द्वेष का विधान (आज्ञा) किया ही नहीं जा सकता।
A settled principle of Mīmāṁsā: only a voluntary act can be the object of a vidhi (injunction). Involuntary states like fear and hatred cannot be enjoined — so the verse must be read otherwise.
मीमांसा का एक स्थिर सिद्धान्त — केवल स्वेच्छाधीन कर्म ही विधि का विषय बन सकता है। भय और द्वेष जैसे अनिच्छागत भाव आदिष्ट नहीं किए जा सकते — अतः श्लोक को अन्यथा पढ़ना ही होगा।
s11conclusion
yadyapi śrī-kṛṣṇa-param evedaṁ vākyaṁ, tathāpi tad-aṁśādau ca tāratamyena jñeyam ||
yadyapialthough — granting one side concessiveयद्यपि
śrī-kṛṣṇa-param eva idam vākyamthis statement is aimed at Śrī Kṛṣṇa alone — it has Kṛṣṇa as its highest object eva 'alone'यह वाक्य श्रीकृष्ण-परक ही है
tathāpieven so — nevertheless answers 'although'तथापि, फिर भी
tat-aṁśa-ādau caalso with regard to his expansions and the like — for his aṁśa forms too locative; ādau 'and so on'उनके अंश आदि में भी
tāratamyenain a graded way — applying it by degrees instrumental of mannerतारतम्य (क्रमिक अल्पाधिक्य) के अनुसार
jñeyamit is to be understood gerundiveजानना चाहिए
yadyapi — although; idam vākyam — this statement; śrī-kṛṣṇa-param eva — is aimed at Śrī Kṛṣṇa alone; tathāpi — nevertheless; tat-aṁśa-ādau ca — for his expansions and so on too; tāratamyena — by degrees; jñeyam — it is to be understood.
yadyapi — यद्यपि; śrī-kṛṣṇa-param eva idam vākyam — यह वाक्य श्रीकृष्ण-परक ही है; tathāpi — तथापि; tat-aṁśa-ādau ca — उनके अंश आदि में भी; tāratamyena — तारतम्य से; jñeyam — जानना चाहिए।
Jīva closes with a scope note. Granted, this verse (7.1.25) is aimed at Śrī Kṛṣṇa above all — he is its true subject. Even so, it should be understood to apply to his expansions and the like as well, but in a graded way, according to their rank. The full force belongs to Kṛṣṇa; the lesser forms share in it proportionally.
यद्यपि यह वाक्य मुख्यतः श्रीकृष्ण-परक ही है, तथापि उनके अंश आदि के विषय में भी इसे तारतम्य (क्रमशः अल्पाधिक्य) के अनुसार समझना चाहिए।
tāratamya: 'gradation, relative degree.' The verse's teaching holds most fully of Kṛṣṇa and, in diminishing measure, of his aṁśas (partial expansions) — not equally of all.
'तारतम्य' अर्थात् क्रमिक अल्पाधिक्य, सापेक्ष मात्रा। इस श्लोक की शिक्षा कृष्ण में पूर्णतया घटती है और उनके अंशों (आंशिक विस्तारों) में उत्तरोत्तर घटती मात्रा में — सब में समान रूप से नहीं।
Viśvanātha Cakravartī
s1avataranika
seti |
sā itithe verse beginning 'sā [bhaktiḥ]' — i.e. 'now, on sā bhaktiḥ…''सा' (वह) — इस पद से आरम्भ होने वाला श्लोक
sā iti — [Viśvanātha quotes] the opening word 'sā' to name the verse he is glossing.
sā iti — 'सा' शब्द से आरम्भ होने वाला श्लोक।
Viśvanātha opens exactly as Jīva did, quoting the verse's first word 'sā' as a heading: 'Now, on the verse sā bhaktiḥ.' It only announces which verse is under comment; no argument yet.
'सा' — इस प्रतीक से श्लोक का आरम्भ-पद उठाया जाता है।
The 'X iti' heading (pratīka) names a verse by its opening word before the gloss begins.
'अमुक iti' शीर्षक (प्रतीक) व्याख्या आरम्भ होने से पहले श्लोक को उसके आरम्भिक शब्द से नाम देता है।
s2objection
nanv atra—
nanubut surely — raising a doubt objection particleकिन्तु (यहाँ आपत्ति उठती है)
atrahere — on this very point locativeयहाँ, इस विषय में
nanu — but surely; atra — on this point [a problem arises, stated in the coming quote].
nanu — किन्तु (आक्षेप); atra — यहाँ, इस प्रसंग में।
Viśvanātha too opens an objection: 'But surely, on this point…' and breaks off to cite scripture. The dash shows the thought continues into the quoted Bhāgavata verse, which is the objector's evidence.
किन्तु यहाँ एक शंका उठती है —
nanu opens the pūrvapakṣa (opponent's view) that the commentator will answer.
'ननु' पूर्वपक्ष (विरोधी का मत) आरम्भ करता है, जिसका उत्तर टीकाकार आगे देगा।
s3citation
tasmād vairānubandhena nirvaireṇa bhayena vā | snehāt kāmena vā yuñjyāt kathañcin nekṣate pṛthak ||
tasmāttherefore — so, on that ground ablative of reasonइसलिए
vaira-anubandhenaby keeping up enmity — by sustained hostility toward him instrumental of meansशत्रुता के सम्बन्ध के द्वारा
nirvaireṇaor by having no enmity — by freedom from hatred instrumental of meansबैर-रहित भाव से
bhayena vāor by fear — through being afraid of him instrumental of means; vā 'or'अथवा भय से
snehātout of affection — from tender love ablative of causeस्नेह के कारण
kāmena vāor through desire — by lust for him instrumental of means; vā 'or'अथवा कामना से
yuñjyātone should join / yoke oneself [to him] optative, liṅ[अपने मन को उसमें] जोड़ दे
kathañcitsomehow — by any means at allकिसी न किसी प्रकार से
na īkṣate pṛthakhe [the Lord] does not regard [such a one] as separate — makes no difference among them eva/na with present tenseवह (भगवान) उन्हें पृथक् नहीं देखते
tasmāt — therefore; vaira-anubandhena — by sustained enmity; nirvaireṇa — or by no-enmity; bhayena vā — or by fear; snehāt — out of affection; kāmena vā — or by desire; kathañcit — somehow, by any means; yuñjyāt — one should yoke oneself to him; [for] pṛthak na īkṣate — he does not see [them] as separate.
tasmāt — इसलिए; vaira-anubandhena — शत्रुता के सम्बन्ध से; nirvaireṇa — बैर-रहित भाव से; bhayena vā — अथवा भय से; snehāt — स्नेह के कारण; kāmena vā — अथवा कामना से; yuñjyāt — [मन को उसमें] जोड़ दे; kathañcit — किसी न किसी प्रकार से; na īkṣate pṛthak — वह उन्हें पृथक् नहीं देखते।
The same proof-text, Bhāgavata 7.1.25. It appears to say: by any route at all — sustained enmity, or no enmity, or fear, or affection, or lust — one should attach oneself to the Lord; for he does not look on such people as outsiders. The objector leans on the list: if fear and hostility also 'yoke' a person to God, they seem to be forms of devotion.
इसलिए मनुष्य किसी न किसी प्रकार से — शत्रुता के सम्बन्ध से, बैर-रहित भाव से, भय से, स्नेह से, अथवा कामना से — अपने मन को उसमें जोड़ दे; और वह भगवान उन्हें अपने से पृथक् नहीं देखते।
Why cited: Adduced by the objector to argue that fear and enmity also 'join' one to the Lord — so they too would count as bhakti.
क्यों उद्धृत: आक्षेपकर्ता इसे यह तर्क करने के लिए उठाता है कि भय और शत्रुता भी मनुष्य को भगवान से 'जोड़' देते हैं — अतः वे भी भक्ति ठहरेंगे।
s4objection
iti padye bhaya-dveṣāv api vihitau |
iti padyeso [says the verse] — in this stanza locative; padya 'verse'इस पद्य (श्लोक) में
bhaya-dveṣau apieven fear and hatred — the two hostile attitudes api 'even'भय और द्वेष भी
vihitauare laid down / prescribed [as ways to reach him] past participle, dualविहित हैं (विधानपूर्वक निर्दिष्ट)
iti padye — so in this verse; bhaya-dveṣau api — even fear and hatred; vihitau — [seem] enjoined.
iti padye — इस पद्य में; bhaya-dveṣau api — भय और द्वेष भी; vihitau — विहित हैं।
Viśvanātha states the objection: in this stanza even fear and hatred appear to be prescribed. Right beside love, hostility looks like an approved way of reaching the Lord. That is the problem to be solved.
इस पद्य में तो भय और द्वेष भी विहित हैं।
vihita: 'enjoined, prescribed.' The objector reads Nārada's stanza as a real injunction; Viśvanātha will overturn that reading.
'विहित' अर्थात् आदिष्ट, नियत। आक्षेपकर्ता नारद के इस पद्य को एक वास्तविक विधि मानकर पढ़ता है; विश्वनाथ इस पाठ को उलट देंगे।
s5objection
tarhi tāva pi bhaktī syātāṁ ? tayor bhaktitva-svīkāre tu ānukūlyeneti viśeṣaṇa-virodhaḥ syāt |
tarhiin that case — if that reading holds conditional connectiveतो फिर
tau apithose two as well — fear and hatred alsoवे दोनों भी
bhaktī syātāmwould be [forms of] bhakti — would both count as devotion optative, dualभक्ति ठहरेंगे [दोनों]
tayoḥ bhaktitva-svīkāre tubut if one accepts that those two are devotion — on granting them the status of bhakti locative absolute; tu 'but'उन दोनों में भक्तित्व स्वीकार करने पर तो
ānukūlyena itithe word 'with favorableness' — the term ānukūlyena in the definition'आनुकूल्येन' (अनुकूलता से) — यह विशेषण
viśeṣaṇa-virodhaḥ syātthere would be a clash with that qualifying word — the definition's qualifier would be contradicted optativeविशेषण के साथ विरोध हो जाएगा
tarhi — then; tau api — those two also; bhaktī syātām — would be devotion; tayoḥ bhaktitva-svīkāre tu — but on accepting that they are bhakti; ānukūlyena iti — the qualifier 'with favorableness'; viśeṣaṇa-virodhaḥ syāt — would be contradicted.
tarhi — तो फिर; tau api — वे दोनों भी; bhaktī syātām — भक्ति ठहरेंगे; tayoḥ bhaktitva-svīkāre tu — उन दोनों में भक्तित्व स्वीकार करने पर तो; ānukūlyena iti — 'आनुकूल्येन' यह विशेषण; viśeṣaṇa-virodhaḥ syāt — विशेषण के साथ विरोध हो जाएगा।
Viśvanātha sharpens the objection. If the verse really prescribes them, then fear and hatred too would be bhakti. But once you grant those two the status of devotion, you collide with the definition: bhakti was defined as service done ānukūlyena, 'with favorableness.' Fear and hatred are unfavorable, so calling them bhakti contradicts that qualifying word. His wording tayoḥ bhaktitva-svīkāre — 'on accepting them as bhakti' — makes the conditional sharper than Jīva's.
तो फिर वे दोनों भी भक्ति ठहरेंगे? किन्तु उन दोनों में भक्तित्व स्वीकार करने पर 'आनुकूल्येन' (अनुकूलता से) इस विशेषण के साथ विरोध हो जाएगा।
viśeṣaṇa: the qualifying word in a definition — here 'ānukūlyena' (favorably) in the bhakti definition. Granting bhakti-hood to fear/hatred would violate this qualifier: the viśeṣaṇa-virodha.
विशेषण परिभाषा में विशेष्य का वर्णन करने वाला पद है — यहाँ भक्ति की परिभाषा में 'आनुकूल्येन' (अनुकूलता से)। भय और द्वेष को भक्ति मान लेने पर यह विशेषण भंग होगा — यही विशेषण-विरोध है।
s6reply
tat-kartary asure’pi bhakta-vyavahārāpatteś cety āha—bhaṅgyeti |
tat-kartari asure apiand even to the demon who does those two [fear and hatred] — the perpetrator himself locative; api 'even'उन (भय-द्वेष) के करने वाले असुर में भी
bhakta-vyavahāra-āpatteḥbecause the label 'devotee' would then wrongly fall on him — the untoward result that he'd be treated as a bhakta ablative of reason; āpatti 'unwanted consequence'भक्त-व्यवहार (उसे भक्त कहने) का अनिष्ट प्रसंग आ पड़ने के कारण
caand — adding a second fatal consequence connectiveऔर
iti āhaso [thinking] he says — introducing the answer-word verb of speakingऐसा [सोचकर ग्रन्थकार] कहते हैं
bhaṅgyā itiwith the word 'bhaṅgyā' — 'indirectly' [in the mūla]'भंग्या' — यह पद
tat-kartari asure api — even to the demon who does them; bhakta-vyavahāra-āpatteḥ ca — and because the usage 'devotee' would wrongly apply to him; iti — so; āha — he says; bhaṅgyā iti — [the answer-word] 'bhaṅgyā'.
tat-kartari asure api — उन (भय-द्वेष) के करने वाले असुर में भी; bhakta-vyavahāra-āpatteḥ — भक्त-व्यवहार का अनिष्ट प्रसंग आ पड़ने के कारण; ca — और; iti āha — ऐसा कहते हैं; bhaṅgyā iti — 'भंग्या' यह पद।
Viśvanātha adds a second, sharper absurdity. If fear and hatred were bhakti, then even a demon who hates the Lord — the very perpetrator — would have to be called a 'devotee.' That result is plainly unacceptable. To block both absurdities, Rūpa uses the answer-word bhaṅgyā, 'indirectly.' The verse only looks like it prescribes hostility; it is really speaking by a turn of phrase.
और भय-द्वेष करने वाले असुर में भी 'भक्त' का व्यवहार (उसे भक्त कहना) आ पड़ेगा — इस अनिष्ट प्रसंग के कारण भी ग्रन्थकार 'भंग्या' पद से उत्तर देते हैं।
āpatti: an unwanted logical consequence used to refute a view (reductio). vyavahāra: the accepted usage or way people speak — here, whether we would actually call an enemy of God a 'bhakta.'
'आपत्ति' किसी मत का खण्डन करने के लिए दिखाया गया अनिष्ट तार्किक परिणाम है (प्रसंग-दोष)। 'व्यवहार' लोक की स्वीकृत बोलचाल है — यहाँ यह कि क्या हम भगवान के शत्रु को सचमुच 'भक्त' कहेंगे।
s7reply
yaḥ khalu bhaya-dveṣa-kartṛṇām api maṅgalaṁ karoti |
yaḥ khaluhe who, indeed — the one who, note wellजो [भगवान] निश्चय ही
bhaya-dveṣa-kartṝṇām apieven for those who feel fear and hatred — even for the ones who do those two genitive plural; api 'even'भय और द्वेष करने वालों का भी
maṅgalam karotibrings about their good — works a blessing [even] for them present indicativeमंगल (कल्याण) करते हैं
yaḥ khalu — he who indeed; bhaya-dveṣa-kartṝṇām api — even for the doers of fear and hatred; maṅgalam karoti — brings about a blessing.
yaḥ khalu — जो निश्चय ही; bhaya-dveṣa-kartṝṇām api — भय और द्वेष करने वालों का भी; maṅgalam karoti — मंगल करते हैं।
Now the true sense, as Viśvanātha unfolds it. Consider who the Lord is: he brings about good even for the very people who approach him with fear or hatred. Even his enemies he blesses. (Where Jīva used the optative vidadhīta, Viśvanātha uses the plain present karoti — 'he does, in fact, bring about.')
जो भगवान भय और द्वेष करने वालों का भी निश्चय ही कल्याण करते हैं —
maṅgala: 'a blessing, welfare.' The clause sets up a rhetorical argument: the Lord is so gracious that even hostile persons profit — therefore everyone should serve him.
'मंगल' अर्थात् कल्याण, हित। यह वाक्य एक आलंकारिक तर्क की भूमिका है — भगवान इतने कृपालु हैं कि शत्रु-भाव रखने वालों का भी हित होता है; अतः सबको उन्हें भजना चाहिए।
s8conclusion
tasminn īśvare ko vā parama-pāmaro bhaktiṁ na kurvīta ? pratyuta bhaya-dveṣau vidadhīteti bhaṅgyā paripāṭyā devarṣiṇoktam ||
tasmin īśvaretoward that Lord — toward such a master locativeउन ईश्वर में
kaḥ vā parama-pāmaraḥwhat utter wretch — which lowest of the low rhetorical interrogativeकौन ऐसा परम पामर (अत्यन्त नीच)
bhaktim na kurvītawould fail to render devotion — would not do bhakti optative, rhetoricalजो भक्ति न करे
pratyutaon the contrary — rather, the reverseउल्टे, प्रत्युत
bhaya-dveṣau vidadhītahe would [even deliberately] take up fear and hatred — would adopt those two [to get near him] optative'वह भय और द्वेष को [भक्ति में] लगाए' — ऐसा
iti bhaṅgyā paripāṭyāso, by [this] indirect, methodical turn of reasoning — glossing 'bhaṅgyā' as paripāṭī instrumental; bhaṅgyā = paripāṭyāइस वचन-भंगी अर्थात् क्रमबद्ध परिपाटी से
devarṣiṇā uktamit was spoken by the divine sage [Nārada] past participle + instrumental of agentदेवर्षि नारद के द्वारा कहा गया है
tasmin īśvare — toward that Lord; kaḥ vā parama-pāmaraḥ — what utter wretch; bhaktim na kurvīta — would not do devotion; pratyuta — on the contrary; bhaya-dveṣau vidadhīta — he would even take up fear and hatred; iti bhaṅgyā paripāṭyā — by this indirect, methodical turn; devarṣiṇā uktam — it was spoken by the divine sage.
tasmin īśvare — उन ईश्वर में; kaḥ vā parama-pāmaraḥ — कौन ऐसा परम पामर; bhaktim na kurvīta — भक्ति न करेगा; pratyuta — उल्टे; bhaya-dveṣau vidadhīta — 'वह भय और द्वेष को लगाए' ऐसा; iti bhaṅgyā paripāṭyā — इस वचन-भंगी अर्थात् परिपाटी से; devarṣiṇā uktam — देवर्षि नारद ने कहा है।
Viśvanātha closes the reasoning and ties it back to the mūla. Toward such a Lord, what utter wretch would refuse to serve him? On the contrary — a person might even take up fear or hatred on purpose, simply as a way to get near him. So Nārada spoke this not as a rule but bhaṅgyā, by an indirect, methodical turn of speech (paripāṭī): the verse exalts the Lord's grace so that even his foes benefit, and that is precisely why all should serve him. Note how Viśvanātha explicitly equates the mūla's bhaṅgyā with paripāṭī and credits it to Nārada — closing the loop on the verse's one key word.
उन ईश्वर में कौन ऐसा परम पामर होगा जो भक्ति न करे? उल्टे मनुष्य भय और द्वेष को भी [भक्ति में] लगा दे — इसी वचन-भंगी अर्थात् क्रमबद्ध परिपाटी से देवर्षि नारद ने यह कहा है।
paripāṭī: 'methodical sequence [of argument].' Viśvanātha glosses the mūla's bhaṅgyā ('indirectly') by it — the point about devotion is reached by first magnifying the Lord's grace, not by any literal command to fear or hate him.
'परिपाटी' अर्थात् तर्क का विधिवत् क्रम। विश्वनाथ मूल के 'भंग्या' (परोक्ष रूप से) को इसी से खोलते हैं — भक्ति का अभिप्राय भगवान की कृपा को पहले बढ़ाकर पहुँचाया जाता है, न कि उनसे डरने या द्वेष करने के किसी शब्दशः आदेश से।