L1definition
vaidhī rāgānugā ceti sā dvidhā sādhanābhidhā ||
vaidhīone kind is vaidhī ("the rule-driven" devotion)वैधी (विधि से उत्पन्न)
rāgānugāand the other is rāgānugā (devotion that "follows a passion")रागानुगा (राग का अनुसरण करने वाली)
caand — joining the two names connectiveऔर
itiso — closing the pair of names quotativeइस प्रकार (नामनिर्देश करते हुए)
sāthat (devotion just spoken of) nom. sg. fem., picking up bhaktiवह (भक्ति)
dvidhāis of two kindsदो प्रकार की
sādhana-abhidhāand it is the one called "sādhana" (practice-devotion) abhidhā = "named, called"साधन नाम वाली (साधन-भक्ति कहलाती है)
sā sādhana-abhidhā — that devotion called practice; dvidhā — is of two kinds; vaidhī rāgānugā ca iti — namely vaidhī and rāgānugā.
sā — वह भक्ति; sādhana-abhidhā — साधन नाम वाली; dvidhā — दो प्रकार की है; iti — इस प्रकार; vaidhī — वैधी; ca — और; rāgānugā — रागानुगा।
The devotion called sādhana — devotion in practice — is of two kinds. One is vaidhī, the rule-driven kind. The other is rāgānugā, the kind that follows a passion. Those are the two.
साधन-भक्ति दो प्रकार की है — वैधी और रागानुगा।
L2definition
yatra rāgānavāptatvāt pravṛttir upajāyate |
yatrain the case where… relative, correlated with sā in L3जिस (भक्ति) में
rāga-anavāptatvātbecause there is no passion driving it — no natural craving has arisen ablative of cause; "from the not-having of rāga"राग के प्राप्त न होने के कारण
pravṛttiḥthe taking-up of the practiceप्रवृत्ति
upajāyatecomes about, gets startedउत्पन्न होती है
yatra — where; rāga-anavāptatvāt — because passion is not present; pravṛttiḥ upajāyate — the engagement arises.
yatra — जिसमें; rāga-anavāptatvāt — राग के अप्राप्त होने के कारण; pravṛttiḥ — प्रवृत्ति; upajāyate — उत्पन्न होती है।
Consider the case where a person's engagement in devotion starts up not from any inner passion. He has no natural craving of his own that pushes him. So what makes him begin? The next line answers.
जिस भक्ति में राग के न होने के कारण प्रवृत्ति उत्पन्न होती है।
L3definition
śāsanenaiva śāstrasya sā vaidhī bhaktir ucyate ||
śāsanenaby the command — because scripture orders it instrumental of means/causeआदेश के द्वारा
evaonly, purely — by nothing but the command restrictive particleही
śāstrasyaof scripture — whose command it is genitive with śāsanaशास्त्र के
sāthat (such devotion) correlative to yatraवह (भक्ति)
vaidhī bhaktiḥis vaidhī devotion, the rule-driven kindवैधी भक्ति
ucyateis what gets called passive, "is said to be"कही जाती है
yatra … pravṛttiḥ upajāyate — where engagement arises; śāstrasya śāsanena eva — purely by scripture's command; sā vaidhī bhaktiḥ ucyate — that is called vaidhī devotion.
śāstrasya — शास्त्र के; śāsanena — आदेश के द्वारा; eva — ही; sā — वह भक्ति; vaidhī bhaktiḥ — वैधी भक्ति; ucyate — कही जाती है।
When the engagement gets going purely because scripture commands it — and by nothing else — that is what is called vaidhī bhakti. So vaidhī is defined by its trigger: the order of scripture, not an inner urge.
वह भक्ति शास्त्र के आदेश से ही (प्रवृत्त होने के कारण) वैधी भक्ति कही जाती है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
yatra bhaktau pravṛttiḥ puṁso rāgānavāptatvāt rāgeṇanavāpteti hetoḥ śāstrasya śāsanenaiva upajāyate |
yatra bhaktauin the devotion where… Jīva supplies "bhaktau" to fix what yatra points to — locativeजिस भक्ति में
pravṛttiḥthe taking-up of itप्रवृत्ति
puṁsaḥof a person — for the practitioner genitive; Jīva supplies the agentपुरुष की
rāga-anavāptatvātbecause passion has not been reached — no craving is present ablative of causeराग के अप्राप्त होने के कारण
rāgeṇa anavāptā iti hetoḥthat is, "it is not attained by way of passion" — restating the reason in plain words Jīva's paraphrase of the compound as a hetu-clause'राग के द्वारा अप्राप्त' — इस हेतु से
śāstrasya śāsanenaby scripture's command instrumental of meansशास्त्र के आदेश के द्वारा
evaonly — by the command aloneही
upajāyatearises, gets startedउत्पन्न होती है
yatra bhaktau — in whichever devotion; puṁsaḥ pravṛttiḥ — a person's engagement; rāga-anavāptatvāt (= rāgeṇa anavāptā iti hetoḥ) — because it is not reached through passion; śāstrasya śāsanena eva upajāyate — arises only by scripture's command.
yatra bhaktau — जिस भक्ति में; puṁsaḥ — पुरुष की; pravṛttiḥ — प्रवृत्ति; rāga-anavāptatvāt — राग के अप्राप्त होने के कारण, अर्थात्; rāgeṇa anavāptā iti hetoḥ — 'राग से अप्राप्त' इस हेतु से; śāstrasya śāsanena — शास्त्र के आदेश से; eva — ही; upajāyate — उत्पन्न होती है।
Jīva unpacks the verse. Take the devotion in which a person's engagement is not reached by way of any passion — that is the meaning of rāga-anavāptatvāt, which he rephrases as "because it is not attained through rāga." In such a case the engagement starts up only from the command of scripture. He is spelling out the verse's grammar: whose engagement (a person's), why it lacks passion, and what alone sets it going.
जिस भक्ति में पुरुष की प्रवृत्ति राग के अप्राप्त होने के कारण — अर्थात् 'राग से प्राप्त नहीं हुई' इस हेतु से — शास्त्र के आदेश से ही उत्पन्न होती है।
s2gloss
sā bhaktir vaidhī ucyate |
sā bhaktiḥthat devotion (the one just described)वह भक्ति
vaidhīis the rule-driven kindवैधी
ucyateis what it is called passiveकही जाती है
sā bhaktiḥ — that devotion; vaidhī ucyate — is called vaidhī.
sā bhaktiḥ — वह भक्ति; vaidhī — वैधी; ucyate — कही जाती है।
That devotion — the one that starts only from scripture's command — is called vaidhī. Jīva simply names the case he has just defined.
वह भक्ति वैधी कही जाती है।
s3gloss
rāgo’trānurāgas tad-ruciś ca |
rāgaḥthe word rāga ("passion") hereराग (शब्द का अर्थ)
atrain this verse — as used right here locative of referenceयहाँ
anurāgaḥmeans deep attachment, loveअनुराग
tat-ruciḥ caand the taste for that — the relish for the object of that love ca coordinates the two sensesऔर उसमें (कृष्ण में) रुचि
atra rāgaḥ — the word rāga here; anurāgaḥ tat-ruciḥ ca — means deep attachment and the taste for it.
atra — यहाँ; rāgaḥ — 'राग' का अर्थ है; anurāgaḥ — अनुराग; tat-ruciḥ ca — और उसमें रुचि।
Now Jīva defines the key word. In this verse rāga means anurāga — deep attachment — and the taste (ruci) that goes with it, the relish for its object. So when the verse says devotion arising "without rāga," it means without that attachment-plus-taste.
यहाँ 'राग' का अर्थ है अनुराग और उसमें रुचि।
rāga: in general usage (e.g. yoga texts) rāga is one of the kleśas, worldly attachment or craving; here it is redeployed as the pure devotional passion for Kṛṣṇa — attachment plus the taste for him.
'राग' शब्द सामान्य प्रयोग में (जैसे योगशास्त्र में) क्लेशों में गिना जाता है — सांसारिक आसक्ति या तृष्णा; परन्तु यहाँ इसे कृष्ण के प्रति शुद्ध भक्ति-राग के अर्थ में लिया गया है — अनुराग और उनमें रुचि।
s4gloss
agre rāgātmikā-rāgānugayor bhedasya vakṣyamāṇatvāt |
agrefurther on, later in the text locative of place-in-textआगे
rāgātmikā-rāgānugayoḥof rāgātmikā (devotion that is passion by its very nature) and rāgānugā (devotion that follows such passion) genitive dualरागात्मिका और रागानुगा (इन दोनों) के
bhedasyaof the distinction between the two genitive, object of the coming expositionभेद का
vakṣyamāṇatvātbecause it is going to be stated later — so it is settled here by anticipation ablative of cause; "from its being about-to-be-said"आगे कहा जाने वाला होने के कारण
agre — later; rāgātmikā-rāgānugayoḥ bhedasya — of the difference between rāgātmikā and rāgānugā; vakṣyamāṇatvāt — because it will be explained.
agre — आगे; rāgātmikā-rāgānugayoḥ — रागात्मिका और रागानुगा के; bhedasya — भेद का; vakṣyamāṇatvāt — कहा जाने वाला होने के कारण।
Why is Jīva confident that rāga here means this attachment-and-taste? Because further on the text will lay out the difference between rāgātmikā devotion (which is passion by nature) and rāgānugā (which follows that passion). Since that distinction is coming, the sense of rāga can be fixed here in advance.
क्योंकि रागात्मिका और रागानुगा का भेद आगे कहा जाएगा।
s5reply
śāsanenaivety eva-kārāt, rāga-prāptatvam api cet tarhi aṁśenaiva vaidhītvaṁ jñeyam ||
śāsanena eva iti eva-kārātfrom the word "only" in "only by the command" — the verse's own eva is the evidence ablative of cause; Jīva reasons from the restrictive particle'शासन के द्वारा ही' — इस 'एव'-कार के कारण
rāga-prāptatvam api cetif there is even some measure of passion present too conditional; "even the having-of-rāga, if…"यदि राग की प्राप्ति भी हो जाए
tarhithen — in that case apodosis markerतो
aṁśena evaonly in that part, only to that extent instrumental of respect; "by a portion only"केवल एक अंश से ही
vaidhītvamthe status of being vaidhīवैधीपन
jñeyamshould be understood to hold gerundive, "is to be known"जानना चाहिए
śāsanena eva iti eva-kārāt — because of the "only" in "only by command"; rāga-prāptatvam api cet — if some passion is also present; tarhi aṁśena eva vaidhītvaṁ jñeyam — then its vaidhī-status is to be understood only in part.
śāsanena eva iti eva-kārāt — 'शासन से ही' इस 'एव'-कार के कारण; rāga-prāptatvam api cet — यदि राग की प्राप्ति भी हो; tarhi — तो; aṁśena eva — केवल एक अंश से ही; vaidhītvam — वैधीपन; jñeyam — जानना चाहिए।
Jīva heads off a worry. The verse says devotion arises "only" by scripture's command — but what if some passion is present alongside the command? He answers using that very word "only." If a bit of passion is also in play, then the devotion counts as vaidhī only to the extent that the command drives it; in the part driven by passion it is not vaidhī. So the labeling tracks the proportion — vaidhī by the command-share, not wholesale.
'शासन के द्वारा ही' — इस 'एव'-कार से यह जाना जाता है कि यदि राग की प्राप्ति भी हो, तो केवल एक अंश से ही उसका वैधीपन समझना चाहिए।
Mukunda-dāsa Gosvāmī
s1gloss
yatra bhaktau pravṛttiḥ rāgānavāptatvāt rāgeṇa lobhenānavāpti-hetoḥ śāstrasya śāsanenaiva, na tu sva-kalpanādinā ||
yatra bhaktauin the devotion where… Mukunda too supplies bhaktau for yatra — locative
pravṛttiḥthe taking-up of it
rāga-anavāptatvātbecause passion has not been reached ablative of cause
rāgeṇa lobhena anavāpti-hetoḥthat is, for the reason that it is not reached through passion — through greed — glossing rāga as lobha, the eager hankering Mukunda's paraphrase; he equates rāga with lobha
śāstrasya śāsanenaby scripture's command instrumental of means
evaonly — by the command alone
na tu sva-kalpanā-ādināand not by one's own inventing and the like — not from self-made whim instrumental; the contrast the eva excludes
yatra bhaktau pravṛttiḥ — in whichever devotion the engagement; rāga-anavāptatvāt (= rāgeṇa lobhena anavāpti-hetoḥ) — because it is not reached through passion, i.e. through greed; śāstrasya śāsanena eva — arises only by scripture's command; na tu sva-kalpanā-ādinā — and not by one's own contrivance.
Mukunda gives the same reading with two touches of his own. First, he glosses rāga as lobha — the eager hankering for the Lord; so "without rāga" means the engagement is not reached through such greed. Second, he draws out what the word "only" rules out: the engagement comes from scripture's command and not from one's own made-up ideas or anything like them. Vaidhī is anchored to the command, never to personal invention.
lobha: ordinarily "greed," a worldly fault; in the rāgānugā teaching lobha is the honored technical term for the spontaneous hankering to serve Kṛṣṇa in a particular mood — its absence is what leaves only the command to drive vaidhī.
Viśvanātha Cakravartī
s1avataranika
vaidhīti |
vaidhī iti"vaidhī…" — Viśvanātha flags the verse by quoting its opening word pratīka, the catch-word that labels the verse under comment'वैधी' — यह (श्लोक का प्रतीक-पद)
vaidhī iti — [the verse beginning] "vaidhī."
vaidhī iti — 'वैधी' इत्यादि (जिस श्लोक पर टीका है उसका प्रतीक)।
Viśvanātha marks off the verse he is about to comment on by citing its first word, "vaidhī." This is just the customary way of saying "now, on the verse that starts vaidhī…"
'वैधी' — यह उस श्लोक का प्रतीक-पद है जिस पर टीका की जा रही है।
s2gloss
rāgo’tra rāgas tad-ruciś ca |
rāgaḥthe word rāga hereराग (शब्द का अर्थ)
atrain this verse locative of referenceयहाँ
rāgaḥmeans rāga — passion itselfराग
tat-ruciḥ caand the taste for that ca coordinates the twoऔर उसमें रुचि
atra rāgaḥ — the word rāga here; rāgaḥ tat-ruciḥ ca — means passion and the taste for it.
atra — यहाँ; rāgaḥ — 'राग' का अर्थ है; rāgaḥ — राग; tat-ruciḥ ca — और उसमें रुचि।
Viśvanātha defines rāga much as Jīva did: here rāga means passion together with the taste (ruci) for its object. He keeps the plainer word "rāga" itself rather than substituting anurāga, but the content is the attachment plus its relish.
यहाँ 'राग' का अर्थ है राग और उसमें रुचि।
s3gloss
agre rāgātmikā-rāgānugayor vakṣyamāṇatvāt |
agrelater in the text locative of place-in-textआगे
rāgātmikā-rāgānugayoḥof rāgātmikā and rāgānugā genitive dualरागात्मिका और रागानुगा के (विषय में)
vakṣyamāṇatvātbecause they are going to be explained — so the sense is settled here in advance ablative of causeआगे कहा जाने वाला होने के कारण
agre — later; rāgātmikā-rāgānugayoḥ — of rāgātmikā and rāgānugā; vakṣyamāṇatvāt — because they will be discussed.
agre — आगे; rāgātmikā-rāgānugayoḥ — रागात्मिका और रागानुगा का (वर्णन); vakṣyamāṇatvāt — कहा जाने वाला होने के कारण।
His reason matches Jīva's: because rāgātmikā and rāgānugā will be treated further on, the meaning of rāga can be fixed here now. (Jīva said "the difference between" the two; Viśvanātha just names the two, but the point is the same.)
क्योंकि रागात्मिका और रागानुगा (का विषय) आगे कहा जाएगा।
s4objection
athātra sādhanādau pravṛtti-sāmānye kutracil lobhasya kāraṇatvam |
athanow — raising a fresh point discourse openerअब
atrain this matterयहाँ
sādhana-ādauin practice-devotion and the rest locative; the field being surveyedसाधन आदि में
pravṛtti-sāmānyetaking engagement in general — engagement across the board locative; "in the general case of engagement"प्रवृत्ति सामान्य में (प्रवृत्ति के सामान्य रूप में)
kutracitin some instancesकहीं
lobhasya kāraṇatvamgreed is the cause — hankering is what sets it going genitive + -tva; "the being-the-cause of lobha"लोभ का कारण होना (होता है)
atha atra — now here; sādhana-ādau pravṛtti-sāmānye — in engagement generally, across practice-devotion and the rest; kutracit — in some cases; lobhasya kāraṇatvam — greed is the cause.
atha — अब; atra — यहाँ; sādhana-ādau — साधन आदि में; pravṛtti-sāmānye — प्रवृत्ति सामान्य में; kutracit — कहीं; lobhasya kāraṇatvam — लोभ का कारण होना।
Viśvanātha now widens the lens. Looking at engagement in general — across sādhana-bhakti and the rest — he observes that in some cases the cause of the engagement is lobha, the hankering for the Lord. This is the first of two possibilities he is about to contrast.
अब यहाँ साधन आदि में, प्रवृत्ति के सामान्य रूप में, कहीं लोभ कारण होता है।
s5objection
kutracic chāstra-śāsanasya |
kutracitin other instancesकहीं
śāstra-śāsanasyathe command of scripture is the cause — supply "is the cause" from the previous line genitive parallel to lobhasya kāraṇatvamशास्त्र के आदेश का (कारण होना होता है)
kutracit — in other cases; śāstra-śāsanasya [kāraṇatvam] — the command of scripture is the cause.
kutracit — कहीं; śāstra-śāsanasya — शास्त्र के आदेश का (कारण होना)।
And in other cases, he continues, the cause is the command of scripture. So engagement in devotion, taken broadly, springs from one of two sources — sometimes hankering, sometimes the scriptural order. He has set up the pair; next he uses it to pin down vaidhī.
और कहीं शास्त्र का आदेश कारण होता है।
s6avataranika
tatra ca yasyāṁ bhaktau lobhasya kāraṇatvaṁ nāsti, kintu śāstra-śāsanasyaiva sā vaidhīty āha—yatreti |
tatra caand of these two locative of selection; "among those"उनमें से
yasyāṁ bhaktauin whichever devotion relative locativeजिस भक्ति में
lobhasya kāraṇatvaṁ nāstigreed is not the cause — no hankering is driving it "there is no cause-hood of lobha"लोभ का कारण होना नहीं है
kintubut rather adversativeकिन्तु
śāstra-śāsanasya evathe command of scripture alone is the cause genitive + eva, restrictiveशास्त्र के आदेश का ही (कारण होना है)
sā vaidhīthat is vaidhīवह वैधी है
iti āhaso he (Rūpa) says — introducing the verse quotative marker of the coming citationयह कहते हैं
yatra itiin the words "yatra…" — i.e. the verse beginning yatra pratīka of the mūla being introduced'यत्र' इत्यादि (मूल का प्रतीक कहकर)
tatra ca — and among the two; yasyāṁ bhaktau lobhasya kāraṇatvaṁ nāsti — in the devotion where greed is not the cause; kintu śāstra-śāsanasya eva — but scripture's command alone is; sā vaidhī iti āha yatra iti — "that is vaidhī," he says, in the verse beginning yatra.
tatra ca — उनमें से; yasyāṁ bhaktau — जिस भक्ति में; lobhasya kāraṇatvaṁ nāsti — लोभ का कारण होना नहीं है; kintu — किन्तु; śāstra-śāsanasya eva — शास्त्र के आदेश का ही; sā vaidhī — वह वैधी है; iti āha — यह कहते हैं; yatra iti — 'यत्र' इत्यादि।
Now Viśvanātha selects. Of the two causes, take the devotion in which lobha is not the cause — but scripture's command alone is. That one, he says, is vaidhī. And this, he notes, is exactly what Rūpa states in the verse beginning yatra. So the general two-cause survey funnels straight into the verse's definition.
उनमें से जिस भक्ति में लोभ कारण नहीं है, किन्तु शास्त्र का आदेश ही (कारण है), वह वैधी है — यह कहने के लिए 'यत्र' इत्यादि कहते हैं।
s7gloss
rāgo’tra śrī-mūrter darśanād daśama-skandhīya-tat-tal-līlā-śravaṇāc ca bhajana-lobhas tad-anāptatvād anadhīnatvād dhetoḥ śāstrasya śāsanenaiva yā pravṛttir upajāyate, sā bhaktir vaidhy ucyate ||
rāgaḥ atrarāga here means… locative of reference; he now spells out the rāga that is absentयहाँ 'राग' (है)
śrī-mūrteḥ darśanātfrom seeing the beautiful Deity form ablative of sourceश्रीमूर्ति के दर्शन से
daśama-skandhīya-tat-tat-līlā-śravaṇāt caand from hearing those various pastimes told in the Tenth Canto ablative of source; ca joins the two triggersऔर दशम स्कन्ध की उन-उन लीलाओं के श्रवण से (उत्पन्न)
bhajana-lobhaḥthe hankering to worship, the eager longing to serve — this is what rāga names the referent of rāga: lobha aroused by seeing and hearingभजन का लोभ
tat-anāptatvātbecause that hankering has not been reached — it is absent ablative of cause; "from the not-attaining of that"उसके अप्राप्त होने के कारण
anadhīnatvāt hetoḥfor the reason that the engagement does not depend on it — it is not governed by that hankering ablative of cause; Viśvanātha glosses "without rāga" as "not dependent on lobha"(उसके) अधीन न होने के हेतु से
śāstrasya śāsanena evaonly by scripture's commandशास्त्र के आदेश से ही
yā pravṛttiḥ upajāyatewhatever engagement then arises relative, answered by sāजो प्रवृत्ति उत्पन्न होती है
sā bhaktiḥ vaidhī ucyatethat devotion is called vaidhīवह भक्ति वैधी कही जाती है
rāgaḥ atra bhajana-lobhaḥ — rāga here is the hankering to worship; śrī-mūrteḥ darśanāt … tat-tat-līlā-śravaṇāt ca — aroused by seeing the Deity and hearing the Tenth-Canto pastimes; tat-anāptatvāt anadhīnatvāt hetoḥ — because that hankering is absent, i.e. because the engagement does not depend on it; śāstrasya śāsanena eva yā pravṛttiḥ upajāyate — whatever engagement arises only by scripture's command; sā bhaktiḥ vaidhī ucyate — that devotion is called vaidhī.
atra — यहाँ; rāgaḥ — 'राग' (है); śrī-mūrteḥ darśanāt — श्रीमूर्ति के दर्शन से; daśama-skandhīya-tat-tat-līlā-śravaṇāt ca — और दशम स्कन्ध की उन-उन लीलाओं के श्रवण से (उत्पन्न); bhajana-lobhaḥ — भजन का लोभ; tat-anāptatvāt — उसके अप्राप्त होने के कारण; anadhīnatvāt hetoḥ — (उसके) अधीन न होने के हेतु से; śāstrasya śāsanena eva — शास्त्र के आदेश से ही; yā pravṛttiḥ upajāyate — जो प्रवृत्ति उत्पन्न होती है; sā bhaktiḥ vaidhī ucyate — वह भक्ति वैधी कही जाती है।
Viśvanātha now gives his full definition, and specifies exactly what the missing rāga is. Rāga here means bhajana-lobha — the eager longing to worship — the kind that is kindled by seeing the beautiful Deity form and by hearing Kṛṣṇa's various pastimes narrated in the Tenth Canto. When that longing has not arisen — when the engagement does not depend on it — and the engagement instead starts up only from scripture's command, that devotion is called vaidhī. Note his precise wording: not merely that the longing is absent, but that the practice is "not governed by" it; the command is doing the driving.
यहाँ 'राग' है श्रीमूर्ति के दर्शन से और दशम स्कन्ध की उन-उन लीलाओं के श्रवण से उत्पन्न भजन का लोभ; उसके अप्राप्त होने के कारण, अर्थात् उसके अधीन न होने के हेतु से, शास्त्र के आदेश से ही जो प्रवृत्ति उत्पन्न होती है, वह भक्ति वैधी कही जाती है।