L1citation
tasmād bhārata sarvātmā bhagavān īśvaro hariḥ |
tasmāttherefore, for that reason ablative of consequenceइसलिए (इस कारण से)
bhārataO descendant of Bharata (Parīkṣit, the one being addressed) vocativeहे भारत (हे अर्जुन)
sarva-ātmāthe self within everything, the Self of all compound, nom.सबके आत्मा
bhagavānthe Lord, full of all excellences nom.भगवान
īśvaraḥthe supreme controller nom.ईश्वर
hariḥHari, who takes away (all sin and sorrow) nom.हरि हैं
tasmāt — therefore; bhārata — O descendant of Bharata; hariḥ — Hari, who is sarva-ātmā (the Self of all), bhagavān (the Lord), and īśvaraḥ (the supreme controller)
tasmāt — इसलिए; bhārata — हे भारत (अर्जुन); sarva-ātmā — सबके आत्मा; bhagavān — भगवान; īśvaraḥ — ईश्वर; hariḥ — हरि हैं
Therefore, O descendant of Bharata, Hari is the Self within everything, the Lord full of all excellences, and the supreme controller. This is the first line of the verse Śukadeva speaks to King Parīkṣit. The next line will say what one should do with this Hari.
इसलिए, हे भारत! सबके आत्मा वही भगवान, ईश्वर और हरि हैं।
Why cited: Adduced as the scriptural verse (Bhāgavata 2.1.6) prescribing regulative devotion — hearing, chanting, and remembering Hari.
क्यों उद्धृत: यह वह शास्त्र-श्लोक (भागवत २.१.६) है जो वैधी भक्ति का — हरि के श्रवण, कीर्तन और स्मरण का — विधान करता है।
hariḥ: at home the name simply means Viṣṇu; the root sense (√hṛ, 'to take away') is felt here — the one who removes fear, sin, and bondage, which sets up the verse's promise.
हरि — साधारणतः यह नाम केवल विष्णु का बोध कराता है; यहाँ इसका धातु-अर्थ (√हृ, 'हर लेना') अनुभूत होता है — जो भय, पाप और बन्धन को हर लेते हैं। यही आगे आने वाले श्लोक के वचन की भूमिका बाँधता है।
L2citation
śrotavyaḥ kīrtitavyaś ca smartavyaś cechatābhayam ||
śrotavyaḥis to be heard about gerundive, nom. agreeing with hariḥसुनने योग्य हैं
kīrtitavyaḥis to be chanted, glorified gerundiveकीर्तन करने योग्य हैं
caand connectiveऔर
smartavyaḥis to be remembered gerundiveस्मरण करने योग्य हैं
caand connectiveऔर
icchatāby one who wants it instrumental of agent (present participle)चाहने वाले (पुरुष) के द्वारा
abhayamfearlessness, freedom from fear accusative, object of icchatāअभय (निर्भयता) को
abhayam icchatā (puruṣeṇa) — by a person who wants fearlessness; (hariḥ) — Hari; śrotavyaḥ ca kīrtitavyaḥ ca smartavyaḥ ca — is to be heard about, chanted, and remembered
śrotavyaḥ — सुनने योग्य; kīrtitavyaḥ ca — और कीर्तन करने योग्य; smartavyaḥ ca — और स्मरण करने योग्य (हैं); icchatā — चाहने वाले के द्वारा; abhayam — अभय (निर्भयता) को
One who wants fearlessness should hear about Hari, chant his glories, and remember him. The three duties are the core of regulative devotion. Note the pull that drives them: the person acts because he wants to be free of fear. That motive is exactly what the commentators below will discuss.
वही हरि सुनने योग्य, कीर्तन करने योग्य और स्मरण करने योग्य हैं — उस पुरुष के द्वारा जो अभय (निर्भयता) चाहता है।
Why cited: The operative half-line: it names the three acts (hearing, chanting, remembering) that constitute vaidhī bhakti, done by one seeking fearlessness.
क्यों उद्धृत: यही क्रियात्मक अर्ध-पंक्ति है: यह उन तीन कर्मों (श्रवण, कीर्तन, स्मरण) को नाम देती है जो वैधी भक्ति के अंग हैं, और जिसे निर्भयता चाहने वाला करता है।
abhayam: 'fearlessness' — here specifically freedom from the fear born of saṁsāra (repeated birth and death), as Viśvanātha spells out below.
अभय — 'निर्भयता'; यहाँ विशेष रूप से उस भय से मुक्ति, जो संसार (बार-बार के जन्म-मृत्यु) से उत्पन्न होता है, जैसा विश्वनाथ नीचे स्पष्ट करते हैं।
Mukunda-dāsa Gosvāmī
s1gloss
tasmād bhārata ity atra hari-śabdād bhaktāś ca prāptāḥ |
tasmād bhārata itiin the verse beginning 'tasmād bhārata' (the words just quoted) iti marks the verse cited by its opening words
atrahere, in this verse locative
hari-śabdātfrom the word 'Hari', because that one word implies more ablative of source/reason
bhaktāḥthe devotees (of Hari) nom. pl.
caalso, as well connective — devotees too, alongside Hari
prāptāḥare obtained, are included, come along by implication past passive participle, nom. pl.
atra 'tasmād bhārata' iti (padye) — here, in the verse beginning 'tasmād bhārata'; hari-śabdāt — from the word 'Hari'; bhaktāḥ ca prāptāḥ — the devotees too are obtained (included)
Mukunda comments on the verse just quoted. He says the single word 'Hari' does not stand alone. From that one word the devotees of Hari are also brought in. So when the verse says to hear, chant, and remember Hari, worship of his devotees is included as well. He will now cite proof.
This is the standard exegetical move that a word for the Lord carries his devotees with it — worship of Hari implies honoring those who are his.
s2citation
arcayitvā tu govindaṁ tadīyān nārcayanti ye | na te viṣṇoḥ prasādasya bhājanaṁ dāmbhikā janāḥ ||
arcayitvāhaving worshiped gerund (absolutive)
tubut, however contrastive particle
govindamGovinda (Kṛṣṇa) accusative, object of arcayitvā
tadīyānthose who belong to him, his own people (his devotees) accusative pl., object of arcayanti
na arcayantido not worship present indicative, negated
yethose who relative pronoun, nom. pl.
na tethey are not correlative, nom. pl.
viṣṇoḥ prasādasyaof Viṣṇu's grace, mercy genitive
bhājanama fit vessel, a worthy recipient nom. sg. neuter (predicate)
dāmbhikāḥ janāḥhypocritical people, people full of pretense nom. pl. (predicate)
ye — those who; govindam arcayitvā tu — having worshiped Govinda, but; tadīyān na arcayanti — do not worship his devotees; te — they; viṣṇoḥ prasādasya bhājanam na — are not recipients of Viṣṇu's grace; (te) dāmbhikāḥ janāḥ — they are hypocritical people
This quoted verse proves Mukunda's point. It says: some people worship Govinda but do not worship those who belong to him. Such people never receive Viṣṇu's grace; they are only hypocrites. So worship of the Lord that skips his devotees is worthless. This is why the word 'Hari' must carry the devotees along.
Why cited: Cited to prove that 'Hari' in the verse includes his devotees — worshiping the Lord while ignoring his people earns no grace and is mere pretense.
s3citation
kṛṣṇaṁ smaran janaṁ cāsya
kṛṣṇamKṛṣṇa accusative, object of smaran
smaranremembering present participle, nom. sg.
janamthe people, the devotees accusative, second object
caand (them too) connective — Kṛṣṇa and his people alike
asyaof him (Kṛṣṇa), who belong to him genitive
kṛṣṇam smaran — remembering Kṛṣṇa; asya janam ca (smaran) — and (remembering) his people too
Mukunda adds a second proof, a line from this very work (Bhakti-rasāmṛta-sindhu 1.2.294). It speaks of remembering Kṛṣṇa and his people together. This shows again that remembering the Lord and remembering his devotees go hand in hand. The fragment is quoted only for that phrase; it is not the whole sentence.
Why cited: A second proof (from BRS 1.2.294) that remembering Kṛṣṇa naturally includes remembering his devotees — supporting that 'Hari' implies the devotees.
Viśvanātha Cakravartī
s1gloss
abhayaṁ nāsti saṁsārādi-janya-bhayaṁ yasmāt bhagavatas tam icchatā puruṣeṇa bhagavān śrotavyaḥ |
abhayam'fearlessness' — the word in the verse he now explains the mūla word being glossedअभय (जिस पद की व्याख्या हो रही है)
na astithere is not, does not exist verb of the relative clauseनहीं है
saṁsāra-ādi-janya-bhayamthe fear born of saṁsāra (repeated birth and death) and the like compound, nom. — the subject of na astiसंसार आदि से उत्पन्न भय
yasmāt bhagavataḥfrom which Lord, the Lord in whom (such fear is absent) ablative + genitive; defines abhayam as 'the Lord free of fear'जिन भगवान से (जिनमें) — इस प्रकार अभय अर्थात् 'भयरहित भगवान'
tam icchatā puruṣeṇaby a person who wants him (that fearless Lord) instrumental of agent; tam = that Lordउन (भगवान) को चाहने वाले पुरुष के द्वारा
bhagavānthe Lord nom., subject of the gerundiveभगवान
śrotavyaḥis to be heard about gerundiveसुनने योग्य हैं
abhayam — 'fearlessness' means: yasmāt bhagavataḥ — the Lord from whom; saṁsāra-ādi-janya-bhayam na asti — there is no fear born of saṁsāra and the like; tam icchatā puruṣeṇa — by a person wanting that (Lord); bhagavān śrotavyaḥ — the Lord is to be heard about
abhayam — अभय; yasmāt bhagavataḥ — जिन भगवान से; saṁsāra-ādi-janya-bhayam — संसार आदि से उत्पन्न भय; na asti — नहीं है; tam icchatā puruṣeṇa — उन (भगवान) को चाहने वाले पुरुष के द्वारा; bhagavān — भगवान; śrotavyaḥ — सुनने योग्य हैं
Viśvanātha explains the verse's word 'abhayam' (fearlessness). He reads it as pointing to the Lord himself: the Lord in whom there is no fear born of saṁsāra — the cycle of birth and death — and the like. So 'one who wants abhayam' means one who wants that fearless Lord. Such a person should hear about the Lord. He turns the abstract 'fearlessness' into the concrete Lord who is its source.
अभय अर्थात् जिन भगवान से (जिनमें) संसार आदि से उत्पन्न भय नहीं रहता। उन (भयरहित) भगवान को चाहने वाले पुरुष के द्वारा भगवान सुनने योग्य हैं।
saṁsāra: at home the term names the wheel of repeated birth, death, and rebirth; the 'fear' here is the dread that belongs to that condition, which the Lord is wholly free of and can therefore remove.
संसार — साधारणतः यह शब्द बार-बार के जन्म, मृत्यु और पुनर्जन्म के चक्र को नाम देता है; यहाँ 'भय' वह त्रास है जो उसी दशा का है, जिससे भगवान पूर्णतः मुक्त हैं और इसीलिए उसे हर सकते हैं।
s2conclusion
tena saṁsārādi-bhaya-nivṛtti-pratipādaka-śāstra-śāsanād eva pravṛttiḥ, na tu lobhād iti bhāvaḥ ||
tenatherefore, for that reason instrumental of consequenceउससे (इस कारण से)
saṁsāra-ādi-bhaya-nivṛtti-pratipādaka-śāstra-śāsanātbecause of the command of scripture, which teaches the removal of the fear of saṁsāra and the like ablative of cause — the driving reason for the activityसंसार आदि के भय की निवृत्ति का प्रतिपादन करने वाले शास्त्र के आदेश के कारण
evaprecisely, only — from that command and nothing else restrictive particleही (निश्चय ही)
pravṛttiḥthe taking up of the practice, the engagement nom. — the thing that arisesप्रवृत्ति (होती है)
na tu lobhātbut not out of greed (of the spontaneous, rāgānugā kind) ablative, contrasted; tu = 'but'परन्तु लोभ से नहीं
iti bhāvaḥsuch is the import, this is the underlying sense closing formulaऐसा भाव है
tena — therefore; saṁsāra-ādi-bhaya-nivṛtti-pratipādaka-śāstra-śāsanāt eva — precisely because of the command of scripture teaching removal of the fear of saṁsāra; pravṛttiḥ — the engagement arises; na tu lobhāt — but not out of greed; iti bhāvaḥ — this is the import
tena — उससे; saṁsāra-ādi-bhaya-nivṛtti-pratipādaka-śāstra-śāsanāt — संसार आदि के भय की निवृत्ति का प्रतिपादन करने वाले शास्त्र के आदेश के कारण; eva — ही; pravṛttiḥ — प्रवृत्ति; na tu lobhāt — परन्तु लोभ से नहीं; iti bhāvaḥ — ऐसा भाव है
Viśvanātha draws the conclusion. Here the person takes up devotion because scripture commands it — scripture that teaches how to remove the fear of saṁsāra. The engagement comes only from that command. It does not come from 'greed', the spontaneous longing that drives the higher, rāgānugā path. This is what marks the verse as vaidhī bhakti: it is regulative, prompted by scriptural injunction, matching the lead-in 'tatra vaidhī' (among the two, this is the regulative kind). That is the meaning.
इसी कारण, संसार आदि के भय की निवृत्ति का प्रतिपादन करने वाले शास्त्र के आदेश से ही (भक्ति में) प्रवृत्ति होती है, लोभ से नहीं — ऐसा भाव है।
lobha: ordinarily 'greed'; in this school it is a technical term for the spontaneous inner longing that drives rāgānugā (spontaneous) bhakti. Its absence here — action from command, not from longing — is exactly what makes this vaidhī (regulative) rather than rāgānugā devotion.
लोभ — साधारणतः 'लोभ'; इस सम्प्रदाय में यह उस स्वतःस्फूर्त अन्तरंग लालसा का पारिभाषिक नाम है जो रागानुगा भक्ति को प्रेरित करती है। यहाँ उसका अभाव — आदेश से प्रवृत्ति, लालसा से नहीं — ठीक वही है जो इसे रागानुगा नहीं, अपितु वैधी भक्ति बनाता है।