L1citation
surarṣe vihitā śāstre harim uddiśya yā kriyā |
surarṣeO sage among the gods (Nārada — the Lord speaks to him) vocativeहे देवर्षि (नारद)!
vihitāwhich is enjoined, laid down as a duty past participle, agreeing with kriyāजिसका विधान किया गया है, वह विहित (क्रिया)
śāstrein scripture locative of place/domainशास्त्र में
harimtoward Hari (Kṛṣṇa) — as its object accusative, object of uddiśyaहरि को (लक्ष्य बनाकर)
uddiśyaaiming at, directed toward gerund: 'having aimed at'उद्देश्य करके, लक्ष्य बनाकर
yā kriyāthe action which… relative: sets up 'that action which…'जो क्रिया (जो कर्म)
surarṣe — O sage among the gods; yā kriyā — the action which; śāstre vihitā — is enjoined in scripture; harim uddiśya — aimed at Hari
surarṣe — हे देवर्षि; vihitā — विहित (जिसका विधान हुआ); śāstre — शास्त्र में; harim — हरि को; uddiśya — लक्ष्य बनाकर; yā kriyā — जो क्रिया।
O Nārada, sage among the gods: there is an action enjoined in scripture and aimed at Hari.
हे देवर्षि (नारद)! शास्त्र में हरि को लक्ष्य बनाकर जिस क्रिया का विधान किया गया है —
Why cited: Cited to define bhakti as the scripturally enjoined action directed at Hari.
क्यों उद्धृत: यह श्लोक भक्ति को 'हरि के प्रति शास्त्र-विहित क्रिया' के रूप में परिभाषित करने के लिए उद्धृत किया गया है।
This is a quotation from the Pañcarātra, spoken by the Lord to Nārada. It is the famous verse Rūpa Gosvāmī cites to define regulative devotion; here the commentators will show exactly which kind of bhakti it defines.
यह पञ्चरात्र का उद्धरण है, जिसे भगवान् ने नारद से कहा। रूप गोस्वामी इसी प्रसिद्ध श्लोक को उद्धृत करके वैधी भक्ति की परिभाषा देते हैं; यहाँ टीकाकार ठीक-ठीक दिखाएँगे कि यह किस प्रकार की भक्ति का लक्षण है।
L2citation
saiva bhaktir iti proktā tayā bhaktiḥ parā bhavet ||
sā eva bhaktiḥthat very action is bhakti sā resumes 'the action which…'; eva = 'that alone / just that'वही (क्रिया) भक्ति है — वही, केवल वही
iti proktāis so declared, is called iti closes the naming; proktā = 'has been said to be'ऐसा कहा गया है
tayāby that (bhakti) — as the means instrumental of means: 'through it'उसके द्वारा
bhaktiḥ parāthe highest bhakti nominative subjectपरा (उत्कृष्ट) भक्ति
bhavetwould arise, comes about optativeउत्पन्न हो जाती है
sā eva bhaktiḥ iti proktā — that very action is declared to be bhakti; tayā — by that; parā bhaktiḥ bhavet — the supreme bhakti would arise
sā eva bhaktiḥ — वही भक्ति; iti proktā — ऐसा कहा गया है; tayā — उसके द्वारा; bhaktiḥ parā — परा भक्ति; bhavet — हो जाए।
That very action is what is called bhakti. And by that bhakti, the supreme bhakti comes about.
वही (क्रिया) 'भक्ति' कही गई है; और उसी के द्वारा परा (उत्कृष्ट) भक्ति उत्पन्न होती है।
Why cited: Cited to show that from this enjoined bhakti the supreme (parā) bhakti arises.
क्यों उद्धृत: यह दिखाने के लिए उद्धृत कि इसी विहित भक्ति से परा (सर्वोत्कृष्ट) भक्ति उत्पन्न होती है।
The verse names two levels: the enjoined action is 'bhakti,' and from it a higher 'parā bhakti' grows. The whole commentarial dispute below is about what each level is — the commentators read the first as regulative (vaidhī) devotion and the second as its mature fruit.
यह श्लोक दो स्तर बताता है: विहित क्रिया 'भक्ति' है, और उसी से उच्चतर 'परा भक्ति' प्रकट होती है। नीचे का सारा टीका-विवाद यही है कि प्रत्येक स्तर क्या है — टीकाकार पहले को वैधी भक्ति और दूसरे को उसका परिपक्व फल मानते हैं।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
sāmastyena darśayan parama-phalam āha—pañceti |
sāmastyenataking bhakti as a whole, in its full scope instrumental of manner: 'by way of the totality'समग्रता से, सम्पूर्ण रूप में
darśayanwhile showing, in the act of displaying it present participleदिखाते हुए
parama-phalamthe highest fruit (the supreme result of bhakti) accusative, object of āhaपरम फल को
āhahe (Rūpa Gosvāmī) states, says presentकहते हैं
pañca itiwith the words 'pañca(-rātre)…' — i.e. this verse pratīka: names the verse by its opening word'पञ्च' — इस पद से आरम्भ होने वाले श्लोक को
sāmastyena bhaktim darśayan — showing bhakti in its full scope; parama-phalam āha — he states its highest fruit; pañca iti — in the verse beginning 'pañca(-rātre)'
sāmastyena — समग्रता से; darśayan — दिखाते हुए; parama-phalam — परम फल को; āha — कहते हैं; pañca iti — 'पञ्च' इत्यादि।
Having shown bhakti as a whole, Rūpa Gosvāmī now states its highest fruit. He does this in the verse beginning 'pañca(-rātre).'
समग्रता से परम फल को दिखाते हुए (ग्रन्थकार) 'पञ्च...' — इस श्लोक को कहते हैं।
'pañceti' is a pratīka — quoting a verse by its first word or two, the way a lecturer says 'the verse beginning pañca…' instead of repeating the whole line.
'पञ्च इति' एक प्रतीक है — किसी श्लोक को उसके पहले एक-दो शब्दों से उद्धृत करना, जैसे व्याख्याता पूरी पंक्ति दोहराने के बजाय कहे 'पञ्च से आरम्भ होने वाला श्लोक'।
s2gloss
saiva bhaktir ity atra vaidhīti gamyam |
sā eva bhaktiḥ iti atrahere, in the phrase 'that alone is bhakti' atra = 'at this point in the verse''वही भक्ति है' — यहाँ, इस स्थल पर
vaidhī itithe word 'vaidhī' (regulative) — namely 'that alone is vaidhī bhakti' the word to be supplied'वैधी' — यह (जोड़ने योग्य) शब्द
gamyamis to be understood, must be supplied gerundive: 'is to be grasped'समझ लेना चाहिए
sā eva bhaktiḥ iti atra — in 'that alone is bhakti' here; vaidhī iti gamyam — the word 'vaidhī (regulative)' is to be understood
sā eva bhaktiḥ iti atra — 'वही भक्ति' यहाँ; vaidhī iti — 'वैधी' शब्द; gamyam — समझना चाहिए।
In the phrase 'that alone is bhakti,' one word is unspoken. You must supply 'vaidhī' — regulative. It means 'that alone is regulative bhakti.'
'वही भक्ति है' — इस स्थल पर 'वैधी' शब्द (जोड़कर) समझ लेना चाहिए।
vaidhī bhakti = devotion driven by scriptural injunction (vidhi), as opposed to rāgānugā bhakti, which follows spontaneous attraction. Jīva reads this verse as defining the first kind.
वैधी भक्ति = शास्त्रीय विधि (आज्ञा) से प्रेरित भक्ति, जो रागानुगा भक्ति से भिन्न है — रागानुगा स्वाभाविक अनुराग का अनुसरण करती है। जीव इस श्लोक को पहली प्रकार की भक्ति का लक्षण मानते हैं।
s3reply
tat-prakaraṇa-paṭhitatvāt ||
tat-prakaraṇa-paṭhitatvātbecause it is recited in that context (the section on vaidhī bhakti) ablative of reason: 'because of its being stated in that section'क्योंकि वह उसी प्रकरण में कही गई है, उसी प्रसंग में उल्लिखित होने के कारण
tat-prakaraṇa-paṭhitatvāt — because it is stated within that (vaidhī-bhakti) section
tat-prakaraṇa-paṭhitatvāt — क्योंकि उसी प्रकरण में कथित।
Why supply 'vaidhī'? Because this verse is quoted here inside the section on regulative bhakti. Its placement fixes its meaning.
क्योंकि वह उसी (वैधी) प्रकरण में कही गई है।
prakaraṇa = the running topic or section of a text; a standard hermeneutic rule is that context (prakaraṇa) settles an ambiguous word. Jīva uses that rule: sitting in the vaidhī section, the unqualified 'bhakti' must mean vaidhī bhakti.
प्रकरण = ग्रन्थ का चालू विषय या खण्ड; एक स्थिर व्याख्या-नियम यह है कि सन्दिग्ध शब्द का अर्थ प्रकरण से निश्चित होता है। जीव इसी नियम का उपयोग करते हैं: वैधी प्रकरण में स्थित होने से यहाँ अविशेषित 'भक्ति' का अर्थ वैधी भक्ति ही होगा।
Mukunda-dāsa Gosvāmī
s1gloss
surarṣe iti vihitā vidheyatvena kathitā śāstra-vidheya-dṛṣṭir eva pravṛtti-hetur ato vaidhy eva, na rāgānugā |
surarṣe itiin the verse 'surarṣe…' (O sage of the gods) pratīka naming the verse
vihitāthe word 'enjoined' means… the lemma being glossed
vidheyatvena kathitāspoken of as something that ought to be done, stated as a thing to be prescribed instrumental: 'declared under the aspect of being enjoinable'
śāstra-vidheya-dṛṣṭiḥ evait is only the outlook 'this is what scripture prescribes' that… eva = 'only this, nothing else'
pravṛtti-hetuḥis the cause of one's engagement, what sets the practice going nominative predicate
ataḥ vaidhī evatherefore it is regulative bhakti and nothing else ataḥ = 'so, for that reason'
na rāgānugānot bhakti that follows spontaneous attraction na = negation of the alternative
surarṣe iti — in the 'surarṣe' verse; vihitā — 'enjoined'; vidheyatvena kathitā — is stated as a thing to be prescribed; śāstra-vidheya-dṛṣṭiḥ eva pravṛtti-hetuḥ — the outlook 'scripture prescribes this' alone is the cause of engagement; ataḥ vaidhī eva, na rāgānugā — therefore it is regulative, not spontaneous-attraction bhakti
Take the word 'enjoined' (vihitā). It means the action is spoken of as a thing scripture prescribes. So here the driving force is one thing only: the awareness that 'scripture commands this.' That is what starts the practice. Therefore this is regulative (vaidhī) bhakti — not rāgānugā, the kind driven by spontaneous attraction.
vaidhī vs rāgānugā: vaidhī bhakti moves because scripture says 'do this' (the motive is duty to the injunction); rāgānugā bhakti moves because the heart is drawn on its own, following the mood of Vraja's devotees. Mukunda's test is the motive: here the motive is the injunction, so it is vaidhī.
s2reply
tatra lobhasyaiva pravṛtti-hetutvāt ||
tatrathere — in rāgānugā bhakti locative: 'in that case'
lobhasya evait is longing (spiritual greed) alone that… genitive subject of the -tva noun; eva = 'only longing'
pravṛtti-hetutvātbecause it is the cause of engagement, because it is what sets the practice going ablative of reason: 'because of being the cause of engagement'
tatra — in rāgānugā; lobhasya eva pravṛtti-hetutvāt — because there it is longing alone that is the cause of engagement
Why 'not rāgānugā'? Because in rāgānugā the trigger is different. There it is lobha — an intense longing — and that alone starts the practice. Since here the trigger is the injunction and not that longing, this verse is not about rāgānugā.
lobha ordinarily means 'greed'; in this school it is the technical name for the spontaneous covetous longing to enter the mood of Vraja's devotees. In rāgānugā that longing, not any command, is what launches the practice — the very contrast Mukunda is drawing.
Viśvanātha Cakravartī
s1avataranika
sāmastyena darśayan parama-phalam āha—pañcarātra iti |
sāmastyenataking bhakti as a whole, in its full scope instrumental of mannerसमग्रता से, सम्पूर्ण रूप में
darśayanwhile showing it present participleदिखाते हुए
parama-phalamthe highest fruit accusative, object of āhaपरम फल को
āhahe (Rūpa Gosvāmī) states presentकहते हैं
pañcarātra itiwith the words 'pañcarātra(e)…' — i.e. this verse pratīka naming the verse by its opening word'पञ्चरात्र' — इस पद से आरम्भ होने वाले श्लोक को
sāmastyena bhaktim darśayan — showing bhakti in its full scope; parama-phalam āha — he states its highest fruit; pañcarātra iti — in the verse beginning 'pañcarātra(e)'
sāmastyena — समग्रता से; darśayan — दिखाते हुए; parama-phalam — परम फल को; āha — कहते हैं; pañcarātra iti — 'पञ्चरात्र' इत्यादि।
Showing bhakti as a whole, Rūpa Gosvāmī states its highest fruit. He does so in the verse beginning 'pañcarātra(e).'
समग्रता से परम फल को दिखाते हुए (विश्वनाथ) 'पञ्चरात्र...' — इस श्लोक को कहते हैं।
Same setup as Jīva's opening; Viśvanātha names the verse by 'pañcarātra' rather than 'pañca.' A pratīka simply quotes a verse by its first word.
जीव के आरम्भ जैसी ही भूमिका; विश्वनाथ इस श्लोक को 'पञ्च' के बजाय 'पञ्चरात्र' कहकर नामित करते हैं। प्रतीक श्लोक को उसके पहले शब्द से ही उद्धृत करता है।
s2gloss
saiva bhaktir ity atra vaidhīti gamyā |
sā eva bhaktiḥ iti atrahere, in the phrase 'that alone is bhakti' atra = 'at this spot in the verse''वही भक्ति है' — यहाँ, इसी स्थल पर
vaidhī itithe word 'vaidhī' (regulative) the word to be supplied'वैधी' — यह (जोड़ने योग्य) शब्द
gamyāis to be understood, must be supplied gerundive, feminine to agree with vaidhī / bhaktiसमझ लेनी चाहिए (स्त्रीलिंग रूप)
sā eva bhaktiḥ iti atra — in 'that alone is bhakti' here; vaidhī iti gamyā — the word 'vaidhī (regulative)' is to be understood
sā eva bhaktiḥ iti atra — 'वही भक्ति' यहाँ; vaidhī iti — 'वैधी' शब्द; gamyā — समझनी चाहिए।
In 'that alone is bhakti,' supply the word 'vaidhī' — regulative. It means 'that alone is regulative bhakti.'
'वही भक्ति है' — इस स्थल पर 'वैधी' शब्द (जोड़कर) समझ लेनी चाहिए।
Viśvanātha agrees with Jīva; he writes 'gamyā' (feminine) to agree with the feminine 'vaidhī bhakti,' where Jīva wrote the neuter 'gamyam.' The point is identical: the unspoken word is 'vaidhī.'
विश्वनाथ जीव से सहमत हैं; वे स्त्रीलिंग 'वैधी भक्ति' के अनुरूप 'गम्या' (स्त्रीलिंग) लिखते हैं, जबकि जीव ने नपुंसकलिंग 'गम्यम्' लिखा था। अभिप्राय एक ही है: अनुक्त शब्द 'वैधी' है।
s3reply
tat-prakaraṇa-paṭhitatvāt |
tat-prakaraṇa-paṭhitatvātbecause it is recited in that context (the vaidhī-bhakti section) ablative of reason: 'because of being stated in that section'क्योंकि वह उसी प्रकरण में कही गई है, उसी प्रसंग में उल्लिखित होने के कारण
tat-prakaraṇa-paṭhitatvāt — because it is stated within that (vaidhī-bhakti) section
tat-prakaraṇa-paṭhitatvāt — क्योंकि उसी प्रकरण में कथित।
And why supply 'vaidhī'? Because the verse is quoted here in the section on regulative bhakti. Its place in the text settles its sense.
क्योंकि वह उसी (वैधी) प्रकरण में कही गई है।
The same hermeneutic rule as Jīva's: prakaraṇa (the running topic) decides an ambiguous word. Sitting in the vaidhī section, the bare 'bhakti' must mean vaidhī bhakti.
जीव के समान ही व्याख्या-नियम: प्रकरण (चालू विषय) सन्दिग्ध शब्द का निर्णय करता है। वैधी प्रकरण में स्थित होने से यहाँ केवल 'भक्ति' का अर्थ वैधी भक्ति ही होगा।
s4conclusion
tayā prema-lakṣaṇā bhaktir bhaved iti ||
tayāby that (regulative bhakti) — as the means instrumental of means: 'through it'उसके द्वारा
prema-lakṣaṇā bhaktiḥbhakti marked by prema — devotion whose defining trait is divine love nominative subjectप्रेम-लक्षणा भक्ति (जिसका लक्षण प्रेम है)
bhavetwould arise, comes about optativeउत्पन्न हो जाती है
iti— this is the point (thus the verse's 'parā bhakti' means love-bhakti) iti closing the explanationऐसा (व्याख्या का उपसंहार)
tayā — by that regulative bhakti; prema-lakṣaṇā bhaktiḥ bhavet — bhakti marked by prema (love) would arise; iti — such is the sense
tayā — उसके द्वारा; prema-lakṣaṇā bhaktiḥ — प्रेम-लक्षणा भक्ति; bhavet — हो जाए; iti — इस प्रकार।
And the verse's closing line? By that regulative bhakti, bhakti marked by prema — divine love — comes about. That is what 'parā bhakti,' the supreme bhakti, means here: love-bhakti.
उसके द्वारा प्रेम-लक्षणा भक्ति (जिसका लक्षण प्रेम है) उत्पन्न होती है — इस प्रकार (यह अर्थ है)।
Viśvanātha spells out the fruit the mūla left as 'parā bhakti': the supreme bhakti is prema-lakṣaṇā bhakti, devotion whose defining mark is prema (mature divine love). So regulative practice is the means, and love-bhakti is its ripe result.
विश्वनाथ मूल में 'परा भक्ति' के रूप में छोड़े गए फल को स्पष्ट करते हैं: परा भक्ति ही प्रेम-लक्षणा भक्ति है, अर्थात् वह भक्ति जिसका लक्षण प्रेम (परिपक्व दिव्य प्रेम) है। अतः वैधी साधना साधन है और प्रेम-भक्ति उसका परिपक्व फल।