L2definition
nātisakto na vairāgya-bhāg asyām adhikāry asau ||
na atisaktaḥand is not over-attached (to worldly things) 'na atisaktaḥ'; rules out the man fit only for karmaन अत्यन्त आसक्त है
na vairāgya-bhākand does not have (full) renunciation either 'na vairāgya-bhāk', 'not a sharer in renunciation'; rules out the man fit for jñānaन वैराग्य का भागी है
asyāmfor this (devotion) — loc. sg. fem., 'asyām' = 'in this bhakti'इस भक्ति में
adhikārīis the qualified one, the one who is eligible nom. sg.अधिकारी है
asauthat very person nom. sg.; resumes 'yaḥ' of L1वही पुरुष
asau — that person; na atisaktaḥ — not over-attached; na vairāgya-bhāk — not given to (full) renunciation; asyām — in this (devotion); adhikārī — is the eligible one.
na atisaktaḥ — न अत्यन्त आसक्त; na vairāgya-bhāk — न वैराग्य का भागी; asyām — इस भक्ति में; adhikārī — अधिकारी; asau — वही पुरुष।
Now the two limits. He is not over-attached to the world, and he is also not fully renounced. He sits between the two extremes. Such a person — not sunk in enjoyment, not dried up in renunciation — is the one truly fit for this devotion. So devotion has its own eligible candidate, distinct from the enjoyer and the renunciant.
वह पुरुष न तो (विषयों में) अत्यन्त आसक्त है, न वैराग्य का भागी — वही इस भक्ति में अधिकारी है।
L4citation
na nirviṇṇo nātisakto bhakti-yogo’sya siddhidaḥ ||
na nirviṇṇaḥhe is not (fully) disgusted with the world 'na nirviṇṇaḥ'; the Bhāgavatam's word for 'not renounced'न विरक्त है
na atisaktaḥand not over-attached to it either same two limits as L2न अत्यन्त आसक्त है
bhakti-yogaḥthe path of devotion (bhakti-yoga) nom. sg., the subjectभक्ति-योग
asyafor such a man gen., 'of/for him'उसके लिए
siddhi-daḥis what gives success, brings him to perfection 'siddhi-daḥ', 'giver of success'सिद्धि देने वाला है
asya — for such a man; na nirviṇṇaḥ na atisaktaḥ — neither disgusted (renounced) nor over-attached; bhakti-yogaḥ — the path of devotion; siddhi-daḥ — is what gives success.
na nirviṇṇaḥ — न विरक्त; na atisaktaḥ — न अत्यन्त आसक्त; bhakti-yogaḥ — भक्ति-योग; asya — उसके लिए; siddhi-daḥ — सिद्धि देने वाला।
The same middle position, in the Lord's own words: not thoroughly disgusted with the world, and not over-attached to it. For a man poised like this, it is the path of devotion — bhakti-yoga — that carries him to success. The Lord thus names bhakti, not renunciation or works, as the fitting practice for this candidate.
जो न विरक्त हो न अत्यन्त आसक्त, उसके लिए भक्ति-योग ही सिद्धि देने वाला है।
Why cited: The Lord's own words (Bhā.Pu. 11.20.8) confirming BRS's definition: for one with spontaneous faith, neither renounced nor over-attached, bhakti itself grants perfection.
क्यों उद्धृत: भगवान् के अपने वचन (भा.पु. 11.20.8) से भ.र.सि. की परिभाषा की पुष्टि — अनायास श्रद्धावान्, न विरक्त न अत्यासक्त पुरुष के लिए भक्ति स्वयं ही सिद्धि देती है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
atibhāgyena mahat-saṅgādi-jāta-saṁskāra-viśeṣeṇa ||
atibhāgyenaby 'very great good fortune' (the verse's word) — the lemma being glossed'अत्यन्त सौभाग्य' से — अर्थात्
mahat-saṅga-ādi-jāta-saṁskāra-viśeṣeṇais meant a special mental imprint that has arisen from things like the company of a great soul instr., unpacking what the 'good fortune' actually isमहात्माओं के संग आदि से उत्पन्न किसी विशेष संस्कार के द्वारा
atibhāgyena — 'by very great good fortune'; mahat-saṅga-ādi-jāta-saṁskāra-viśeṣeṇa — (means) by a special saṁskāra (imprint) arisen from association with great souls and the like.
atibhāgyena — 'अत्यन्त सौभाग्य' से; mahat-saṅga-ādi-jāta-saṁskāra-viśeṣeṇa — महात्माओं के संग आदि से उत्पन्न किसी विशेष संस्कार के द्वारा।
Jīva pins down the vague word 'good fortune'. It stands for a special saṁskāra — a deep impression left on the mind — that comes from things like keeping the company of a great devotee. So the 'luck' is not blind chance; it is the trace left by holy association working beneath the surface.
'अत्यन्त सौभाग्य' का अर्थ है — महात्माओं के संग आदि से उत्पन्न कोई विशेष संस्कार।
saṁskāra: in general Indian thought, a latent impression left on the mind by past experience that shapes later response; here, the impression left by contact with great souls, which ripens into faith.
संस्कार: भारतीय चिन्तन में पूर्व अनुभवों से मन पर पड़ी वह सूक्ष्म छाप जो बाद की प्रतिक्रियाओं को ढालती है; यहाँ महात्माओं के संग से पड़ी वह छाप, जो पककर श्रद्धा बन जाती है।
s2avataranika
yadṛcchayeti |
yadṛcchayā itias for the word 'by chance' (yadṛcchayā) — 'iti' flags the verse-word being taken up for comment'यदृच्छया' — यह (श्लोक-) पद
yadṛcchayā iti — (now) the word 'yadṛcchayā', 'by chance' (is to be explained).
yadṛcchayā iti — 'यदृच्छया' यह पद।
Jīva now turns to the next key word and simply names it: 'by chance'. This is a pointer — he is about to show what that word covers and where the Lord himself expands on it. It sets up the fuller quotation that follows.
'यदृच्छया' — इस पद को (अब आगे लिया जाता है)।
s3avataranika
tad etac ca vivṛtaṁ svayaṁ bhagavatā—
tat etat caand this very point 'this' = the case of the chance-born faith just definedऔर यही (बात)
vivṛtamhas been explained at length past pass. participleविस्तार से स्पष्ट की गई है
svayam bhagavatāby the Lord himself instr. of agent; 'svayam' = in personस्वयं भगवान् के द्वारा
tat etat ca — and this very (matter); svayam bhagavatā — by the Lord himself; vivṛtam — has been expounded.
tat etat ca — और यही बात; vivṛtam — विस्तार से स्पष्ट की गई है; svayam bhagavatā — स्वयं भगवान् के द्वारा।
Jīva says this exact teaching is not his own invention: the Lord himself spelled it out. He is about to quote two verses where the Lord explains, in his own words, this candidate whose faith arose by chance. This lends the definition the highest authority.
और यही बात स्वयं भगवान् ने विस्तार से स्पष्ट की है —
s4citation
jāta-śraddho mat-kathāsu nirviṇṇaḥ sarva-karmasu | veda duḥkhātmakaṁ kāmān parityāge’py anīśvaraḥ ||
jāta-śraddhaḥ mat-kathāsuone in whom faith has arisen for talks about me bahuvrīhi + loc.मेरी कथाओं में जिसे श्रद्धा उत्पन्न हो गई है
nirviṇṇaḥ sarva-karmasuwho has grown weary of all (fruitive) works 'nirviṇṇaḥ' + loc.; disgust aimed at karmaसमस्त कर्मों से विरक्त
veda duḥkha-ātmakamhe knows (them) to be made of suffering 'veda' governs 'kāmān'; object = desires/their fruits(उन्हें) दुःखरूप जानता है
kāmānthe objects of desire acc. pl., object of 'veda' and of 'parityāge'कामनाओं को
parityāge api anīśvaraḥyet is unable even to give them up 'api' = 'even'; loc. 'in the giving-up' + 'unable'फिर भी उन्हें त्यागने में असमर्थ है
jāta-śraddhaḥ mat-kathāsu — with faith arisen in talks of me; sarva-karmasu nirviṇṇaḥ — weary of all works; kāmān duḥkha-ātmakam veda — he knows the desires to be full of suffering; parityāge api anīśvaraḥ — (yet is) unable even to renounce them.
jāta-śraddhaḥ mat-kathāsu — मेरी कथाओं में जिसे श्रद्धा उत्पन्न हो गई है; nirviṇṇaḥ sarva-karmasu — समस्त कर्मों से विरक्त; veda duḥkha-ātmakam — दुःखरूप जानता है; kāmān — कामनाओं को; parityāge api anīśvaraḥ — फिर भी उन्हें त्यागने में असमर्थ।
First of the two Lord-spoken verses. Here is the person: faith has woken in him for talks about the Lord, and he is tired of ordinary fruitive work. He even understands that the objects of desire are nothing but suffering. And yet — the honest catch — he still cannot actually give them up. This is exactly the 'not fully renounced' man of the mūla, described from inside.
जिसे मेरी कथाओं में श्रद्धा उत्पन्न हो गई है, जो समस्त कर्मों से विरक्त है, जो कामनाओं को दुःखरूप जानता है, फिर भी उन्हें त्यागने में असमर्थ है —
Why cited: The Lord's own portrait (Bhā.Pu. 11.20.27) of the mid-level candidate: faith arisen, weary of works, knowing desires bring pain, but still unable to renounce them — the 'na vairāgya-bhāk' of the verse.
क्यों उद्धृत: भगवान् द्वारा मध्यम अधिकारी का चित्र (भा.पु. 11.20.27) — श्रद्धा उदित, कर्मों से ऊबा, कामनाओं को दुःखद जानता, फिर भी उन्हें छोड़ने में असमर्थ — यही श्लोक का 'न वैराग्य-भाक्'।
s5citation
tato bhajeta māṁ prītaḥ śraddhālur dṛṭha-niścayaḥ | juṣamāṇaś ca tān kāmān duḥkhodarkāṁś ca garhayan ||
tataḥ bhajeta māmfrom that point on, let him worship me 'tataḥ' = from then; 'bhajeta' optative, the prescriptionतब से वह मेरा भजन करे
prītaḥwith love nom., mannerप्रेमपूर्वक
śraddhāluḥ dṛḍha-niścayaḥfull of faith and firm in his resolve two nom. qualifiers of the worshipperश्रद्धालु और दृढ़-निश्चयवाला होकर
juṣamāṇaḥ ca tān kāmāneven while still enjoying those very desires 'ca' concessive; present participle, 'partaking of'उन कामनाओं का सेवन करते हुए भी
duḥkha-udarkānwhich have suffering as their aftermath '-udarka' = 'that which comes after', the sequelजिनका परिणाम दुःख है
ca garhayanand (all the while) condemning them 'garhayan', present participle; he blames the very desires he indulgesऔर उनकी निन्दा करते हुए
tataḥ — thereafter; prītaḥ śraddhāluḥ dṛḍha-niścayaḥ — loving, faithful, firmly resolved; mām bhajeta — let him worship me; tān kāmān juṣamāṇaḥ — even while enjoying those desires; duḥkha-udarkān garhayan ca — and condemning them as ending in pain.
tataḥ bhajeta mām — तब से वह मेरा भजन करे; prītaḥ — प्रेमपूर्वक; śraddhāluḥ dṛḍha-niścayaḥ — श्रद्धालु और दृढ़-निश्चयवाला होकर; juṣamāṇaḥ ca tān kāmān — उन कामनाओं का सेवन करते हुए भी; duḥkha-udarkān — जिनका परिणाम दुःख है; ca garhayan — और उनकी निन्दा करते हुए।
The second Lord-spoken verse gives the remedy. From that condition onward, let him worship the Lord — with love, with faith, firm in his decision. He need not wait until he is desireless. Even while he is still enjoying those desires, he should keep worshipping, and at the same time condemn those desires, knowing they end in suffering. So devotion begins now, alongside the not-yet-conquered attachments; the disgust is directed at the desires even as they are indulged.
तब से वह प्रेमपूर्वक, श्रद्धालु और दृढ़-निश्चय होकर मेरा भजन करे — भले ही उन कामनाओं का सेवन करता रहे, जिनका परिणाम दुःख है, और साथ ही उनकी निन्दा भी करता रहे।
Why cited: The Lord's prescription (Bhā.Pu. 11.20.28): such a person should begin worship at once — even while still enjoying and condemning his desires — proving bhakti does not wait on completed renunciation.
क्यों उद्धृत: भगवान् का विधान (भा.पु. 11.20.28) — ऐसा पुरुष कामनाओं का भोग और निन्दा करते हुए भी तुरन्त भजन आरम्भ करे; इससे सिद्ध कि भक्ति पूर्ण वैराग्य की प्रतीक्षा नहीं करती।
s6gloss
atra tata iti tām avasthām ārabhyety arthaḥ |
atra tataḥ itihere the word 'tataḥ' ('from that') picking out the word to glossयहाँ 'ततः' — यह पद
tām avasthām ārabhyameans 'starting from that (very) condition' 'ārabhya', 'beginning from'; 'that condition' = the state just describedउस (पूर्वोक्त) अवस्था से आरम्भ करके
iti arthaḥthat is the sense closing formula, 'such is the meaning'ऐसा अर्थ है
atra tataḥ iti — here 'tataḥ'; tām avasthām ārabhya — means beginning from that condition; iti arthaḥ — such is the sense.
atra tataḥ iti — यहाँ 'ततः' यह पद; tām avasthām ārabhya — उस अवस्था से आरम्भ करके; iti arthaḥ — ऐसा अर्थ है।
Jīva clarifies the small word 'tataḥ', 'from that', in the verse just quoted. It does not mean 'later, after he is purified'. It means: starting right from that same imperfect condition — still enjoying, still attached — he should already begin to worship. This nails down that devotion starts immediately, not after some prior stage is finished.
यहाँ 'ततः' का अर्थ है — उस (पूर्वोक्त) अवस्था से आरम्भ करके।
s7reply
bhaktir hi svataḥ prabalatvād anya-nirapekṣā |
bhaktiḥ hifor devotion, you see 'hi' = 'for', giving the reason behind the prescriptionक्योंकि भक्ति
svataḥ prabalatvātbecause it is powerful in and of itself abl. of cause; 'svataḥ' = by its own natureअपने स्वभाव से ही प्रबल होने के कारण
anya-nirapekṣādoes not depend on anything else 'nirapekṣā', 'needing no other thing'अन्य किसी की अपेक्षा नहीं रखती
bhaktiḥ hi — for devotion; svataḥ prabalatvāt — because of its own inherent strength; anya-nirapekṣā — is independent of anything else.
bhaktiḥ hi — क्योंकि भक्ति; svataḥ prabalatvāt — अपने स्वभाव से ही प्रबल होने के कारण; anya-nirapekṣā — अन्य किसी की अपेक्षा नहीं रखती।
Here is why worship can begin at once. Devotion is strong by its very own nature. Because of that inner strength, it needs no outside support to work. It does not have to wait for renunciation or knowledge to be in place first. This is the reason the Lord could tell such an imperfect man to worship right away.
क्योंकि भक्ति अपने स्वभाव से ही प्रबल है, इसलिए वह अन्य किसी (साधन) की अपेक्षा नहीं रखती।
s8reply
na tu jñānādivat samyag vairāgyādi-sāpekṣā |
na tuand it is not — 'na tu', drawing the contrast with the previous lineपरन्तु (भक्ति) नहीं
jñāna-ādi-vatthe way knowledge and such are '-vat' = 'like'; the comparison caseज्ञान आदि की भाँति
samyak vairāgya-ādi-sāpekṣādependent on full renunciation and the like 'sāpekṣā', 'needing/relying on'; opposite of 'nirapekṣā'सम्यक् वैराग्य आदि की अपेक्षा रखने वाली
na tu — but not; jñāna-ādi-vat — like knowledge etc.; samyak vairāgya-ādi-sāpekṣā — dependent on complete renunciation and so on.
na tu — परन्तु नहीं; jñāna-ādi-vat — ज्ञान आदि की भाँति; samyak vairāgya-ādi-sāpekṣā — सम्यक् वैराग्य आदि की अपेक्षा रखने वाली।
The contrast is spelled out. Devotion is unlike the path of knowledge. The path of knowledge does depend on full renunciation and the like to succeed. Devotion does not. So the requirement of being renounced applies to jñāna, not to bhakti. That is why the merely-mid-level man can still take up devotion.
वह ज्ञान आदि की भाँति सम्यक् वैराग्य आदि की अपेक्षा रखने वाली नहीं है।
s9reply
karma-nirvedāpekṣā tv ananyatā-siddhy-arthaiveti, tasyām evāvasthāyāṁ pravṛttir yuktā |
karma-nirveda-apekṣā tubut the need for weariness with (fruitive) work 'tu' marks a qualification; 'apekṣā' = requirement/expectationपरन्तु कर्मों से विरक्ति की जो अपेक्षा है
ananyatā-siddhi-arthā evais only in order to secure single-minded, undivided devotion '-arthā' = 'for the sake of'; 'eva' = 'only', restricting the purposeवह केवल अनन्यता की सिद्धि के लिए ही है
iti— so (the point is) — closing the sub-argumentऐसा (जानना चाहिए)
tasyām eva avasthāyāmin that very condition (of dawning faith) loc.; 'eva' = 'that very'उसी अवस्था में
pravṛttiḥ yuktātaking up (devotion) is right and proper 'pravṛttiḥ' = engagement; 'yuktā' = fittingप्रवृत्ति उचित है
karma-nirveda-apekṣā tu — but the requirement of weariness with works; ananyatā-siddhi-arthā eva — is only for the sake of achieving undivided devotion; tasyām eva avasthāyām — in that very condition; pravṛttiḥ yuktā — engagement (in bhakti) is proper.
karma-nirveda-apekṣā tu — परन्तु कर्मों से विरक्ति की जो अपेक्षा है; ananyatā-siddhi-arthā eva — वह केवल अनन्यता की सिद्धि के लिए ही है; iti — ऐसा; tasyām eva avasthāyām — उसी अवस्था में; pravṛttiḥ yuktā — प्रवृत्ति उचित है।
A fair objection is settled. If bhakti needs nothing else, why does the Lord's verse mention being 'weary of all works'? Jīva answers: that weariness is asked for only so that devotion becomes single-pointed and undivided — it is not a prior gate one must pass. So it is entirely proper to take up devotion right in that early condition of dawning faith, before renunciation is complete.
परन्तु कर्मों से विरक्ति की जो अपेक्षा है, वह केवल अनन्यता की सिद्धि के लिए ही है; अतः उसी अवस्था में (भक्ति में) प्रवृत्ति उचित है।
s10conclusion
kintu ātmārāmāś ca munaya ity āder na tu tatraiva tasyāḥ samāptir iti bhāvaḥ ||
kintuhowever — turning to a further qualificationकिन्तु
ātmārāmāḥ ca munayaḥ iti ādeḥbecause of verses like 'even the self-satisfied sages (worship Hari)' abl.; the well-known Bhā.Pu. 1.7.10 verse, invoked by its opening'आत्मारामाश्च मुनयः' इत्यादि वचन से
na tu tatra eva tasyāḥ samāptiḥdevotion does not come to an end there (with the mid-level candidate) alone 'tatra eva' = 'only at that stage'; 'samāptiḥ' = terminationउसी अवस्था में उस (भक्ति) की समाप्ति नहीं होती
iti bhāvaḥsuch is the underlying import closing formula, 'this is the drift'ऐसा भाव है
kintu — however; ātmārāmāḥ ca munayaḥ iti ādeḥ — from (verses) beginning 'even the self-satisfied sages'; tatra eva tasyāḥ samāptiḥ na — devotion's scope is not confined to that (candidate) alone; iti bhāvaḥ — such is the import.
kintu — किन्तु; ātmārāmāḥ ca munayaḥ iti ādeḥ — 'आत्मारामाश्च मुनयः' इत्यादि वचन से; na tu tatra eva tasyāḥ samāptiḥ — उसी अवस्था में उस भक्ति की समाप्ति नहीं होती; iti bhāvaḥ — ऐसा भाव है।
Jīva guards against a wrong inference. One might think devotion is only for this half-attached beginner. Not so. The famous verse 'even the ātmārāmas, the self-satisfied sages, worship Hari' shows that the fully liberated also practise devotion. So bhakti's reach does not stop at the mid-level candidate; it extends all the way up to the perfected. That is the real drift of the passage.
किन्तु 'आत्मारामाश्च मुनयः' इत्यादि वचन से (सिद्ध है कि) उसी अवस्था पर उस भक्ति की समाप्ति नहीं हो जाती — ऐसा भाव है।
ātmārāma: literally 'one who takes his delight in the Self', the fully self-satisfied liberated sage; cited here to prove devotion is practised even beyond the eligibility-stage under discussion.
आत्माराम: शब्दशः 'जो अपने आत्मा में ही रमण करता है' — पूर्णतया आत्मतृप्त मुक्त मुनि; यहाँ यह सिद्ध करने के लिए उद्धृत कि भक्ति इस अधिकार-अवस्था के भी आगे की जाती है।
Viśvanātha Cakravartī
s1gloss
ya iti atibhāgyena mahat-saṅgādi-jāta-saṁskāra-viśeṣeṇa, vairāgyam atra bhajana-pratikula-phalgu-vairāgyam ity arthaḥ |
yaḥ ition the word 'yaḥ' ('who') — flagging the verse-portion under comment'यः' — यह (श्लोक-) पद
atibhāgyenaby 'great good fortune' the verse-word'अत्यन्त सौभाग्य' का अर्थ है
mahat-saṅga-ādi-jāta-saṁskāra-viśeṣeṇais meant a special imprint arisen from things like the company of great souls instr.; identical gloss to Jīva'sमहात्माओं के संग आदि से उत्पन्न विशेष संस्कार के द्वारा
vairāgyam atraand 'renunciation' here specifying which vairāgya the verse rules outयहाँ 'वैराग्य' से
bhajana-pratikula-phalgu-vairāgyammeans the barren renunciation that is hostile to worship 'phalgu' = 'worthless, dry'; 'pratikula' = 'against'भजन के प्रतिकूल तुच्छ वैराग्य (अभिप्रेत है)
iti arthaḥthat is the sense closing formulaऐसा अर्थ है
atibhāgyena — 'by great fortune' = mahat-saṅga-ādi-jāta-saṁskāra-viśeṣeṇa — a special saṁskāra from holy association etc.; vairāgyam atra — 'renunciation' here = bhajana-pratikula-phalgu-vairāgyam — the dry renunciation opposed to worship; iti arthaḥ — such is the sense.
yaḥ iti — 'यः' यह पद; atibhāgyena — 'अत्यन्त सौभाग्य' का अर्थ; mahat-saṅga-ādi-jāta-saṁskāra-viśeṣeṇa — महात्माओं के संग आदि से उत्पन्न विशेष संस्कार के द्वारा; vairāgyam atra — यहाँ 'वैराग्य' से; bhajana-pratikula-phalgu-vairāgyam — भजन के प्रतिकूल तुच्छ वैराग्य; iti arthaḥ — ऐसा अर्थ है।
Viśvanātha agrees with Jīva on 'good fortune': a special saṁskāra born of holy association. Then he makes a crucial distinction about 'renunciation'. The verse says the candidate is 'not renounced' — but which renunciation? Only the dry, worthless kind that actually fights against worship (phalgu-vairāgya). It is that hostile renunciation he lacks, not the healthy detachment that helps devotion.
'यः' पद में 'अत्यन्त सौभाग्य' का अर्थ है — महात्माओं के संग आदि से उत्पन्न विशेष संस्कार; और यहाँ 'वैराग्य' से भजन के प्रतिकूल तुच्छ वैराग्य अभिप्रेत है — ऐसा अर्थ है।
phalgu-vairāgya: 'barren renunciation' — rejecting things merely as material and useless; contrasted in Gauḍīya thought with yukta-vairāgya, using everything in the Lord's service. The verse denies only the barren kind to the devotee.
फल्गु-वैराग्य: 'नीरस, तुच्छ वैराग्य' — वस्तुओं को केवल जड़ और व्यर्थ मानकर छोड़ देना; गौड़ीय मत में इसके विपरीत युक्त-वैराग्य है, जिसमें सब कुछ भगवान् की सेवा में लगाया जाता है। श्लोक भक्त को केवल इसी नीरस वैराग्य से मना करता है।
s2reply
tena viṣaya-vāsanādau vairāgyārthaṁ yatiṣyaty eva ||
tenaand just because of that (this being only barren renunciation) instr., drawing the consequence from s1इसलिए (वह भक्त)
viṣaya-vāsana-ādautoward the deep-seated craving for sense-objects and the like loc.; 'vāsanā' = the latent thirst for enjoymentविषयों की वासना आदि के प्रति
vairāgya-arthamfor the sake of (real) renunciation '-artham' = 'in order to attain'वैराग्य पाने के लिए
yatiṣyati evahe will certainly still strive 'eva' = 'certainly'; future tense, 'will make effort'अवश्य प्रयत्न करेगा
tena — for that reason; viṣaya-vāsana-ādau — toward the craving for sense-objects etc.; vairāgya-artham — for the sake of renunciation; yatiṣyati eva — he will surely strive.
tena — इसलिए; viṣaya-vāsana-ādau — विषयों की वासना आदि के प्रति; vairāgya-artham — वैराग्य पाने के लिए; yatiṣyati eva — अवश्य प्रयत्न करेगा।
Viśvanātha heads off a misunderstanding. Since only the dry, worship-hostile renunciation is denied him, it does not mean he stays a slave to his cravings. On the contrary: he will certainly still work to become free of his deep-seated thirst for sense-objects. The verse denies him fake renunciation, not the genuine effort to shed craving. Real detachment is still very much his goal.
इसलिए वह भक्त विषयों की वासना आदि के प्रति वैराग्य पाने के लिए अवश्य प्रयत्न करेगा।
vāsanā: a latent subconscious craving or habit-impression driving one toward sense-enjoyment; the devotee still strives to be rid of it, though he drops only the 'phalgu' style of renunciation.
वासना: भोग की ओर खींचने वाली सूक्ष्म अन्तर्निहित तृष्णा या पूर्व-संस्कार; भक्त इससे छूटने का प्रयत्न फिर भी करता रहता है, यद्यपि वह केवल 'फल्गु' प्रकार का वैराग्य ही छोड़ता है।
s3gloss
yadṛcchayā prathama-skandha-vyākhyāta-yuktyā yādṛcchika-mahat-saṅgena sat-saṅgena mat-kathādau jāta-śraddha iti |
yadṛcchayā'by chance' (in the second verse) the verse-word being expanded'यदृच्छया' (का अर्थ)
prathama-skandha-vyākhyāta-yuktyāin the sense explained by the reasoning given in the First Canto instr.; cross-reference to his own First-Canto commentaryप्रथम स्कन्ध में व्याख्यात युक्ति के अनुसार
yādṛcchika-mahat-saṅgenameans through a chance meeting with a great soul instr.; 'yādṛcchika' = 'happening by chance'संयोगवश प्राप्त महात्माओं के संग से
sat-saṅgenathat is, through the company of the holy instr., restating sat-saṅgaअर्थात् सत्संग से
mat-kathā-ādau jāta-śraddhaḥone in whom faith has arisen for talks about me and the like the verse's phraseमेरी कथा आदि में जिसे श्रद्धा उत्पन्न हुई है
iti— so the phrase runs closing the glossइस प्रकार
yadṛcchayā — 'by chance' = prathama-skandha-vyākhyāta-yuktyā — by the reasoning explained in the First Canto; yādṛcchika-mahat-saṅgena = sat-saṅgena — through a chance meeting with a great soul, i.e. holy company; mat-kathā-ādau jāta-śraddhaḥ — with faith arisen in talks of me.
yadṛcchayā — 'यदृच्छया' का अर्थ; prathama-skandha-vyākhyāta-yuktyā — प्रथम स्कन्ध में व्याख्यात युक्ति के अनुसार; yādṛcchika-mahat-saṅgena — संयोगवश प्राप्त महात्माओं के संग से; sat-saṅgena — अर्थात् सत्संग से; mat-kathā-ādau jāta-śraddhaḥ — मेरी कथा आदि में जिसे श्रद्धा उत्पन्न हुई है; iti — इस प्रकार।
Viśvanātha explains 'by chance'. Drawing on the reasoning he already gave in his First-Canto commentary, he says it means: through a chance encounter with a great soul — that is, through holy company. The faith for hearing about the Lord does not drop from nowhere; even 'chance' here works through sat-saṅga, meeting a saint one did not plan to meet. So 'by chance' and 'holy association' name the same event from two sides.
'यदृच्छया' का अर्थ — प्रथम स्कन्ध में कही गई युक्ति के अनुसार, संयोगवश प्राप्त महात्माओं के संग से, अर्थात् सत्संग से, मेरी कथा आदि में जिसे श्रद्धा उत्पन्न हुई है।
s4citation
ata eva śraddhāmṛta-kathāyāṁ me iti, śraddhālur me kathāṁ śṛṇvan iti, tatra tatra bhakti-yoge kathā-śraddhālur evādhikārī darśitaḥ |
ata evaand for this very reason drawing scriptural support for the point just madeइसीलिए
śraddhā-amṛta-kathāyām me itithe words '(faith) in the nectar-talk about me' a quoted phrase, Bhā.Pu. 11.19.20'मेरी अमृतमयी कथा में श्रद्धा' — ऐसा (वचन)
śraddhāluḥ me kathām śṛṇvan itiand the words 'the faithful one, hearing my story' a second quoted phrase, Bhā.Pu. 11.11.23'श्रद्धालु होकर मेरी कथा सुनता हुआ' — ऐसा (वचन)
tatra tatra bhakti-yogeagain and again, throughout (the teaching on) bhakti-yoga loc.; 'tatra tatra' = 'in place after place'उस-उस भक्ति-योग के प्रसंग में
kathā-śraddhāluḥ eva adhikārīit is precisely the one faithful to the sacred talk who is shown to be eligible 'eva' = 'precisely'; predicate 'adhikārī'कथा में श्रद्धालु ही अधिकारी
darśitaḥhas been shown / pointed out past pass. participleदिखाया गया है
ata eva — for this reason; 'śraddhā-amṛta-kathāyām me', 'śraddhāluḥ me kathām śṛṇvan' iti — by phrases like these; tatra tatra bhakti-yoge — everywhere in bhakti-yoga; kathā-śraddhāluḥ eva adhikārī darśitaḥ — it is the one faithful to the talk who is shown as the eligible candidate.
ata eva — इसीलिए; śraddhā-amṛta-kathāyām me iti — 'मेरी अमृतमयी कथा में श्रद्धा' ऐसा; śraddhāluḥ me kathām śṛṇvan iti — 'श्रद्धालु होकर मेरी कथा सुनता हुआ' ऐसा; tatra tatra bhakti-yoge — उस-उस भक्ति-योग के प्रसंग में; kathā-śraddhāluḥ eva adhikārī — कथा में श्रद्धालु ही अधिकारी; darśitaḥ — दिखाया गया है।
Viśvanātha backs the point with the Lord's repeated wording. Phrases such as 'faith in the nectar-talk about Me' and 'the faithful one hearing My story' turn up again and again in the teaching on bhakti-yoga. In every such place, the eligible candidate is described the same way: the one who has faith in hearing about the Lord. So scripture itself, over and over, makes faith-in-the-talk the mark of eligibility.
इसीलिए 'मेरी अमृतमयी कथा में (श्रद्धा)' तथा 'श्रद्धालु होकर मेरी कथा सुनता हुआ' — इन वचनों में उस-उस भक्ति-योग के प्रसंग में कथा में श्रद्धालु को ही अधिकारी दिखाया गया है।
Why cited: Two recurring Bhāgavatam phrases (11.19.20; 11.11.23) cited to show that scripture repeatedly makes faith in hearing about the Lord the defining qualification for bhakti-yoga.
क्यों उद्धृत: दो बार-बार आने वाले भागवत-वचन (11.19.20; 11.11.23) उद्धृत — यह दिखाने को कि शास्त्र बारम्बार भगवत्कथा-श्रवण की श्रद्धा को ही भक्ति-योग का अधिकार-लक्षण बताता है।
s5gloss
nātisakto deha-geha-kalatrādiṣu atyāsakti-rahitaḥ |
na atisaktaḥ'not over-attached' — the verse-word being glossed'न अत्यन्त आसक्त' (का अर्थ)
deha-geha-kalatra-ādiṣutoward body, home, wife, and the rest loc.; the list of ordinary attachmentsदेह, घर, स्त्री आदि में
atyāsakti-rahitaḥmeans free of over-attachment '-rahita' = 'devoid of'; note: over-attachment, not attachment as suchअत्यधिक आसक्ति से रहित
na atisaktaḥ — 'not over-attached'; deha-geha-kalatra-ādiṣu — toward body, home, wife, etc.; atyāsakti-rahitaḥ — free of excessive attachment.
na atisaktaḥ — 'न अत्यन्त आसक्त' का अर्थ; deha-geha-kalatra-ādiṣu — देह, घर, स्त्री आदि में; atyāsakti-rahitaḥ — अत्यधिक आसक्ति से रहित।
Viśvanātha glosses 'not over-attached' plainly. It means: free of excessive attachment to the body, the home, the wife, and so on. The word is precise — it removes over-attachment, the clinging that overwhelms, not every ordinary tie. He is not required to have zero attachment, only to be free of the kind that grips too hard.
'न अत्यन्त आसक्त' का अर्थ है — देह, घर, स्त्री आदि में अत्यधिक आसक्ति से रहित।
s6definition
ata eva na nirviṇṇa iti teṣu nirviṇṇatve jñāne’dhikāraḥ, atyāsaktatve karmaṇy adhikāraḥ |
ata eva na nirviṇṇaḥ itiand just so, the words 'not disgusted (with the world)' taking up the verse-word 'na nirviṇṇaḥ'इसीलिए 'न विरक्त' — यह पद (लेकर)
teṣu nirviṇṇatveif there were disgust toward those (body, home, etc.) loc. absolute, 'in the case of disgust'उन (विषयों) से विरक्ति होने पर
jñāne adhikāraḥthen the eligibility would be for knowledge (jñāna) loc.; the qualification falls to the jñāna pathज्ञान (मार्ग) में अधिकार होता है
atyāsaktatveand if there were over-attachment loc. absolute, the opposite caseअत्यधिक आसक्ति होने पर
karmaṇi adhikāraḥthen the eligibility would be for (fruitive) work (karma) loc.; qualification falls to the karma pathकर्म (मार्ग) में अधिकार होता है
ata eva na nirviṇṇaḥ iti — hence 'not disgusted'; teṣu nirviṇṇatve — were there disgust toward them; jñāne adhikāraḥ — eligibility would lie in jñāna; atyāsaktatve — were there over-attachment; karmaṇi adhikāraḥ — eligibility would lie in karma.
ata eva na nirviṇṇaḥ iti — इसीलिए 'न विरक्त' यह पद; teṣu nirviṇṇatve — उन विषयों से विरक्ति होने पर; jñāne adhikāraḥ — ज्ञान में अधिकार; atyāsaktatve — अत्यधिक आसक्ति होने पर; karmaṇi adhikāraḥ — कर्म में अधिकार।
Now the heart of Viśvanātha's reading — a clean sorting rule. Take the same objects: body, home, and the rest. If a man were fully disgusted with them, he would be a candidate for the path of knowledge, jñāna. If instead he were over-attached to them, he would be a candidate for the path of works, karma. Two dispositions, two different paths. This sets up the third case in the next sentence.
इसीलिए 'न विरक्त' कहा — क्योंकि उन विषयों से विरक्ति होने पर ज्ञान-मार्ग में अधिकार होता है, और अत्यधिक आसक्ति होने पर कर्म-मार्ग में अधिकार होता है।
s7conclusion
atyāsakti-rāhitye bhaktāv adhikāra ity adhikāra-traya-vivekaḥ |
atyāsakti-rāhityewhen there is (only) freedom from over-attachment loc. absolute; the middle disposition — neither disgust nor clingingअत्यधिक आसक्ति के अभाव में
bhaktau adhikāraḥthe eligibility is for devotion (bhakti) loc.; the third pathभक्ति में अधिकार (होता है)
iti— thus — closing the three-fold schemeइस प्रकार
adhikāra-traya-vivekaḥthis is the discernment of the three (kinds of) eligibility 'traya' = 'triad'; 'viveka' = 'sorting-out, discrimination'यह तीन अधिकारों का विवेक (हुआ)
atyāsakti-rāhitye — given mere freedom from over-attachment; bhaktau adhikāraḥ — eligibility lies in devotion; iti adhikāra-traya-vivekaḥ — such is the discernment of the three eligibilities.
atyāsakti-rāhitye — अत्यधिक आसक्ति के अभाव में; bhaktau adhikāraḥ — भक्ति में अधिकार; iti — इस प्रकार; adhikāra-traya-vivekaḥ — तीन अधिकारों का विवेक।
The third and decisive case. When a man is simply free of over-attachment — neither dried up in disgust nor gripped by clinging — his eligibility is for devotion, bhakti. Put the three together: disgust points to jñāna, over-attachment to karma, and the balanced middle to bhakti. Viśvanātha names this the adhikāra-traya-viveka — the clear sorting of the three kinds of candidate. It is the structural teaching of the whole verse-pair.
और अत्यधिक आसक्ति के अभाव में भक्ति में अधिकार होता है — इस प्रकार यह तीन अधिकारों का विवेक हुआ।
s8gloss
nirvedasya kāraṇaṁ niṣkāma-karma-hetukāntaḥ-karaṇa-śuddhir eva |
nirvedasya kāraṇamthe cause of (that) disgust with the world gen.; 'nirveda' = world-weariness, the jñānī's dispositionविरक्ति का कारण
niṣkāma-karma-hetuka-antaḥkaraṇa-śuddhiḥ evais nothing but the inner purification brought about by desireless action 'eva' = 'nothing but'; 'niṣkāma-karma-hetuka' = 'caused by desireless work'निष्काम कर्म से होने वाली अन्तःकरण की शुद्धि ही है
nirvedasya kāraṇam — the cause of disgust; niṣkāma-karma-hetuka-antaḥkaraṇa-śuddhiḥ eva — is precisely the purity of the inner organ produced by desireless action.
nirvedasya kāraṇam — विरक्ति का कारण; niṣkāma-karma-hetuka-antaḥkaraṇa-śuddhiḥ eva — निष्काम कर्म से होने वाली अन्तःकरण की शुद्धि ही है।
Viśvanātha now traces each disposition to its root. The disgust with the world — the mark of the jñāna candidate — comes from one thing only: purification of the inner faculty, the mind, and that purity is produced by desireless, selfless action. So world-weariness is the ripened fruit of niṣkāma-karma cleansing the heart.
(जगत् से) विरक्ति का कारण निष्काम कर्म से होने वाली अन्तःकरण की शुद्धि ही है।
antaḥkaraṇa: the 'inner instrument' — mind, intellect, ego, the seat of thought and feeling; its purification (śuddhi) through desireless work is here named the cause of genuine world-disgust.
अन्तःकरण: 'भीतरी करण' — मन, बुद्धि और अहंकार; विचार तथा भाव का आश्रय। निष्काम कर्म से होने वाली इसकी शुद्धि को यहाँ सच्ची विरक्ति का कारण कहा गया है।
s9gloss
atyāsakteḥ kāraṇam anādy-avidyaiva |
atyāsakteḥ kāraṇamthe cause of over-attachment gen.; over-attachment = the karmī's dispositionअत्यधिक आसक्ति का कारण
anādi-avidyā evais beginningless ignorance, nothing else 'eva' = 'nothing else'; 'anādi' = 'without beginning'अनादि अविद्या ही है
atyāsakteḥ kāraṇam — the cause of over-attachment; anādi-avidyā eva — is beginningless ignorance alone.
atyāsakteḥ kāraṇam — अत्यधिक आसक्ति का कारण; anādi-avidyā eva — अनादि अविद्या ही है।
The second root. Over-attachment — the mark of the karma candidate — comes from beginningless ignorance, avidyā, and from nothing else. It has no fresh cause you could point to in this life; it reaches back without any starting point. So clinging to body and home is the surface sign of that deep, beginningless not-knowing.
अत्यधिक आसक्ति का कारण अनादि अविद्या ही है।
avidyā: primal ignorance — the beginningless misperception at the root of bondage; here named as the sole cause of the excessive attachment that fits a person only for the karma path.
अविद्या: आदि अज्ञान — बन्धन के मूल में बैठा वह अनादि मिथ्या-बोध; यहाँ इसे उस अत्यधिक आसक्ति का एकमात्र कारण कहा गया है जो मनुष्य को केवल कर्म-मार्ग के योग्य बनाती है।
s10conclusion
atyāsakti-rāhityasya kāraṇaṁ yādṛcchika-mahat-saṅga eveti tatra tatra kāraṇaṁ dṛśyam |
atyāsakti-rāhityasya kāraṇamthe cause of freedom from over-attachment (the devotee's disposition) gen.; the third, balanced dispositionअत्यधिक आसक्ति के अभाव का कारण
yādṛcchika-mahat-saṅgaḥ evais exactly the chance meeting with a great soul 'eva' = 'exactly'; ties back to the 'good fortune' / 'by chance' of the verseसंयोगवश प्राप्त महात्माओं का संग ही है
iti— thus — closing the causal triadइस प्रकार
tatra tatra kāraṇam dṛśyamthe cause is to be seen (spelled out) in place after place (of scripture) 'dṛśyam' = 'is to be observed'; 'tatra tatra' = throughout the textsउस-उस (स्थल में) यह कारण देखा जाना चाहिए
atyāsakti-rāhityasya kāraṇam — the cause of freedom from over-attachment; yādṛcchika-mahat-saṅgaḥ eva — is precisely the chance company of a great soul; iti tatra tatra kāraṇam dṛśyam — thus the cause is to be found spelled out throughout (scripture).
atyāsakti-rāhityasya kāraṇam — अत्यधिक आसक्ति के अभाव का कारण; yādṛcchika-mahat-saṅgaḥ eva — संयोगवश प्राप्त महात्माओं का संग ही है; iti — इस प्रकार; tatra tatra kāraṇam dṛśyam — उस-उस स्थल में यह कारण देखा जाना चाहिए।
The third root completes the pattern. The balanced freedom-from-over-attachment — the devotee's own disposition — is caused by exactly that chance meeting with a great soul, the sat-saṅga named earlier. So all three line up by cause: desireless work yields the jñānī's disgust, beginningless ignorance yields the karmī's clinging, and holy association yields the devotee's balance. And this causal account, he notes, can be seen worked out again and again across the scriptures.
अत्यधिक आसक्ति के अभाव का कारण संयोगवश प्राप्त महात्माओं का संग ही है — इस प्रकार उस-उस स्थल में यह कारण देखा जाना चाहिए।
s11alternative
kiṁ caitad utkṛṣṭādhikāriṇa eva lakṣaṇaṁ kintu ko nu rājann indriyavān mukunda-caraṇāmbujam na bhajet sarvato-mṛtyuḥ ity ukter yādṛcchika-bhakta-saṅge satīndriyavān eva bhaktāvadhikārī jñeyaḥ ||
kiṁ camoreover — here is a further point introduces an additional, distinct readingऔर भी (एक बात)
etat utkṛṣṭa-adhikāriṇaḥ eva lakṣaṇamall this is the mark of the superior candidate only 'eva' = 'only'; 'lakṣaṇam' = defining mark; restricts the foregoing to the best-qualifiedयह केवल उत्कृष्ट अधिकारी का ही लक्षण है
kintubut (as against that) opening the contrasting, wider caseकिन्तु
ko nu rājan indriyavān mukunda-caraṇa-ambujam na bhajet sarvataḥ-mṛtyuḥ iti ukteḥbecause of the saying, 'O king, what person possessing senses, facing death on every side, would not worship Mukunda's lotus feet?' abl. of ground; Bhā.Pu. 11.2.2, adduced as authority'हे राजन्! सब ओर से मृत्यु से घिरा हुआ कौन इन्द्रियवान् पुरुष मुकुन्द के चरण-कमल का भजन न करेगा' — इस वचन के कारण
yādṛcchika-bhakta-saṅge sationce there is a chance meeting with a devotee loc. absolute, 'when there is'संयोगवश भक्त का संग हो जाने पर
indriyavān evaany person at all who simply has senses 'eva' = 'merely'; the widest possible candidateइन्द्रियवान् (मनुष्य) मात्र
bhaktau adhikārī jñeyaḥis to be known as eligible for devotion 'jñeyaḥ' = 'should be understood'; predicate 'adhikārī'भक्ति में अधिकारी जानना चाहिए
kiṁ ca — moreover; etat utkṛṣṭa-adhikāriṇaḥ eva lakṣaṇam — this (foregoing description) is the mark of the superior candidate only; kintu — but; 'ko nu rājan... na bhajet' iti ukteḥ — from the saying 'who possessing senses would not worship Mukunda's feet?'; yādṛcchika-bhakta-saṅge sati — once a chance meeting with a devotee occurs; indriyavān eva bhaktau adhikārī jñeyaḥ — anyone with senses is to be known as eligible for devotion.
kiṁ ca — और भी; etat utkṛṣṭa-adhikāriṇaḥ eva lakṣaṇam — यह केवल उत्कृष्ट अधिकारी का ही लक्षण है; kintu — किन्तु; ko nu rājan indriyavān mukunda-caraṇa-ambujam na bhajet sarvataḥ-mṛtyuḥ iti ukteḥ — 'हे राजन्! सब ओर से मृत्यु से घिरा कौन इन्द्रियवान् मुकुन्द के चरण-कमल का भजन न करेगा' इस वचन के कारण; yādṛcchika-bhakta-saṅge sati — संयोगवश भक्त का संग होने पर; indriyavān eva — इन्द्रियवान् मात्र; bhaktau adhikārī jñeyaḥ — भक्ति में अधिकारी जानना चाहिए।
Viśvanātha now suspends a second, wider reading, and does not collapse it back into the first. On the one hand, everything said so far — the careful middle disposition, the sorted three eligibilities — describes only the superior candidate, the best-qualified. But on the other hand, there is the Lord's sweeping question in the Bhāgavatam: 'O king, what person who has senses, with death closing in from every side, would not worship Mukunda's lotus feet?' Read by that verse, the bar drops to the floor: once a person merely has the chance to meet a devotee, then anyone at all who simply has senses should be understood as eligible for devotion. So two readings stand side by side — a narrow eligibility for the topmost candidate, and a universal eligibility open to anyone with senses who meets a devotee — and he leaves both standing.
और यह भी — यह लक्षण तो केवल उत्कृष्ट अधिकारी का ही है; किन्तु 'हे राजन्! सब ओर से मृत्यु से घिरा हुआ कौन इन्द्रियवान् पुरुष मुकुन्द के चरण-कमल का भजन न करेगा' — इस वचन के कारण, संयोगवश भक्त का संग हो जाने पर इन्द्रियवान् मात्र (हर मनुष्य) भक्ति में अधिकारी जानना चाहिए। (दोनों पाठ यहाँ साथ-साथ रखे गए हैं।)
Why cited: Bhā.Pu. 11.2.2 cited to open the wider alternative: since anyone facing death 'on all sides' should worship Mukunda, mere possession of senses plus a chance meeting with a devotee suffices for eligibility — a universal reading set beside the 'superior candidate only' one.
क्यों उद्धृत: भा.पु. 11.2.2 उद्धृत कर विस्तृत विकल्प खोला गया — जब सब ओर से मृत्यु से घिरा हर कोई मुकुन्द का भजन करे, तब इन्द्रियमात्र और संयोगवश भक्त-संग ही अधिकार के लिए पर्याप्त — 'केवल उत्कृष्ट अधिकारी' वाले पाठ के समक्ष रखा गया एक सार्वभौम पाठ।