L1definition
uttamo madhyamaś ca syāt kaniṣṭhaś ceti sa tridhā ||
uttamaḥthe best (the top-grade devotee)उत्तम (श्रेष्ठ अधिकारी)
madhyamaḥthe middling oneमध्यम (बीच का अधिकारी)
caandऔर
syātthere would be / one may be optative of syā-होता है
kaniṣṭhaḥthe lowest oneकनिष्ठ (निम्न अधिकारी)
caandऔर
itiso, in these terms (closing the list)इस प्रकार
saḥhe — the devotee (already under discussion)वह (अधिकारी)
tridhāin three kinds / threefoldतीन प्रकार का
saḥ — the devotee; tridhā syāt — is of three kinds; uttamaḥ — the best, madhyamaḥ ca — and the middling, kaniṣṭhaḥ ca — and the lowest; iti — so.
uttamaḥ — उत्तम; madhyamaḥ — मध्यम; ca — और; syāt — होता है; kaniṣṭhaḥ — कनिष्ठ; ca — और; iti — इस प्रकार; saḥ — वह; tridhā — तीन प्रकार का।
The devotee is of three kinds. There is the best, the middling, and the lowest. That is the threefold division.
वह (अधिकारी) तीन प्रकार का होता है — उत्तम, मध्यम और कनिष्ठ।
adhikārī here: not "one who has authority" in a legal sense, but the qualified candidate — the person fit to take up bhakti, graded by fitness.
यहाँ अधिकारी का अर्थ कानूनी रूप से 'अधिकार रखनेवाला' नहीं, वरन् भक्ति ग्रहण करने के योग्य साधक है — जो अपनी योग्यता के अनुसार श्रेणीबद्ध किया गया है।
L2definition
śāstre yuktau ca nipuṇaḥ sarvathā dṛḍha-niścayaḥ |
śāstrein scripture (its teaching) locative of sphereशास्त्र में
yuktauand in reasoning / argument locative of sphereयुक्ति में
caand (joining the two spheres)और
nipuṇaḥskilled, expertनिपुण (कुशल)
sarvathāin every way, on every sideसब प्रकार से
dṛḍha-niścayaḥfirm in his conviction — settled, unshakableदृढ़ निश्चयवाला
śāstre yuktau ca nipuṇaḥ — expert in scripture and in reasoning; sarvathā dṛḍha-niścayaḥ — firmly convinced in every way.
śāstre — शास्त्र में; yuktau — युक्ति में; ca — और; nipuṇaḥ — निपुण; sarvathā — सब प्रकार से; dṛḍha-niścayaḥ — दृढ़ निश्चयवाला।
He is expert both in scripture and in reasoning. And in every way his conviction is firm.
जो शास्त्र में और युक्ति में निपुण है, तथा सब प्रकार से दृढ़ निश्चयवाला है।
yukti here: not "a trick" but sound reasoning / argument — the tool that supports scripture, treated in the commentary as strictly subordinate to it.
यहाँ युक्ति का अर्थ 'छल' नहीं, वरन् सुसंगत तर्क अथवा प्रमाण है — जो शास्त्र का समर्थन करता है और टीका में शास्त्र के सर्वथा अधीन माना गया है।
L3definition
prauḍha-śraddho’dhikārī yaḥ sa bhaktāv uttamo mataḥ ||
prauḍha-śraddhaḥwhose faith is mature / full-grown and strongपरिपक्व श्रद्धावाला
adhikārīthe qualified candidate (fit to practice)अधिकारी
yaḥwho — the one who [is all this]जो
saḥheवह
bhaktauin devotion / in bhakti locative of sphereभक्ति में
uttamaḥthe bestउत्तम
mataḥis held to be / is considered past participle, passive senseमाना गया है
yaḥ — the one who; prauḍha-śraddhaḥ — has mature faith; adhikārī — is a qualified candidate; saḥ — he; bhaktau uttamaḥ mataḥ — is held to be the best in devotion.
prauḍha-śraddhaḥ — परिपक्व श्रद्धावाला; adhikārī — अधिकारी; yaḥ — जो; saḥ — वह; bhaktau — भक्ति में; uttamaḥ — उत्तम; mataḥ — माना गया है।
The candidate whose faith is mature and strong — he is held to be the best in devotion. This is the uttama-adhikārī.
जो परिपक्व श्रद्धावाला अधिकारी है, वह भक्ति में उत्तम माना गया है।
prauḍha here: literally "grown up, full-grown"; applied to śraddhā it means faith that is ripened and robust, not merely present.
यहाँ प्रौढ़ का शाब्दिक अर्थ 'पूर्ण विकसित, पका हुआ' है; श्रद्धा पर लगने से इसका अर्थ है — केवल विद्यमान नहीं, वरन् परिपक्व और सुदृढ़ श्रद्धा।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
pūrvaṁ śāstrasya śāsanenaiva pravṛttir ity uktatvāc chāstrārtha-viśvāsa eva ādi-kāraṇaṁ labdham |
pūrvaṁearlier (in the preceding discussion)पहले
śāstrasya śāsanenaby the command of scripture — because scripture directs it instrumental of meansशास्त्र के आदेश के द्वारा
evaprecisely, only (by that command and nothing else)ही
pravṛttiḥthe setting-out — one's taking up of practiceप्रवृत्ति (भक्ति में प्रवृत्त होना)
iti— so (closing the reported point)ऐसा
uktatvātbecause it was already stated ablative of reasonकहा जा चुका है, इसलिए
śāstrārtha-viśvāsaḥtrust in the meaning of scriptureशास्त्र के अर्थ में विश्वास
evaprecisely this — nothing elseही
ādi-kāraṇaṁthe first / root causeआदि (मूल) कारण
labdhamis obtained — we arrive at it as the conclusion past participleप्राप्त हुआ / सिद्ध हुआ
pūrvaṁ — earlier; śāstrasya śāsanena eva pravṛttiḥ iti uktatvāt — because it was said that one takes up practice only by scripture's command; śāstrārtha-viśvāsaḥ eva ādi-kāraṇaṁ labdham — trust in scripture's meaning is obtained as the root cause.
pūrvaṁ — पहले; śāstrasya śāsanena — शास्त्र के आदेश से; eva — ही; pravṛttiḥ — प्रवृत्ति (होती है); iti — ऐसा; uktatvāt — कहा जा चुका है, इसलिए; śāstrārtha-viśvāsaḥ — शास्त्र के अर्थ में विश्वास; eva — ही; ādi-kāraṇaṁ — आदि कारण; labdham — सिद्ध हुआ।
Earlier it was said that one takes up practice only because scripture commands it. So it follows that trust in the meaning of scripture is the very first cause. That trust is where devotion begins.
पहले यह कहा जा चुका है कि शास्त्र के आदेश से ही (भक्ति में) प्रवृत्ति होती है; इसलिए शास्त्र के अर्थ में विश्वास ही आदि (मूल) कारण सिद्ध हुआ।
śraddhā here: not blind belief but this viśvāsa — confident trust in what scripture teaches; Jīva is pinning śraddhā to that trust before grading it.
यहाँ श्रद्धा का अर्थ अंधविश्वास नहीं, वरन् यही विश्वास है — शास्त्र जो सिखाता है उसमें दृढ़ भरोसा; जीव उसकी श्रेणी बताने से पहले श्रद्धा को इसी विश्वास से जोड़ते हैं।
s2gloss
ataḥ śraddhā-śabdas tatra prayuktaḥ |
ataḥfor this reason, therefore ablative adverb of reasonइसलिए
śraddhā-śabdaḥthe word "śraddhā" (faith)'श्रद्धा' शब्द
tatrathere — in that place (the verse / at that point)वहाँ (मूल श्लोक में)
prayuktaḥis employed / has been used past participleप्रयुक्त किया गया है
ataḥ — therefore; śraddhā-śabdaḥ tatra prayuktaḥ — the word "śraddhā" is used there.
ataḥ — इसलिए; śraddhā-śabdaḥ — 'श्रद्धा' शब्द; tatra — वहाँ; prayuktaḥ — प्रयुक्त किया गया है।
That is why the word "śraddhā" is used at this point. Because faith just means that trust in scripture.
इसलिए वहाँ (मूल श्लोक में) 'श्रद्धा' शब्द का प्रयोग किया गया है।
s3avataranika
tasmāc chāstrārtha-viśvāsa eva śraddheti labdhe śraddhā-tāratamyena śraddhāvatāṁ tāratamyam āha—śāstra iti dvābhyām |
tasmāttherefore, from that ablative of reasonइसलिए
śāstrārtha-viśvāsaḥ eva śraddhā"śraddhā" is precisely trust in the meaning of scriptureशास्त्र के अर्थ में विश्वास ही श्रद्धा है
iti labdheonce this has been established locative absoluteऐसा सिद्ध हो जाने पर
śraddhā-tāratamyenaby gradations of faith — as faith is more or less instrumental of meansश्रद्धा की तरतमता (न्यूनाधिकता) के द्वारा
śraddhāvatāṁof those who have faith / the faithful genitiveश्रद्धावानों की
tāratamyamthe gradation / ranking (higher and lower)तरतमता (श्रेणीभेद)
āhahe (the author) states present, 3rd sg.कहते हैं
śāstra iti dvābhyāmwith the two [verses] beginning "śāstre…"'शास्त्रे' इत्यादि दो चरणों से
tasmāt — therefore; śāstrārtha-viśvāsaḥ eva śraddhā iti labdhe — once it is settled that śraddhā is trust in scripture's meaning; śraddhā-tāratamyena — by degrees of faith; śraddhāvatāṁ tāratamyam āha — he states the ranking of the faithful; śāstra iti dvābhyām — in the two verses beginning "śāstre."
tasmāt — इसलिए; śāstrārtha-viśvāsaḥ eva śraddhā — शास्त्र के अर्थ में विश्वास ही श्रद्धा है; iti labdhe — ऐसा सिद्ध हो जाने पर; śraddhā-tāratamyena — श्रद्धा की तरतमता से; śraddhāvatāṁ — श्रद्धावानों की; tāratamyam — तरतमता; āha — कहते हैं; śāstra iti dvābhyām — 'शास्त्रे' इत्यादि दो चरणों से।
So once it is settled that śraddhā means trust in scripture's meaning, the author now ranks the faithful by how much faith they have. He does this in the two verses that begin with "śāstre."
इसलिए, 'शास्त्र के अर्थ में विश्वास ही श्रद्धा है' — ऐसा सिद्ध हो जाने पर, श्रद्धा की तरतमता से श्रद्धावानों की तरतमता को 'शास्त्रे' इत्यादि दो चरणों से कहते हैं।
s4gloss
nipuṇaḥ pravīṇaḥ |
nipuṇaḥ"skilled" (the word in the verse)निपुण
pravīṇaḥmeans expert, proficientप्रवीण (कुशल, दक्ष)
nipuṇaḥ — the word "skilled"; pravīṇaḥ — means "expert."
nipuṇaḥ — निपुण; pravīṇaḥ — प्रवीण (कुशल)।
"Nipuṇa" here means expert, proficient.
'निपुण' का अर्थ है प्रवीण (कुशल)।
s5gloss
śarvatheti tattva-vicāreṇa sādhana-vicāreṇa puruṣārtha-vicāreṇa ca dṛḍha-niścaya ity arthaḥ |
sarvathā itithe word "in every way"'सर्वथा' अर्थात्
tattva-vicāreṇaby inquiry into the truth (what reality is) instrumental of meansतत्त्व के विचार से
sādhana-vicāreṇaby inquiry into the practice (the means) instrumental of meansसाधन के विचार से
puruṣārtha-vicāreṇaby inquiry into life's goal (what is worth attaining) instrumental of meansपुरुषार्थ के विचार से
caand (all three together)और
dṛḍha-niścayaḥfirmly convincedदृढ़ निश्चयवाला
iti arthaḥ— this is the meaningऐसा अर्थ है
sarvathā iti — the word "in every way"; tattva-vicāreṇa sādhana-vicāreṇa puruṣārtha-vicāreṇa ca — by inquiry into truth, into the practice, and into the goal; dṛḍha-niścayaḥ — firmly convinced; iti arthaḥ — that is the sense.
sarvathā iti — 'सर्वथा' अर्थात्; tattva-vicāreṇa — तत्त्व के विचार से; sādhana-vicāreṇa — साधन के विचार से; puruṣārtha-vicāreṇa — पुरुषार्थ के विचार से; ca — और; dṛḍha-niścayaḥ — दृढ़ निश्चयवाला; iti arthaḥ — ऐसा अर्थ है।
"In every way" means this: he is firmly convinced on three fronts. He is settled about the truth, settled about the practice, and settled about the goal of life. That is the meaning.
'सर्वथा' का अर्थ है — तत्त्व के विचार से, साधन के विचार से और पुरुषार्थ के विचार से दृढ़ निश्चयवाला।
s6gloss
yuktiś cātra śāstrānugataiva jñeyā |
yuktiḥreasoning (the "yukti" of the verse)युक्ति
caand / moreoverऔर
atrahere (in this context)यहाँ
śāstrānugatāas following scripture — reasoning that keeps to what scripture teachesशास्त्र के अनुगत (शास्त्रानुसारी)
evaonly — of this kind aloneही
jñeyāis to be understood gerundiveजाननी चाहिए
yuktiḥ ca atra — and the reasoning here; śāstrānugatā eva jñeyā — is to be understood only as scripture-following.
yuktiḥ — युक्ति; ca — और; atra — यहाँ; śāstrānugatā — शास्त्र के अनुगत; eva — ही; jñeyā — जाननी चाहिए।
And the "reasoning" meant here is to be understood only as reasoning that follows scripture. Not reasoning that runs on its own.
और यहाँ युक्ति को शास्त्र के अनुगत (शास्त्रानुसारी) ही जानना चाहिए।
s7citation
yuktiś ca kevalā naiva yukteḥ svātantrya-niṣedhāt |
yuktiḥreasoningयुक्ति
caandऔर
kevalāalone / on its own, bareकेवल (अकेली)
na evais certainly not [valid] — never by itselfकदापि नहीं
yukteḥ svātantrya-niṣedhātbecause independence is denied to reasoning — since reasoning is not allowed to stand on its own ablative of reasonक्योंकि युक्ति की स्वतन्त्रता का निषेध है
yuktiḥ ca kevalā na eva — reasoning by itself is never [enough]; yukteḥ svātantrya-niṣedhāt — because reasoning is denied any independence.
yuktiḥ — युक्ति; ca — और; kevalā — केवल (अकेली); na eva — कदापि नहीं (प्रमाण); yukteḥ svātantrya-niṣedhāt — क्योंकि युक्ति की स्वतन्त्रता का निषेध है।
He quotes: "reasoning taken alone is never valid." The reason: reasoning is not allowed to stand on its own. It must lean on scripture.
और केवल (अकेली) युक्ति कदापि (प्रमाण) नहीं — क्योंकि युक्ति की स्वतन्त्रता का निषेध है।
Why cited: cited (BhRS 1.1.45) to prove that reasoning has no independent authority — it is valid only as the servant of scripture.
क्यों उद्धृत: (भ.र.सि. १.१.४५) यह दिखाने के लिए उद्धृत कि युक्ति की कोई स्वतन्त्र प्रामाणिकता नहीं — वह शास्त्र की सेविका के रूप में ही मान्य है।
s8citation
śrutes tu śabda-mūlatvāt [ve.sū. 2.1.28] iti nyāyāt |
śruteḥfor scripture / the Veda genitiveश्रुति की
tubut / rather (marking the correcting point)तो
śabda-mūlatvātbecause it is rooted in [revealed] word — its ground is the sacred sound itself ablative of reasonशब्द-मूलक होने के कारण
iti nyāyātby this maxim / on this principle ablativeइस न्याय के अनुसार
śruteḥ tu śabda-mūlatvāt — because scripture is rooted in the revealed word; iti nyāyāt — on this maxim.
śruteḥ — श्रुति की; tu — तो; śabda-mūlatvāt — शब्द-मूलक होने के कारण; iti nyāyāt — इस न्याय के अनुसार।
He backs this with the maxim from the Vedānta-sūtra: "but scripture, because it rests on the revealed word." Scripture stands because its very basis is the sacred word — so reasoning cannot override it.
'श्रुति तो शब्द-मूलक होने के कारण (प्रमाण है)' — इस न्याय के अनुसार।
Why cited: cited (Vedānta-sūtra 2.1.28) as the received maxim that scripture's authority rests on the revealed word itself, which reasoning cannot displace.
क्यों उद्धृत: (वेदान्तसूत्र २.१.२८) यह प्रसिद्ध न्याय उद्धृत कि शास्त्र की प्रामाणिकता स्वयं शब्द (श्रुति) पर टिकी है, जिसे युक्ति हटा नहीं सकती।
s9citation
pūrvāparānurodhena ko nv artho’bhimato bhavet |
pūrva-apara-anurodhenaby regard for what comes before and after — reading a passage in light of its context instrumental of meansपूर्व और अपर (आगे-पीछे के प्रसंग) के अनुरोध से
kaḥ nu arthaḥwhich meaning, then?भला कौन-सा अर्थ
abhimataḥ bhavetwould be the intended one optativeअभिमत (इष्ट) होगा
pūrva-apara-anurodhena — by regard for the preceding and following; kaḥ nu arthaḥ abhimataḥ bhavet — which meaning would be the one intended?
pūrva-apara-anurodhena — आगे-पीछे के प्रसंग के अनुरोध से; kaḥ nu arthaḥ — भला कौन-सा अर्थ; abhimataḥ bhavet — अभिमत होगा।
The quoted line asks: weighing what comes before and after a passage, which meaning is the one really intended? This is the first half of a definition of legitimate reasoning.
'आगे-पीछे के प्रसंग के अनुरोध से भला कौन-सा अर्थ (शास्त्र को) अभिमत होगा —'
Why cited: cited (from a Vaiṣṇava tantra, first line) to define the good kind of reasoning — contextual reflection aimed at scripture's intended sense.
क्यों उद्धृत: (वैष्णव तन्त्र की पहली पंक्ति) उत्तम युक्ति को परिभाषित करने के लिए उद्धृत — शास्त्र के अभीष्ट अर्थ की ओर लक्षित प्रासंगिक विचार।
s10citation
ity ādyam ūhanaṁ tarkaḥ śuṣka-tarkaṁ tu varjayet || iti vaiṣṇava-tantrāc ca |
iti ādyam ūhanaṁsuch weighing-out, this kind of reflection'इत्यादि' रूप का जो ऊहन (विचार)
tarkaḥis [true] reasoning / tarkaवही (सच्चा) तर्क है
śuṣka-tarkaṁdry reasoning — argument cut off from scriptureशुष्क तर्क (रूखे तर्क) को
tubut (by contrast)परन्तु
varjayetone should avoid / reject optative of prescriptionत्याग देना चाहिए
iti vaiṣṇava-tantrātso [says] the Vaiṣṇava tantra ablative of sourceऐसा वैष्णव तन्त्र से
caand (a further authority)और (भी)
iti ādyam ūhanaṁ tarkaḥ — reflection of this sort is [true] reasoning; śuṣka-tarkaṁ tu varjayet — but dry reasoning one should reject; iti vaiṣṇava-tantrāt ca — and so from the Vaiṣṇava tantra.
iti ādyam ūhanaṁ — 'इत्यादि' रूप का ऊहन (विचार); tarkaḥ — वही तर्क है; śuṣka-tarkaṁ — शुष्क तर्क को; tu — परन्तु; varjayet — त्याग देना चाहिए; iti vaiṣṇava-tantrāt — ऐसा वैष्णव तन्त्र से; ca — और भी।
The quote finishes: reflection of that sort is genuine reasoning, but "dry" reasoning — argument detached from scripture — one should reject. This too is from a Vaiṣṇava tantra. So the good and bad kinds of reasoning are marked off.
'...इस प्रकार का ऊहन (विचार) ही (सच्चा) तर्क है; परन्तु शुष्क तर्क को त्याग देना चाहिए' — ऐसा वैष्णव तन्त्र से भी (सिद्ध होता है)।
Why cited: cited (same Vaiṣṇava tantra, second line) to distinguish valid scripture-guided tarka from śuṣka-tarka (dry logic), which must be rejected.
क्यों उद्धृत: (उसी वैष्णव तन्त्र की दूसरी पंक्ति) शास्त्र-निर्देशित मान्य तर्क को शुष्क-तर्क (रूखे तर्क) से पृथक् करने के लिए उद्धृत, जिसे त्याग देना चाहिए।
s11conclusion
evambhūto yaḥ prauḍha-śraddhaḥ sa evottamo’dhikārīty arthaḥ ||
evambhūtaḥone who is like this — having all the above qualitiesइस प्रकार का (ऐसे लक्षणोंवाला)
yaḥwhoजो
prauḍha-śraddhaḥhas mature, strong faithपरिपक्व श्रद्धावाला
saḥ evahe aloneवही
uttamaḥ adhikārīis the best candidateउत्तम अधिकारी
iti arthaḥ— this is the meaningऐसा अर्थ है
evambhūtaḥ yaḥ prauḍha-śraddhaḥ — such a one, whose faith is mature; saḥ eva uttamaḥ adhikārī — he alone is the best candidate; iti arthaḥ — that is the sense.
evambhūtaḥ — इस प्रकार का; yaḥ — जो; prauḍha-śraddhaḥ — परिपक्व श्रद्धावाला; saḥ eva — वही; uttamaḥ adhikārī — उत्तम अधिकारी; iti arthaḥ — ऐसा अर्थ है।
So the one who is all this — and whose faith is mature and strong — he alone is the best candidate. That is the meaning.
इस प्रकार का जो परिपक्व श्रद्धावाला है, वही उत्तम अधिकारी है — ऐसा अर्थ है।
Mukunda-dāsa Gosvāmī
s1avataranika
śāstra iti |
śāstra iti"śāstre…" — the verse beginning with this word (naming the verse to comment on)
śāstra iti — [commenting on] the verse beginning "śāstre."
Mukunda now takes up the verse beginning "śāstre."
s2gloss
śāstroktārtha-pratipādanāya yuktau ca nipuṇa ūhāpoha-samarthaḥ |
śāstra-ukta-artha-pratipādanāyain order to establish the meaning taught by scripture dative of purpose
yuktau ca nipuṇaḥand skilled in reasoning
ūha-apoha-samarthaḥable at affirming and refuting — competent to argue a point for and against
śāstra-ukta-artha-pratipādanāya — in order to establish scripture's taught meaning; yuktau ca nipuṇaḥ — and skilled in reasoning; ūha-apoha-samarthaḥ — capable of positing and refuting.
"Skilled in reasoning" means this: in order to establish what scripture teaches, he can argue a point out — able both to affirm and to refute. That is the skill meant.
ūha-apoha: in logic, ūha = positing/reasoning toward a thesis, apoha = ruling out the alternatives; together, the ability to argue a case both ways to secure the true sense.
s3gloss
sarvathopāsya-vicāreṇa sādhana-vicāreṇa puruṣārtha-vicāreṇa ca—
sarvathā"in every way" (the word of the verse)
upāsya-vicāreṇaby inquiry into the object of worship (who is to be worshipped) instrumental of means
sādhana-vicāreṇaby inquiry into the practice (the means) instrumental of means
puruṣārtha-vicāreṇaby inquiry into life's goal instrumental of means
caand (all three)
sarvathā — "in every way"; upāsya-vicāreṇa sādhana-vicāreṇa puruṣārtha-vicāreṇa ca — by inquiry into the object of worship, the practice, and the goal.
"In every way" he takes to cover three inquiries: into the object of worship, into the practice, and into the goal of life. (Where Jīva said "truth," Mukunda specifies "the object of worship" — the deity to be adored.)
s4citation
yo dustyajān kṣiti-suta-svajanārtha-dārān prārthyāṁ śriyaṁ sura-varaiḥ sadayāvalokām | naicchan nṛpas tad-ucitaṁ mahatāṁ madhudviṭ- sevānurakta-manasām abhavo’pi phalguḥ ||
yaḥ dustyajān kṣiti-suta-svajana-artha-dārānwho [gave up] what is hard to give up — kingdom, sons, kin, wealth, and wife
prārthyāṁ śriyaṁand Fortune (Lakṣmī / royal splendor), the sought-after prize
sura-varaiḥ sadaya-avalokāmon whom the best of the gods look with longing favor instrumental of agent
na aicchatdid not want [them] imperfect
nṛpaḥthe king (Bharata)
tat-ucitaṁand that was fitting for him
mahatāṁfor the great souls genitive
madhudviṭ-sevā-anurakta-manasāmwhose minds are attached to the service of Kṛṣṇa (the foe of Madhu) genitive, describing the great
abhavaḥ api phalguḥfor whom even liberation is a trifle
yaḥ — who; dustyajān kṣiti-suta-svajana-artha-dārān — kingdom, sons, kin, wealth, wife, all hard to renounce; prārthyāṁ śriyaṁ sura-varaiḥ sadaya-avalokām — and Fortune, longed-for, favored even by the best gods; na aicchat nṛpaḥ — the king did not want; tat-ucitaṁ — that was fitting; mahatāṁ madhudviṭ-sevā-anurakta-manasām — for the great whose minds cling to Kṛṣṇa's service; abhavaḥ api phalguḥ — for whom even liberation is slight.
The verse describes King Bharata: he gave up kingdom, sons, kin, wealth, and wife — all hard to give up — and even Fortune herself, the prize the very gods long for. He wanted none of it. And that was only fitting: for great souls whose minds cling to Kṛṣṇa's service, even liberation counts as a trifle.
Why cited: cited (Bhāgavata 5.14.44, on Bharata) to show, by kaimutya, the mature faith of the uttama-adhikārī: one who renounces even what all crave, because to a devotee even liberation is small.
s5conclusion
ity ādi-kaimutyena sukhādhikya-mananāt prauḍha-śraddhaḥ ||
iti ādi-kaimutyenaby the "how much more so" of this and such passages — the a-fortiori force instrumental of means
sukha-ādhikya-mananātbecause he reckons the greater happiness [of devotion] — holding bhakti's joy to be the higher good ablative of reason
prauḍha-śraddhaḥhe has mature, strong faith
iti ādi-kaimutyena — by the a-fortiori argument of such verses; sukha-ādhikya-mananāt — because he holds the happiness [of devotion] to be greater; prauḍha-śraddhaḥ — [he is] one of mature faith.
By the "how much more so" of verses like this, he reasons that the happiness of devotion outweighs everything else — even liberation. Because he holds that, his faith is mature and strong. That is what "prauḍha-śraddha" means.
kaimutya: the "how much more so" (a-fortiori) argument — if a great soul spurns even liberation, how much more will he spurn lesser gains; the strength of that inference measures the maturity of his faith.
Viśvanātha Cakravartī
s1avataranika
pūrvaṁ śāstrasya śāsanenaiva pravṛttir ity uktatvāc chāstrasrārtha-viśvāsa evādi-kāraṇaṁ labdham |
pūrvaṁearlierपहले
śāstrasya śāsanenaby scripture's command — because scripture directs it instrumental of meansशास्त्र के आदेश के द्वारा
evaprecisely, onlyही
pravṛttiḥthe taking-up of practiceप्रवृत्ति (भक्ति में प्रवृत्त होना)
iti— soऐसा
uktatvātbecause it was stated ablative of reasonकहा जा चुका है, इसलिए
śāstrārtha-viśvāsaḥtrust in scripture's meaningशास्त्र के अर्थ में विश्वास
evaprecisely thisही
ādi-kāraṇaṁthe first causeआदि (मूल) कारण
labdhamis obtained as the conclusionसिद्ध हुआ
pūrvaṁ — earlier; śāstrasya śāsanena eva pravṛttiḥ iti uktatvāt — because it was said that practice is taken up only by scripture's command; śāstrārtha-viśvāsaḥ eva ādi-kāraṇaṁ labdham — trust in scripture's meaning is obtained as the root cause.
pūrvaṁ — पहले; śāstrasya śāsanena — शास्त्र के आदेश से; eva — ही; pravṛttiḥ — प्रवृत्ति (होती है); iti — ऐसा; uktatvāt — कहा जा चुका है, इसलिए; śāstrārtha-viśvāsaḥ — शास्त्र के अर्थ में विश्वास; eva — ही; ādi-kāraṇaṁ — आदि कारण; labdham — सिद्ध हुआ।
Viśvanātha opens as Jīva did: since it was already said that one takes up practice only because scripture commands it, trust in the meaning of scripture comes out as the first cause. ("chāstrasrārtha" here is a scribal slip for chāstrārtha, "scripture's meaning.")
पहले यह कहा जा चुका है कि शास्त्र के आदेश से ही (भक्ति में) प्रवृत्ति होती है; इसलिए शास्त्र के अर्थ में विश्वास ही आदि (मूल) कारण सिद्ध हुआ।
s2avataranika
tasmāc chāstrārtha-viśvāsa eva śraddheti labdhe śraddhā-tāratamyena śraddhāvatāṁ tāratamyam āha—śāstra iti dvābhyām |
tasmāttherefore ablative of reasonइसलिए
śāstrārtha-viśvāsaḥ eva śraddhā"śraddhā" is precisely trust in scripture's meaningशास्त्र के अर्थ में विश्वास ही श्रद्धा है
iti labdheonce this is established locative absoluteऐसा सिद्ध हो जाने पर
śraddhā-tāratamyenaby degrees of faith instrumental of meansश्रद्धा की तरतमता (न्यूनाधिकता) के द्वारा
śraddhāvatāṁof the faithful genitiveश्रद्धावानों की
tāratamyamthe ranking (higher and lower)तरतमता (श्रेणीभेद)
āhahe statesकहते हैं
śāstra iti dvābhyāmwith the two verses beginning "śāstre"'शास्त्रे' इत्यादि दो चरणों से
tasmāt — therefore; śāstrārtha-viśvāsaḥ eva śraddhā iti labdhe — once it is settled that śraddhā is trust in scripture's meaning; śraddhā-tāratamyena śraddhāvatāṁ tāratamyam āha — he states the ranking of the faithful by degrees of faith; śāstra iti dvābhyām — in the two verses beginning "śāstre."
tasmāt — इसलिए; śāstrārtha-viśvāsaḥ eva śraddhā — शास्त्र के अर्थ में विश्वास ही श्रद्धा है; iti labdhe — ऐसा सिद्ध हो जाने पर; śraddhā-tāratamyena — श्रद्धा की तरतमता से; śraddhāvatāṁ — श्रद्धावानों की; tāratamyam — तरतमता; āha — कहते हैं; śāstra iti dvābhyām — 'शास्त्रे' इत्यादि दो चरणों से।
So, once it is settled that śraddhā means trust in scripture's meaning, the author ranks the faithful by how much faith they have. He does so in the two verses beginning with "śāstre." (This matches Jīva word for word.)
इसलिए, 'शास्त्र के अर्थ में विश्वास ही श्रद्धा है' — ऐसा सिद्ध हो जाने पर, श्रद्धा की तरतमता से श्रद्धावानों की तरतमता को 'शास्त्रे' इत्यादि दो चरणों से कहते हैं।
s3gloss
śarvatheti tattva-vicāreṇa sādhana-vicāreṇa puruṣārtha-vicāreṇa ca dṛḍha-niścaya ity arthaḥ |
sarvathā itithe word "in every way"'सर्वथा' अर्थात्
tattva-vicāreṇaby inquiry into the truth instrumental of meansतत्त्व के विचार से
sādhana-vicāreṇaby inquiry into the practice instrumental of meansसाधन के विचार से
puruṣārtha-vicāreṇaby inquiry into the goal of life instrumental of meansपुरुषार्थ के विचार से
caandऔर
dṛḍha-niścayaḥfirmly convincedदृढ़ निश्चयवाला
iti arthaḥ— this is the meaningऐसा अर्थ है
sarvathā iti — "in every way"; tattva-vicāreṇa sādhana-vicāreṇa puruṣārtha-vicāreṇa ca — by inquiry into truth, practice, and goal; dṛḍha-niścayaḥ — firmly convinced; iti arthaḥ — that is the sense.
sarvathā iti — 'सर्वथा' अर्थात्; tattva-vicāreṇa — तत्त्व के विचार से; sādhana-vicāreṇa — साधन के विचार से; puruṣārtha-vicāreṇa — पुरुषार्थ के विचार से; ca — और; dṛḍha-niścayaḥ — दृढ़ निश्चयवाला; iti arthaḥ — ऐसा अर्थ है।
"In every way" means: firmly convinced on three fronts — about the truth, about the practice, and about the goal of life. (Same as Jīva; note he keeps "truth," where Mukunda substituted "the object of worship.")
'सर्वथा' का अर्थ है — तत्त्व के विचार से, साधन के विचार से और पुरुषार्थ के विचार से दृढ़ निश्चयवाला।
s4gloss
yuktiś cātra śāstrānugataiva jñeyā |
yuktiḥreasoning (the "yukti" of the verse)युक्ति
caand / moreoverऔर
atrahereयहाँ
śāstrānugatāas following scripture — reasoning that keeps to scriptureशास्त्र के अनुगत (शास्त्रानुसारी)
evaonly — of this kind aloneही
jñeyāis to be understood gerundiveजाननी चाहिए
yuktiḥ ca atra — and the reasoning here; śāstrānugatā eva jñeyā — is to be understood only as scripture-following.
yuktiḥ — युक्ति; ca — और; atra — यहाँ; śāstrānugatā — शास्त्र के अनुगत; eva — ही; jñeyā — जाननी चाहिए।
And the "reasoning" meant here is to be understood only as reasoning that follows scripture. (Again identical to Jīva.)
और यहाँ युक्ति को शास्त्र के अनुगत (शास्त्रानुसारी) ही जानना चाहिए।
s5citation
yuktiś ca kevalā naiva iti yukteḥ svātantrya-niṣedhāt |
yuktiḥ ca kevalā na eva"reasoning by itself is never [valid]" — the quoted phraseऔर केवल (अकेली) युक्ति कदापि नहीं (प्रमाण)
iti— thus (marking it as a citation)ऐसा (जो कहा गया)
yukteḥ svātantrya-niṣedhātbecause independence is denied to reasoning — reasoning may not stand on its own ablative of reasonक्योंकि युक्ति की स्वतन्त्रता का निषेध है
yuktiḥ ca kevalā na eva iti — the quoted "reasoning alone is never valid"; yukteḥ svātantrya-niṣedhāt — because reasoning is denied independence.
yuktiḥ ca kevalā na eva — और केवल युक्ति कदापि नहीं; iti — ऐसा; yukteḥ svātantrya-niṣedhāt — क्योंकि युक्ति की स्वतन्त्रता का निषेध है।
He cites: "reasoning by itself is never valid." Because reasoning is denied any standing of its own. (Viśvanātha marks it plainly as a quote with "iti" and gives only the reason, without the further tantra verses Jīva added.)
'और केवल (अकेली) युक्ति कदापि (प्रमाण) नहीं' — ऐसा (कहा गया), क्योंकि युक्ति की स्वतन्त्रता का निषेध है।
Why cited: cited (BhRS 1.1.45) to establish that reasoning has no independent authority — it holds only in subordination to scripture.
क्यों उद्धृत: (भ.र.सि. १.१.४५) यह स्थापित करने के लिए उद्धृत कि युक्ति की कोई स्वतन्त्र प्रामाणिकता नहीं — वह शास्त्र के अधीन रहकर ही ठहरती है।
s6conclusion
evambhūto yaḥ prauḍha-śraddhaḥ sa evottamo’dhikārīty arthaḥ ||
evambhūtaḥone who is like this — with all the aboveइस प्रकार का (ऐसे लक्षणोंवाला)
yaḥwhoजो
prauḍha-śraddhaḥhas mature, strong faithपरिपक्व श्रद्धावाला
saḥ evahe aloneवही
uttamaḥ adhikārīis the best candidateउत्तम अधिकारी
iti arthaḥ— this is the meaningऐसा अर्थ है
evambhūtaḥ yaḥ prauḍha-śraddhaḥ — such a one, of mature faith; saḥ eva uttamaḥ adhikārī — he alone is the best candidate; iti arthaḥ — that is the sense.
evambhūtaḥ — इस प्रकार का; yaḥ — जो; prauḍha-śraddhaḥ — परिपक्व श्रद्धावाला; saḥ eva — वही; uttamaḥ adhikārī — उत्तम अधिकारी; iti arthaḥ — ऐसा अर्थ है।
So the one who is all this, and whose faith is mature and strong — he alone is the best candidate. That is the meaning. (Viśvanātha closes with the same words as Jīva.)
इस प्रकार का जो परिपक्व श्रद्धावाला है, वही उत्तम अधिकारी है — ऐसा अर्थ है।