Bhakti-rasāmṛta-sindhu 1.2.54

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IASTदेवनागरीবাংলা

Commentary

JīvaMukunda-dāsaViśvanātha

BRS 1.2.54

← 1.2.53 1.2.55 →

tatraiva śrī-sūtoktau (1.7.10)—

ātmārāmāś ca munayo nirgranthā apy urukrame |
kurvanty ahaitukīṁ bhaktim ittham-bhūta-guṇo hariḥ ||quoted · śrī-sūtoktau

The verse — translated

Even sages who delight in the self and are free of every knot render motiveless devotion to Urukrama; such are Hari's qualities.

आत्मा में ही रमण करनेवाले मुनि, और ग्रन्थियों से मुक्त जन भी, उरुक्रम भगवान् के प्रति अहैतुकी भक्ति करते हैं; हरि के गुण ही ऐसे हैं।

The verse — line by line

L1citation

ātmārāmāś ca munayo nirgranthā apy urukrame |

ātmārāmāḥthose who are already satisfied in their own self — the self-content sages nom. pl., subjectजो अपनी आत्मा में ही रमण करते हैं (आत्म-तृप्त पुरुष) — यही कर्ता

caand (linking this group to the next word)और

munayaḥthe sages, the contemplatives nom. pl.मननशील मुनिगण

nirgranthāḥfree of all scriptural knots — beyond rules and prohibitions nom. pl.ग्रन्थि अर्थात् बन्धन से रहित पुरुष

apieven (even such people as these)भी

urukrametoward Urukrama — the Lord of vast strides, Viṣṇu loc., object of devotionउरुक्रम भगवान के प्रति

ātmārāmāḥ ca munayaḥ nirgranthāḥ api — even those who are self-satisfied, and the sages, and those free of scriptural bonds; urukrame — toward Urukrama (the Lord)

ātmārāmāḥ — आत्मा में ही रमने वाले; ca — और; munayaḥ — मुनिगण; nirgranthāḥ — बन्धन से रहित; api — भी; urukrame — उरुक्रम भगवान के विषय में

Even those who are already fulfilled within themselves, and the sages, and those who have gone past all rules and prohibitions — even such people — turn toward Urukrama, the Lord of mighty strides.

जो अपनी आत्मा में ही रमण करते हैं, वे मुनि, और जो सब बन्धनों से रहित हैं — वे भी उरुक्रम भगवान के प्रति (आगे कहा जाने वाला कर्म करते हैं)।

Why cited: Adduced as scriptural proof (from Śrī Sūta, SB 1.7.10) that Hari's qualities draw even the self-satisfied and the liberated into devotion.

क्यों उद्धृत: यह श्रीसूत के वचन (श्रीमद्भागवत १.७.१०) से लाया गया शास्त्र-प्रमाण है, जो सिद्ध करता है कि हरि के गुण आत्म-तृप्त और मुक्त पुरुषों को भी भक्ति की ओर खींच लेते हैं।

urukrama: literally 'of wide/mighty steps'; a name of Viṣṇu recalling his three world-spanning strides. Here it simply names the Lord as the object of their devotion.

उरुक्रम का शब्दार्थ है 'विशाल एवं प्रचण्ड चरणों वाला' — विष्णु का वह नाम जो उनके तीनों लोकों को नाप लेने वाले पगों का स्मरण कराता है। यहाँ यह नाम केवल इतना बताता है कि वे ही इन सबकी भक्ति के आश्रय (लक्ष्य) हैं।

L2citation

kurvanty ahaitukīṁ bhaktim ittham-bhūta-guṇo hariḥ ||

kurvantithey do, they perform 3rd pl. verbकरते हैं

ahaitukīmmotiveless — with no ulterior aim, done for its own sake acc., qualifies bhaktimअहैतुकी अर्थात् बिना किसी हेतु के, निष्कारण

bhaktimloving devotion acc., objectभक्ति (जो कर्म है)

ittham-bhūta-guṇaḥwhose qualities are of such a kind (that they pull in even these people) nom., qualifies hariḥजिसके गुण ऐसे (आकर्षक) हैं — यह हरि का विशेषण

hariḥHari — the one who steals hearts away nom., subject of the clause of causeहरि — क्योंकि उन्हीं के कारण यह होता है (कारण-वाक्य का कर्ता)

kurvanti ahaitukīm bhaktim — they render motiveless devotion; ittham-bhūta-guṇaḥ hariḥ — because Hari is one whose qualities are of such a kind

kurvanti — करते हैं; ahaitukīm — निष्कारण; bhaktim — भक्ति; ittham-bhūta-guṇaḥ — जिसके गुण ऐसे हैं; hariḥ — हरि

They render devotion that has no motive behind it. And why? Because Hari has qualities of just such a kind — qualities that draw in even people like these.

वे अहैतुकी अर्थात् निष्कारण भक्ति करते हैं — क्योंकि हरि के गुण ही ऐसे (मोहक) हैं।

Why cited: The verse's own closing phrase 'ittham-bhūta-guṇaḥ' is the seed the three commentators unpack: it is Hari's qualities that cause even the ātmārāmas to serve.

क्यों उद्धृत: श्लोक का अन्तिम पद 'ittham-bhūta-guṇaḥ' ही वह बीज है जिसे तीनों टीकाकार खोलते हैं — यह हरि के गुण ही हैं जो आत्माराम पुरुषों तक को सेवा में प्रवृत्त करते हैं।

hari: 'the one who carries/steals away'; a standard name for Viṣṇu-Kṛṣṇa. Here the point of the name is that his very qualities carry off the hearts of even the self-satisfied.

हरि का अर्थ है 'हर ले जाने वाला, चुरा लेने वाला' — विष्णु-कृष्ण का प्रसिद्ध नाम। यहाँ इस नाम का मर्म यही है कि उनके गुण ही आत्म-तृप्त पुरुषों तक के हृदय को हर ले जाते हैं।

Commentary — decoded

Jīva Gosvāmī

s1gloss

nirgranthā vidhi-niṣedhātmaka-granthebhyo nirgatā api ||

nirgranthāḥ'free of knots' — the word to be explained pratīka (lemma taken up)'निर्ग्रन्थ' — यही पद यहाँ लिया गया है

vidhi-niṣedha-ātmaka-granthebhyaḥfrom the scriptural bonds that consist of injunctions and prohibitions abl. of separationविधि और निषेध रूपी ग्रन्थियों (बन्धनों) से

nirgatāḥhaving gone out — they have left those bonds behind nom., past participleनिकल चुके, बाहर आए हुए

apieven (even people who have done this)भी

nirgranthāḥ — 'free of knots'; vidhi-niṣedha-ātmaka-granthebhyaḥ nirgatāḥ api — even those who have gone out from the bonds consisting of injunctions and prohibitions

nirgranthāḥ — 'निर्ग्रन्थ'; vidhi-niṣedha-ātmaka-granthebhyaḥ — विधि-निषेध रूपी बन्धनों से; nirgatāḥ — निकले हुए; api — भी

Jīva explains the word nirgranthāḥ. A 'knot' (grantha) here means the binding of scriptural do's and don'ts. So nirgranthāḥ are people who have gone clear out of all such rules and prohibitions — and even they turn to Hari.

'निर्ग्रन्थ' का अर्थ है — विधि और निषेध रूपी ग्रन्थियों (बन्धनों) से जो निकल चुके हैं, वे भी।

grantha: ordinarily 'a book' or 'a knot/tie'; Jīva reads it as 'knot' — the binding force of injunction and prohibition — so nirgrantha is one untied from that binding, not merely 'bookless'.

'ग्रन्थ' का सामान्य अर्थ 'पुस्तक' अथवा 'गाँठ/बन्धन' है। जीव इसे 'गाँठ' के रूप में पढ़ते हैं — विधि और निषेध का बाँधने वाला बल — अतः 'निर्ग्रन्थ' वह है जो उस बन्धन से खुल चुका है, केवल 'पुस्तक-रहित' नहीं।

Mukunda-dāsa Gosvāmī

s1gloss

ātmārāmā brahmānubhavino nirgranthā vidhi-niṣedhātmaka-granthebhyo nirgatā api |

ātmārāmāḥ'self-satisfied ones' — the first word taken up pratīka

brahma-anubhavinaḥthose who directly experience Brahman — who taste the impersonal Absolute gloss of ātmārāmāḥ

nirgranthāḥ'free of knots' — the next word taken up pratīka

vidhi-niṣedha-ātmaka-granthebhyaḥfrom the bonds that consist of injunctions and prohibitions abl. of separation

nirgatāḥhaving gone out — free of them nom., past participle

apieven (even such people as these)

ātmārāmāḥ — brahma-anubhavinaḥ, those who experience Brahman; nirgranthāḥ — vidhi-niṣedha-ātmaka-granthebhyaḥ nirgatāḥ api, even those gone out from the bonds of do's and don'ts

Mukunda glosses two words. Ātmārāmāḥ means those who directly experience Brahman — souls absorbed in the Absolute. Nirgranthāḥ means, just as before, those who have left behind the bonds of scriptural rules and prohibitions. Even these people are meant.

brahma-anubhavin: one who has the direct realization of Brahman (the impersonal Absolute). Mukunda specifies that ātmārāma here is not merely 'happy in oneself' but 'settled in the experience of Brahman.'

s2gloss

tatra hetum āha—itthambhūta-guṇa itthambhūtā ātmārāmādi-karṣakā guṇā yasya na tathā |

tatra hetum āhaon that point he states the cause — [Śrī Sūta] gives the reason [why even these serve] avataraṇikā within the gloss

ittham-bhūta-guṇaḥ'one whose qualities are of such a kind' — the phrase now analyzed pratīka

ittham-bhūtāḥof such a kind — namely predicate feeding the next word

ātmārāma-ādi-karṣakāḥqualities that drag in the self-satisfied and the rest nom. pl., the 'such a kind'

guṇāḥthe qualities nom. pl.

yasyaof whom — the one who has them gen., the bahuvrīhi possessor (= Hari)

na tathānot otherwise — it can only be read this way ruling out any weaker sense

tatra hetum āha — thereupon he states the cause; ittham-bhūta-guṇaḥ = yasya guṇāḥ ittham-bhūtāḥ ātmārāma-ādi-karṣakāḥ — he whose qualities are of-such-a-kind, i.e. pullers-in of the self-satisfied and the rest; na tathā — and not to be taken any other way

Now Mukunda notes that Śrī Sūta gives the reason. The compound ittham-bhūta-guṇaḥ is a bahuvrīhi: it means 'the one whose qualities are of such a kind.' And 'of such a kind' means precisely 'qualities that drag in even the self-satisfied and people like them.' It cannot be taken any other way.

ittham-bhūta ('being thus / of such a kind') is a pointer word; Mukunda fixes its reference — 'thus' = 'so attractive as to pull in even ātmārāmas' — and 'na tathā' shuts off any tamer reading.

s3conclusion

ātmārāmāḥ svato bhakti-karaṇāyogyā bhagavān tān api kṛpayā guṇair ākṛṣya bhaktiṁ kārayitum eva tarati sma |

ātmārāmāḥthe self-satisfied souls nom. pl., subject

svataḥon their own, by themselves abl./adv. of source

bhakti-karaṇa-ayogyāḥunfit to perform devotion — incapable of it by their own nature nom. pl., predicate

bhagavānthe Lord nom., subject of the main act

tān apieven them — even these unfit ones acc., object

kṛpayāout of mercy, by his compassion instr. of means

guṇaiḥby his qualities — using his own attractive traits instr. of means

ākṛṣyahaving drawn them in — pulling them toward himself gerund

bhaktimdevotion acc., object of the causative

kārayitum evajust in order to make them do it — for this very purpose dat.-sense infinitive of the causative + eva

tarati smahe set to work / went across — he undertook it verb (perfect sense)

ātmārāmāḥ svataḥ bhakti-karaṇa-ayogyāḥ — the self-satisfied are by themselves unfit to do devotion; bhagavān tān api kṛpayā guṇaiḥ ākṛṣya bhaktim kārayitum eva tarati sma — yet the Lord, out of mercy, drawing even them in by his qualities, set himself precisely to make them perform devotion

Mukunda draws the point together. By their own nature the ātmārāmas are unfit to do devotion at all. Yet the Lord, out of mercy, uses his own attractive qualities to pull even these people in — and he does this for one purpose only: to make them perform devotion. That is the work he undertook.

tarati sma: the root tṛ ('cross over') used here in the sense 'he took [it] up / carried [it] through' — Mukunda reads it as the Lord actively undertaking the task of drawing the unfit into service.

s4conclusion

aho bhaktānāṁ daurlabhyam iti bhāvaḥ ||

ahoah! — an exclamation of wonder interjection

bhaktānāmof devotees — genuine ones gen. pl.

daurlabhyamthe rarity, the hard-to-get-ness — how scarce they are nom., the thing exclaimed over

iti bhāvaḥ— such is the underlying sense [of the verse] closing formula naming the implied import

aho bhaktānām daurlabhyam — ah, the rarity of [real] devotees!; iti bhāvaḥ — this is the inner import

Mukunda closes with the feeling behind the verse: 'Ah, how rare true devotees are!' If even the self-satisfied and the liberated must be drawn in by the Lord's own mercy before they will serve, then a genuine devotee is a truly rare thing. That, he says, is the verse's inner sense.

iti bhāvaḥ: a standard commentarial tag meaning 'this is the [author's] intended feeling/import' — it labels what precedes as the emotional point the verse is really making, not a further grammatical gloss.

Viśvanātha Cakravartī

s1gloss

nirgranthā vidhi-niṣedhātmaka-granthebhyo nirgatā api |

nirgranthāḥ'free of knots' — the word taken up pratīka'निर्ग्रन्थ' — यही पद लिया गया

vidhi-niṣedha-ātmaka-granthebhyaḥfrom the bonds that consist of injunctions and prohibitions abl. of separationविधि और निषेध रूपी ग्रन्थियों (बन्धनों) से

nirgatāḥhaving gone out — free of them nom., past participleनिकल चुके, बाहर आए हुए

apieven (even such people)भी

nirgranthāḥ — vidhi-niṣedha-ātmaka-granthebhyaḥ nirgatāḥ api — 'free of knots,' i.e. even those gone out from the bonds of do's and don'ts

Viśvanātha gives the same gloss of nirgranthāḥ: people who have gone clear out of the bonds made of scriptural rules and prohibitions — and even they are included.

'निर्ग्रन्थ' अर्थात् विधि और निषेध रूपी ग्रन्थियों (बन्धनों) से जो निकल चुके हैं, वे भी।

Here Viśvanātha simply confirms the shared reading (grantha = the 'knot' of vidhi/niṣedha), matching Jīva and Mukunda; no new distinction is added at this word.

यहाँ विश्वनाथ उसी साझे अर्थ की पुष्टि करते हैं (ग्रन्थ = विधि-निषेध की 'गाँठ') — जीव और मुकुन्द से मिलता हुआ; इस पद पर कोई नया भेद नहीं जोड़ते।

s2gloss

itthambhūta ātmārāmākarṣaka-guṇo yasya saḥ ||

ittham-bhūtaḥ'of such a kind' — the pointer word pratīka'इत्थम्भूत' — यही पद लिया गया

ātmārāma-ākarṣaka-guṇaḥhaving qualities that draw in the self-satisfied the content of 'such a kind'आत्माराम पुरुषों को भी खींच लेने वाले गुण — यही 'ऐसा' होने का तात्पर्य

yasyaof whom — the one who possesses them gen., bahuvrīhi relativeजिसके (बहुव्रीहि सम्बन्ध)

saḥthat one is he — i.e. Hari nom., the bahuvrīhi correlativeवह (बहुव्रीहि का प्रतिनिर्देश)

ittham-bhūtaḥ = yasya ātmārāma-ākarṣaka-guṇaḥ saḥ — 'of such a kind' means: he whose qualities draw in the self-satisfied — that is he (Hari)

ittham-bhūtaḥ — 'इत्थम्भूत'; ātmārāma-ākarṣaka-guṇaḥ — आत्माराम को आकर्षित करने वाले गुण; yasya — जिसके; saḥ — वह

Viśvanātha unpacks ittham-bhūta the same way as a bahuvrīhi. 'Of such a kind' means: the one whose very qualities pull in the ātmārāmas — that one is Hari. His attractiveness is the whole reason even the self-satisfied come to serve him.

'इत्थम्भूत' अर्थात् आत्माराम पुरुषों को भी खींच लेने वाले गुण जिसके हैं, वह (हरि)।

ittham-bhūta-guṇaḥ is a bahuvrīhi (a 'whose-…' compound): it does not name the qualities directly but the person who has them. Viśvanātha's 'yasya … saḥ' spells out that structure — 'he, of whom the qualities are attracting-of-ātmārāmas.'

'इत्थम्भूत-गुण' एक बहुव्रीहि (अर्थात् 'जिसके … हैं' प्रकार का समास) है — यह गुणों का सीधा नाम नहीं लेता, बल्कि उन गुणों के धारक पुरुष का बोध कराता है। विश्वनाथ का 'यस्य … सः' इसी रचना को खोल देता है — 'वह, जिसके गुण आत्माराम पुरुषों को खींचने वाले हैं।'

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