yathā pādme—
sarve’dhikāriṇo hy atra hari-bhaktau yathā nṛpa ||
kāśī-khaṇḍe ca tathā—
antyajā api tad-rāṣṭre śaṅkha-cakrāṅka-dhāriṇaḥ |
samprāpya vaiṣṇavīṁ dīkṣāṁ dīkṣitā iva sambabhuḥ ||quoted · pādme
The verse — decoded
L1citation
sarve’dhikāriṇo hy atra hari-bhaktau yathā nṛpa ||
sarveall people, everyoneसभी लोग
adhikāriṇaḥare eligible, are qualifiedअधिकारी हैं
hifor, indeed emphatic / explanatory particleक्योंकि, निश्चय ही
atrahere, in this matterयहाँ, इस विषय में
hari-bhaktauwhen it comes to devotion to Hari locative — the field of eligibilityहरि की भक्ति में
yathājust as, in the way that correlative — sets up the illustrationजैसा कि (आगे दृष्टान्त आता है)
nṛpaO king vocative — Vasiṣṭha addresses the kingहे राजन्
he nṛpa — O king; atra hari-bhaktau — here, in devotion to Hari; sarve hi adhikāriṇaḥ — indeed all people are eligible; yathā — just as [follows in the next lines]
sarve — सभी लोग; adhikāriṇaḥ — अधिकारी हैं; hi — क्योंकि; atra — यहाँ इस विषय में; hari-bhaktau — हरि की भक्ति में; yathā — जैसा कि; nṛpa — हे राजन्।
O king, in devotion to Hari everyone is eligible. There is no one who is barred. And here is how that works out in practice.
हे राजन्, इस हरि-भक्ति में तो सभी लोग अधिकारी हैं। जैसा (आगे दृष्टान्त से दिखाया जाता है)।
Why cited: Cited to prove that all people, without exception, are eligible for devotion to Hari.
क्यों उद्धृत: यह वचन इसलिए उद्धृत है कि हरि-भक्ति में बिना किसी अपवाद के सभी मनुष्य अधिकारी हैं, यही सिद्ध हो।
adhikārin: in ritual and legal śāstra it names the one person qualified to perform a given rite (a right that varṇa or gender can restrict); here the point is the reverse — for hari-bhakti the qualification is universal.
अधिकारी शब्द कर्मकाण्ड और धर्मशास्त्र में उस एक व्यक्ति को कहता है जो किसी विशेष कर्म को करने का अधिकार रखता हो — और यह अधिकार वर्ण या लिंग से सीमित हो सकता है। यहाँ बात इसकी ठीक उलटी है — हरि-भक्ति में यह अधिकार सबके लिए खुला है।
L2citation
antyajā api tad-rāṣṭre śaṅkha-cakrāṅka-dhāriṇaḥ |
antyajāḥthe lowest-born, outcastesअन्त्यज लोग (निम्न जाति में जन्मे)
apieven concessive — pushes the case to its limitभी (बात को उसकी अन्तिम सीमा तक ले जाता है)
tad-rāṣṭrein his kingdom locative — 'his' = the king'sउस राजा के राज्य में
śaṅkha-cakra-aṅka-dhāriṇaḥwearing the marks of the conch and the disc the branded Vaiṣṇava emblemsशंख और चक्र के चिह्न धारण किए हुए
tad-rāṣṭre — in his kingdom; antyajāḥ api — even the lowest-born; śaṅkha-cakra-aṅka-dhāriṇaḥ — wear the marks of conch and disc
antyajāḥ — अन्त्यज लोग; api — भी; tad-rāṣṭre — उस राजा के राज्य में; śaṅkha-cakra-aṅka-dhāriṇaḥ — शंख और चक्र के चिह्न धारण किए हुए।
In that king's realm, even the lowest-born people wear the marks of the conch and the disc. Even they carry Viṣṇu's emblems on their bodies.
उस राजा के राज्य में अन्त्यज लोग भी शंख और चक्र के चिह्न धारण किए हुए थे।
Why cited: The concrete proof of universal eligibility: even outcastes take the Vaiṣṇava marks.
क्यों उद्धृत: यह सार्वभौमिक अधिकार का प्रत्यक्ष प्रमाण है — अन्त्यज तक वैष्णव चिह्न धारण करते हैं।
śaṅkha-cakra-aṅka: the conch and disc stamped on the body at Vaiṣṇava dīkṣā (the taptamudrā branding). Wearing them publicly declares one has taken initiation.
शंख-चक्र-अंक वे चिह्न हैं जो वैष्णव दीक्षा के समय तप्त-मुद्रा से शरीर पर अंकित किए जाते हैं। इन्हें खुले रूप में धारण करना यह घोषित करता है कि व्यक्ति ने दीक्षा ले ली है।
L3citation
samprāpya vaiṣṇavīṁ dīkṣāṁ dīkṣitā iva sambabhuḥ ||
samprāpyahaving received, once they took gerund — 'after…'भली-भाँति प्राप्त करके
vaiṣṇavīṁ dīkṣāṁVaiṣṇava initiationवैष्णवी दीक्षा को
dīkṣitāḥ ivalike consecrated sacrificers the point of comparisonदीक्षितों के समान
sambabhuḥthey shone forth, they became radiant perfect of sam-√bhāसुशोभित हुए, देदीप्यमान हुए
vaiṣṇavīṁ dīkṣāṁ samprāpya — having received Vaiṣṇava initiation; dīkṣitāḥ iva — like consecrated sacrificers; sambabhuḥ — they shone forth
samprāpya — भली-भाँति प्राप्त करके; vaiṣṇavīṁ dīkṣāṁ — वैष्णवी दीक्षा को; dīkṣitāḥ iva — दीक्षितों के समान; sambabhuḥ — सुशोभित हुए।
Once they received Vaiṣṇava initiation, they shone. They looked like brahmins consecrated for a Vedic sacrifice. The initiation lifted the outcastes to that radiance.
वैष्णवी दीक्षा को प्राप्त करके वे दीक्षितों के समान देदीप्यमान हुए।
Why cited: Seals the point: even outcastes, once initiated, shine like consecrated sacrificers.
क्यों उद्धृत: यह वचन बात पर मुहर लगाता है — अन्त्यज भी दीक्षित होकर यज्ञ-दीक्षितों के समान देदीप्यमान होते हैं।
dīkṣita: literally 'one who has undergone dīkṣā'. In its old Vedic sense it means the yajamāna consecrated for a soma-sacrifice (the sense the commentators supply below). The verse's force is the simile — initiated outcastes look as luminous as those high consecrated brahmins.
दीक्षित का शाब्दिक अर्थ है 'जिसने दीक्षा ली हो'। इसके पुराने वैदिक अर्थ में यह उस यजमान को कहता है जो सोम-यज्ञ के लिए दीक्षित हुआ हो — यही अर्थ आगे टीकाकार देते हैं। श्लोक का बल उपमा में है — दीक्षित अन्त्यज उन उच्च दीक्षित ब्राह्मणों के समान देदीप्यमान दीखते हैं।
Commentary — decoded
Jīva Gosvāmī
s1gloss
kāśī-khaṇḍe ca bhaktau nṛmātrasyādhikāritā śrūyate, ity etan-mātrāṁśenānvayaḥ |
kāśī-khaṇḍein the Kāśī-khaṇḍa [of the Skanda Purāṇa] locative — where it is taughtकाशी-खण्ड में
caand, likewise adds a second scriptural witnessऔर (दूसरा शास्त्र-प्रमाण जोड़ता है)
bhaktaufor devotion locative — the field of eligibilityभक्ति में
nṛ-mātrasyaof any human being at all genitive; mātra = 'merely, just'केवल मनुष्य मात्र की
adhikāritāthe eligibility, the being qualifiedअधिकारिता, अधिकारी होना
śrūyateis taught in scripture 'is heard' — i.e. stated in śruti/purāṇaसुनी जाती है, शास्त्र में कही गई है
iti— so much for that closes the quoted pointइस प्रकार (उद्धृत बात यहाँ पूरी होती है)
etat-mātra-aṁśenaonly by this much of it, only in this one respect instrumental — the limited part that appliesइसी मात्र अंश से (जितना ही यहाँ लागू होता है)
anvayaḥis how the verse connects [to Rūpa's argument]अन्वय है, संगति बैठती है
kāśī-khaṇḍe ca — and in the Kāśī-khaṇḍa too; bhaktau nṛ-mātrasya adhikāritā śrūyate — the eligibility of any human being for devotion is taught; iti — thus; etat-mātra-aṁśena anvayaḥ — the connection [of this verse to the point] is only by this much of it
kāśī-khaṇḍe — काशी-खण्ड में; ca — और; bhaktau — भक्ति में; nṛ-mātrasya — केवल मनुष्य मात्र की; adhikāritā — अधिकारिता; śrūyate — सुनी जाती है; iti — इस प्रकार; etat-mātra-aṁśena — इसी मात्र अंश से; anvayaḥ — अन्वय है।
The Kāśī-khaṇḍa also teaches that any human being is eligible for devotion. So Rūpa's verse fits his argument only in this one respect. Only its clause about eligibility for bhakti is what applies here; the rest of the verse's original point is set aside.
काशी-खण्ड में भी यह सुना जाता है कि भक्ति में केवल मनुष्य मात्र की अधिकारिता है। इसी मात्र अंश से इस वचन का यहाँ अन्वय है।
etat-mātra-aṁśena: 'by only this much portion.' Jīva flags that Rūpa borrows just the eligibility line from a verse whose original subject (as Mukunda notes) was bathing in Māgha.
'इसी मात्र अंश से' का अर्थ है केवल इतने ही भाग से। जीव यह संकेत करते हैं कि रूप गोस्वामी उस श्लोक से केवल अधिकार वाली पंक्ति ही लेते हैं, जिसका मूल विषय (जैसा मुकुन्द कहते हैं) माघ-स्नान था।
s2gloss
dīkṣitā yājñikāḥ ||
dīkṣitāḥthe word 'dīkṣitas' [in the verse] pratīka — the verse-word being explained'दीक्षित' पद (जिसका अर्थ बताया जा रहा है)
yājñikāḥmeans the performers of sacrificeयज्ञ करने वाले
dīkṣitāḥ — [the verse's word] dīkṣitas; yājñikāḥ — means sacrificers
dīkṣitāḥ — 'दीक्षित' पद; yājñikāḥ — यज्ञ करने वाले।
The verse's word 'dīkṣitas' means the sacrificers. It refers to brahmins consecrated to perform a Vedic yajña.
'दीक्षित' का अर्थ है यज्ञ करने वाले।
Mukunda-dāsa Gosvāmī
s1avataranika
māgha-snānasya sarvādhikāritāṁ bruvatā vaśiṣṭena nṛpaṁ prati hari-bhaktir dṛṣṭāntitā |
māgha-snānasyaof bathing in the month of Māgha genitive — what was being established
sarva-adhikāritāṁthe universal eligibility, that everyone is qualified
bruvatāby [Vasiṣṭha] as he was declaring it present participle, instrumental — 'while stating'
vaśiṣṭenaby Vasiṣṭha instrumental — the speaker
nṛpaṁ pratitoward the king, to the king
hari-bhaktiḥdevotion to Hari
dṛṣṭāntitāwas brought in as the illustration, was used as the example denominative past participle of dṛṣṭānta
vaśiṣṭena — by Vasiṣṭha; nṛpaṁ prati — to the king; māgha-snānasya sarva-adhikāritāṁ bruvatā — while declaring that everyone is eligible for Māgha-bathing; hari-bhaktiḥ dṛṣṭāntitā — devotion to Hari was used as the illustration
In the Padma Purāṇa, Vasiṣṭha was telling the king that everyone is eligible to bathe in the month of Māgha. To prove it, he brought in devotion to Hari as his illustration. Here the mapping is: what he wanted to prove is universal eligibility for Māgha-bathing; the illustration he used for it is that everyone is eligible for hari-bhakti. So originally hari-bhakti is the example, and Māgha-bathing is the point. The analogy shows the two share one feature — open to all — but it stops there: Rūpa now lifts out the hari-bhakti clause and makes it his proof, which is why Jīva says the verse fits only in that one respect.
dṛṣṭānta: an illustrative example adduced to establish a separate claim. Mukunda reads the verse in its home setting, where hari-bhakti is the example and Māgha-bathing is the thing being proved — the reverse of how Rūpa deploys it.
s2avataranika
vaśiṣṭa-vākyam evāha—yatheti |
vaśiṣṭa-vākyamVasiṣṭha's own statement
evaprecisely, this very eva — it is Vasiṣṭha's words verbatim
āha[Rūpa] gives, quotes the ācārya's citing verb
yathā itiwith the verse that begins 'yathā' pratīka — catchword marking which verse
vaśiṣṭa-vākyam eva — Vasiṣṭha's very words; āha — [Rūpa] states; yathā iti — [the verse] beginning 'yathā'
Rūpa now quotes Vasiṣṭha's own words. That is the verse beginning with 'yathā'.
s3gloss
atra māgha-snāne ||
atrathe word 'here' [in the verse] pratīka — the verse-word atra
māgha-snānemeans 'in the bathing of Māgha' locative — the referent Mukunda supplies
atra — [the verse's] 'here'; māgha-snāne — means 'in the Māgha-bathing'
The verse's word 'here' means 'in the bathing of Māgha.' In its original setting, 'everyone is eligible here' points to Māgha-bathing.
This confirms Mukunda's frame: the 'atra' (here) of line 1 originally referred to Māgha-bathing, not to hari-bhakti — the datum on which Jīva's 'only in this one respect' rests.
Viśvanātha Cakravartī
s1gloss
tasya rājño rāṣṭre deśe |
tasyathe verse's 'his' means pratīka — the tad- of tad-rāṣṭre'तस्य' अर्थात् उसका (तद्-राष्ट्रे का तद्)
rājñaḥthe king'sउस राजा का
rāṣṭrethe verse's 'in the kingdom' means pratīka'राष्ट्र' पद
deśein the country, in the landदेश में
tasya — [the verse's] 'his'; rājñaḥ — [means] the king's; rāṣṭre — [the verse's] 'in the kingdom'; deśe — [means] in the land
tasya — 'तस्य' अर्थात्; rājñaḥ — उस राजा का; rāṣṭre — 'राष्ट्र' पद; deśe — देश में।
In the verse, 'his' means the king's. And 'in the kingdom' means in his country.
'तस्य' अर्थात् उस राजा का, और 'राष्ट्र' अर्थात् देश में।
s2gloss
dīkṣitā yājñikā iva sambabhur dīptiṁ cakruḥ ||
dīkṣitāḥthe word 'dīkṣitas' [in the verse] pratīka'दीक्षित' पद
yājñikāḥ ivameans 'like the sacrificers'यज्ञ करने वालों के समान
sambabhuḥthe verse's 'sambabhuḥ' pratīka — the verb being explained'सम्बभुः' क्रिया (जिसकी व्याख्या हो रही है)
dīptiṁ cakruḥmeans 'they produced radiance', i.e. they shone the periphrastic gloss of the verbउन्होंने दीप्ति की, देदीप्यमान हुए
dīkṣitāḥ yājñikāḥ iva — 'dīkṣitas' = like the sacrificers; sambabhuḥ dīptiṁ cakruḥ — 'sambabhuḥ' = they produced radiance
dīkṣitāḥ — 'दीक्षित' पद; yājñikāḥ iva — यज्ञ करने वालों के समान; sambabhuḥ — 'सम्बभुः'; dīptiṁ cakruḥ — उन्होंने दीप्ति की।
The verse's 'like dīkṣitas' means 'like the sacrificers.' And the verb 'sambabhuḥ' means they gave off radiance, that is, they shone.
'दीक्षित' अर्थात् यज्ञ करने वालों के समान; 'सम्बभुः' अर्थात् उन्होंने दीप्ति की, अर्थात् देदीप्यमान हुए।
Viśvanātha agrees with Jīva that dīkṣita = yājñika (a consecrated sacrificer), and unpacks the poetic perfect sambabhuḥ ('shone forth') into the plain 'they made radiance.'
विश्वनाथ जीव से सहमत हैं कि दीक्षित का अर्थ यज्ञ करने वाला है, और वे काव्यमय लिट्-रूप 'सम्बभुः' को खोलकर सीधा 'उन्होंने दीप्ति की' कह देते हैं।