L1definition
ananuṣṭhānato doṣo bhakty-aṅgānāṁ prajāyate |
ananuṣṭhānataḥbecause one does not perform them ablative of causeक्योंकि अनुष्ठान नहीं किया जाता — अर्थात् न करने के कारण
doṣaḥa fault, a fall-shortदोष
bhakty-aṅgānāmof the limbs of bhakti (its prescribed practices) genitiveभक्ति के अंगों का
prajāyatearises, comes aboutउत्पन्न होता है
bhakty-aṅgānām — of the limbs of bhakti; ananuṣṭhānataḥ — because one fails to perform them; doṣaḥ — a fault; prajāyate — arises.
ananuṣṭhānataḥ — अनुष्ठान न करने के कारण; bhakty-aṅgānām — भक्ति के अंगों का; doṣaḥ — दोष; prajāyate — उत्पन्न होता है।
For a devotee, a fault arises from not performing the limbs of bhakti. That is: the offense is in leaving the devotional practices undone. It is the failure to do them that produces the fault.
भक्ति के अंगों का अनुष्ठान न करने से दोष उत्पन्न होता है।
aṅga: home meaning 'a limb, a part'; here the prescribed component-practices of bhakti (hearing, chanting, keeping Ekādaśī, and the like).
अंग का मूल अर्थ है 'अवयव, भाग'; यहाँ इसका तात्पर्य भक्ति के विहित घटक-साधनों से है — श्रवण, कीर्तन, एकादशी-व्रत आदि।
L2definition
na karmaṇām akaraṇād eṣa bhakty-adhikāriṇām
nanotनहीं
karmaṇāmof the Vedic ritual duties genitiveकर्मों का
akaraṇātfrom the non-performance of them ablative of causeक्योंकि (उन्हें) न करने के कारण
eṣaḥthis (fault)यह (दोष)
bhakty-adhikāriṇāmfor those qualified for bhakti genitiveभक्ति के अधिकारियों को
bhakty-adhikāriṇām — for those eligible for bhakti; eṣaḥ — this fault; karmaṇām akaraṇāt — from the non-performance of the Vedic duties; na — does not arise.
bhakty-adhikāriṇām — भक्ति के अधिकारियों को; karmaṇām akaraṇāt — कर्मों के न करने के कारण; eṣaḥ (doṣaḥ) — यह दोष; na (prajāyate) — नहीं होता।
For those qualified for bhakti, this fault does not come from skipping the Vedic ritual duties. Leaving karma undone does not fault them. Their obligation is bhakti, not the old ritual works.
परन्तु भक्ति के अधिकारियों को (वर्णाश्रम के) कर्मों को न करने से यह दोष नहीं लगता।
adhikārin: home meaning 'one who has the right/qualification to perform a rite'; here one who is eligible for and set on the path of bhakti.
अधिकारी का मूल अर्थ है 'जिसे कोई कर्म करने का अधिकार या पात्रता प्राप्त हो'; यहाँ इसका तात्पर्य उस व्यक्ति से है जो भक्ति के लिए योग्य है और उसी मार्ग पर स्थित है।
L3definition
niṣiddhācārato daivāt prāyaścittaṁ tu nocitam |
niṣiddhācārataḥfrom doing a forbidden act ablativeनिषिद्ध आचरण से
daivātby fate, by chance (not by his own will) ablative of causeक्योंकि प्रारब्धवश (ऐसा हुआ)
prāyaścittamthe prescribed expiation, atonementप्रायश्चित्त
tuhowever, on the other handपरन्तु
nanotनहीं
ucitamis not fitting, not called forउचित है
daivāt — by fate; niṣiddhācārataḥ — from a forbidden act; prāyaścittam tu — the expiation, however; na ucitam — is not fitting.
daivāt — प्रारब्धवश; niṣiddhācārataḥ — निषिद्ध आचरण हो जाने पर; tu — परन्तु; prāyaścittam — प्रायश्चित्त; na ucitam — उचित नहीं है।
But suppose a forbidden act happens to him by fate. Even then, expiation is not called for. For such a devotee, atonement rites are not the right response.
प्रारब्धवश निषिद्ध आचरण हो जाने पर भी (भक्त के लिए) प्रायश्चित्त उचित नहीं है।
prāyaścitta: home meaning 'the Vedic penance that cancels the fault of a transgression'; here it is declared unfitting for the devotee, because bhakti itself removes the fault.
प्रायश्चित्त का मूल अर्थ है 'वह वैदिक तप जो किसी उल्लंघन के दोष का निवारण करता है'; यहाँ इसे भक्त के लिए अनुचित कहा गया है, क्योंकि भक्ति स्वयं ही उस दोष को दूर कर देती है।
L4conclusion
iti vaiṣṇava-śāstrāṇāṁ rahasyaṁ tad-vidāṁ matam
itithis — the foregoing teaching quotative, closing the statementयह (जो कहा गया, वह)
vaiṣṇava-śāstrāṇāmof the Vaiṣṇava scriptures genitiveवैष्णव शास्त्रों का
rahasyamthe secret, the inner importरहस्य है
tad-vidāmof those who know them (the knowers of those scriptures) genitiveउनके ज्ञाताओं का
matamis the settled view, the accepted opinionमत है
iti — this; vaiṣṇava-śāstrāṇām — of the Vaiṣṇava scriptures; rahasyam — the secret; tad-vidām — of those who know them; matam — is the held view.
iti — यह; vaiṣṇava-śāstrāṇām — वैष्णव शास्त्रों का; rahasyam — रहस्य है; tad-vidām — उनके ज्ञाताओं का; matam — मत है।
This is the secret of the Vaiṣṇava scriptures. And it is the settled view of those who know those scriptures. So the point is not one man's opinion; it is the tradition's own inner teaching.
यह वैष्णव शास्त्रों का रहस्य है, और उनके ज्ञाताओं का यही मत है।
rahasya: home meaning 'a secret, an esoteric doctrine'; here the hidden import of the Vaiṣṇava scriptures that only their knowers hold.
रहस्य का मूल अर्थ है 'गुप्त, गूढ़ सिद्धान्त'; यहाँ इसका तात्पर्य वैष्णव शास्त्रों के उस छिपे हुए अभिप्राय से है जिसे केवल उनके ज्ञाता ही धारण करते हैं।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
tad evam anyābhilāṣitā-śūnyatvam iti sthāpitam |
tatso, with thatवह
evamin this way (by all the foregoing)इस प्रकार
anyābhilāṣitā-śūnyatvambeing empty of any other desire (the freedom-from-other-wants that defines pure bhakti)अन्य अभिलाषाओं से रहित होना
itithis point quotativeयह (बात)
sthāpitamhas been establishedस्थापित किया जा चुका है
tat evam — so in this way; anyābhilāṣitā-śūnyatvam iti — the point 'being free of every other desire'; sthāpitam — has been established.
tat evam — इस प्रकार वह; anyābhilāṣitā-śūnyatvam iti — 'अन्य अभिलाषाओं से रहित होना', यह; sthāpitam — स्थापित किया जा चुका है।
Jīva looks back at what has been settled so far. Up to here, one mark of pure bhakti has been proven: that it is free of every other desire. That is 'anyābhilāṣitā-śūnyatvam' — wanting nothing else.
इस प्रकार (भक्ति का) अन्य अभिलाषाओं से रहित होना स्थापित किया जा चुका है।
anyābhilāṣitā-śūnyatva: literally 'the state of being empty of other longings'; the first of the standard defining marks of uttamā bhakti, here treated as already established.
अन्याभिलाषिता-शून्यत्व का शब्दार्थ है 'अन्य कामनाओं से शून्य होने की अवस्था'; यह उत्तमा भक्ति के प्रसिद्ध लक्षणों में पहला है, जिसे यहाँ पूर्व-सिद्ध मानकर लिया गया है।
s2avataranika
tat-prasaṅga-saṅgatyā sarveṣām apy adhikāritvaṁ darśitam |
tat-prasaṅga-saṅgatyāby the natural link to that topic (since it came up in connection with it) instrumental of meansउसी प्रसंग की संगति से
sarveṣāmof all peopleसभी का
apieven, without exceptionभी
adhikāritvamtheir being qualified (for bhakti)अधिकारी होना
darśitamhas been shownदिखाया गया
tat-prasaṅga-saṅgatyā — by the connection arising from that topic; sarveṣām api — of absolutely everyone; adhikāritvam — the eligibility; darśitam — has been shown.
tat-prasaṅga-saṅgatyā — उसी प्रसंग की संगति के द्वारा; sarveṣām api — सभी का भी; adhikāritvam — अधिकारी होना; darśitam — दिखाया गया।
And along with that, riding on the same topic, another thing was shown: that everyone, without exception, is qualified for bhakti. So two things now stand: pure bhakti wants nothing else, and everyone is eligible for it.
उसी प्रसंग की संगति से सभी का (भक्ति में) अधिकारी होना भी दिखाया गया।
s3objection
tatra śaṅkate—nanu, bhavantu sarva evādhikāriṇaḥ, kintu sva-sva-dharma-yuktā eveti yujyate |
tatraon this pointइस पर
śaṅkatehe raises a doubtशंका करते हैं
nanuwell now — (voicing the objector)अच्छा (यह तो ठीक है, परन्तु)
bhavantulet them be, grantedभले ही हों
sarve evaabsolutely allसभी
adhikāriṇaḥqualified for bhaktiअधिकारी
kintubut stillपरन्तु
sva-sva-dharma-yuktāḥjoined to each one's own prescribed duty (each keeping his own varṇāśrama duty)अपने-अपने धर्म से युक्त रहते हुए
evaprecisely, only in that conditionही
itiso quotativeयह (कहना)
yujyatewould be the proper conclusionउचित है
tatra śaṅkate — here he raises a doubt; nanu — well now; sarve eva adhikāriṇaḥ bhavantu — granted, let everyone be qualified; kintu sva-sva-dharma-yuktāḥ eva iti — but only while each keeps his own prescribed duty; yujyate — that is what would be proper.
tatra śaṅkate — इस पर शंका करते हैं; nanu — अच्छा; sarve eva adhikāriṇaḥ bhavantu — भले ही सब अधिकारी हों; kintu sva-sva-dharma-yuktāḥ eva iti — परन्तु अपने-अपने धर्म से युक्त रहते हुए ही, यह; yujyate — उचित है।
Now Jīva states the objection. 'Fine — grant that everyone is qualified for bhakti. But surely each should still keep to his own varṇāśrama duty. Only on that condition does it hold.' The objector wants to bolt the old duties onto bhakti.
इस पर शंका करते हैं — अच्छा, भले ही सब अधिकारी हों, परन्तु अपने-अपने धर्म से युक्त रहते हुए ही (अधिकारी हों), यही उचित है।
s4objection
taṁ vinā pratyavāya-śravaṇāt |
tamthat (one's own duty)उस (धर्म) के
vināwithoutबिना
pratyavāya-śravaṇātbecause scripture is heard to declare a sin-of-omission ablative of causeक्योंकि प्रत्यवाय (दोष) का श्रवण होता है — अर्थात् (शास्त्र में ऐसा) सुना जाता है
tam vinā — without that duty; pratyavāya-śravaṇāt — because we hear of an incurred fault (for its omission).
tam vinā — उस धर्म के बिना; pratyavāya-śravaṇāt — प्रत्यवाय (दोष) का श्रवण होने के कारण।
The objector gives his reason. 'Without keeping one's own duty, scripture says a sin of omission is incurred.' So, he argues, the devotee cannot simply drop his prescribed karma — the Veda threatens a penalty for that.
क्योंकि उस (धर्म) के बिना प्रत्यवाय (दोष) का शास्त्र में वर्णन सुना जाता है।
pratyavāya: home meaning (Mīmāṁsā) 'the demerit that accrues from failing to perform an obligatory rite'; cited here by the objector as the threat that should force the devotee to keep his karma.
प्रत्यवाय का मूल अर्थ (मीमांसा में) है 'नित्य विहित कर्म के न करने से उत्पन्न होने वाला दोष'; यहाँ आपत्तिकर्ता इसे उस भय के रूप में उद्धृत करता है जो भक्त को अपने कर्म बनाए रखने के लिए बाध्य करना चाहिए।
s5objection
tathā sarveṣāṁ prāyo niṣiddha-karma āpataty eva |
tathālikewise, and furtherतथा
sarveṣāmfor all of themसभी को
prāyaḥfor the most part, more often than notप्रायः
niṣiddha-karmaa forbidden actनिषिद्ध कर्म
āpatatihappens to befall, comes aboutआ पड़ता है
evainevitablyही
tathā — and further; sarveṣām — for all people; prāyaḥ — usually; niṣiddha-karma — a forbidden act; eva āpatati — is bound to occur.
tathā — तथा; sarveṣām — सभी को; prāyaḥ — प्रायः; niṣiddha-karma — निषिद्ध कर्म; āpatati eva — आ ही पड़ता है।
The objector presses further. 'And besides, for almost everyone a forbidden act is bound to happen sooner or later.' So he sets up the next worry: if forbidden acts are unavoidable, something must be done to clean them up.
तथा प्रायः सभी को निषिद्ध कर्म आ ही पड़ता है।
s6objection
sati ca tena duṣṭatve kathaṁ śuddhatvaṁ syāt ? kṛte ca prāyaścitte karmāvṛtatvam āpadyate ? tatrāha—api ceti |
sati ca tena duṣṭatveand once he is polluted by that (forbidden act) locative absolute — 'when there is…'और उस (निषिद्ध कर्म) से दूषितता हो जाने पर
kathamhowकैसे
śuddhatvampurityशुद्धता
syātcould there be?हो सकती है
kṛte ca prāyaścitteand if expiation is performed locative absolute — 'when… has been done'और प्रायश्चित्त कर लेने पर
karma-āvṛtatvambeing wrapped up in ritual works againकर्म से आवृत हो जाना (कर्म में फँस जाना)
āpadyateresults, followsआ पड़ता है
tatrato thisइस पर
āhahe replies (in the verse)कहते हैं
api ca itiwith the words 'and moreover' (pointing to that phrase of the verse) lemma-citation'अपि च' (इस पद से)
tena duṣṭatve sati ca — and when he is polluted by it; katham śuddhatvam syāt — how could there be purity?; prāyaścitte kṛte ca — and if expiation is done; karma-āvṛtatvam āpadyate — he falls back into being covered by ritual works; tatra āha — to this he answers; api ca iti — with 'api ca'.
tena duṣṭatve sati ca — और उससे दूषितता हो जाने पर; katham śuddhatvam syāt — शुद्धता कैसे हो; prāyaścitte kṛte ca — और प्रायश्चित्त कर लेने पर; karma-āvṛtatvam āpadyate — कर्म में फँस जाना आ पड़ता है; tatra āha — इस पर कहते हैं; api ca iti — 'अपि च'।
The objector caps his dilemma with two horns. 'Once he is polluted by a forbidden act, how can he be pure again? Yet if he does the expiation rite, he is dragged straight back into ritual works.' Either way the devotee seems trapped. To meet this, Jīva says, the verse answers with the words 'api ca' ('and moreover').
और उस (निषिद्ध कर्म) से दूषितता आ जाने पर शुद्धता कैसे हो? और प्रायश्चित्त कर लेने पर (फिर) कर्म में फँस जाना आ पड़ता है? इस पर 'अपि च' कहकर उत्तर देते हैं।
s7gloss
bhakty-aṅgānāṁ nityānāṁ iti jñeyam ||
bhakty-aṅgānām'the limbs of bhakti' (in the verse)भक्ति के अंगों का
nityānāmmeans the daily obligatory ones genitive, supplying the senseअर्थात् नित्य (अंगों) का — यह अर्थ जोड़ना चाहिए
iti jñeyamshould be understood so quotativeऐसा जानना चाहिए
bhakty-aṅgānām — 'the limbs of bhakti'; nityānām iti — as the daily obligatory limbs; jñeyam — is to be understood.
bhakty-aṅgānām — भक्ति के अंगों का (अर्थात्); nityānām iti — नित्य अंगों का, ऐसा; jñeyam — जानना चाहिए।
Jīva pins down one word. In the verse, 'the limbs of bhakti' should be taken to mean the daily obligatory limbs — the ones a devotee is bound to do every day. So the fault of omission in line 1 is about neglecting those regular duties of bhakti.
'भक्ति के अंग' से नित्य अंग समझने चाहिए — ऐसा जानना चाहिए।
s8gloss
daivād iti |
daivāt itias for the word 'by fate' (in the verse) lemma-citation'दैवात्' (इस पद पर)
daivāt iti — [now taking up] the word 'daivāt'.
daivāt iti — 'दैवात्' पद की व्याख्या करते हैं।
Now Jīva turns to the next word to explain. He picks up 'daivāt' — 'by fate' — from the verse, to say what it covers.
'दैवात्' — (अब इस पद की व्याख्या)।
s9gloss
yasya bhaktau tādṛśī ruciḥ śraddhā vā jātā, tasya tu vikarmaṇi svataḥ pravṛttir na sambhavaty eveti bhāvaḥ |
yasyathe one in whom genitiveजिसकी
bhaktaufor bhakti locativeभक्ति में
tādṛśīsuch a (deep, genuine)वैसी
ruciḥa taste, a relishरुचि
śraddhā vāor faithअथवा श्रद्धा
jātāhas arisenउत्पन्न हो गई
tasyain him genitiveउसकी
tuindeedतो
vikarmaṇiinto forbidden action locative of goalविकर्म (निषिद्ध कर्म) में
svataḥof his own accord, on his own initiativeस्वयं
pravṛttiḥan impulse to engage, a setting-outप्रवृत्ति
na sambhavatiis not possibleसम्भव नहीं होती
evaat allही
iti bhāvaḥthis is the intended sense closing formulaयह भाव है
yasya bhaktau tādṛśī ruciḥ śraddhā vā jātā — the one in whom such a taste or faith for bhakti has arisen; tasya tu — for him indeed; vikarmaṇi svataḥ pravṛttiḥ — a self-willed plunge into forbidden action; na sambhavati eva — is simply not possible; iti bhāvaḥ — that is the sense.
yasya bhaktau tādṛśī ruciḥ śraddhā vā jātā — जिसकी भक्ति में वैसी रुचि अथवा श्रद्धा उत्पन्न हो गई; tasya tu — उसकी तो; vikarmaṇi svataḥ pravṛttiḥ — विकर्म में स्वयं प्रवृत्ति; na sambhavati eva — सम्भव ही नहीं होती; iti bhāvaḥ — यह भाव है।
Here Jīva explains why 'by fate' is the key word. Take a devotee in whom a real taste or faith for bhakti has awakened. For such a person, deliberately setting out to do something forbidden is simply not possible. So if a forbidden act touches him at all, it can only come 'by fate' — by accident — never by his own choice. That is the intended sense.
जिसकी भक्ति में वैसी रुचि अथवा श्रद्धा उत्पन्न हो गई, उसकी तो निषिद्ध कर्म में स्वयं प्रवृत्ति सम्भव ही नहीं होती — यह भाव है।
s10gloss
prāyaścittaṁ tu nocitam iti bhakti-prabhāva eva tat-prāyaścittāya kalpata iti bhāvaḥ ||
prāyaścittaṁ tu na ucitam ition the verse-phrase 'but expiation is not fitting' lemma-citation'प्रायश्चित्तं तु नोचितम्' (इस पद पर)
bhakti-prabhāvaḥthe very power of bhaktiभक्ति का प्रभाव
evaitself, and nothing elseही
tat-prāyaścittāyato atone for that forbidden act dative of purposeउस (दोष) के प्रायश्चित्त के लिए
kalpatesuffices, serves the purposeसमर्थ होता है
iti bhāvaḥthis is the intended sense closing formulaयह भाव है
prāyaścittaṁ tu na ucitam iti — on 'but expiation is not fitting'; bhakti-prabhāvaḥ eva — the power of bhakti itself; tat-prāyaścittāya kalpate — serves to expiate that act; iti bhāvaḥ — that is the sense.
prāyaścittaṁ tu na ucitam iti — 'प्रायश्चित्तं तु नोचितम्' के विषय में; bhakti-prabhāvaḥ eva — भक्ति का प्रभाव ही; tat-prāyaścittāya — उस दोष के प्रायश्चित्त के लिए; kalpate — समर्थ होता है; iti bhāvaḥ — यह भाव है।
Now Jīva explains why no atonement rite is needed. On 'but expiation is not fitting': the power of bhakti itself, all by itself, does the work of atoning for that forbidden act. So the devotee needs no separate penance — bhakti has already cleansed it. That is the intended sense, and it answers the objector's dilemma: he is not left impure, and he is not dragged back into ritual works.
'प्रायश्चित्तं तु नोचितम्' — इसका भाव यह है कि भक्ति का प्रभाव ही उस दोष के प्रायश्चित्त के लिए समर्थ हो जाता है।
Mukunda-dāsa Gosvāmī
s1objection
nanu, bhavantu sarva evādhikāriṇaḥ, kintu teṣāṁ sva-sva-dharmo niṣiddhācaraṇe prāyaścittaṁ ca doṣa-nivartakatvāt kartavyam eva |
nanuwell now — (voicing the objector)
bhavantulet them be, granted
sarve evaabsolutely all
adhikāriṇaḥqualified for bhakti
kintubut still
teṣāmfor them genitive
sva-sva-dharmaḥeach one's own prescribed duty
niṣiddhācaraṇeand, when a forbidden act has been done locative — 'in the case of…'
prāyaścittaṁ caand the expiation for it
doṣa-nivartakatvātbecause it removes the fault ablative of cause
kartavyam evamust certainly be done
nanu — well now; sarve eva adhikāriṇaḥ bhavantu — granted, let all be qualified; kintu teṣām sva-sva-dharmaḥ — but their own prescribed duty; niṣiddhācaraṇe prāyaścittaṁ ca — and, in a case of forbidden conduct, the expiation; doṣa-nivartakatvāt — because it removes the fault; kartavyam eva — must certainly be done.
Mukunda frames the same objection in his own words. 'Grant that all are qualified for bhakti. Even so, each should keep his own prescribed duty; and when a forbidden act is done, he should perform the expiation — because expiation is what removes the fault. So both duty and atonement stay obligatory.' This is the view the verse will refute.
s2reply
tatrāha—nocitam iti |
tatrato this
āhahe (the author) replies
na ucitam itiwith the words 'it is not fitting' lemma-citation
tatra āha — to this he replies; na ucitam iti — with 'na ucitam' ('is not fitting').
Mukunda points to the verse's answer. Against that objection the author replies with the very words 'na ucitam' — 'it is not fitting'. That phrase is the refutation: the expiation the objector demands is exactly what the verse rules out.
s3gloss
daivād iti bhakty-adhikāriṇāṁ vikarmaṇi svataḥ pravṛttir na jāyata iti bhāvaḥ |
daivāt itias for the word 'by fate' (in the verse) lemma-citation
bhakty-adhikāriṇāmfor those qualified for bhakti genitive
vikarmaṇiinto forbidden action locative of goal
svataḥof their own accord
pravṛttiḥan impulse to engage
na jāyatedoes not arise
iti bhāvaḥthis is the intended sense closing formula
daivāt iti — on the word 'by fate'; bhakty-adhikāriṇām — for those qualified for bhakti; vikarmaṇi svataḥ pravṛttiḥ — a self-willed engagement in forbidden action; na jāyate — does not arise; iti bhāvaḥ — that is the sense.
Mukunda explains 'by fate' just as Jīva does. For those qualified for bhakti, no impulse to engage in forbidden action arises of their own accord. So when the verse says such an act comes 'by fate', it means: never by their own will — only by accident. That is the sense.
s4gloss
prāyaścittaṁ tu nocitam iti teṣāṁ bhakti-prabhāvād eva vikarma-pāpāsparśaś ceti bhāvaḥ |
prāyaścittaṁ tu na ucitam ition the verse-phrase 'but expiation is not fitting' lemma-citation
teṣāmfor them (the devotees) genitive
bhakti-prabhāvātbecause of the power of bhakti ablative of cause
evaprecisely, by that alone
vikarma-pāpa-asparśaḥthere is no touch of the sin of the forbidden act (it cannot stain them)
caand
iti bhāvaḥthis is the intended sense closing formula
prāyaścittaṁ tu na ucitam iti — on 'but expiation is not fitting'; teṣām — for them; bhakti-prabhāvāt eva — by the power of bhakti alone; vikarma-pāpa-asparśaḥ ca — and there is no touch of the sin of a forbidden act; iti bhāvaḥ — that is the sense.
Mukunda explains why no atonement is fitting. For these devotees, by the power of bhakti alone, the sin of a forbidden act never even touches them. Since no stain sticks, there is nothing left for a penance to remove — so expiation is not called for. That is the sense.
s5citation
yathā itihāsa-samuccaye—lipyate na hi pāpena vaiṣṇavā viṣṇu-tatparāḥ iti ||
yathā itihāsa-samuccayeas it is said in the Itihāsa-samuccaya naming the source
lipyate nais not smeared, is not tainted
hifor, indeed
pāpenaby sin instrumental of means
vaiṣṇavaḥthe Vaiṣṇava
viṣṇu-tatparaḥwho is wholly devoted to Viṣṇu
itiso it runs quotative, closing the citation
yathā itihāsa-samuccaye — as in the Itihāsa-samuccaya; vaiṣṇavaḥ viṣṇu-tatparaḥ — the Vaiṣṇava intent on Viṣṇu; pāpena — by sin; na hi lipyate — is indeed not smeared; iti — thus.
Mukunda quotes scripture to seal the point. From the Itihāsa-samuccaya: 'For the Vaiṣṇava who is wholly devoted to Viṣṇu is not tainted by sin.' The words 'is not tainted' are the proof — the devotee takes no stain, so his commentary's claim stands on scriptural ground.
Why cited: Scriptural proof that a Viṣṇu-devoted Vaiṣṇava takes no stain from sin — hence no expiation is needed.
The atom's prose reads 'lipyate na hi pāpena', while the highlighted quote-marks split it as 'lipyate na hi pāpe' / 'na vaiṣṇavā viṣṇu-tatparāḥ'; decoded here from the running text of the segment.
Viśvanātha Cakravartī
s1gloss
bhakty-adhikārāṇāṁ janānāṁ bhakty-aṅgānām ekādaśī-vrata-janmāṣṭamy-ādi-nityāṅgānāṁ akaraṇe doṣaḥ |
bhakty-adhikārāṇām janānāmfor the people who are qualified for bhakti genitiveभक्ति के अधिकारी जनों को
bhakty-aṅgānāmof the limbs of bhaktiभक्ति के अंगों का
ekādaśī-vrata-janmāṣṭamy-ādi-nityāṅgānāmthat is, of the daily obligatory limbs such as the Ekādaśī fast, Janmāṣṭamī, and the rest genitive, spelling out which limbsएकादशी-व्रत, जन्माष्टमी आदि नित्य अंगों का
akaraṇewhen one fails to perform them locative — 'in the case of not doing…'न करने पर
doṣaḥa fault arisesदोष (लगता है)
bhakty-adhikārāṇām janānām — for people qualified for bhakti; bhakty-aṅgānām — of the limbs of bhakti; ekādaśī-vrata-janmāṣṭamy-ādi-nityāṅgānām — namely the daily obligatory limbs like Ekādaśī and Janmāṣṭamī; akaraṇe — upon not doing them; doṣaḥ — a fault.
bhakty-adhikārāṇām janānām — भक्ति के अधिकारी जनों को; bhakty-aṅgānām — भक्ति के अंगों का (अर्थात्); ekādaśī-vrata-janmāṣṭamy-ādi-nityāṅgānām — एकादशी-व्रत, जन्माष्टमी आदि नित्य अंगों का; akaraṇe — न करने पर; doṣaḥ — दोष।
Viśvanātha glosses line 1 and names the practices. For people qualified for bhakti, a fault arises when they fail to do the limbs of bhakti. And he spells out which limbs: the daily obligatory ones — the Ekādaśī fast, Janmāṣṭamī, and so on. Skip those, and a fault follows.
भक्ति के अधिकारी जनों को भक्ति के अंगों — एकादशी-व्रत, जन्माष्टमी आदि नित्य अंगों — के न करने पर दोष लगता है।
s2gloss
na karmaṇām akaraṇāt |
nanotनहीं
karmaṇāmof the Vedic ritual duties genitiveकर्मों का
akaraṇātfrom failing to perform them ablative of causeक्योंकि (उन्हें) न करने के कारण
karmaṇām akaraṇāt — from the non-performance of the Vedic duties; na — [the fault does] not [arise].
karmaṇām akaraṇāt — कर्मों के न करने के कारण; na (doṣaḥ) — (दोष) नहीं।
Viśvanātha completes the contrast from line 2. The fault does not come from failing to perform the Vedic ritual duties. He is just supplying the verse's own next clause: it is neglect of bhakti's limbs, not neglect of karma, that faults the devotee.
(परन्तु दोष) कर्मों के न करने के कारण नहीं (लगता)।
s3gloss
daivāt prācīna-vaiṣṇavāparādha-doṣa-vaśāt |
daivāt'by fate' means lemma-citation'दैवात्' (इस पद का अर्थ)
prācīna-vaiṣṇava-aparādha-doṣa-vaśātunder the compulsion of the fault of a past offense against a Vaiṣṇava ablative of causeक्योंकि पूर्वकृत वैष्णव-अपराध के दोष के वश से (ऐसा होता है)
daivāt — 'by fate'; prācīna-vaiṣṇava-aparādha-doṣa-vaśāt — [means] by the force of the fault of an earlier offense to a Vaiṣṇava.
daivāt — 'दैवात्' अर्थात्; prācīna-vaiṣṇava-aparādha-doṣa-vaśāt — पूर्वकृत वैष्णव-अपराध के दोष के वश से।
Viśvanātha gives his own reading of 'by fate'. Here 'daivāt' means: under the force of a past offense against a Vaiṣṇava. On his account, if a devotee does fall into a forbidden act, it is that earlier aparādha working itself out — not his present will. This is Viśvanātha's distinctive gloss of the word.
'दैवात्' — अर्थात् पूर्वकृत वैष्णव-अपराध के दोष के वश से।
vaiṣṇava-aparādha: an offense committed against a devotee of Viṣṇu, held in this tradition to be uniquely damaging; Viśvanātha makes its lingering effect the 'fate' that can push even a devotee into a forbidden act.
वैष्णव-अपराध विष्णु के भक्त के विरुद्ध किया गया अपराध है, जिसे इस परम्परा में अद्वितीय रूप से हानिकारक माना जाता है; विश्वनाथ इसी के शेष रहे प्रभाव को वह 'दैव' बताते हैं जो भक्त को भी किसी निषिद्ध कर्म में धकेल सकता है।
s4gloss
na tu śuddha-bhaktānāṁ vikarmaṇi svataḥ pravṛttiḥ sambhavatīti prāyaścittaṁ nocitam iti bhakti-svabhāva eva tat-prāyaścittāya kalpate iti bhāvaḥ |
na tubut notपरन्तु नहीं
śuddha-bhaktānāmof the pure devotees genitiveशुद्ध भक्तों की
vikarmaṇiinto forbidden action locative of goalविकर्म में
svataḥof their own accordस्वयं
pravṛttiḥan impulse to engageप्रवृत्ति
sambhavatiis possibleसम्भव होती है
ititherefore drawing the consequenceइसलिए (यह निष्कर्ष निकलता है कि)
prāyaścittaṁ na ucitam itithe verse says 'expiation is not fitting' lemma-citation'प्रायश्चित्तं नोचितम्' (यह)
bhakti-svabhāvaḥthe very nature of bhaktiभक्ति का स्वभाव
evaitself, and nothing elseही
tat-prāyaścittāyato atone for that act dative of purposeउस (दोष) के प्रायश्चित्त के लिए
kalpatesufficesसमर्थ होता है
iti bhāvaḥthis is the intended sense closing formulaयह भाव है
śuddha-bhaktānām — of the pure devotees; vikarmaṇi svataḥ pravṛttiḥ — a self-willed engagement in forbidden action; na tu sambhavati — is simply not possible; iti prāyaścittaṁ na ucitam iti — therefore 'expiation is not fitting'; bhakti-svabhāvaḥ eva — the very nature of bhakti itself; tat-prāyaścittāya kalpate — serves to atone for that act; iti bhāvaḥ — that is the sense.
śuddha-bhaktānām tu — परन्तु शुद्ध भक्तों की; vikarmaṇi svataḥ pravṛttiḥ na sambhavati — विकर्म में स्वयं प्रवृत्ति सम्भव नहीं होती; iti prāyaścittaṁ na ucitam iti — इसलिए 'प्रायश्चित्तं नोचितम्'; bhakti-svabhāvaḥ eva — भक्ति का स्वभाव ही; tat-prāyaścittāya kalpate — उस दोष के प्रायश्चित्त के लिए समर्थ होता है; iti bhāvaḥ — यह भाव है।
Viśvanātha draws the whole point together. For pure devotees, an impulse to engage in forbidden action does not arise of their own accord. That is why the verse says 'expiation is not fitting'. And even for the act that fate brings, the very nature of bhakti itself does the atoning — so no separate penance is required. That is the intended sense. Note his word choice: where Jīva and Mukunda said the 'power' (prabhāva) of bhakti, Viśvanātha says its 'nature' (svabhāva) — the cleansing is built into what bhakti is.
परन्तु शुद्ध भक्तों की विकर्म में स्वयं प्रवृत्ति सम्भव नहीं होती — इसलिए 'प्रायश्चित्तं नोचितम्'; भक्ति का स्वभाव ही उस दोष के प्रायश्चित्त के लिए समर्थ हो जाता है — यह भाव है।
s5conclusion
iti vaiṣṇava-śāstrāṇāṁ tātparyārtha-vinirṇayaḥ ||
itithis — the foregoing quotative, closingयह (जो कहा गया, वह)
vaiṣṇava-śāstrāṇāmof the Vaiṣṇava scriptures genitiveवैष्णव शास्त्रों के
tātparyārtha-vinirṇayaḥis the settled determination of their intended meaningतात्पर्यार्थ का निर्णय है
iti — this; vaiṣṇava-śāstrāṇām — of the Vaiṣṇava scriptures; tātparyārtha-vinirṇayaḥ — is the ascertained purport.
iti — यह; vaiṣṇava-śāstrāṇām — वैष्णव शास्त्रों के; tātparyārtha-vinirṇayaḥ — तात्पर्यार्थ का निर्णय है।
Viśvanātha closes by glossing line 4. All of this, he says, is the settled determination of what the Vaiṣṇava scriptures really intend. Where the verse called it their 'secret', he calls it their ascertained purport — the final reading of their aim.
यह वैष्णव शास्त्रों के तात्पर्यार्थ का निर्णय है।
tātparya: home meaning (in exegesis) 'the overall intended purport of a text, beyond the bare word-sense'; Viśvanātha declares the verse's teaching to be precisely that settled purport of the Vaiṣṇava scriptures.
तात्पर्य का मूल अर्थ (व्याख्या-शास्त्र में) है 'किसी पाठ का समग्र अभिप्रेत आशय, जो शब्दार्थ मात्र से परे है'; विश्वनाथ इस श्लोक की शिक्षा को ही वैष्णव शास्त्रों का वह निश्चित तात्पर्य घोषित करते हैं।