L1definition
sve sve’dhikāre yā niṣṭhā sa guṇaḥ parikīrtitaḥ |
sve sve adhikārein each person's own field of eligibility — the path he is fit for loc. of sphere; distributive sve sve = 'each in his own'अपने-अपने अधिकार-क्षेत्र में — अर्थात् जो जिस पथ का पात्र हो, उसी में
yā niṣṭhāwhatever firm standing, the steadiness one keeps thereजो दृढ़ स्थिति (निष्ठा) हो
sa guṇaḥthat is the virtue, the good qualityवही गुण है
parikīrtitaḥso it is declared, called out by name pari-kīrtita = fully proclaimedऐसा भली-भाँति घोषित किया गया है
sve sve adhikāre — in one's own field of eligibility; yā niṣṭhā — whatever steadiness one has; sa — that; guṇaḥ — is the virtue; parikīrtitaḥ — is declared to be.
sve sve adhikāre — अपने-अपने अधिकार-क्षेत्र में; yā niṣṭhā — जो दृढ़ निष्ठा हो; sa guṇaḥ — वही गुण; parikīrtitaḥ — भली-भाँति घोषित किया गया है।
Each person has his own field he is fit for. Staying firm in that field is the good quality. That is what is called a virtue.
जो व्यक्ति जिस पथ का अधिकारी है, उसी में उसकी जो दृढ़ स्थिति होती है, वही निष्ठा गुण कहलाती है। शास्त्र में इसी को भली-भाँति घोषित किया गया है।
adhikāra: home sense in Mīmāṁsā = 'entitlement/qualification' to perform a rite; here it is the particular path (karma, jñāna, or bhakti) a person is fit for. niṣṭhā: not mere belief but settled, unwavering standing in that path.
'अधिकार' का मूल अर्थ मीमांसा में किसी कर्म को करने की पात्रता या योग्यता है; यहाँ इसका तात्पर्य उस विशेष पथ (कर्म, ज्ञान अथवा भक्ति) से है जिसके लिए व्यक्ति योग्य है। 'निष्ठा' केवल विश्वास नहीं, अपितु उस पथ में अटल, अविचल स्थिति है।
L2definition
viparyayas tu doṣaḥ syād ubhayor eṣa niścayaḥ ||
viparyayaḥ tubut the opposite of that — leaving your own field or clinging to another's tu marks the contrast with guṇaपरन्तु इससे विपरीत स्थिति
doṣaḥ syātwould be the fault, the flaw syāt optative = 'would be', stated as the ruleदोष होगी — यही नियम कहा गया है
ubhayoḥabout the two of them — virtue and fault both gen. dualइन दोनों (गुण और दोष) का
eṣa niścayaḥthis is the settled conclusion, the final verdictयही निश्चय है
viparyayaḥ tu — but the reverse; doṣaḥ syāt — would be the fault; eṣaḥ — this; ubhayoḥ — about both; niścayaḥ — is the settled conclusion.
viparyayaḥ tu — परन्तु इससे विपरीत; doṣaḥ syāt — दोष होगा; ubhayoḥ — दोनों (गुण-दोष) का; eṣa niścayaḥ — यही निश्चय है।
But the opposite is the fault. This is the fixed conclusion about both of them — what counts as virtue and what counts as fault.
परन्तु इससे विपरीत स्थिति दोष होगी। गुण और दोष — इन दोनों का यही निश्चय है।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
tad etad eva sva-pāda-mūlaṁ bhajataḥ priyasya ity antena granthena āha sve sve iti |
tat etat evathis very same pointइसी विषय को
sva-pāda-mūlaṁ bhajataḥ priyasya iti antena granthenahe says it with the passage that ends '…dear to one who serves at his own feet' iti antena = 'with the [text] ending in…'; names the closing words of the run of verses'स्व-पाद-मूलं भजतः प्रियस्य' — इन शब्दों में समाप्त होने वाले ग्रन्थ-भाग के द्वारा
āhahe states, he brings it up(ग्रन्थकार) कहते हैं
sve sve itiwith the words beginning 'sve sve' (in one's own field) pratīka — quoting the verse by its opening words'स्वे स्वे' — इस पद से (श्लोक का आरम्भ करते हुए)
tat etat eva — this very same thing; sva-pāda-mūlaṁ bhajataḥ priyasya iti antena granthena — by the passage ending 'dear to one who serves at his feet'; āha — he states; sve sve iti — in the verse 'sve sve'.
tat etat eva — इसी विषय को; sva-pāda-mūlaṁ bhajataḥ priyasya iti antena granthena — 'स्व-पाद-मूलं भजतः प्रियस्य' इन शब्दों में समाप्त होने वाले ग्रन्थ-भाग द्वारा; āha — कहते हैं; sve sve iti — 'स्वे स्वे' इस श्लोक से।
Jīva sets the frame. This same teaching runs through the passage that ends with the words 'dear to one who serves at his own feet.' Kṛṣṇa states it here in the verse beginning 'sve sve' — 'in one's own field.'
इसी विषय को — जो 'स्व-पाद-मूलं भजतः प्रियस्य' इन शब्दों पर समाप्त होने वाले ग्रन्थ-भाग में कहा गया है — ग्रन्थकार 'स्वे स्वे' इस श्लोक से कहते हैं।
s2gloss
sve sve adhikāra iti pūrvokta-kevala-karma-jñāna-bhakti-viṣayatayā pṛthak pṛthak nirdiṣṭa ity arthaḥ |
sve sve adhikāre itias for the phrase 'in one's own field of eligibility''स्वे स्वे अधिकारे' — इस पद से
pūrvokta-kevala-karma-jñāna-bhakti-viṣayatayāit means: with respect to the three things spoken of before — bare karma (action), jñāna (knowledge), and bhakti (devotion) -viṣayatayā = 'as having for its scope', instr. explaining the senseपूर्वोक्त केवल कर्म, केवल ज्ञान और भक्ति — इन विषयों को लेकर
pṛthak pṛthak nirdiṣṭaḥeach one pointed out separately, one by one pṛthak pṛthak = 'severally, each on its own'अलग-अलग करके निर्देश किया गया है
iti arthaḥthat is the meaningऐसा अर्थ है
sve sve adhikāre iti — the phrase 'in one's own field'; pūrvokta-kevala-karma-jñāna-bhakti-viṣayatayā — as scoped to the earlier bare karma, jñāna, and bhakti; pṛthak pṛthak nirdiṣṭaḥ — pointed out separately for each; iti arthaḥ — that is the meaning.
sve sve adhikāre iti — 'स्वे स्वे अधिकारे' इस पद से; pūrvokta-kevala-karma-jñāna-bhakti-viṣayatayā — पूर्वोक्त केवल कर्म, केवल ज्ञान और भक्ति को विषय बनाकर; pṛthak pṛthak nirdiṣṭaḥ — अलग-अलग निर्दिष्ट किया गया; iti arthaḥ — ऐसा अर्थ है।
What does 'in one's own field' mean? Kṛṣṇa had already spoken of three separate things: plain action (karma), knowledge (jñāna), and devotion (bhakti). The verse points to each of these fields on its own. Each person's 'own field' is one of the three.
'स्वे स्वे अधिकारे' इस पद से यह अभिप्राय है कि पूर्वोक्त केवल कर्म, केवल ज्ञान और भक्ति — इन तीनों विषयों को लेकर अलग-अलग निर्देश किया गया है।
kevala here = 'bare, taken by itself' — karma without bhakti, jñāna without bhakti. It marks these as the three distinct adhikāras already laid out in the preceding Bhāgavata verses.
यहाँ 'केवल' का अर्थ है — अकेला, अपने आप में लिया हुआ: भक्ति-रहित कर्म, भक्ति-रहित ज्ञान। यह पूर्ववर्ती भागवत-श्लोकों में वर्णित तीन पृथक् अधिकारों की ओर संकेत करता है।
s3gloss
ubhayor guṇa-doṣayoḥ |
ubhayoḥ'of the two' in the verse means —'दोनों का' — अर्थात्
guṇa-doṣayoḥof the virtue and the fault gen. dual, unpacking 'ubhayoḥ'गुण और दोष — इन दोनों का
ubhayoḥ — 'of both'; guṇa-doṣayoḥ — that is, of virtue and fault.
ubhayoḥ — दोनों का; guṇa-doṣayoḥ — अर्थात् गुण और दोष का।
When the verse says 'of both,' it means the two just named: the virtue and the fault.
'दोनों का' — अर्थात् गुण और दोष, इन दोनों का।
s4reply
tatra śuddha-bhakty-adhikāriṇa itara-dvaya-karaṇe doṣa eva |
tatraon this point, among these threeउनमें से
śuddha-bhakty-adhikāriṇaḥfor the person fit for pure devotion gen. = 'in the case of the one qualified for śuddha-bhakti'जो शुद्ध-भक्ति का अधिकारी है, उसके लिए
itara-dvaya-karaṇeif he takes up the other two — karma and jñāna loc. of condition: 'in the doing of the other pair'शेष दोनों (कर्म और ज्ञान) को करने में
doṣaḥ evait is nothing but a fault eva = 'purely, and only'दोष ही है
tatra — among these; śuddha-bhakty-adhikāriṇaḥ — for one fit for pure devotion; itara-dvaya-karaṇe — in taking up the other two; doṣaḥ eva — it is only a fault.
tatra — उनमें; śuddha-bhakty-adhikāriṇaḥ — जो शुद्ध-भक्ति का अधिकारी है उसके लिए; itara-dvaya-karaṇe — शेष दोनों को करने में; doṣaḥ eva — दोष ही है।
Take the person who is fit for pure devotion. If he turns to the other two paths — action and knowledge — that is nothing but a fault for him. Leaving his own field is the flaw the verse warns of.
उनमें से जो शुद्ध-भक्ति का अधिकारी है, उसके लिए शेष दोनों — कर्म और ज्ञान — को करना दोष ही है।
s5citation
na jñānaṁ na ca vairāgyaṁ prāyaḥ śreyo bhaved iha iti tatraivokteḥ |
na jñānaṁ na ca vairāgyaṁ prāyaḥ śreyaḥ bhavet iha'here neither knowledge nor renunciation is, for the most part, what does good' the quoted line; prāyaḥ = 'as a rule, mostly''इस (भक्ति-मार्ग) में प्रायः न तो ज्ञान और न ही वैराग्य श्रेयस्कर होते हैं'
itiso it saysइस प्रकार
tatra eva ukteḥbecause it is said in that very same text (the eleventh canto) abl. of reason: 'from the statement right there'क्योंकि वहीं (उसी प्रसंग में) ऐसा कहा गया है
na jñānaṁ na ca vairāgyaṁ… — 'neither knowledge nor renunciation…'; iti — thus; tatra eva ukteḥ — because it is stated in that same place.
na jñānaṁ na ca vairāgyaṁ prāyaḥ śreyaḥ bhavet iha — 'इस मार्ग में प्रायः न ज्ञान और न वैराग्य श्रेयस्कर होते हैं'; iti — इस प्रकार; tatra eva ukteḥ — क्योंकि वहीं ऐसा कहा गया है।
He backs this up from the same eleventh canto: 'For a devotee, neither knowledge nor renunciation is generally what brings the good.' Since Kṛṣṇa himself says this there, the pure devotee gains nothing by turning to those other paths.
'इस मार्ग में प्रायः न ज्ञान और न वैराग्य कल्याणकारी होते हैं' — क्योंकि वहीं इस प्रकार कहा गया है।
Why cited: Kṛṣṇa's own word that for the devotee, jñāna and vairāgya are not the means to the good — so taking them up is a fault.
क्यों उद्धृत: यह कृष्ण का अपना वचन है कि भक्त के लिए ज्ञान और वैराग्य श्रेय के साधन नहीं — अतः उन्हें ग्रहण करना दोष है।
s6citation
tāvat karmāṇi kurvīta ity ādeś ca |
tāvat karmāṇi kurvīta'let him keep doing his prescribed works up to that point' the quoted line; tāvat = 'until [faith arises]', kurvīta optative = 'should do''(जब तक श्रद्धा न जागे) तब तक विहित कर्म करता रहे'
iti ādeḥ caand because of that instruction (and others like it) abl. of reason; ādeḥ = 'of the injunction'; ca = 'and, further'इस आदेश (विधि) के कारण भी
tāvat karmāṇi kurvīta — 'he should perform works until then'; iti ādeḥ ca — and from that directive too.
tāvat karmāṇi kurvīta — 'तब तक कर्म करता रहे'; iti ādeḥ ca — इस आदेश के कारण भी।
And there is the other side, also from the same text: 'Let a person keep doing his prescribed duties up until' faith in hearing about Kṛṣṇa arises. So one who is still in the field of karma should stay there and not abandon it prematurely. The instruction cuts both ways — stay in the field you are fit for.
'जब तक श्रद्धा उत्पन्न न हो, तब तक कर्म करता रहे' — इस आदेश के कारण भी (यही सिद्ध होता है)।
Why cited: Kṛṣṇa's directive that one keep to prescribed karma until faith arises — proof that abandoning one's proper field is itself the fault.
क्यों उद्धृत: यह कृष्ण का निर्देश है कि श्रद्धा जागने तक विहित कर्म करता रहे — इससे सिद्ध होता है कि अपना अधिकार-क्षेत्र छोड़ देना ही दोष है।
s7reply
karma-jñānādhikāriṇos tu tādṛśa-śraddhā-rahitayoḥ saṅgādi-vaśāt tādṛśa-śuddha-bhaktau pravṛttayor api anādara-doṣeṇa jhaṭiti asiddheḥ doṣa-prāya eveti jñeyam |
karma-jñāna-adhikāriṇoḥ tubut as for the two who are fit only for karma and for jñāna gen. dual; tu shifts to the harder caseपरन्तु जो कर्म और ज्ञान के अधिकारी हैं, उन दोनों के लिए
tādṛśa-śraddhā-rahitayoḥwho lack that kind of faith — faith in pure devotion gen. dual, describing them: 'devoid of such śraddhā'जो उस प्रकार की (शुद्ध-भक्ति की) श्रद्धा से रहित हैं
saṅga-ādi-vaśātcarried along by good association and the like abl. of cause: 'by the force of saṅga etc.'सत्संग आदि के प्रभाव से
tādṛśa-śuddha-bhaktau pravṛttayoḥ apieven if they do get started in that same pure devotion gen. dual; api = 'even so'उस शुद्ध-भक्ति में प्रवृत्त हो जाने पर भी
anādara-doṣeṇabecause of the flaw of doing it without real regard, half-heartedly instr. of cause: 'by reason of the fault of disrespect/inattention'अनादर के दोष के कारण
jhaṭiti asiddheḥsince success does not come quickly for them abl. of reason; jhaṭiti = 'at once, right away'; a-siddheḥ = 'from non-attainment'शीघ्र सिद्धि न होने के कारण
doṣa-prāyaḥ evait is still mostly a fault, faulty for the most part prāyaḥ = 'largely'; eva = 'even so, indeed'प्रायः दोष ही है
iti jñeyamthis is to be understoodऐसा जानना चाहिए
karma-jñāna-adhikāriṇoḥ tu — but for the two fit for karma and jñāna; tādṛśa-śraddhā-rahitayoḥ — lacking such faith; saṅga-ādi-vaśāt — by force of good association etc.; tādṛśa-śuddha-bhaktau pravṛttayoḥ api — even if started in pure devotion; anādara-doṣeṇa — by the fault of no real regard; jhaṭiti asiddheḥ — because success is not quick; doṣa-prāyaḥ eva — it is still largely a fault; iti jñeyam — so it should be understood.
karma-jñāna-adhikāriṇoḥ tu — परन्तु कर्म और ज्ञान के अधिकारियों के लिए; tādṛśa-śraddhā-rahitayoḥ — जो वैसी श्रद्धा से रहित हैं; saṅga-ādi-vaśāt — सत्संग आदि के वश से; tādṛśa-śuddha-bhaktau pravṛttayoḥ api — उस शुद्ध-भक्ति में प्रवृत्त हो जाने पर भी; anādara-doṣeṇa — अनादर-दोष के कारण; jhaṭiti asiddheḥ — शीघ्र सिद्धि न होने से; doṣa-prāyaḥ eva — प्रायः दोष ही है; iti jñeyam — ऐसा जानना चाहिए।
Now the harder case. Take the two who are fit only for action or for knowledge, and who have no real faith in pure devotion. Suppose good company or the like sweeps them into pure devotion anyway. Even then it goes largely wrong — because they take it up without real regard, so the fruit does not come to them quickly. Understand it this way: for them, even entering bhakti is mostly a fault, since they enter it carelessly. Note the balance — for such people it is 'mostly' a fault, not flatly one; whereas leaving his field is flatly a fault only for the pure devotee.
परन्तु जो कर्म और ज्ञान के अधिकारी हैं तथा उस प्रकार की श्रद्धा से रहित हैं, वे सत्संग आदि के वश से यदि उस शुद्ध-भक्ति में प्रवृत्त भी हो जाएँ, तो भी अनादर के दोष के कारण उन्हें शीघ्र सिद्धि नहीं मिलती — अतः वह प्रायः दोष ही है, ऐसा जानना चाहिए।
s8gloss
viparyayaḥ svādhikārāniṣṭhā tad itara-niṣṭhā ca ||
viparyayaḥ'the reverse' in the verse means —'विपर्यय' (इसका विपरीत) अर्थात्
sva-adhikāra-aniṣṭhānot being firm in your own field, failing to hold your own path a-niṣṭhā = 'want of steadiness'अपने अधिकार में निष्ठा का अभाव
tat-itara-niṣṭhā caand being firm instead in a field other than your own ca joins the two halves of 'the reverse'और उससे भिन्न (दूसरे के अधिकार) में निष्ठा रखना
viparyayaḥ — 'the reverse'; sva-adhikāra-aniṣṭhā — lack of firmness in one's own field; tat-itara-niṣṭhā ca — and firmness in a field other than that.
viparyayaḥ — विपर्यय अर्थात्; sva-adhikāra-aniṣṭhā — अपने अधिकार में निष्ठा का अभाव; tat-itara-niṣṭhā ca — और उससे भिन्न में निष्ठा।
'The reverse' the verse speaks of is two things. First, not staying firm in your own field. Second, becoming firm instead in someone else's field. Either way, that is the fault.
'विपर्यय' अर्थात् — अपने अधिकार में निष्ठा का न होना, और उससे भिन्न (अन्य के अधिकार) में निष्ठा रखना।
Mukunda-dāsa Gosvāmī
s1avataranika
tatra bhakty-adhikāriṇāṁ bhakty-aṅgānuṣṭhāna-karmākaraṇaṁ cāha sve sva ity ādi pañcabhiḥ |
tatrain that connection, at this point
bhakty-adhikāriṇāṁfor those who are fit for devotion gen. pl.
bhakty-aṅga-anuṣṭhāna-karma-akaraṇaṁ caboth the practicing of the limbs of devotion and the not-doing of ordinary works ca links the two things; akaraṇa = 'the refraining from'
āhahe states
sve sva iti ādi pañcabhiḥin the set of five verses beginning 'sve sva' instr. = 'by means of the five [verses]'; pañcabhiḥ = 'five'
tatra — here; bhakty-adhikāriṇāṁ — for those fit for devotion; bhakty-aṅga-anuṣṭhāna-karma-akaraṇaṁ ca — the practice of devotion's limbs and the leaving-off of works; āha — he states; sve sva iti ādi pañcabhiḥ — in the five verses beginning 'sve sva'.
Mukunda frames the section. Across the five verses beginning 'sve sva,' Kṛṣṇa is teaching two things about those fit for devotion. One, that they should practice the limbs of devotion. Two, that they should give up ordinary prescribed works. This verse opens that set of five.
aṅga: 'limb' — a component practice of bhakti (hearing, chanting, and so on). anuṣṭhāna = carrying out a practice; akaraṇa = deliberately not performing (here, ordinary karma).
s2gloss
sve sve’dhikāra iti krameṇa jñāne karmaṇi bhaktau yā niṣṭhā jñāni-karmi-bhaktānāṁ sthitiḥ sa guṇaḥ svābhīṣṭa-prāpti-lakṣaṇaḥ |
sve sve adhikāre itias for 'in one's own field of eligibility'
krameṇa jñāne karmaṇi bhaktautaken in order, that means: in knowledge, in action, in devotion krameṇa = 'respectively, in sequence'; three locatives
yā niṣṭhāwhatever firm standing one has
jñāni-karmi-bhaktānāṁ sthitiḥthat is, the settled position of the knower, the worker, and the devotee — each in his own gen. pl.; sthiti = 'staying put, established condition'
sa guṇaḥthat is the virtue
sva-abhīṣṭa-prāpti-lakṣaṇaḥa virtue whose mark is that it wins each one the goal he himself desires -lakṣaṇaḥ = 'characterized by'; defines what makes it a virtue
sve sve adhikāre iti — 'in one's own field'; krameṇa jñāne karmaṇi bhaktau — respectively in jñāna, karma, bhakti; yā niṣṭhā jñāni-karmi-bhaktānāṁ sthitiḥ — the steadiness that is the standing of the knower, worker, devotee; sa guṇaḥ sva-abhīṣṭa-prāpti-lakṣaṇaḥ — that is the virtue, marked by attaining one's own desired goal.
Mukunda spells out the fields in order: knowledge, action, devotion. The knower stays put in knowledge, the worker in action, the devotee in devotion. That steady standing, each in his own, is the virtue. And here is what makes it a virtue: it brings each person the very goal he is aiming at.
s3gloss
viparyayaḥ svādhikārāniṣṭhā parādhikāra-niṣṭhā ca doṣaḥ svābhīṣṭa-prāpti-pratibandhaka-rūpaḥ |
viparyayaḥ'the reverse' —
sva-adhikāra-aniṣṭhānot staying firm in your own field
para-adhikāra-niṣṭhā caand staying firm instead in someone else's field para = 'another's'; ca joins the two
doṣaḥis the fault
sva-abhīṣṭa-prāpti-pratibandhaka-rūpaḥa fault of the kind that blocks you from reaching your own desired goal pratibandhaka = 'obstructing'; -rūpaḥ = 'in the form of, being'
viparyayaḥ — 'the reverse'; sva-adhikāra-aniṣṭhā para-adhikāra-niṣṭhā ca — lack of firmness in one's own field and firmness in another's; doṣaḥ sva-abhīṣṭa-prāpti-pratibandhaka-rūpaḥ — is the fault, being what obstructs attaining one's desired goal.
'The reverse' is two things: not holding firm in your own field, and holding firm in someone else's instead. That is the fault. And note how it mirrors the virtue: where the virtue wins you your goal, this fault blocks you from it.
s4reply
bhakty-adhikāra-rahitayoḥ karma-jñānādhikāriṇoḥ saṅgādi-vaśāc chuddha-bhaktau pravṛttayor api kasyacid vacanena tasyās tyāgāj jātāparādhena svābhīṣṭa-prāpti-pratibandhaka-rūpo doṣa eva ||
bhakty-adhikāra-rahitayoḥfor the two who lack any fitness for devotion gen. dual; rahita = 'devoid of'
karma-jñāna-adhikāriṇoḥnamely the one fit for action and the one fit for knowledge gen. dual, in apposition
saṅga-ādi-vaśātcarried along by association and the like abl. of cause
śuddha-bhaktau pravṛttayoḥ apieven if they do get started in pure devotion gen. dual; api = 'even so'
kasyacit vacanenaon somebody's mere say-so instr. of means: 'by the word of someone [not truly qualified to give it]'
tasyāḥ tyāgātbecause they then drop that devotion abl. of cause; tasyāḥ = 'of her/it', i.e. the bhakti; tyāga = 'abandoning'
jāta-aparādhenathrough the offense that thereby arises instr. of cause; jāta = 'produced'; aparādha = 'offense'
sva-abhīṣṭa-prāpti-pratibandhaka-rūpaḥ doṣaḥ evait becomes exactly the fault that blocks them from their own goal — nothing else eva = 'purely, indeed'
bhakty-adhikāra-rahitayoḥ karma-jñāna-adhikāriṇoḥ — for the two, devoid of fitness for bhakti, fit for karma and jñāna; saṅga-ādi-vaśāt śuddha-bhaktau pravṛttayoḥ api — even though started in pure devotion by association etc.; kasyacit vacanena tasyāḥ tyāgāt — because of dropping it on someone's word; jāta-aparādhena — through the offense so produced; sva-abhīṣṭa-prāpti-pratibandhaka-rūpaḥ doṣaḥ eva — it is only the fault that blocks their own goal.
Mukunda takes the same hard case as Jīva but reads it differently. Take the two fit only for action or knowledge, with no fitness for devotion. Good company sweeps them into pure devotion. Then, on somebody's mere say-so, they give that devotion up again. Dropping bhakti produces an offense. And through that offense it turns into exactly the fault that blocks them from their own goal. So for Mukunda the fault lies not in their entering bhakti carelessly, but in their abandoning it once entered.
Viśvanātha Cakravartī
s1avataranika
sve sva iti |
sve sva itithe verse beginning 'sve sva' (in one's own field) pratīka — citing the verse by its opening words'स्वे स्व' — इस पद से (श्लोक को उद्धृत करते हुए)
sve sva iti — [he takes up] the verse 'sve sva'.
sve sva iti — 'स्वे स्व' इस श्लोक से।
Viśvanātha now takes up the verse beginning 'sve sva.'
'स्वे स्व' इस श्लोक की व्याख्या करते हैं।
s2gloss
pūrvokta-kevala-tattva-jñāna-yoga-bhakti-viṣayatayā pṛthak pṛthak nirdiṣṭa ity arthaḥ |
pūrvokta-kevala-tattva-jñāna-yoga-bhakti-viṣayatayāit means: with respect to the things spoken of before — bare knowledge of truth (tattva-jñāna), yoga, and devotion (bhakti) -viṣayatayā = 'as having for its scope'; note his list differs from Jīva'sपूर्वोक्त केवल तत्त्व-ज्ञान, योग और भक्ति — इन विषयों को लेकर
pṛthak pṛthak nirdiṣṭaḥeach pointed out separately, one by oneअलग-अलग करके निर्देश किया गया है
iti arthaḥthat is the meaningऐसा अर्थ है
pūrvokta-kevala-tattva-jñāna-yoga-bhakti-viṣayatayā — as scoped to the earlier bare tattva-jñāna, yoga, and bhakti; pṛthak pṛthak nirdiṣṭaḥ — pointed out separately; iti arthaḥ — that is the meaning.
pūrvokta-kevala-tattva-jñāna-yoga-bhakti-viṣayatayā — पूर्वोक्त केवल तत्त्व-ज्ञान, योग और भक्ति को विषय बनाकर; pṛthak pṛthak nirdiṣṭaḥ — अलग-अलग निर्दिष्ट किया गया; iti arthaḥ — ऐसा अर्थ है।
'In one's own field' means this: the three things named earlier — bare knowledge of the truth, yoga, and devotion — each pointed to separately. Each person's own field is one of these three. (Where Jīva listed karma, jñāna, and bhakti, Viśvanātha lists tattva-jñāna, yoga, and bhakti.)
इसका अर्थ यह है कि पूर्वोक्त केवल तत्त्व-ज्ञान, योग और भक्ति — इन विषयों को लेकर अलग-अलग निर्देश किया गया है।
kevala = 'bare, taken alone' — knowledge or yoga pursued by itself, apart from devotion. Viśvanātha's triad substitutes yoga for Jīva's karma; the commentators are not harmonized here.
'केवल' का अर्थ है — अकेला, अपने आप में लिया हुआ: भक्ति से रहित ज्ञान अथवा योग। विश्वनाथ की त्रयी में जीव के 'कर्म' के स्थान पर 'योग' है; यहाँ दोनों टीकाकारों में समन्वय नहीं किया गया।
s3gloss
ubhayor guṇa-doṣayoḥ |
ubhayoḥ'of both' means —'दोनों का' — अर्थात्
guṇa-doṣayoḥof the virtue and the fault gen. dual, unpacking 'ubhayoḥ'गुण और दोष — इन दोनों का
ubhayoḥ — 'of both'; guṇa-doṣayoḥ — that is, of virtue and fault.
ubhayoḥ — दोनों का; guṇa-doṣayoḥ — अर्थात् गुण और दोष का।
'Of both' means the two just named: the virtue and the fault.
'दोनों का' — अर्थात् गुण और दोष, इन दोनों का।
s4reply
tatra śuddha-bhakty-adhikāriṇa itara-dvaya-karaṇe doṣa eva |
tatraon this point, among theseउनमें से
śuddha-bhakty-adhikāriṇaḥfor the person fit for pure devotion gen. = 'in the case of the one qualified for śuddha-bhakti'जो शुद्ध-भक्ति का अधिकारी है, उसके लिए
itara-dvaya-karaṇeif he takes up the other two loc. of conditionशेष दोनों (ज्ञान और योग) को करने में
doṣaḥ evait is nothing but a fault eva = 'purely, only'दोष ही है
tatra — among these; śuddha-bhakty-adhikāriṇaḥ — for one fit for pure devotion; itara-dvaya-karaṇe — in taking up the other two; doṣaḥ eva — it is only a fault.
tatra — उनमें; śuddha-bhakty-adhikāriṇaḥ — जो शुद्ध-भक्ति का अधिकारी है उसके लिए; itara-dvaya-karaṇe — शेष दोनों को करने में; doṣaḥ eva — दोष ही है।
For the one fit for pure devotion, if he turns to the other two paths, that is nothing but a fault. (Here Viśvanātha's wording matches Jīva's exactly.)
उनमें से जो शुद्ध-भक्ति का अधिकारी है, उसके लिए शेष दोनों को करना दोष ही है।
s5citation
na jñānaṁ na ca vairāgyaṁ prāyaḥ śreyo bhaved iha iti tatraivokteḥ |
na jñānaṁ na ca vairāgyaṁ prāyaḥ śreyaḥ bhavet iha'here neither knowledge nor renunciation is, for the most part, what does good' the quoted line; prāyaḥ = 'as a rule''इस (भक्ति-मार्ग) में प्रायः न तो ज्ञान और न ही वैराग्य श्रेयस्कर होते हैं'
itiso it saysइस प्रकार
tatra eva ukteḥbecause it is said in that very same text abl. of reasonक्योंकि वहीं (उसी प्रसंग में) ऐसा कहा गया है
na jñānaṁ na ca vairāgyaṁ… — 'neither knowledge nor renunciation…'; iti — thus; tatra eva ukteḥ — because it is stated in that same place.
na jñānaṁ na ca vairāgyaṁ prāyaḥ śreyaḥ bhavet iha — 'इस मार्ग में प्रायः न ज्ञान और न वैराग्य श्रेयस्कर होते हैं'; iti — इस प्रकार; tatra eva ukteḥ — क्योंकि वहीं ऐसा कहा गया है।
He supports it from the same eleventh canto: 'For a devotee, neither knowledge nor renunciation is generally what brings the good.' Since it is said right there, the devotee gains nothing by turning to those paths.
'इस मार्ग में प्रायः न ज्ञान और न वैराग्य कल्याणकारी होते हैं' — क्योंकि वहीं इस प्रकार कहा गया है।
Why cited: Kṛṣṇa's own word that for the devotee jñāna and vairāgya are not the means to the good — so taking them up is a fault.
क्यों उद्धृत: यह कृष्ण का अपना वचन है कि भक्त के लिए ज्ञान और वैराग्य श्रेय के साधन नहीं — अतः उन्हें ग्रहण करना दोष है।
s6citation
tāvat karmāṇi kurvīta ity ādeś ca |
tāvat karmāṇi kurvīta'let him keep doing his prescribed works up to that point' the quoted line; tāvat = 'until [faith arises]', kurvīta = 'should do''(जब तक श्रद्धा न जागे) तब तक विहित कर्म करता रहे'
iti ādeḥ caand because of that instruction (and others like it) abl. of reason; ca = 'and, further'इस आदेश (विधि) के कारण भी
tāvat karmāṇi kurvīta — 'he should perform works until then'; iti ādeḥ ca — and from that directive too.
tāvat karmāṇi kurvīta — 'तब तक कर्म करता रहे'; iti ādeḥ ca — इस आदेश के कारण भी।
And from the other instruction, also there: 'Let a person keep doing his prescribed duties until' faith arises. So one still fit for karma should stay in it. Again the point is to hold your own field.
'जब तक श्रद्धा उत्पन्न न हो, तब तक कर्म करता रहे' — इस आदेश के कारण भी (यही सिद्ध होता है)।
Why cited: Kṛṣṇa's directive to keep to prescribed karma until faith arises — proof that abandoning one's proper field is the fault.
क्यों उद्धृत: यह कृष्ण का निर्देश है कि श्रद्धा जागने तक विहित कर्म करता रहे — इससे सिद्ध होता है कि अपना अधिकार-क्षेत्र छोड़ देना ही दोष है।
s7gloss
viparyayaḥ svādhikārāniṣṭhā tad itara-niṣṭhā ca ||
viparyayaḥ'the reverse' means —'विपर्यय' (इसका विपरीत) अर्थात्
sva-adhikāra-aniṣṭhānot being firm in your own fieldअपने अधिकार में निष्ठा का अभाव
tat-itara-niṣṭhā caand being firm instead in a field other than your own ca joins the two halvesऔर उससे भिन्न (दूसरे के अधिकार) में निष्ठा रखना
viparyayaḥ — 'the reverse'; sva-adhikāra-aniṣṭhā — lack of firmness in one's own field; tat-itara-niṣṭhā ca — and firmness in a field other than that.
viparyayaḥ — विपर्यय अर्थात्; sva-adhikāra-aniṣṭhā — अपने अधिकार में निष्ठा का अभाव; tat-itara-niṣṭhā ca — और उससे भिन्न में निष्ठा।
'The reverse' is two things: not staying firm in your own field, and becoming firm instead in another's. Either way, that is the fault. (Viśvanātha closes with the same gloss Jīva gave.)
'विपर्यय' अर्थात् — अपने अधिकार में निष्ठा का न होना, और उससे भिन्न (अन्य के अधिकार) में निष्ठा रखना।