L1citation
tyaktvā svadharmaṁ caraṇāmbujam harer
tyaktvāhaving given up gerund (absolutive)त्यागकर, छोड़कर
svadharmaṁhis own prescribed duty acc. object of tyaktvāअपने धर्म को (त्यागकर का कर्म)
caraṇāmbujamthe lotus feet acc. object of bhajan (next line)चरण-कमल को (अगली पंक्ति के 'भजन' का कर्म)
harerof Hari gen.हरि के
svadharmaṁ tyaktvā — having given up his own duty; harer caraṇāmbujam — the lotus feet of Hari
tyaktvā — त्यागकर; svadharmaṁ — अपने धर्म को; harer — हरि के; caraṇāmbujam — चरण-कमल को (जिसे आगे 'भजन करता हुआ' से जोड़ना है)।
Suppose a man gives up his own prescribed duty. Instead he takes to worshiping the lotus feet of Hari. This first line sets up that person. The main verb 'worshiping' comes in the next line.
कोई अपने धर्म को त्यागकर हरि के चरण-कमल को भजता है।
Why cited: The mūla verse (Bhāgavatam 1.5.17) that this whole entry decodes: Nārada assuring Vyāsa that taking to Hari's feet, even at the cost of duty, carries no loss.
क्यों उद्धृत: यही वह मूल श्लोक (भागवत १.५.१७) है जिसका यह पूरा प्रसंग विवरण करता है — नारद व्यास को आश्वासन देते हैं कि हरि के चरणों को ग्रहण करना, चाहे धर्म की हानि करके भी, कोई हानि नहीं लाता।
svadharma: in Dharma-śāstra generally, one's caste-and-stage duty (varṇāśrama-dharma); here it is the very thing set aside for Hari's service.
स्वधर्म — धर्मशास्त्र में सामान्यतः अपने वर्ण और आश्रम का कर्तव्य (वर्णाश्रम-धर्म); यहाँ वही वस्तु है जिसे हरि की सेवा के लिए एक ओर रख दिया जाता है।
L2citation
bhajann apakvo’tha patet tato yadi |
bhajannwhile worshiping present participle, agrees with the man of L1भजन करता हुआ (उसी पुरुष का विशेषण)
apakvostill unripe — not yet matured in that worship nom. adjectiveअपरिपक्व, कच्चा
’thaand then, after that atha, sequentialतब, फिर (क्रमवाची)
patetshould fall — slip from the practice optativeगिर जाए
tatofrom that (from the worship / from that state) ablative adverbउससे (उस भजन-मार्ग से)
yadiif — sets up the hypothetical conditional particleयदि
bhajan — while worshiping; apakvaḥ — still unripe; atha — and then; yadi — if; tataḥ — from that; patet — he should fall
yadi — यदि; bhajann — भजन करता हुआ; apakvaḥ — (साधना में) अपरिपक्व रहते हुए; atha — तब; tataḥ — उससे; patet — गिर जाए।
He is worshiping, but he is still unripe — his devotion has not matured. And suppose then he falls away from it. The whole clause is a big 'if': if such a fallen case happens, then what? The verse answers in the next two lines.
यदि वह भजन करता हुआ अपरिपक्व अवस्था में ही उससे गिर जाए।
Why cited: Continues the mūla: states the worst-case hypothesis (an immature devotee who slips) that the rest of the verse will dismiss.
क्यों उद्धृत: मूल को आगे बढ़ाता है — सबसे बुरी सम्भावना (अपरिपक्व भक्त जो गिर जाए) रखता है, जिसे शेष श्लोक खण्डित कर देगा।
L3citation
yatra kva vābhadram abhūd amuṣya kiṁ
yatrawherever — in whatever situation relative adverb of placeजहाँ
kva vāor in any place at all kva 'where' + vā 'or', sweepingअथवा कहाँ (व्यापक अर्थ में — कहीं भी)
abhadramharm, misfortune nom., subject of abhūtअमंगल, अनिष्ट
abhūdcame about — did there occur aorist of bhū, rhetoricalहुआ
amuṣyato that man (the fallen worshiper) gen. of dative senseउसका, उसके लिए
kiṁwhat? — i.e. none at all interrogative expecting a negative answerक्या (उत्तर 'कोई नहीं' अपेक्षित)
yatra kva vā — wherever, in any place; amuṣya — to that man; kiṁ abhadram abhūt — what harm has come about?
yatra kva vā — जहाँ कहीं भी; amuṣya — उसका; kim abhadram — कौन-सा अनिष्ट; abhūt — हुआ।
So: wherever he may end up, what harm has come to him? It is a rhetorical question. The expected answer is 'none.' Falling from immature devotion does him no real damage.
उसका कहीं भी कौन-सा अनिष्ट हुआ? कहीं कुछ नहीं हुआ।
Why cited: The heart of the mūla the commentators expand: even a fallen devotee suffers no loss — the pāda every gloss below unpacks.
क्यों उद्धृत: मूल का हृदय जिसे टीकाकार विस्तार देते हैं — गिरा हुआ भक्त भी कोई हानि नहीं उठाता; यही वह पाद है जिसे नीचे की हर व्याख्या खोलती है।
L4citation
ko vārtha āpto’bhajatāṁ sva-dharmataḥ ||
ko vāand what? — again expecting 'nothing' kaḥ interrogative + vāअथवा कौन-सा
arthagain, benefit nom., subjectलाभ, प्रयोजन
āptowas obtained past participle āptaḥप्राप्त किया गया
’bhajatāṁby those who did not worship (Hari) gen. pl. of abhajat, agent senseभजन न करने वालों ने (जिन्होंने भजन नहीं किया, उनके द्वारा)
sva-dharmataḥfrom their own duty ablative of sourceअपने धर्म से (जिसके फलस्वरूप)
abhajatāṁ — of those who did not worship; sva-dharmataḥ — from their own duty; kaḥ vā arthaḥ āptaḥ — and what gain was obtained?
abhajatāṁ — भजन न करने वालों ने; sva-dharmataḥ — अपने धर्म से; ko vā arthaḥ — कौन-सा लाभ; āptaḥ — पाया।
And the flip side: for those who never worshiped Hari, what did they gain from their duty alone? Again the answer is 'nothing worth having.' So duty without devotion yields no lasting benefit, while devotion even if broken loses nothing.
जिन्होंने भजन नहीं किया, उन्होंने अपने धर्म से कौन-सा लाभ पा लिया?
Why cited: Closes the mūla: the counter-question that devotion-less duty gains nothing, balanced against the harmlessness of fallen devotion.
क्यों उद्धृत: मूल का समापन — यह प्रतिप्रश्न कि भक्ति-रहित धर्म कुछ नहीं पाता, गिरी हुई भक्ति की निर्दोषता के सामने तौलकर रखा गया।
Commentary — decoded
Jīva Gosvāmī
s1gloss
yatra kva vā nīca-yonāv api, amuṣya bhaktau pravṛttasya abhadraṁ kam abhūt kiṁ syāt ? api tu vety arthaḥ |
yatra kva vāwherever at all picks up the verse's phraseजहाँ कहीं भी (श्लोक का पद उठाकर)
nīca-yonāv apieven in a low birth loc. + api 'even', giving the extreme caseनीच योनि में भी (चरम स्थिति देते हुए)
amuṣyaof that man gen.उसका
bhaktau pravṛttasyawho has taken up devotion — set out on bhakti loc. bhaktau + gen. participle, describing amuṣyaभक्ति में प्रवृत्त हुए उस (पुरुष) का
abhadraṁ kam abhūtwhat harm has come about? kam abhūt = the verse's kiṁ abhūt spelled outकौन-सा अमंगल हुआ (श्लोक के 'किं अभूत्' को खोलकर)
kiṁ syātwhat could there be? optative restating the rhetorical questionक्या होगा (उसी प्रश्न को दोहराते हुए)
api tu vāthe word vā here means 'on the contrary / rather' naming the force of the verse's vāअपितु, बल्कि ('वा' का बल यही है)
ity arthaḥthat is the meaning close-of-gloss formulaऐसा अर्थ है
yatra kva vā nīca-yonau api — wherever, even in a low birth; bhaktau pravṛttasya amuṣya — of that man who has taken up devotion; kaṁ abhadram abhūt, kiṁ syāt — what harm came, what could there be?; vā = api tu — 'rather'
yatra kva vā — जहाँ कहीं भी; nīca-yonau api — नीच योनि में भी; bhaktau pravṛttasya amuṣya — भक्ति में लगे उसका; kim abhadram abhūt kiṁ syāt — कौन-सा अमंगल हुआ या होगा; api tu vā — 'बल्कि' — यही 'वा' का अर्थ है।
Jīva fills in the verse's 'wherever' with the worst case: even if he is reborn in a low family. For this man who has once taken up devotion, what harm has come? What harm could there be? None. And Jīva reads the little word vā as 'on the contrary' — not 'or,' but 'rather.' The point is not neutral: the fall does him no harm at all.
जहाँ कहीं भी, नीच योनि में भी, भक्ति में लगे उस पुरुष का कौन-सा अमंगल हुआ, क्या होगा? बल्कि कुछ नहीं — 'वा' का यही आशय है।
nīca-yoni: literally 'low womb/birth'; in the caste idiom the most degrading rebirth — used here as the extreme test case that devotion still survives.
नीच-योनि — शब्दशः 'नीच जन्म/गर्भ'; जातिगत भाषा में सबसे अधम पुनर्जन्म — यहाँ उस चरम कसौटी के रूप में जहाँ भी भक्ति टिकी रहती है।
s2conclusion
bhakti-vāsanāyā aparicchedād iti bhāvaḥ |
bhakti-vāsanāyāof the devotional impression — the saṁskāra of bhakti carried within gen.भक्ति की वासना का
aparicchedādbecause it is never cut off — it is not lost ablative of causeविच्छेद न होने के कारण
iti bhāvaḥsuch is the underlying sense close-of-purport formulaऐसा भाव है
bhakti-vāsanāyāḥ aparicchedāt — because the devotional impression is never severed; iti bhāvaḥ — this is the import
bhakti-vāsanāyāḥ — भक्ति की वासना का; aparicchedāt — विच्छेद न होने के कारण; iti bhāvaḥ — ऐसा तात्पर्य है।
Why is there no harm? Because the inner impression left by devotion is never cut off. Once bhakti has taken root, that samskara stays with him across the fall and even across a low rebirth. That, Jīva says, is the real point behind the verse.
क्योंकि भक्ति की वासना का विच्छेद नहीं होता — यही भाव है।
vāsanā: elsewhere 'latent tendency/habit-seed'; here specifically the indelible impression left by bhakti that survives the fall.
वासना — अन्यत्र 'गुप्त संस्कार/अभ्यास-बीज'; यहाँ विशेष रूप से भक्ति द्वारा अंकित वह अमिट संस्कार जो पतन के बाद भी बना रहता है।
s3gloss
abhajatm abhajadbhis tu sva-dharmataḥ ko vā artha āptaḥ ? na ko’pīty arthaḥ ||
abhajatām abhajadbhis tubut as for those who did not worship — by the non-worshipers gen./instr. of abhajat; tu marks the contrastभजन न करने वालों ने ही तो (परन्तु उनके द्वारा)
sva-dharmataḥfrom their own duty ablative of sourceअपने धर्म से
ko vā artha āptaḥwhat gain was got? restates the verse's questionकौन-सा लाभ पाया गया (श्लोक का प्रश्न दोहराते हुए)
na ko’pinone whatsoever the answer suppliedकोई नहीं (उत्तर दिया गया)
ity arthaḥthat is the meaning close-of-gloss formulaऐसा अर्थ है
abhajadbhiḥ tu — but by those who did not worship; sva-dharmataḥ — from their own duty; kaḥ vā arthaḥ āptaḥ — what gain was obtained?; na kaḥ api — none at all
abhajadbhiḥ tu — परन्तु भजन न करने वालों ने; sva-dharmataḥ — अपने धर्म से; ko vā arthaḥ āptaḥ — कौन-सा लाभ पाया; na ko'pi — कोई नहीं; iti arthaḥ — ऐसा अर्थ है।
Now the other side, marked by 'but.' Take those who never worshiped Hari. From their duty alone, what did they gain? Jīva answers plainly: nothing whatsoever. Duty without devotion comes up empty.
परन्तु जिन्होंने भजन नहीं किया, उन्होंने अपने धर्म से कौन-सा लाभ पाया? कोई नहीं — ऐसा अर्थ है।
The source text writes 'abhajatām' then 'abhajadbhis'; both point to the same non-worshipers — first in the genitive, then restated in the instrumental as the agents who 'got' nothing.
मूल पाठ पहले 'अभजताम्' फिर 'अभजद्भिः' लिखता है; दोनों उन्हीं भजन न करने वालों की ओर संकेत करते हैं — पहले षष्ठी में, फिर तृतीया में उन कर्ताओं के रूप में जिन्होंने कुछ नहीं 'पाया'।
Mukunda-dāsa Gosvāmī
s1avataranika
yadyapi bhakti-jñānādhikārī sva-dharmaṁ tyaktvā bhajan vartate, tadāpi na kāpi cintā |
yadyapieven though concessive, sets up 'still' below
bhakti-jñānādhikārīone qualified for devotion and knowledge — a fit candidate nom., subject
sva-dharmaṁ tyaktvāhaving given up his own duty acc. + gerund
bhajan vartatecarries on worshiping — lives as a worshiper participle + finite verb
tadāpieven then answering yadyapi
na kāpi cintāthere is no worry at all na + kā api, emphatic negation
yadyapi bhakti-jñānādhikārī — even though one fit for bhakti and knowledge; sva-dharmaṁ tyaktvā bhajan vartate — lives worshiping, having left his duty; tadāpi na kā api cintā — even so, no worry at all
Mukunda opens the case. Take a person actually qualified for devotion and knowledge. Even though he has dropped his prescribed duty and simply lives as a worshiper of Hari, there is no cause for worry at all. He states the safe case first; the risky case comes next.
adhikārin: the technical 'eligible/qualified candidate' for a practice; here the one already fit for bhakti-and-jñāna, for whom leaving duty is no fault.
s2gloss
yadi bhajanāt pūrvam eva viṣayiṇāṁ bhajan bhaktuṁ svadharmaṁ tyaktvāpakvaṁ kīrtanādi-lakṣaṇaṁ kiñcin mātram api pākam aprāptas tato niścita-mātrāc caraṇāmbuja-bhajanād yadi yatra kva vā viṣayi-saṅge nīca-yonau vā patet, tadā kim amuṣyābhadram abhūt ? api tu nety arthaḥ |
yadi bhajanāt pūrvam evaif, even before the worship (had matured) conditional; ablative pūrvam 'before'
viṣayiṇāṁ bhajan bhaktuṁwhile worshiping — so as to serve, or worshiping among worldly people reading of the verse's 'bhajan'; viṣayiṇāṁ = of sense-enjoyers
svadharmaṁ tyaktvāhaving given up his own duty acc. + gerund
apakvaṁunripe glossing the verse's apakva
kīrtanādi-lakṣaṇaṁconsisting of chanting and the rest — i.e. the practice of kīrtana etc. defining what the worship is
kiñcin mātram api pākam aprāptaḥnot having reached even the least bit of ripening 'even a trace' + aprāptaḥ 'not attained'
tato niścita-mātrāc caraṇāmbuja-bhajanādthen, from worship of the lotus feet that is certain even in the smallest measure ablative; niścita 'settled/certain', mātra 'even a little'
yadi yatra kva vāif, in any situation whatever the verse's yatra kva vā
viṣayi-saṅge nīca-yonau vāwhether into the company of sense-enjoyers or a low birth loc.; vā 'or', naming the two ways of 'falling'
patethe should fall optative, from the verse
tadā kim amuṣyābhadram abhūtthen what harm has come to him? the verse's rhetorical question
api tu naon the contrary, none vā read as 'rather'; supplies the answer
ity arthaḥthat is the meaning close-of-gloss formula
yadi bhajanāt pūrvam eva ... apakvaḥ kīrtanādi-lakṣaṇaṁ pākaṁ na prāptaḥ — if, before ripening, being unripe he has not reached even a trace of maturity in his chanting; tataḥ caraṇāmbuja-bhajanāt yadi viṣayi-saṅge nīca-yonau vā patet — if from that worship of the feet he falls into bad company or a low birth; tadā kim amuṣya abhadram abhūt — then what harm came to him?; api tu na — rather, none
Now the risky case, laid out step by step. Suppose the worship — meaning chanting and the like — has not ripened even a little; the man is completely unripe. And suppose from that worship of Hari's feet, worship that is genuine even in its smallest measure, he then falls — either back into the company of worldly pleasure-seekers, or into a low birth. What harm has come to him even then? Mukunda answers: none. He too reads the word as 'rather,' not 'or': the fall does no damage.
viṣayin: a 'sense-enjoyer,' one absorbed in objects (viṣaya); 'falling' is glossed concretely as sliding back among such people or into a degraded birth.
s3alternative
bhaktau viśvāsino viṣaya-niṣṭhā nīca-yonir vā na syād eva, tathāpi tavātīvāgraho dṛśyate, tasyāṁ satyām apīti vā-śabdārthaḥ |
bhaktau viśvāsinofor one who has faith in devotion gen. of viśvāsin; loc. bhaktau
viṣaya-niṣṭhā nīca-yonir vāclinging to sense-objects, or a low birth nom. subjects; vā 'or'
na syād evasimply could not happen — surely will not occur optative + eva, emphatic denial
tathāpiand yet — even granting that concessive turn
tava atīva āgraho dṛśyateyour intense insistence is seen — you keep pressing the worry 'your' = Vyāsa; āgraha 'insistence'
tasyāṁ satyām apieven if that (fall) were real — granting it for argument locative absolute, concessive
iti vā-śabdārthaḥthis is the sense of the word vā (here) naming a second reading of vā
bhaktau viśvāsinaḥ — for one faithful in devotion; viṣaya-niṣṭhā nīca-yoniḥ vā na syād eva — clinging to objects or a low birth would surely not occur; tathāpi tava atīva āgrahaḥ dṛśyate — yet your strong insistence is seen; tasyāṁ satyām api — even were it so; iti vā-śabdārthaḥ — such is the force of vā
Mukunda now offers a second way to take the word vā, and he does not collapse it into the first. Really, for a person who has faith in devotion, sliding back into sense-objects or a low birth simply would not happen. And yet — he says, addressing Vyāsa — your insistence on the worry is plainly there. So, granting it just for the sake of argument: even if such a fall were real, still no harm. On this reading vā carries the concessive force 'even if.' Both readings of vā are left standing side by side.
viśvāsin: 'one who has trust/faith'; Mukunda's point is that genuine faith practically rules out the fall, so the verse's vā is best heard as a for-argument's-sake 'even if.'
s4conclusion
yena bhāgyena bhaktau viśvāsas tasyāparicchedāt punar bhakter utpattir eveti bhāvaḥ ||
yena bhāgyenaby whatever good fortune instr. of means
bhaktau viśvāsaḥfaith in devotion (arose) nom.; loc. bhaktau
tasya aparicchedātbecause that (fortune/faith) is never cut off ablative of cause
punar bhakter utpattiḥ evadevotion is bound to arise again — will surely spring up once more gen. bhakteḥ + utpattiḥ + eva 'surely'
iti bhāvaḥsuch is the import close-of-purport formula
yena bhāgyena bhaktau viśvāsaḥ — the good fortune by which faith in devotion arose; tasya aparicchedāt — because it is never severed; punar bhakteḥ utpattiḥ eva — devotion surely arises again; iti bhāvaḥ — this is the import
Here is why even a real fall would do no harm. The good fortune that first gave him faith in devotion is never cut off. Because that stays intact, devotion is bound to sprout in him again. So the fall is not final — bhakti will return. That, Mukunda says, is the underlying sense.
Mukunda locates the indestructible thing in the bhāgya/viśvāsa (the fortune-born faith); Jīva located it in bhakti-vāsanā. Same conclusion — the seed cannot be destroyed — reached through slightly different terms; do not merge them.
Viśvanātha Cakravartī
s1avataranika
tyaktvā svadharmam ity atra śrī-svāmi-caraṇānāṁ vyākhyā yathā—evaṁ tāvat kāmya-dharmāder anartha-hetutvāt taṁ vihāya harer līlaiva varṇanīyety uktam |
tyaktvā svadharmam ity atrahere, on the verse beginning 'tyaktvā svadharmam' naming the verse by its opening words'त्यक्त्वा स्वधर्मम्' इस (श्लोक) में
śrī-svāmi-caraṇānāṁ vyākhyā yathāthe explanation of revered Śrīdhara Svāmī runs as follows gen. honorific; introduces a quotationश्री स्वामी-चरणों की व्याख्या इस प्रकार है (उद्धरण का आरम्भ)
evaṁ tāvatup to this point, in this way resuming the prior verseइस प्रकार पहले (पूर्व श्लोक को पकड़ते हुए)
kāmya-dharmāder anartha-hetutvātbecause desire-driven rites and the like cause trouble — since they lead to harm ablative of cause; -tva abstract unpackedक्योंकि काम्य धर्म आदि अनर्थ के कारण हैं (उनके अनर्थ-हेतु होने के कारण)
taṁ vihāyasetting that (kind of duty) aside acc. + gerundउसे छोड़कर
harer līlā eva varṇanīyāit is Hari's play alone that should be described gerundive + eva 'alone'हरि की लीला ही वर्णन करने योग्य है
ity uktamso it was said (in the previous verse) citing the earlier statementऐसा कहा गया (पूर्वकथन का उल्लेख)
tyaktvā svadharmam iti atra — on this 'tyaktvā svadharmam' verse; śrī-svāmi-caraṇānāṁ vyākhyā yathā — Śrīdhara Svāmī's explanation is as follows; evaṁ tāvat kāmya-dharmādeḥ anartha-hetutvāt — thus far, because desire-prompted rites cause harm; taṁ vihāya harer līlā eva varṇanīyā iti uktam — leaving that aside, Hari's play alone should be described, so it was said
tyaktvā svadharmam iti atra — इस श्लोक में; śrī-svāmi-caraṇānāṁ vyākhyā yathā — श्री स्वामी-चरणों की व्याख्या इस प्रकार; evaṁ tāvat — इस प्रकार पहले; kāmya-dharmāder anartha-hetutvāt — काम्य धर्म आदि के अनर्थ-हेतु होने के कारण; taṁ vihāya — उसे छोड़कर; harer līlā eva varṇanīyā — हरि की लीला ही वर्णनीय है; iti uktam — ऐसा कहा गया।
Viśvanātha now brings in Śrīdhara Svāmī's explanation of this verse, quoting him with respect. Śrīdhara first recalls what the previous verse had established: because desire-driven ritual and the like only bring trouble, one should set that aside and describe nothing but Hari's play. That was the earlier teaching. This sentence sets the stage for the shift the present verse makes.
'त्यक्त्वा स्वधर्मम्' इस श्लोक में श्री स्वामी-चरणों की व्याख्या इस प्रकार है — पहले यह कहा गया कि काम्य धर्म आदि अनर्थ के कारण हैं, इसलिए उन्हें छोड़कर हरि की लीला ही वर्णन करने योग्य है।
kāmya-dharma: in ritual law, optional rites performed for a specific desired result (as against nitya obligatory ones); flagged here as trouble-causing because they bind one to fruitive results.
काम्य-धर्म — कर्मकाण्ड में किसी विशेष अभीष्ट फल के लिए किए जाने वाले वैकल्पिक कर्म (नित्य अनिवार्य कर्मों के विपरीत); यहाँ अनर्थकारी बताए गए क्योंकि वे फल-कामना में बाँध देते हैं।
s2avataranika
idānīṁ tu nitya-naimittika-svadharma-niṣṭām apy anādṛtya kevalaṁ hari-bhakter evopadeṣṭavyety āśayenāha—tyaktveti |
idānīṁ tubut now (in this verse) tu marks the shift from the previous verseअब तो (पूर्व श्लोक से मोड़ लेते हुए)
nitya-naimittika-svadharma-niṣṭām apieven firm adherence to obligatory and occasional duties acc.; api 'even', raising the stakesनित्य-नैमित्तिक स्वधर्म की निष्ठा को भी (दाँव ऊँचा करते हुए)
anādṛtyadisregarding — setting even that aside gerundअनादर करके, उपेक्षा करके
kevalaṁ hari-bhakteḥ evaof Hari-devotion alone and nothing else gen.; kevalam + eva, doubly exclusiveकेवल हरि-भक्ति का ही (दोहरे रूप से अनन्य)
upadeṣṭavyāit is to be taught — should be instructed gerundiveउपदेश देना चाहिए
iti āśayena āhawith this intent he speaks instr. āśaya 'intention'; āha introduces the verseइस आशय से कहते हैं
tyaktvā itinamely, the verse 'tyaktvā...' pratīka, naming the verse being introduced'त्यक्त्वा' (इस पद से — जिस श्लोक का अवतरण है उसका नाम लेकर)
idānīṁ tu — but now; nitya-naimittika-svadharma-niṣṭām api anādṛtya — disregarding even devotion to obligatory and occasional duty; kevalaṁ hari-bhakteḥ eva upadeṣṭavyā iti āśayena — with the intent that Hari-devotion alone should be taught; āha tyaktvā iti — he speaks the verse 'tyaktvā'
idānīṁ tu — अब तो; nitya-naimittika-svadharma-niṣṭām api anādṛtya — नित्य-नैमित्तिक स्वधर्म की निष्ठा का भी अनादर करके; kevalaṁ hari-bhakteḥ eva upadeṣṭavyā — केवल हरि-भक्ति का ही उपदेश देना चाहिए; iti āśayena āha — इस आशय से कहते हैं; tyaktvā iti — 'त्यक्त्वा' (श्लोक)।
Now comes the shift, marked by 'but now.' The previous verse only set aside desire-driven rites. This verse goes further: even steady attachment to one's obligatory and occasional duties is to be disregarded, and Hari-devotion alone is to be taught. With that intent, Śrīdhara says, Vyāsa speaks the verse beginning 'tyaktvā.' So this verse raises the bar from optional rites to duty as such.
अब तो नित्य-नैमित्तिक स्वधर्म की निष्ठा का भी अनादर करके केवल हरि-भक्ति का ही उपदेश देना चाहिए — इस आशय से 'त्यक्त्वा' (श्लोक) कहते हैं।
nitya-naimittika: the two grades of required rites — nitya (daily obligatory) and naimittika (occasional, triggered by an event) — as opposed to kāmya (optional-for-desire); here even these higher, obligatory duties are set aside for bhakti.
नित्य-नैमित्तिक — अनिवार्य कर्मों के दो भेद: नित्य (प्रतिदिन का अनिवार्य) और नैमित्तिक (किसी निमित्त से आने वाला अवसर-विशेष का) — काम्य (कामना-हेतु वैकल्पिक) के विपरीत; यहाँ ये उच्चतर अनिवार्य कर्तव्य भी भक्ति के लिए छोड़ दिए जाते हैं।
s3objection
nanu svadharma-tyāgena bhajan bhakti-paripākena yadi kṛtārtho bhavet tadā na kācic cintā, yadi unar apakva eva mriyeta tato bhraśyed vā tadā svadharma-tyāga-nimitto’narthaḥ syād ity āśaṅkyāha |
nanubut surely — one may object particle opening a pūrvapakṣaयदि कहो (शंका का आरम्भ)
svadharma-tyāgena bhajanworshiping by giving up his own duty instr. of means + participleस्वधर्म के त्याग द्वारा भजन करता हुआ
bhakti-paripākena yadi kṛtārthaḥ bhavetif, through the ripening of devotion, he becomes fulfilled instr. + conditional optativeयदि भक्ति के परिपाक से कृतार्थ हो जाए
tadā na kācic cintāthen indeed there is no worry granting the safe caseतब कोई चिन्ता नहीं (निरापद स्थिति स्वीकार करते हुए)
yadi punar apakva eva mriyetabut if instead he should die while still unripe punar 'on the other hand'; optative mriyetaपरन्तु यदि अपरिपक्व ही मर जाए
tataḥ bhraśyet vāor should fall away from it optative; vā 'or'अथवा उससे भ्रष्ट हो जाए
tadā svadharma-tyāga-nimittaḥ anarthaḥ syātthen there would be harm caused by giving up his duty nom.; -nimitta 'caused by'; syāt optativeतब स्वधर्म-त्याग से उत्पन्न अनर्थ होगा
iti āśaṅkya āharaising this doubt, he speaks (the reply) gerund āśaṅkya; āha introduces the answerऐसी आशंका करके कहते हैं
nanu svadharma-tyāgena bhajan — objection: worshiping by abandoning duty; bhakti-paripākena yadi kṛtārthaḥ bhavet tadā na kā cit cintā — if he is fulfilled by ripened devotion, then no worry; yadi punar apakvaḥ eva mriyeta bhraśyet vā tadā svadharma-tyāga-nimittaḥ anarthaḥ syāt — but if he dies unripe or falls, then harm caused by abandoning duty would follow; iti āśaṅkya āha — anticipating this doubt, he speaks
nanu — यदि कहो; svadharma-tyāgena bhajan bhakti-paripākena yadi kṛtārthaḥ bhavet — स्वधर्म त्यागकर भजन करता हुआ यदि भक्ति के परिपाक से कृतार्थ हो जाए; tadā na kācic cintā — तब कोई चिन्ता नहीं; yadi punar apakvaḥ eva mriyeta tataḥ bhraśyet vā — परन्तु यदि अपरिपक्व ही मर जाए अथवा भ्रष्ट हो जाए; tadā svadharma-tyāga-nimittaḥ anarthaḥ syāt — तब स्वधर्म-त्याग से उत्पन्न अनर्थ होगा; iti āśaṅkya āha — ऐसी आशंका करके कहते हैं।
Here Viśvanātha states the objection, opening with 'but surely.' Grant the good case: if a man who dropped his duty to worship reaches fulfillment through matured devotion, fine, no worry. But what if instead he dies while still unripe, or falls away before then? In that case, the objector says, there would be real harm — and it was caused precisely by his abandoning his duty. Having raised this doubt, Vyāsa (through the verse) answers it.
यदि कहो — स्वधर्म त्यागकर भजन करने वाला यदि भक्ति के परिपाक से कृतार्थ हो जाए तो कोई चिन्ता नहीं; परन्तु यदि अपरिपक्व ही मर जाए अथवा भ्रष्ट हो जाए, तब तो स्वधर्म-त्याग से उत्पन्न अनर्थ होगा — ऐसी आशंका करके कहते हैं।
anartha: literally 'non-gain/harm,' the loss or evil consequence; the objector's fear is that dropping duty leaves the fallen practitioner with a net loss on both sides.
अनर्थ — शब्दशः 'अलाभ/हानि', बुरा परिणाम; आशंकाकर्ता का भय यह है कि धर्म छोड़ देने से गिरे हुए साधक के हाथ दोनों ओर से शुद्ध हानि रह जाती है।
s4reply
tato bhajanāt kathaṁcit pated bhraśyen mriyeta vā yadi tad api bhakti-rasikasya karmānadhikārān nānartha-śaṅkā |
tato bhajanātfrom that worship ablative of sourceउस भजन से
kathaṁcitsomehow, by some chance adverb, concessiveकिसी प्रकार (यदि कदाचित्)
pated bhraśyen mriyeta vā yadiif he should fall, slip away, or die three optatives + vā 'or'; yadi conditionalगिर जाए, भ्रष्ट हो जाए अथवा मर जाए — यदि
tad apieven so, even then concessiveतो भी
bhakti-rasikasyafor the connoisseur of devotional rasa — one who savors bhakti gen. describing the personभक्ति-रस के रसिक का (उस पुरुष का वर्णन)
karma-anadhikārātbecause he has no standing under karma — being no longer bound to ritual duty ablative of causeक्योंकि उसका कर्म में अधिकार नहीं है
na anartha-śaṅkāthere is no fear of harm compound; na negates the worryअनर्थ की आशंका नहीं
tataḥ bhajanāt kathaṁcit pated bhraśyet mriyeta vā yadi — if from that worship he somehow falls, slips, or dies; tad api bhakti-rasikasya karma-anadhikārāt na anartha-śaṅkā — even then, since the bhakti-relisher has no eligibility for karma, there is no fear of harm
tataḥ bhajanāt kathaṁcit pated bhraśyet mriyeta vā yadi — उस भजन से यदि किसी प्रकार गिर जाए, भ्रष्ट हो जाए या मर जाए; tad api — तो भी; bhakti-rasikasya karma-anadhikārāt — भक्ति-रसिक का कर्म में अधिकार न होने के कारण; na anartha-śaṅkā — अनर्थ की आशंका नहीं।
Here is the reply. Suppose from that worship he does somehow fall, or slip away, or die still unripe. Even then there is no fear of harm. Why? Because one who has taken to relishing devotion no longer stands under the jurisdiction of karma — the ritual duties, and their penalties for neglect, no longer apply to him. So no sin attaches for the duty he left. The objector's fear is answered.
उस भजन से यदि किसी प्रकार गिर जाए, भ्रष्ट हो जाए अथवा मर जाए, तो भी भक्ति-रसिक का कर्म में अधिकार ही नहीं है, इसलिए अनर्थ की कोई आशंका नहीं।
bhakti-rasika: a 'relisher of bhakti-rasa'; the reply turns on adhikāra (jurisdiction) — once one is a bhakta, the karma-kāṇḍa's rules and its penalty for omission simply do not bind him.
भक्ति-रसिक — 'भक्ति-रस का आस्वादक'; उत्तर अधिकार पर टिका है — एक बार भक्त हो जाने पर कर्मकाण्ड के नियम और उसके लोप का दण्ड उसे बाँधते ही नहीं।
s5alternative
aṅgīkṛtyāpy āha—vā-śabdaḥ kaṭākṣe |
aṅgīkṛtya api āhahe speaks even granting (the fall) — conceding it for argument gerund aṅgīkṛtya 'having accepted'; api 'even'(पतन आदि को) स्वीकार करके भी कहते हैं
vā-śabdaḥ kaṭākṣethe word vā (here) is used in the sense of a sidelong, cutting glance loc. kaṭākṣe naming the special force of vā'वा' शब्द कटाक्ष (व्यंग्य) के अर्थ में है
aṅgīkṛtya api āha — granting it, he still speaks; vā-śabdaḥ kaṭākṣe — the word vā is in the sense of kaṭākṣa (a sarcastic sidelong glance)
aṅgīkṛtya api āha — स्वीकार करके भी कहते हैं; vā-śabdaḥ kaṭākṣe — 'वा' शब्द कटाक्ष में।
Viśvanātha gives yet another reading of the word vā, and keeps it open rather than resolving it into the earlier one. Even granting the fall for argument's sake, he says the vā carries the force of a kaṭākṣa — a sidelong, almost teasing glance at the doubter. It is as if the verse cocks an eyebrow: 'harm? to him? really?' The particle needles the worry rather than merely offering an alternative.
(पतन की बात) स्वीकार करके भी कहते हैं — यहाँ 'वा' शब्द कटाक्ष के अर्थ में है। दूसरे पाठ में 'वा' केवल विकल्प न रहकर व्यंग्य का स्वर ले लेता है।
kaṭākṣa: literally a 'sidelong glance,' by extension a pointed or sarcastic aside; here it names the tone the vā lends — the verse eyes the objector's fear with gentle irony.
कटाक्ष — शब्दशः 'तिरछी दृष्टि', विस्तार से एक नुकीला या व्यंग्यपूर्ण संकेत; यहाँ यह उस स्वर को नाम देता है जो 'वा' देता है — श्लोक आशंकाकर्ता के भय को कोमल व्यंग्य से देखता है।
s6gloss
yatra kva vā nīca-yānāv apy amuṣya bhakti-rasikasyābhadram abhūt kim |
yatra kva vāwherever at all the verse's phraseजहाँ कहीं भी (श्लोक का पद)
nīca-yānāv apieven in a low birth loc. (nīca-yonau) + api 'even'नीच योनि में भी
amuṣya bhakti-rasikasyaof that man, the relisher of devotion gen.; identifies amuṣyaउस भक्ति-रसिक का ('अमुष्य' की पहचान देते हुए)
abhadram abhūt kimwhat harm has come about? the verse's rhetorical questionकौन-सा अमंगल हुआ (श्लोक का प्रश्न)
yatra kva vā nīca-yānau api — wherever, even in a low birth; amuṣya bhakti-rasikasya — of that man who relishes devotion; kim abhadram abhūt — what harm has come?
yatra kva vā — जहाँ कहीं भी; nīca-yonau api — नीच योनि में भी; amuṣya bhakti-rasikasya — उस भक्ति-रसिक का; kim abhadram abhūt — कौन-सा अमंगल हुआ।
Now Viśvanātha reads the third line of the verse. Wherever he ends up — even in a low birth — what harm has come to this man, the one who relishes devotion? The question is rhetorical; the answer waits in the next sentence.
जहाँ कहीं भी, नीच योनि में भी, उस भक्ति-रसिक का कौन-सा अमंगल हुआ?
The source spells it 'nīca-yānau'; read nīca-yonau, 'in a low birth,' as in the other commentaries.
मूल पाठ 'नीच-यानौ' लिखता है; अन्य टीकाओं की भाँति इसे 'नीच-योनौ', 'नीच जन्म में', पढ़ें।
s7reply
nābhūd evety arthaḥ |
na abhūt evanone has come at all — surely no harm occurred na + eva, emphatic denial answering 'kim'हुआ ही नहीं ('किम्' का बलपूर्वक निषेध-उत्तर)
iti arthaḥthat is the meaning close-of-gloss formulaऐसा अर्थ है
na abhūt eva — surely none came about; iti arthaḥ — that is the meaning
na abhūt eva — हुआ ही नहीं; iti arthaḥ — ऐसा अर्थ है।
And the answer: none at all. No harm whatsoever has come to him. That, Viśvanātha says, is what the line means.
कुछ भी अमंगल हुआ ही नहीं — ऐसा अर्थ है।
s8conclusion
bhakti-vāsanā-sad-bhāvād iti bhāvaḥ |
bhakti-vāsanā-sad-bhāvādbecause the devotional impression is really present — since the samskara of bhakti is truly there ablative of cause; sad-bhāva 'genuine existence'क्योंकि भक्ति-वासना का सद्भाव (वास्तविक विद्यमानता) है
iti bhāvaḥsuch is the import close-of-purport formulaऐसा भाव है
bhakti-vāsanā-sad-bhāvāt — because the impression of devotion is genuinely present; iti bhāvaḥ — this is the import
bhakti-vāsanā-sad-bhāvāt — भक्ति-वासना की वास्तविक विद्यमानता के कारण; iti bhāvaḥ — ऐसा तात्पर्य है।
Why is there no harm? Because the impression left by devotion is genuinely there within him. That inner samskara of bhakti really exists and does not vanish with the fall. That, Viśvanātha says, is the deeper sense — the same point Jīva made.
क्योंकि भक्ति की वासना वास्तव में बनी रहती है — यही भाव है।
Viśvanātha here echoes Jīva's bhakti-vāsanā rather than Mukunda's bhāgya/viśvāsa; keep the two lines of explanation distinct even though they converge.
विश्वनाथ यहाँ मुकुन्द के भाग्य/विश्वास के बजाय जीव की भक्ति-वासना का अनुसरण करते हैं; दोनों व्याख्या-रेखाओं को — यद्यपि वे मिल जाती हैं — पृथक् रखें।
s9gloss
abhajadbhis tu kevalaṁ sva-dharmataḥ ko vārthaḥ āptaḥ prāptaḥ |
abhajadbhis tubut by those who did not worship instr. pl.; tu marks the contrastपरन्तु भजन न करने वालों ने
kevalaṁ sva-dharmataḥfrom their duty alone — with nothing but duty kevalam 'only' + ablative of sourceकेवल अपने धर्म से
ko vā arthaḥ āptaḥ prāptaḥwhat gain was obtained? āptaḥ glossed by the plainer prāptaḥ 'got'कौन-सा लाभ पाया ('आप्तः' को सरल 'प्राप्तः' से स्पष्ट करते हुए)
abhajadbhiḥ tu — but by the non-worshipers; kevalaṁ sva-dharmataḥ — from duty alone; kaḥ vā arthaḥ āptaḥ prāptaḥ — what gain was obtained?
abhajadbhiḥ tu — परन्तु भजन न करने वालों ने; kevalaṁ sva-dharmataḥ — केवल अपने धर्म से; ko vā arthaḥ āptaḥ prāptaḥ — कौन-सा लाभ पाया।
Now the last line, the other side, marked by 'but.' For those who never worshiped Hari, relying on their duty alone, what did they gain? Viśvanātha even swaps in the plainer word 'got' to gloss 'obtained,' making the question unmistakable.
परन्तु जिन्होंने भजन नहीं किया, उन्होंने केवल अपने धर्म से कौन-सा लाभ पाया?
s10conclusion
no ko’pīty arthaḥ ||
no ko’pinone whatsoever no = na u, emphatic; the answer suppliedकोई भी नहीं ('नो' = न उ, बलवाची; उत्तर दिया गया)
iti arthaḥthat is the meaning close-of-gloss formulaऐसा अर्थ है
na u kaḥ api — none at all; iti arthaḥ — that is the meaning
no ko'pi — कोई भी नहीं; iti arthaḥ — ऐसा अर्थ है।
And the answer: nothing at all. Those who leaned on duty without devotion gained nothing worth having. That, Viśvanātha closes, is the meaning of the line.
कोई भी लाभ नहीं पाया — ऐसा अर्थ है।