L1citation
ājñāyaiva guṇān doṣān mayādiṣṭān api svakān |
ājñāyahaving fully understood, having grasped it gerund (from ā-jñā)भलीभाँति जान लेने पर
evaprecisely, even after knowing it wellही
guṇānthe merits — the good that comes from doing these duties accusative object of ājñāyaगुणों को
doṣānand the faults — the harm that comes from neglecting them accusative object of ājñāyaदोषों को
mayāby Me — Kṛṣṇa is the speaker instrumental of agentमेरे द्वारा
ādiṣṭānthe duties I have laid down, the ones I ordained past participle, agrees with dharmānजो आदिष्ट (उपदिष्ट) किए गए हैं
apieven though — even though they are My own commandभी
svakānhis own, the duties belonging to his stationअपने (धर्मों) को
mayā ādiṣṭān svakān guṇān doṣān eva ājñāya api — even after fully understanding the merits and faults of his own duties that I Myself have ordained
ājñāya — जानकर; eva — ही; guṇān — गुणों को; doṣān — दोषों को; mayā — मेरे द्वारा; ādiṣṭān — जो बताए गए हैं; api — भी; svakān — अपने
Kṛṣṇa is speaking. He says: a person may understand perfectly well the good that comes from doing his prescribed duties and the harm that comes from neglecting them. He knows these duties are his own, and that I Myself laid them down. Even so — knowing all this — he sets them aside.
मेरे द्वारा बताए हुए अपने गुणों और दोषों को भलीभाँति जान लेने पर भी —
Why cited: The verse from Bhāgavata 11.11.37 that this whole lahari-unit comments on: it defines the highest devotee as one who abandons even Kṛṣṇa's own ordained duties to worship Him.
क्यों उद्धृत: यही वह श्रीमद्भागवत (11.11.37) का श्लोक है जिस पर यह पूरा लहरी-खण्ड टीका है; यह श्रेष्ठतम भक्त को उस रूप में परिभाषित करता है जो कृष्ण के आदिष्ट अपने धर्मों को भी छोड़कर उन्हीं का भजन करता है।
L2citation
dharmān santyajya yaḥ sarvān māṁ bhajet sa ca sattamaḥ ||
dharmānthe duties — all the religious obligations accusative pluralधर्मों को
santyajyahaving completely given up, having set aside entirely gerund (sam-tyaj)भलीभाँति त्यागकर
yaḥthe one who — whoever does this relative pronounजो
sarvānall of them, every one, without exceptionसब
māmMe — Kṛṣṇa himself accusative object of bhajetमुझको
bhajetshould worship, would serve optativeभजे
saḥthat person, heवह
caand — carrying over from what came beforeभी
sattamaḥis the very best, the highest of all superlative of satसत्तम (सर्वश्रेष्ठ) है
yaḥ sarvān dharmān santyajya mām bhajet, saḥ ca sattamaḥ — whoever gives up all these duties entirely and worships Me, he is the very best
yaḥ — जो; sarvān dharmān — सब धर्मों को; santyajya — त्यागकर; mām — मुझको; bhajet — भजे; saḥ ca — वह भी; sattamaḥ — सत्तम है
Whoever completely gives up all of these duties and worships Me alone — that person is the very best of all. The 'and' (ca) will matter to the commentators; it links this best devotee back to the one described just before.
जो सब धर्मों को त्यागकर मुझको भजे, वह भी सत्तम (सर्वश्रेष्ठ) है।
Why cited: The verse from Bhāgavata 11.11.37 that this lahari-unit comments on: it names such an exclusive devotee sattama, the very best.
क्यों उद्धृत: यही श्रीमद्भागवत (11.11.37) का श्लोक है जिस पर यह लहरी-खण्ड टीका है; ऐसे अनन्य भक्त को यह 'सत्तम', अर्थात् सबसे श्रेष्ठ, कहता है।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
kṛpālur akṛta-drohaḥ ity ādau sthiraḥ sva-dharme, kaviḥ samyak jñānīti ṭīkānusāreṇa karma-jñāna-miśrā bhagavac-chravaṇa-lakṣaṇā bhaktir darśitā |
kṛpālur akṛta-drohaḥ"merciful, doing harm to no one…" — the opening words of an earlier verse quoted pratīka, BhP 11.11.29'कृपालु अकृतद्रोह' — इस श्लोक से
ity ādauin that passage and the ones that follow locative of place-in-textइत्यादि आरम्भ के भाग में
sthiraḥ sva-dharme"steady in his own duty" — another phrase quoted from there'अपने धर्म में स्थिर'
kaviḥ samyak jñānī"wise, one of complete knowledge" — a further phrase quoted from there'कवि' अर्थात् सम्यक् ज्ञानी
iti ṭīkānusāreṇafollowing the commentary on those words instrumental, "in line with…"इस टीका के अनुसार
karma-jñāna-miśrāmixed with action and knowledge — devotion blended with karma and jñānaकर्म और ज्ञान से मिली हुई
bhagavac-chravaṇa-lakṣaṇāmarked by hearing about the Lord — that is its defining featureजिसका लक्षण भगवान् का श्रवण है, ऐसी
bhaktiḥdevotion — this is the subject nominativeभक्ति
darśitāhas been shown, has been set out already past participle, feminine agreeing with bhaktiदिखाई गई है
"kṛpālur akṛta-drohaḥ" ity ādau, "sthiraḥ sva-dharme," "kaviḥ samyak jñānī" iti ṭīkānusāreṇa karma-jñāna-miśrā bhagavac-chravaṇa-lakṣaṇā bhaktiḥ darśitā — following the commentary on those phrases, a devotion mixed with action and knowledge, marked by hearing about the Lord, has already been set out
kṛpālur akṛta-drohaḥ ity ādau — 'कृपालु अकृतद्रोह' इत्यादि आरम्भ में; sthiraḥ sva-dharme, kaviḥ samyak jñānī iti ṭīkānusāreṇa — 'अपने धर्म में स्थिर', 'कवि अर्थात् सम्यक् ज्ञानी' — इस टीका के अनुसार; karma-jñāna-miśrā bhagavac-chravaṇa-lakṣaṇā bhaktiḥ — कर्म-ज्ञान-मिश्रित, भगवान्-श्रवण-लक्षण वाली भक्ति; darśitā — दिखाई गई है
Jīva sets the stage. He points back to an earlier passage that begins 'kṛpālur akṛta-drohaḥ' — 'merciful, harming no one' — along with phrases like 'steady in his own duty' and 'wise, of full knowledge.' Following the standard commentary on those phrases, he says a kind of devotion was already described there: a devotion still mixed with prescribed action (karma) and knowledge (jñāna), whose main mark was hearing about the Lord. That mixed stage is the backdrop; the verse now to be explained goes beyond it.
'कृपालु अकृतद्रोह' इत्यादि आरम्भ के भाग में — 'अपने धर्म में स्थिर', तथा 'कवि' अर्थात् सम्यक् ज्ञानी — इस टीका के अनुसार कर्म और ज्ञान से मिश्रित, भगवान् के श्रवण को लक्षण रखने वाली भक्ति दिखाई गई है।
dharma — home meaning across Indian traditions: duty, law, prescribed religious action; here specifically the varṇāśrama duties one is born and initiated into.
धर्म — भारतीय परम्पराओं में इसका मूल अर्थ है: कर्तव्य, विधान, शास्त्रविहित धार्मिक कर्म; यहाँ विशेषतः वे वर्णाश्रम-कर्तव्य, जिनमें मनुष्य जन्म लेता है और जिनमें दीक्षित होता है।
s2avataranika
tad-anantaraṁ cāha—ājñāyaivam iti |
tad-anantaramright after that — after the mixed-devotion verse just mentioned adverbial accusativeउसके पश्चात्
caand — moving to the next stepऔर
āhahe [the Lord / the speaker] says, he goes on to sayकहते हैं
ājñāyaivam itiwith the words 'ājñāya evam…' — i.e. the verse now under discussion pratīka naming the verse by its first words'आज्ञायैवम्' इस श्लोक को (उसके आरम्भिक शब्दों से नाम लेकर)
tad-anantaram ca āha — "ājñāyaivam" iti — and right after that he speaks the verse beginning 'ājñāya evam'
tad-anantaram ca — और उसके पश्चात्; āha — कहते हैं; ājñāyaivam iti — 'आज्ञायैवम्' इस श्लोक को
And right after that earlier verse, Jīva says, the speaker goes on — with the words 'ājñāya evam,' 'having fully understood…' This is how he names our verse: by its opening words. So the flow is: first the mixed devotion, then this next verse that raises the bar.
और उसके पश्चात् 'आज्ञायैवम्' इस श्लोक को कहते हैं।
The reading 'ājñāyaivam' (ājñāya + evam, 'having thus understood') differs from the mūla's 'ājñāyaiva' (ājñāya + eva). Jīva cites the verse under the evam reading.
'आज्ञायैवम्' (आज्ञाय + एवम्, 'इस प्रकार जानकर') यह पाठ मूल के 'आज्ञायैव' (आज्ञाय + एव) से भिन्न है। जीव इस श्लोक को 'एवम्' पाठ के अनुसार उद्धृत करते हैं।
s3gloss
yadi ca svātmani tat-tad-guṇa-yogābhāvaḥ, tathāpy evaṁ pūrvokta-prakāreṇa guṇān kṛpālutvādīn, doṣān tad-viparītāṁś ca ājñāya heyopādeyatvena niścityāpi yo mayā teṣu guṇeṣu madhye tatrādiṣṭān api svakān nitya-nimittika-lakṣaṇā |
yadi ca svātmani tat-tad-guṇa-yogābhāvaḥeven if in oneself there is no real possession of those various good qualities — i.e. one does not actually have them concessive 'yadi… tathāpi'यद्यपि अपने में उन-उन गुणों का सम्बन्ध न हो
tathāpieven then, still — the concession is granted and set asideतो भी
evam pūrvokta-prakāreṇain this way, by the manner described earlier instrumental of mannerइस प्रकार, पूर्वोक्त रीति से
guṇān kṛpālutvādīnthe merits — mercifulness and the rest — this is what 'guṇān' points to gloss of the verse-word guṇānगुणों को — अर्थात् कृपालुता आदि को
doṣān tad-viparītān caand the faults — their opposites, cruelty and so on — this is what 'doṣān' points to gloss of the verse-word doṣānऔर दोषों को — अर्थात् उनसे विपरीत को
ājñāyahaving understood them verse-word restatedजानकर
heyopādeyatvena niścityahaving settled which are to be rejected and which to be adopted instrumental, 'as what-to-drop and what-to-take'त्याज्य और ग्राह्य के रूप में निश्चय करके
apieven so — even after settling all thisभी
yaḥthe one who — picking up the verse's relative pronounजो
mayāby Me — restating the verse's 'mayā'मेरे द्वारा
teṣu guṇeṣu madhye tatra ādiṣṭān apieven the ones I ordained among those qualities — so 'ādiṣṭān svakān' means the duties, part of one's own good qualities, that I laid down unpacking ādiṣṭān svakānउन गुणों में से जो वहाँ आदिष्ट (बताए गए) हैं उन्हें भी
svakānhis own — belonging to his station verse-word restatedअपने (धर्मों) को
nitya-nimittika-lakṣaṇāof the character of the daily and the occasional duties — that is, the regular (nitya) and circumstance-triggered (naimittika) obligations defining what svakān dharmān areनित्य और नैमित्तिक रूप वाले (धर्म)
yadi ca svātmani tat-tad-guṇa-yogābhāvaḥ, tathāpi evam guṇān (kṛpālutvādīn) doṣān (tad-viparītān) ājñāya heyopādeyatvena niścitya api, yaḥ mayā ādiṣṭān svakān (nitya-nimittika-lakṣaṇān)… — even if one lacks those qualities oneself, still, having understood the merits (mercy etc.) and faults (their opposites) and settled what to reject and adopt, the one who [gives up] his own ordained duties, the regular and occasional ones…
yadi ca svātmani tat-tad-guṇa-yogābhāvaḥ — यद्यपि अपने में उन-उन गुणों का योग न हो; tathāpi — तो भी; evam pūrvokta-prakāreṇa — इस प्रकार, पूर्वोक्त रीति से; guṇān kṛpālutvādīn doṣān tad-viparītān ca ājñāya — कृपालुता आदि गुणों को तथा उनसे विपरीत दोषों को जानकर; heyopādeyatvena niścitya api — त्याज्य-ग्राह्य के रूप में निश्चय करके भी; yaḥ mayā teṣu guṇeṣu madhye tatra ādiṣṭān api svakān — जो, मेरे द्वारा उन गुणों में से आदिष्ट अपने; nitya-nimittika-lakṣaṇā — नित्य-नैमित्तिक रूप वाले धर्मों को
Now Jīva glosses the verse word by word. First a concession: even if a person does not actually possess these good qualities himself, that does not matter here. 'Merits' (guṇān) means mercifulness and the like; 'faults' (doṣān) means their opposites, cruelty and so on. He 'understands' them — that is, he has clearly settled which are to be dropped and which to be taken up. And even after all that is settled, there is the person the verse describes. 'The ones I ordained, his own' (ādiṣṭān svakān) means the duties — counted among one's good qualities — that Kṛṣṇa Himself laid down: specifically the nitya (daily, regular) and naimittika (occasional, circumstance-triggered) obligations. The sentence runs on into the next segment.
यद्यपि अपने में उन-उन गुणों का सम्बन्ध न हो, तो भी — इस प्रकार पूर्वोक्त रीति से — कृपालुता आदि गुणों को और उनसे विपरीत दोषों को जानकर, त्याज्य और ग्राह्य के रूप में निश्चय करके भी; जो अपने, अर्थात् नित्य-नैमित्तिक रूप वाले, धर्मों को — उन गुणों में से जो मेरे द्वारा आदिष्ट हैं उन्हें भी —
nitya / naimittika — standard Dharmaśāstra pair: nitya = obligatory daily rites owed regardless of occasion; naimittika = duties triggered by a particular circumstance (an eclipse, a birth, a death). Here they name the 'own duties' the exclusive devotee gives up.
नित्य / नैमित्तिक — धर्मशास्त्र का प्रसिद्ध युग्म: नित्य = वे नित्यप्रति करने योग्य अनिवार्य कर्म जो किसी अवसर की अपेक्षा नहीं रखते; नैमित्तिक = किसी विशेष निमित्त (ग्रहण, जन्म, मृत्यु आदि) से उत्पन्न कर्तव्य। यहाँ ये उन 'अपने धर्मों' को कहते हैं जिन्हें अनन्य भक्त त्याग देता है।
s4gloss
sarvān eva varṇāśrama-vihitān dharmān tad-upalakṣakaṁ jñānam api mad-ananya-bhakti-vighātakatayā santyajya māṁ bhajet, sa ca sattamaḥ |
sarvān evaabsolutely all of them — every single one verse-word sarvān, intensified by evaसब ही
varṇāśrama-vihitān dharmānthe duties laid down for one's caste and stage of life — this is what 'all the duties' covers gloss of dharmānवर्णाश्रम-विहित धर्मों को
tad-upalakṣakam jñānam apiand even the knowledge that goes along with them, the knowledge that points to them 'api' — added to the list of things given upऔर उनका उपलक्षक ज्ञान भी
mad-ananya-bhakti-vighātakatayābecause they obstruct undivided devotion to Me — this is why they are dropped instrumental of reason, 'because they are obstructers of…'क्योंकि वे मेरी अनन्य भक्ति के विघातक हैं, इस कारण
santyajyahaving completely given up verse-word restatedत्यागकर
mām bhajetshould worship Me verse-words restatedमुझको भजे
sa ca sattamaḥhe too is the very best verse-words restatedवह भी सत्तम है
sarvān eva varṇāśrama-vihitān dharmān tad-upalakṣakam jñānam api mad-ananya-bhakti-vighātakatayā santyajya mām bhajet, sa ca sattamaḥ — having given up absolutely all the duties prescribed for caste and stage of life, and even the knowledge tied to them, because they obstruct undivided devotion to Me, whoever then worships Me, he too is the very best
sarvān eva varṇāśrama-vihitān dharmān — सब ही वर्णाश्रम-विहित धर्मों को; tad-upalakṣakam jñānam api — और उनके उपलक्षक ज्ञान को भी; mad-ananya-bhakti-vighātakatayā — मेरी अनन्य भक्ति के विघातक होने के कारण; santyajya — त्यागकर; mām bhajet — मुझको भजे; sa ca sattamaḥ — वह भी सत्तम है
Jīva finishes the gloss. 'All the duties' means every single one of the duties prescribed for one's caste (varṇa) and stage of life (āśrama). And not just the duties — even the knowledge that goes with them is given up too. Why give them up? Because they get in the way of undivided, exclusive devotion to Kṛṣṇa. Having set all of this aside, the person worships Me — and he too, the verse says, is the very best.
सब ही वर्णाश्रम-विहित धर्मों को, तथा उनके उपलक्षक ज्ञान को भी — क्योंकि वे मेरी अनन्य भक्ति के विघातक हैं — त्यागकर जो मुझको भजे, वह भी सत्तम है।
upalakṣaka — a technical pointer-word. A svarūpa-lakṣaṇa names what a thing essentially is; an upalakṣaṇa merely helps you locate it, like 'the house with the crow on the roof' — the crow is not part of the house, it only points it out. Contrast a viśeṣaṇa like 'the blue lotus,' where blue is part of the lotus itself. Here jñāna is called upalakṣaka of the duties: the knowledge is not itself the duty, but it travels with them and points to them, so when the duties are dropped, that accompanying knowledge is dropped along with them.
उपलक्षक — एक तकनीकी संकेतक-शब्द। स्वरूप-लक्षण किसी वस्तु के मूल स्वरूप को बताता है; उपलक्षण केवल उसे पहचानने में सहायता करता है, जैसे 'जिस घर की छत पर कौआ बैठा हो वह घर' — कौआ घर का अंग नहीं, केवल उसकी ओर संकेत करता है। इसके विपरीत विशेषण, जैसे 'नीला कमल', जहाँ नीलापन कमल का ही अंग है। यहाँ ज्ञान को धर्मों का उपलक्षक कहा गया है: ज्ञान स्वयं धर्म नहीं, पर उनके साथ चलता और उनकी ओर संकेत करता है, अतः जब धर्म छूटते हैं तो वह साथ चलने वाला ज्ञान भी उन्हीं के साथ छूट जाता है।
s5conclusion
ca-kārāt pūrvokto’pi sattama ity uttarasya tat-tad-guṇābhāve’pi pūrva-sāmyam iti bodhayati ||
ca-kārātfrom the little word 'ca' ('and') in the verse — this is the clue being read ablative, 'on the strength of the word ca''च' शब्द के बल पर
pūrvokto’pi sattama iti'the one described earlier is also a sattama' — the point the 'ca' carries content of the inferenceपहले कहा गया भक्त भी सत्तम है
uttarasyaof this later devotee — the one in the present verse genitiveबाद वाले (भक्त) का
tat-tad-guṇābhāve’pieven though he lacks those various good qualities concessive locativeउन-उन गुणों के अभाव में भी
pūrva-sāmyamhis equality with the earlier one — he ranks equal to that former devotee the thing being taughtपूर्व के साथ समानता
iti bodhayatithis is what the word makes known, this is what it teachesयह बतलाते हैं
ca-kārāt 'pūrvokto’pi sattamaḥ' iti uttarasya tat-tad-guṇābhāve’pi pūrva-sāmyam iti bodhayati — from the word 'ca' it teaches that the earlier one too is a sattama, so this later devotee, even without those qualities, ranks equal to the former one
ca-kārāt — 'च' शब्द के बल पर; pūrvokto’pi sattama iti — पूर्वोक्त भक्त भी सत्तम है, यह; uttarasya tat-tad-guṇābhāve’pi — बाद वाले भक्त में उन-उन गुणों के अभाव में भी; pūrva-sāmyam — पूर्व के साथ समानता; iti bodhayati — यह बतलाते हैं
Jīva draws the point home from a single small word. The verse says 'sa ca sattamaḥ' — 'he too is the best.' That little 'ca' ('too/and') is doing work: it tells us the devotee described in the earlier passage is also a sattama. So the teaching is this — even though the devotee in the present verse lacks those good qualities himself, the word 'ca' shows he is on a level with that earlier devotee. Both are counted among the very best.
'च' शब्द के बल पर यह बतलाते हैं कि पूर्वोक्त भक्त भी सत्तम है — अर्थात् बाद वाले भक्त में उन-उन गुणों के अभाव में भी उसकी पूर्व भक्त के साथ समानता है।
This is Jīva reading a particle (ca) as load-bearing — a standard commentarial move. The 'and/too' is taken to imply a second member being equated, hence the equality (sāmya) between the two kinds of devotee.
यहाँ जीव एक शब्दकण ('च') को अर्थभारवाही मानकर पढ़ते हैं — यह टीकाकारों की प्रसिद्ध रीति है। 'और/भी' को दूसरे पक्ष की समानता का द्योतक माना गया है, अतः दोनों प्रकार के भक्तों के बीच समानता (साम्य) सिद्ध होती है।
Mukunda-dāsa Gosvāmī
s1gloss
svadharma-nitya-naimittike kṛte guṇān citta-śuddhi-jñānotpatty-ādīn, akṛte doṣān naraka-prāpty-ādīn |
svadharma-nitya-naimittike kṛtewhen one's own daily and occasional duty is performed — 'once it is done' locative absolute, 'when… is done'
guṇānthe merits — that is what 'guṇān' refers to verse-word being glossed
citta-śuddhi-jñānotpatty-ādīnnamely purifying of the mind, the arising of knowledge, and so on — these are the merits the contents of guṇān
akṛteand when it is not performed — the opposite case locative absolute, 'when… is not done'
doṣānthe faults — that is what 'doṣān' refers to verse-word being glossed
naraka-prāpty-ādīnnamely falling into hell and so on — these are the faults the contents of doṣān
svadharma-nitya-naimittike kṛte guṇān (citta-śuddhi-jñānotpatty-ādīn), akṛte doṣān (naraka-prāpty-ādīn) — when one's daily and occasional duty is done, the merits (purity of mind, rise of knowledge, etc.); when it is not done, the faults (hell, etc.)
Mukunda gives the same two verse-words a concrete filling. 'Merits' (guṇān): when a person actually performs his own daily and occasional duties, the good results are things like the mind becoming pure and real knowledge arising. 'Faults' (doṣān): when he fails to perform them, the bad results are things like falling into hell. So merits = the good from doing the duties; faults = the harm from skipping them.
nitya / naimittika again — Mukunda spells out the two payoffs: doing the regular and occasional rites purifies the mind and yields knowledge; omitting them incurs sin (hell). This is the ordinary Dharmaśāstra logic that the devotee, remarkably, sets aside.
s2gloss
evam ājñāya samyag jñātvā yo dharmān santyajya |
evamin this way — the merits and faults just laid out reading the verse's evam
ājñāyahaving understood — the verse-word gerund
samyak jñātvāthat is, having known it fully and correctly — this restates 'ājñāya' synonym-gloss of ājñāya
yaḥthe one who — the verse's relative pronoun relative
dharmān santyajyagives up the duties completely verse-words carried over
evam ājñāya = samyak jñātvā, yaḥ dharmān santyajya — 'having thus understood' means having known it fully; whoever then gives up the duties
Mukunda glosses 'ājñāya' plainly: 'having understood in this way' simply means having known it fully and correctly — known the merits and faults just described. And then, the one who, having known all that, completely gives up the duties. He is reading the same verse, just making the word 'understood' explicit as 'known fully.'
Mukunda reads the verse with 'evam' ('thus'), matching Jīva's 'ājñāyaivam' rather than the mūla's 'ājñāyaiva' — 'having thus understood.'
s3gloss
sa ceti ca-śabdas tv-arthe |
sa ca itias for the phrase 'sa ca' ('and he') pratīka, the words being explained
ca-śabdaḥthe word 'ca' ('and') here nominative, subject
tuhowever, but — marking that this reading differs from the other commentators'
tv-artheis used in the sense of 'tu' — that is, it means 'but/however', not 'and' locative, 'in the meaning of tu'
'sa ca' iti ca-śabdaḥ tu tu-arthe — in the phrase 'sa ca,' the word 'ca' is, however, used in the sense of 'tu' (but)
Here Mukunda parts ways with the others on that same little word. In 'sa ca sattamaḥ,' he says, the 'ca' does not mean 'and/too' — it is used in the sense of 'tu,' meaning 'but' or 'however.' So he reads: 'but he is the best.' This is a different construal of the particle from Jīva's, who took the 'ca' as 'too' to equate two devotees.
The commentators do not agree on this particle. Jīva and Viśvanātha read 'ca' as 'and/too' (implying the earlier devotee is also a sattama); Mukunda reads it as 'tu' ('but'). The renderer does not harmonize these — both stand as they are.
s4conclusion
sa tu sattamaḥ ||
sahe — that person who abandons the duties and worships verse-word
tubut — the very 'tu' sense he just assigned to 'ca' the reading applied
sattamaḥis the very best verse-word
sa tu sattamaḥ — but he is the very best
So Mukunda states the line as he reads it: 'sa tu sattamaḥ' — 'but he is the very best.' He simply substitutes his 'but' for the verse's 'ca' and reads the conclusion straight through: that person, the one who dropped the duties to worship Me, is the highest of all.
Viśvanātha Cakravartī
s1avataranika
kṛpālur akṛta-drohaḥ [bhā.pu. 11.11.29] ity ādau sthiraḥ sva-dharme, kaviḥ samyak jñānīti ṭīkānusāreṇa karma-jñāna-miśrā bhagavac-chravaṇa-lakṣaṇā bhaktir darśitā |
kṛpālur akṛta-drohaḥ"merciful, harming no one…" — the opening words of the earlier verse quoted pratīka, BhP 11.11.29'कृपालु अकृतद्रोह' — इस श्लोक से
ity ādauin that passage and those that follow locative of place-in-textइत्यादि आरम्भ के भाग में
sthiraḥ sva-dharme"steady in his own duty" — another phrase quoted from there'अपने धर्म में स्थिर'
kaviḥ samyak jñānī"wise, one of full knowledge" — a further phrase quoted from there'कवि' अर्थात् सम्यक् ज्ञानी
iti ṭīkānusāreṇafollowing the commentary on those words instrumental, 'in line with…'इस टीका के अनुसार
karma-jñāna-miśrāmixed with action and knowledgeकर्म और ज्ञान से मिली हुई
bhagavac-chravaṇa-lakṣaṇāmarked by hearing about the Lordजिसका लक्षण भगवान् का श्रवण है, ऐसी
bhaktiḥdevotion — the subject nominativeभक्ति
darśitāhas been shown, has been set out already past participle agreeing with bhaktiदिखाई गई है
"kṛpālur akṛta-drohaḥ" ity ādau, "sthiraḥ sva-dharme," "kaviḥ samyak jñānī" iti ṭīkānusāreṇa karma-jñāna-miśrā bhagavac-chravaṇa-lakṣaṇā bhaktiḥ darśitā — following the commentary on those phrases, a devotion mixed with action and knowledge, marked by hearing about the Lord, has already been set out
kṛpālur akṛta-drohaḥ ity ādau — 'कृपालु अकृतद्रोह' इत्यादि आरम्भ में; sthiraḥ sva-dharme, kaviḥ samyak jñānī iti ṭīkānusāreṇa — 'अपने धर्म में स्थिर', 'कवि अर्थात् सम्यक् ज्ञानी' — इस टीका के अनुसार; karma-jñāna-miśrā bhagavac-chravaṇa-lakṣaṇā bhaktiḥ — कर्म-ज्ञान-मिश्रित, भगवान्-श्रवण-लक्षण वाली भक्ति; darśitā — दिखाई गई है
Viśvanātha opens exactly as Jīva did. He points to the earlier passage beginning 'kṛpālur akṛta-drohaḥ' — 'merciful, harming no one' — with phrases like 'steady in his own duty' and 'wise, of full knowledge.' Following the standard commentary on those, he says a devotion was already described there: one still mixed with prescribed action and knowledge, whose defining mark was hearing about the Lord. That is the earlier, mixed stage.
'कृपालु अकृतद्रोह' इत्यादि आरम्भ के भाग में — 'अपने धर्म में स्थिर', तथा 'कवि' अर्थात् सम्यक् ज्ञानी — इस टीका के अनुसार कर्म और ज्ञान से मिश्रित, भगवान् के श्रवण को लक्षण रखने वाली भक्ति दिखाई गई है।
This segment is nearly identical to Jīva's s1 — Viśvanātha reproduces the same avataraṇikā. The renderer does not collapse them; each commentator's atom is decoded as its own.
यह खण्ड जीव की s1 के लगभग समान है — विश्वनाथ वही अवतरणिका दोहराते हैं। रेंडरर इन्हें एक में नहीं मिलाता; प्रत्येक टीकाकार का अंश अपने आप में अलग रूप से डिकोड होता है।
s2avataranika
tad-anantaraṁ tv āha—ājñāyaivam iti |
tad-anantaramright after that adverbial accusativeउसके पश्चात्
tubut, now — moving on to the next verse here Viśvanātha reads 'tu' where Jīva had 'ca'परन्तु
āhahe goes on to sayकहते हैं
ājñāyaivam itiwith the words 'ājñāya evam…' — naming the present verse pratīka'आज्ञायैवम्' इस श्लोक को
tad-anantaram tu āha — "ājñāyaivam" iti — but right after that he speaks the verse beginning 'ājñāya evam'
tad-anantaram tu — परन्तु उसके पश्चात्; āha — कहते हैं; ājñāyaivam iti — 'आज्ञायैवम्' इस श्लोक को
And right after that earlier verse, Viśvanātha says, the speaker goes on — with 'ājñāya evam,' 'having thus understood.' He names our verse by its opening words, just as Jīva did. (Small difference: here the connective is 'tu,' 'but/now,' where Jīva's text had 'ca.')
परन्तु उसके पश्चात् 'आज्ञायैवम्' इस श्लोक को कहते हैं।
s3gloss
yadi ca svātmani tat-tad-guṇa-yogābhāvaḥ, tad apy evaṁ pūrvokta-prakāreṇa guṇān kṛpālutvādīn, doṣān tad-viparītāṁś ca heopādeyatvena niścityāpi yo mayā teṣu guṇeṣu madhye tatrādiṣṭān api svakān nitya-nimittika-lakṣaṇān sarvān eva varṇāśrama-vihitān dharmān tad-upalakṣakaṁ jñānam api mad-ananya-bhakti-vighātakatayā santyajya māṁ bhajet, sa ca sattamaḥ |
yadi ca svātmani tat-tad-guṇa-yogābhāvaḥeven if in oneself there is no real possession of those various good qualities concessive 'yadi… tad api'यद्यपि अपने में उन-उन गुणों का सम्बन्ध न हो
tad apieven then, still — granting the concession and moving past itतो भी
evam pūrvokta-prakāreṇain this way, by the manner described earlier instrumental of mannerइस प्रकार, पूर्वोक्त रीति से
guṇān kṛpālutvādīnthe merits — mercifulness and the rest — glossing 'guṇān' gloss of verse-wordगुणों को — अर्थात् कृपालुता आदि को
doṣān tad-viparītān caand the faults — their opposites — glossing 'doṣān' gloss of verse-wordऔर दोषों को — अर्थात् उनसे विपरीत को
heyopādeyatvena niścityahaving settled which are to be rejected and which adopted instrumental, 'as what-to-drop and what-to-take'त्याज्य और ग्राह्य के रूप में निश्चय करके
apieven so — even after settling all thisभी
yaḥ mayāthe one who… by Me — carrying over the verse's 'yaḥ' and 'mayā' verse-wordsजो, मेरे द्वारा
teṣu guṇeṣu madhye tatra ādiṣṭān api svakāneven the ones I ordained, his own — among those qualities: so 'ādiṣṭān svakān' = the duties I laid down unpacking ādiṣṭān svakānउन गुणों में से जो वहाँ आदिष्ट हैं उन अपने (धर्मों) को भी
nitya-nimittika-lakṣaṇānof the character of the daily and occasional duties — the nitya and naimittika obligations defining svakān dharmānनित्य और नैमित्तिक रूप वाले (धर्मों को)
sarvān eva varṇāśrama-vihitān dharmānabsolutely all the duties prescribed for caste and stage of life — glossing 'sarvān dharmān' gloss of verse-wordsसब ही वर्णाश्रम-विहित धर्मों को
tad-upalakṣakam jñānam apiand even the knowledge that goes with them and points to them 'api' — added to what is given upऔर उनका उपलक्षक ज्ञान भी
mad-ananya-bhakti-vighātakatayābecause they obstruct undivided devotion to Me — the reason for dropping them instrumental of reasonक्योंकि वे मेरी अनन्य भक्ति के विघातक हैं, इस कारण
santyajyahaving completely given up verse-wordत्यागकर
mām bhajetshould worship Me verse-wordsमुझको भजे
sa ca sattamaḥhe too is the very best verse-wordsवह भी सत्तम है
yadi ca svātmani tat-tad-guṇa-yogābhāvaḥ, tad api evam guṇān (kṛpālutvādīn) doṣān (tad-viparītān) heyopādeyatvena niścitya api, yaḥ mayā ādiṣṭān svakān (nitya-nimittika-lakṣaṇān) sarvān eva varṇāśrama-vihitān dharmān tad-upalakṣakam jñānam api mad-ananya-bhakti-vighātakatayā santyajya mām bhajet, sa ca sattamaḥ — even if one lacks those qualities, still, having settled the merits (mercy etc.) and faults (their opposites) as what to drop and take, whoever gives up his own ordained duties, the daily and occasional ones, indeed all the caste-and-stage duties, and even the knowledge tied to them, because they obstruct undivided devotion to Me, and worships Me — he too is the very best
yadi ca svātmani tat-tad-guṇa-yogābhāvaḥ — यद्यपि अपने में उन-उन गुणों का योग न हो; tad api — तो भी; evam pūrvokta-prakāreṇa — इस प्रकार, पूर्वोक्त रीति से; guṇān kṛpālutvādīn doṣān tad-viparītān ca heyopādeyatvena niścitya api — कृपालुता आदि गुणों और उनसे विपरीत दोषों को त्याज्य-ग्राह्य के रूप में निश्चय करके भी; yaḥ mayā teṣu guṇeṣu madhye tatra ādiṣṭān api svakān nitya-nimittika-lakṣaṇān sarvān eva varṇāśrama-vihitān dharmān — जो, मेरे द्वारा आदिष्ट अपने नित्य-नैमित्तिक रूप वाले, सब वर्णाश्रम-विहित धर्मों को; tad-upalakṣakam jñānam api — और उनके उपलक्षक ज्ञान को भी; mad-ananya-bhakti-vighātakatayā santyajya — मेरी अनन्य भक्ति के विघातक होने से त्यागकर; mām bhajet sa ca sattamaḥ — मुझको भजे, वह भी सत्तम है
Viśvanātha runs the whole gloss in one breath — it is essentially Jīva's s3 and s4 combined. Even if a person does not himself possess these good qualities, that is set aside. 'Merits' means mercifulness and the like; 'faults,' their opposites. He has clearly settled which to reject and which to adopt. And even after settling all that, the one the verse describes — 'the ones I ordained, his own' means the duties Kṛṣṇa laid down, namely the nitya (daily) and naimittika (occasional) obligations; indeed all the duties prescribed for caste and stage of life; and even the knowledge that goes with them — gives all of it up, because it obstructs undivided devotion to Kṛṣṇa. Having done so, he worships Me — and he too is the very best.
यद्यपि अपने में उन-उन गुणों का सम्बन्ध न हो, तो भी — इस प्रकार पूर्वोक्त रीति से — कृपालुता आदि गुणों और उनसे विपरीत दोषों को त्याज्य-ग्राह्य के रूप में निश्चय करके भी; जो अपने, अर्थात् मेरे द्वारा आदिष्ट नित्य-नैमित्तिक रूप वाले, सब वर्णाश्रम-विहित धर्मों को, तथा उनके उपलक्षक ज्ञान को भी — क्योंकि वे मेरी अनन्य भक्ति के विघातक हैं — त्यागकर मुझको भजे, वह भी सत्तम है।
upalakṣaka — the same pointer-word logic as in Jīva's s4: a svarūpa mark states what a thing is (the 'blue' in 'blue lotus'), an upalakṣaṇa only helps locate it (the 'crow on the roof' that identifies a house). The knowledge (jñāna) is upalakṣaka of the duties — not the duty itself, but travelling with it — so when the duties are dropped, that accompanying knowledge is dropped too.
उपलक्षक — वही संकेतक-शब्द का तर्क जो जीव की s4 में है: स्वरूप-लक्षण किसी वस्तु का स्वरूप बताता है ('नीला कमल' का 'नीला'), जबकि उपलक्षण केवल उसे पहचानने में सहायता करता है ('छत पर कौआ' जिससे घर पहचाना जाता है)। ज्ञान धर्मों का उपलक्षक है — स्वयं धर्म नहीं, पर उसके साथ चलने वाला — अतः जब धर्म छूटते हैं तो वह साथ चलने वाला ज्ञान भी छूट जाता है।
s4conclusion
ca-kārāt pūrvokto’pi sattama ity uttarasya tat-tad-guṇābhāve’pi pūrva-sāmyam iti bodhayati ||
ca-kārātfrom the word 'ca' ('and') in the verse — the clue being read ablative, 'on the strength of ca''च' शब्द के बल पर
pūrvokto’pi sattama iti'the one described earlier is also a sattama' — the point the 'ca' carries content of the inferenceपहले कहा गया भक्त भी सत्तम है
uttarasyaof this later devotee — the one in the present verse genitiveबाद वाले (भक्त) का
tat-tad-guṇābhāve’pieven though he lacks those various good qualities concessive locativeउन-उन गुणों के अभाव में भी
pūrva-sāmyamequality with the earlier one — he ranks equal to that former devotee the thing taughtपूर्व के साथ समानता
iti bodhayatithis is what the word makes knownयह बतलाते हैं
ca-kārāt 'pūrvokto’pi sattamaḥ' iti uttarasya tat-tad-guṇābhāve’pi pūrva-sāmyam iti bodhayati — from the word 'ca' it teaches that the earlier one too is a sattama, so this later devotee, even without those qualities, ranks equal to the former
ca-kārāt — 'च' शब्द के बल पर; pūrvokto’pi sattama iti — पूर्वोक्त भक्त भी सत्तम है, यह; uttarasya tat-tad-guṇābhāve’pi — बाद वाले भक्त में उन-उन गुणों के अभाव में भी; pūrva-sāmyam — पूर्व के साथ समानता; iti bodhayati — यह बतलाते हैं
Viśvanātha closes exactly as Jīva did, reading the same small word. The 'ca' in 'sa ca sattamaḥ' tells us the earlier devotee is also a sattama. So the teaching: even though the devotee in the present verse lacks those good qualities, the word 'ca' shows he stands equal to that earlier devotee. Both are among the very best. (Note this is the opposite of Mukunda, who read the same 'ca' as 'but.')
'च' शब्द के बल पर यह बतलाते हैं कि पूर्वोक्त भक्त भी सत्तम है — अर्थात् बाद वाले भक्त में उन-उन गुणों के अभाव में भी उसकी पूर्व भक्त के साथ समानता है।
Word-for-word identical to Jīva's s5 (same srcHash). Viśvanātha and Jīva agree that 'ca' means 'and/too' and yields equality between the two devotees — directly against Mukunda's 'tu' reading. The renderer leaves the disagreement standing.
यह जीव की s5 के शब्दशः समान है (वही srcHash)। विश्वनाथ और जीव सहमत हैं कि 'च' का अर्थ 'और/भी' है और इससे दोनों भक्तों के बीच समानता सिद्ध होती है — जो मुकुन्द के 'तु' पाठ के सीधे विरुद्ध है। रेंडरर इस मतभेद को यों ही खड़ा रहने देता है।