tatraiva (11.5.41)—
devarṣi-bhūtāpta-nṝṇāṁ pitṝṇāṁ
na kiṅkaro nāyam ṛṇī ca rājan |
sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ
gato mukundaṁ parihṛtya kartam ||quoted · tatraiva (11.5.41)—
The verse — decoded
L1citation
devarṣi-bhūtāpta-nṝṇāṁ pitṝṇāṁ
devarṣi-bhūtāpta-nṝṇāṁof the gods, of the sages, of ordinary creatures, of well-wishers and of men genitive plural dvandva; devarṣi = deva + ṛṣi, bhūta = living beings, āpta = trusted ones/relatives, nṛ = humansदेवताओं, ऋषियों, भूतों (प्राणियों), आप्तजनों (हितैषी सम्बन्धियों) और मनुष्यों का —
pitṝṇāṁand of the forefathers genitive pluralतथा पितरों (पूर्वजों) का
devarṣi-bhūtāpta-nṝṇām — of the gods, sages, creatures, well-wishers and men; pitṝṇām — and of the forefathers
devarṣi-bhūtāpta-nṝṇāṁ — देवता, ऋषि, भूत, आप्त और मनुष्य — इन सबका; pitṝṇāṁ — और पितरों का
This line lists whom a person normally owes something to. The gods, the sages, ordinary living creatures, one's well-wishers and fellow men, and one's forefathers. These are the classes of beings to whom, by the usual reckoning, everyone is bound. The line is all in the genitive, feeding the next line: it is to these that he is said to be neither servant nor debtor.
देवता, ऋषि, प्राणी, आप्तजन (हितैषी), मनुष्य और पितर — इन सभी के प्रति।
Why cited: Adduced in the sādhana-bhakti section to prove that one who takes full refuge in Kṛṣṇa is freed from every other obligation and debt.
क्यों उद्धृत: साधन-भक्ति के प्रकरण में इसे यह सिद्ध करने के लिए उद्धृत किया गया है कि जो कृष्ण की पूर्ण शरण ले लेता है, वह अन्य समस्त कर्तव्य और ऋण से मुक्त हो जाता है।
This list matches the śāstric scheme of the pañca-ṛṇa, the five debts every person is born owing: to the devas, to the ṛṣis, to the pitṛs (forefathers), to fellow humans/guests, and to other creatures (bhūtas). The verse names exactly these five kinds of being.
यह सूची शास्त्रोक्त पञ्च-ऋण की योजना से मेल खाती है — वे पाँच ऋण जिन्हें लेकर प्रत्येक व्यक्ति जन्म लेता है: देवताओं का, ऋषियों का, पितरों का, मनुष्यों/अतिथियों का, और अन्य प्राणियों (भूतों) का। श्लोक ठीक इन्हीं पाँच प्रकार के प्राणियों को गिनाता है।
L2conclusion
na kiṅkaro nāyam ṛṇī ca rājan |
na kiṅkaraḥhe is not a servant na = not; kiṅkaraḥ = servant, nominativeन तो वह किसी का सेवक (किंकर) है
na ayam ṛṇīnor is this one a debtor ayam = this one; ṛṇī = one who owes a debtऔर न यह (शरणागत) किसी का ऋणी है
caand (joining the two denials)और
rājanO king vocativeहे राजन्!
ayam — this one; na kiṅkaraḥ — is not a servant; ca — and; na ṛṇī — nor a debtor; rājan — O king
na kiṅkaraḥ — न सेवक; na ayam ṛṇī — न यह ऋणी; ca — और; rājan — हे राजन्
Here is the main claim of the verse. Such a person is not a servant of those beings, and he is not their debtor either. He owes them no service and no debt. The speaker addresses the king directly: O king. So the freedom being announced is total, toward every class listed in the previous line.
हे राजन्! वह न तो किसी का सेवक रह जाता है और न किसी का ऋणी।
Why cited: States the point Rūpa quotes the verse for: the surrendered devotee owes neither service nor debt to gods, sages, creatures, men, or forefathers.
क्यों उद्धृत: रूप गोस्वामी इस श्लोक को जिस बात के लिए उद्धृत करते हैं वही यहाँ कही गई है — शरणागत भक्त देवता, ऋषि, प्राणी, मनुष्य और पितरों का न सेवक रहता है, न ऋणी।
L3other
sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ
sarvātmanāwith his whole being, holding nothing back instrumental of manner: sarva + ātmanअपने समूचे अस्तित्व से (पूर्ण भाव से)
yaḥthe one who relative pronoun opening the reason-clauseजो (पुरुष)
śaraṇaṁ śaraṇyaṁto the refuge that is truly worth taking refuge in śaraṇam = shelter (object); śaraṇyam = fit to be a shelter, describing itशरण लेने योग्य उस आश्रय की शरण को
yaḥ — the one who; sarvātmanā — with his whole being; śaraṇam śaraṇyam — [went] to the refuge worthy of being a refuge
sarvātmanā — सम्पूर्ण आत्मा से; yaḥ — जो; śaraṇaṁ śaraṇyaṁ — शरण्य (शरण के योग्य) आश्रय को
Now the verse gives the reason. The one who, with his whole self and holding nothing back, has gone for shelter. And the shelter he goes to is described as śaraṇyam, the one truly worth taking as a shelter. This begins the relative clause that runs into the next line, where the refuge is named as Mukunda.
जो पुरुष अपने समूचे अस्तित्व से उस शरण-योग्य आश्रय की शरण को...
sarvātmanā literally 'with the whole self': not a partial or hedged surrender but one made with one's entire being. It is what qualifies the freedom claimed above.
सर्वात्मना का शाब्दिक अर्थ है 'समूची आत्मा से' — यह कोई आंशिक या सशर्त शरण नहीं, अपितु अपने पूरे अस्तित्व से की गई शरण है। ऊपर जो मुक्ति कही गई, उसकी यही योग्यता (शर्त) है।
L4other
gato mukundaṁ parihṛtya kartam ||
gataḥhas gone past participle, completing 'yaḥ ... gataḥ' = the one who has goneचला गया है (शरणागत हो गया है) — 'यः ... गतः'
mukundaṁto Mukunda accusative, the goal of 'has gone'मुकुन्द की ओर (उन्हीं को लक्ष्य बनाकर)
parihṛtyahaving given up gerundत्यागकर
kartam[all other] duty, what is to be done the object given up; commentators gloss it as kartum 'to do' and note the variant kṛtyam 'duty'करणीय कर्म को (जो करना चाहिए उसे); पाठान्तर 'कृत्यम्' = कर्तव्य
yaḥ — who; kartam parihṛtya — having given up [all other] duty; sarvātmanā — with his whole being; mukundam śaraṇam śaraṇyam gataḥ — has gone to Mukunda, the refuge worth taking refuge in
gataḥ — गया हुआ; mukundaṁ — मुकुन्द की; parihṛtya — त्यागकर; kartam — करणीय कर्म को
The refuge is now named: Mukunda. The one who has gone to Mukunda for shelter, having given up all other duty. So the surrender is exclusive: he sets aside every other obligation and takes Mukunda alone as his shelter. It is because of this complete giving-up and taking-shelter that he owes no service or debt to anyone else. The commentators fasten on this phrase, 'parihṛtya kartam,' and spend their comments explaining exactly what is given up.
...वह सब करणीय कर्म त्यागकर मुकुन्द की शरण में चला गया है।
Mukunda is a name of Kṛṣṇa meaning 'the giver of mukti (liberation)'; the refuge is worth taking precisely because he gives what nothing else can.
मुकुन्द कृष्ण का एक नाम है जिसका अर्थ है 'मुक्ति देने वाला'; यह शरण इसीलिए ग्रहण करने योग्य है क्योंकि वे वही देते हैं जो और कोई नहीं दे सकता।
Commentary — decoded
Jīva Gosvāmī
s1gloss
parityajya kartum iti |
parityajya kartum ition the words '[having] given up, to do' — that is, the verse's 'parihṛtya kartam' is being restated with plain synonyms pratīka: Jīva glosses parihṛtya with parityajya and kartam with the infinitive kartum'परिहृत्य कर्तम्' का प्रतीक लेकर — जीव 'परिहृत्य' को 'परित्यज्य' से और 'कर्तम्' को 'कर्तुम्' (करने के लिए) से समझाते हैं
parityajya kartum iti — [commenting] on '[having] given up, to do,' i.e. the verse's parihṛtya kartam
parityajya — (परिहृत्य =) भली-भाँति त्यागकर; kartum — (कर्तम् =) करने के लिए; iti — इस प्रकार (यह प्रतीक)
Jīva opens by quoting the verse phrase he will explain, but he swaps in easier words for it. The verse's 'parihṛtya' (having given up) he restates as 'parityajya,' the same thing in plainer form, and 'kartam' he reads as 'kartum,' the infinitive 'to do.' So he flags: the phrase means 'having given up doing [something].' What that something is, he says next.
'परिहृत्य कर्तम्' — इसकी व्याख्या: जीव गोस्वामी 'परिहृत्य' को 'परित्यज्य' और 'कर्तम्' को 'कर्तुम्' रूप में लेते हैं।
s2gloss
ayam indraḥ sevyaḥ, ayaṁ candraḥ sevya ity ādi-lakṣaṇaṁ bhedaṁ, śaraṇam anena prārabdha-nāśāt varṇāśramitva-nāśena na nitya-karmādhikāraḥ |
ayam indraḥ sevyaḥ'this is Indra, he is to be worshipped' sample of the discriminating thought'यह इन्द्र सेवा करने योग्य है'
ayaṁ candraḥ sevyaḥ'this is Candra, he is to be worshipped' second sample'यह चन्द्र सेवा करने योग्य है'
iti ādi-lakṣaṇaṁ bhedaṁthe distinction marked by thoughts of this kind — this is what he gives up bhedam is the accusative object supplied for parityajya/kartum; ādi = 'and so on'— इत्यादि लक्षण वाले भेद (भेदभाव) को (यही 'परित्यज्य/कर्तुम्' का कर्म है); आदि = इत्यादि
śaraṇam anenaand by this taking of refuge anena, instrumental 'by this'; śaraṇam picks up śaraṇaṁ gataḥ from the verseइस (शरण) के द्वारा शरण को (श्लोक के 'शरणं गतः' को उठाते हुए)
prārabdha-nāśātbecause even the karma already bearing fruit is destroyed ablative of causeक्योंकि प्रारब्ध का नाश हो जाता है
varṇāśramitva-nāśenaand so, through the destruction of his very membership in a varṇa and āśrama instrumental of meansवर्णाश्रम में स्थित रहने का नाश हो जाने से
na nitya-karmādhikāraḥhe has no obligation left to perform the daily required rites na ... adhikāraḥ = no eligibility/duty; nitya-karma = the obligatory daily dutiesनित्य-कर्म (दैनिक अनिवार्य कर्तव्यों) का अधिकार नहीं रहता
ayam indraḥ sevyaḥ ayaṁ candraḥ sevyaḥ iti ādi-lakṣaṇam bhedam — the distinction marked by thoughts like 'this Indra is to be worshipped, this Candra is to be worshipped'; [tat parityajya] — that he gives up; anena śaraṇam — by this taking of refuge; prārabdha-nāśāt — because the fructifying karma is destroyed; varṇāśramitva-nāśena — through the destruction of his varṇa-āśrama membership; na nitya-karma-adhikāraḥ — there is no obligation to the daily required duties
ayam indraḥ sevyaḥ — 'यह इन्द्र सेव्य है'; ayaṁ candraḥ sevyaḥ — 'यह चन्द्र सेव्य है'; iti ādi-lakṣaṇaṁ bhedaṁ — इत्यादि लक्षण वाले भेद को; śaraṇam anena — इस शरण के द्वारा; prārabdha-nāśāt — प्रारब्ध के नाश से; varṇāśramitva-nāśena — वर्णाश्रमित्व के नाश से; na nitya-karmādhikāraḥ — नित्य-कर्म का अधिकार नहीं
First Jīva fills in what is given up. It is the bhedam, the discriminating attitude that thinks 'this god is Indra, worship him; this god is Candra, worship him,' and so on down the list of deities. The surrendered devotee drops that whole way of parceling out worship. Then Jīva explains why such a person owes nobody anything. By this act of taking full refuge, even his prārabdha karma, the karma that has already started to bear fruit, is destroyed. And when that goes, his very standing as a member of some varṇa and āśrama goes with it. And once that standing is gone, he simply has no obligation left to perform the daily required rites. That is why the verse can say he is neither servant nor debtor.
जिस भेदभाव का त्याग करना है वह यह है — 'यह इन्द्र सेव्य है, यह चन्द्र सेव्य है' इत्यादि। इस शरण के द्वारा प्रारब्ध का नाश हो जाता है, जिससे वर्णाश्रम में स्थिति ही मिट जाती है, और इसलिए नित्य-कर्म का कोई अधिकार शेष नहीं रहता।
Three terms carry the argument. prārabdha-karma is the portion of past karma that has already begun to ripen in this life (as against karma still stored up); the claim that even this is destroyed by surrender is a strong one. varṇāśrama is the system of social order and life-stage that grounds a person's ritual duties. nitya-karma is the set of daily obligatory Vedic rites that a member of that system is bound to perform; remove the membership and the obligation falls away.
तीन शब्द इस तर्क को धारण करते हैं। प्रारब्ध-कर्म वह अंश है जो इस जन्म में फल देना आरम्भ कर चुका है (संचित कर्म से भिन्न); शरण से इसका भी नाश हो जाना एक प्रबल दावा है। वर्णाश्रम वह सामाजिक एवं आश्रम-क्रम की व्यवस्था है जिस पर व्यक्ति के अनुष्ठान-कर्तव्य टिके रहते हैं। नित्य-कर्म वे दैनिक अनिवार्य वैदिक कर्म हैं जिन्हें उस व्यवस्था का सदस्य करने को बाध्य है; सदस्यता ही हट जाने पर वह बाध्यता स्वतः गिर जाती है।
s3other
kṛtyam iti pāṭhe’pi sa evārthaḥ ||
kṛtyam iti pāṭhe apieven in the reading where the word is 'kṛtyam' [instead of 'kartam'] pāṭha = a textual reading/variant; api = even'कृत्यम्' ऐसा पाठ (पाठान्तर) होने पर भी
sa eva arthaḥthe meaning is exactly the same saḥ eva = that very sameवही अर्थ रहता है
kṛtyam iti pāṭhe api — even in the reading 'kṛtyam'; saḥ eva arthaḥ — the meaning is the very same
kṛtyam iti pāṭhe api — 'कृत्यम्' पाठ में भी; sa eva arthaḥ — वही अर्थ
Jīva notes a variant reading. Some manuscripts read 'kṛtyam' (that which is to be done, duty) where others read 'kartam.' He settles it quickly: even with that reading the sense does not change. Either way the phrase means 'having given up [all other] duty.'
'कर्तम्' के स्थान पर 'कृत्यम्' पाठ लेने पर भी अर्थ वही रहता है।
Mukunda-dāsa Gosvāmī
s1gloss
parityajya kṛṣṇa eva sevyo, bhaktir eva sādhanaṁ, premaiva puruṣārtha iti buddhyā kartum anyad apy upāsyādikam astīti bhedam |
parityajyahaving given up Mukunda's restatement of the verse's parihṛtya
kṛṣṇa eva sevyaḥ'Kṛṣṇa alone is to be served' eva = alone; first clause of the conviction
bhaktir eva sādhanaṁ'bhakti alone is the practice' sādhana = the means/discipline
premaiva puruṣārthaḥ'prema alone is the goal of life' prema + eva; puruṣārtha = the aim worth pursuing
iti buddhyāwith this settled conviction — this is how he gives it up instrumental of means
kartumto make [a distinction] the infinitive glossing kartam
anyad apy upāsyādikam asti itinamely the notion 'there also exists some other object of worship and the like' defines the bhedam that follows; api = even/also
bhedamthe distinction [that he gives up] accusative object of parityajya
kṛṣṇaḥ eva sevyaḥ, bhaktiḥ eva sādhanam, prema eva puruṣārthaḥ iti buddhyā — with the conviction 'Kṛṣṇa alone is to be served, bhakti alone is the means, prema alone is the goal'; anyat api upāsya-ādikam asti iti bhedam kartum parityajya — having given up the making of the distinction, namely the notion 'there also exists some other object of worship, etc.'
Mukunda glosses the same phrase but pins down the distinction differently. What the devotee gives up is the very idea that there is anything else worth worshipping alongside Kṛṣṇa. And he gives it up by holding a firm conviction, three-fold: Kṛṣṇa alone is the one to serve, bhakti alone is the means, and prema (pure love) alone is the goal of life. Holding that, he no longer entertains the thought 'there is also some other object of worship, and the like.' That thought is the bhedam, the distinction, and setting it aside is what 'having given up [all other] duty' means here.
sādhana is the practice or discipline that leads to the goal; puruṣārtha is the aim a person's life is for. Mukunda arranges the conviction along these two plus the object of worship: right object (Kṛṣṇa), right means (bhakti), right goal (prema).
s2other
kṛtyam iti pāṭhe’pi sa evārthaḥ ||
kṛtyam iti pāṭhe apieven in the reading where the word is 'kṛtyam' pāṭha = textual variant; api = even
sa eva arthaḥthe meaning is exactly the same saḥ eva = that very same
kṛtyam iti pāṭhe api — even in the reading 'kṛtyam'; saḥ eva arthaḥ — the meaning is the very same
Mukunda too records the variant: some copies read 'kṛtyam' for 'kartam.' He gives the same verdict — the meaning is unchanged. On his reading, either word still points to giving up any distinction that admits another object of worship.
Viśvanātha Cakravartī
s1gloss
parityajya kartum iti |
parityajya kartum ition the words '[having] given up, to do' — restating the verse's 'parihṛtya kartam' in plain synonyms pratīka, same lemma Jīva takes up'परिहृत्य कर्तम्' का प्रतीक (वही जिसे जीव उठाते हैं) — 'परित्यज्य', 'कर्तुम्'
parityajya kartum iti — [commenting] on '[having] given up, to do,' i.e. the verse's parihṛtya kartam
parityajya — (परिहृत्य =) त्यागकर; kartum — (कर्तम् =) करने के लिए; iti — यह प्रतीक
Viśvanātha opens exactly as Jīva did, quoting the verse phrase in easier words: 'parityajya kartum,' having given up, to do. He signals that this phrase is what he will unpack, and names next what is given up.
'परिहृत्य कर्तम्' — इसे विश्वनाथ भी 'परित्यज्य' और 'कर्तुम्' रूप में लेते हैं।
s2gloss
ayam indraḥ sevyaḥ, ayaṁ candraḥ sevya ity ādi-lakṣaṇaṁ bhedaṁ |
ayam indraḥ sevyaḥ'this is Indra, he is to be worshipped' sample discriminating thought'यह इन्द्र सेव्य (सेवा योग्य) है'
ayaṁ candraḥ sevyaḥ'this is Candra, he is to be worshipped' second sample'यह चन्द्र सेव्य है'
iti ādi-lakṣaṇaṁ bhedaṁthe distinction marked by thoughts of this kind — this is what he gives up bhedam, the accusative object; ādi = and so on— इत्यादि लक्षण वाले भेद को (जिसका त्याग करना है); आदि = इत्यादि
ayam indraḥ sevyaḥ ayaṁ candraḥ sevyaḥ iti ādi-lakṣaṇam bhedam — the distinction marked by thoughts like 'this Indra is to be worshipped, this Candra is to be worshipped,' which he gives up
ayam indraḥ sevyaḥ — 'यह इन्द्र सेव्य है'; ayaṁ candraḥ sevyaḥ — 'यह चन्द्र सेव्य है'; iti ādi-lakṣaṇaṁ bhedaṁ — इत्यादि लक्षण वाले भेद को
Viśvanātha fills in the distinction the same way Jīva does. It is the discriminating attitude 'this god, Indra, is to be worshipped; this god, Candra, is to be worshipped,' and so on. That parceling-out of worship among the various deities is what the surrendered devotee gives up. Notably, Viśvanātha stops here: he does not add Jīva's further argument about prārabdha karma and the loss of ritual duty. For him the phrase simply means abandoning this distinction among worshippable gods.
जिस भेदभाव का त्याग करना है वह यह है — 'यह इन्द्र सेव्य है, यह चन्द्र सेव्य है' इत्यादि।
s3other
kṛtyam iti pāṭhe’pi sa evārthaḥ ||
kṛtyam iti pāṭhe apieven in the reading where the word is 'kṛtyam' pāṭha = textual variant; api = even'कृत्यम्' ऐसा पाठ होने पर भी
sa eva arthaḥthe meaning is exactly the same saḥ eva = that very sameवही अर्थ है
kṛtyam iti pāṭhe api — even in the reading 'kṛtyam'; saḥ eva arthaḥ — the meaning is the very same
kṛtyam iti pāṭhe api — 'कृत्यम्' पाठ में भी; sa eva arthaḥ — वही अर्थ
Viśvanātha closes with the same variant note. Some manuscripts read 'kṛtyam' instead of 'kartam.' Either way, he says, the meaning stands unchanged: having given up the distinction among worshippable gods.
'कृत्यम्' पाठ लेने पर भी अर्थ वही रहता है।