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Commentary
JīvaMukunda-dāsaViśvanātha
BRS 1.2.71
← 1.2.701.2.72 →
ekādaśa eva (11.5.42)—
sva-pāda-mulaṁ bhajataḥ priyasya
tyaktānya-bhāvasya hariḥ pareśaḥ |
vikarma yac cotpatitaṁ kathañcid
dhunoti sarvaṁ hṛdi sanniviṣṭaḥ ||quoted · ekādaśa eva
The verse — decoded
L1citation
sva-pāda-mulaṁ bhajataḥ priyasya
sva-pāda-mulaṁthe soles of his own feet — the object being worshipped acc. sg., object of bhajataḥअपने चरण-कमलों के मूल को
bhajataḥfor the one who worships gen. sg. of the present participle bhajat-जो भजन करता है, ऐसे
priyasyaof his dear one — the devotee dear to him gen. sg., agreeing with bhajataḥप्रिय भक्त का
priyasya — of the dear devotee; sva-pāda-mulam bhajataḥ — who worships the soles of the Lord's own feet
sva-pāda-mulaṁ — अपने चरण-कमलों के मूल को; bhajataḥ — जो भजता है, उस; priyasya — प्रिय भक्त का
This begins the verse quoted from the Bhāgavatam (11.5.42). It speaks of a devotee who is dear to the Lord. That devotee worships the soles of the Lord's own feet. The genitive here sets up whose story this is: everything that follows is said about this dear one who serves at Hari's feet.
जो अपने (भगवान के) चरण-कमलों के मूल का भजन करता है, ऐसे प्रिय भक्त का। (यह भक्त का वर्णन है; वाक्य आगे पूरा होगा।)
Why cited: Adduced here as scriptural proof that the Lord personally destroys the accidental sins of his surrendered devotee.
क्यों उद्धृत: यह वचन प्रमाण रूप में उद्धृत है कि भगवान स्वयं अपने शरणागत भक्त के दैववश हुए पापों को नष्ट कर देते हैं।
L2citation
tyaktānya-bhāvasya hariḥ pareśaḥ |
tyaktānya-bhāvasyaof the one who has given up every other attachment — he has dropped all feeling directed elsewhere gen. sg., bahuvrīhi qualifying the same devoteeजिसने अन्य (सब) में भाव त्याग दिया है, उस
hariḥHari — the Lord who takes away nom. sg., the subjectहरि
pareśaḥthe supreme controller — the Lord over all nom. sg., in apposition to hariḥपरमेश्वर
tyaktānya-bhāvasya (priyasya) — of that dear devotee who has abandoned every other attachment; hariḥ pareśaḥ — Hari, the supreme controller
tyaktānya-bhāvasya — जिसने अन्य में भाव त्याग दिया है, उस भक्त का; hariḥ — हरि; pareśaḥ — परमेश्वर
The same devotee has given up every other attachment. His whole feeling is turned to the Lord and to nothing else. And the one who acts for him is named here: Hari, the supreme controller of all. So the mighty Lord of everything is the subject — and he acts on behalf of this single-hearted devotee.
जिसने अन्य किसी में आराध्य-भाव त्याग दिया है, ऐसे उस भक्त के — परमेश्वर हरि।
Why cited: Adduced here as scriptural proof that the Lord personally destroys the accidental sins of his surrendered devotee.
क्यों उद्धृत: यह वचन प्रमाण रूप में उद्धृत है कि भगवान स्वयं अपने शरणागत भक्त के दैववश हुए पापों को नष्ट कर देते हैं।
L3citation
vikarma yac cotpatitaṁ kathañcid
vikarmaa forbidden act — a transgression against the rules nom./acc. sg. neuter, the thing that aroseविकर्म (निषिद्ध कर्म)
yatwhatever — that which relative pronoun, neuter, picking out the vikarmaजो
caandऔर
utpatitaṁhas cropped up — has come about unexpectedly past participle, neuter, agreeing with vikarmaउत्पन्न हो गया
kathañcidsomehow or other — only by some accident, not by design adverbकिसी प्रकार
yat vikarma ca — and whatever forbidden act; kathañcid utpatitam — has somehow accidentally cropped up
vikarma — विकर्म (निषिद्ध कर्म); yat — जो; ca — और; utpatitaṁ — उत्पन्न हो गया; kathañcid — किसी प्रकार
Now the verse names the problem. Suppose some forbidden act crops up in this devotee. And note the two qualifiers: 'whatever' — of any kind — and 'somehow' — only by accident, not deliberately. So it is a sin that slips out against his will, not one he sets out to commit.
और जो विकर्म (निषिद्ध कर्म) किसी प्रकार (दैववश) उत्पन्न हो गया हो।
Why cited: Adduced here as scriptural proof that the Lord personally destroys the accidental sins of his surrendered devotee.
क्यों उद्धृत: यह वचन प्रमाण रूप में उद्धृत है कि भगवान स्वयं अपने शरणागत भक्त के दैववश हुए पापों को नष्ट कर देते हैं।
L4citation
dhunoti sarvaṁ hṛdi sanniviṣṭaḥ ||
dhunotihe shakes it off — he drives it away 3rd sg. present, main verb; subject is Hariझाड़कर नष्ट कर देते हैं
sarvaṁall of it — every bit of that sin acc. sg., object of dhunotiउस सबको
hṛdiin the heart — seated within the devotee's heart loc. sg.हृदय में
sanniviṣṭaḥbecause he has entered and taken his seat there past participle, nom. sg., agreeing with Hariभलीभाँति प्रविष्ट होकर
hṛdi sanniviṣṭaḥ — being seated within the heart; sarvam dhunoti — he shakes off all of it
dhunoti — नष्ट कर देते हैं; sarvaṁ — उस सबको; hṛdi — हृदय में; sanniviṣṭaḥ — भलीभाँति प्रविष्ट होकर
Here is the resolution. Hari has entered and taken his seat inside the devotee's heart. Sitting right there, he shakes off the whole of that accidental sin. Because he is present within, nothing of the transgression is left to cling. The Lord himself, from inside, does the cleansing.
उसके हृदय में भलीभाँति प्रविष्ट होकर हरि उस सबको झाड़कर नष्ट कर देते हैं।
Why cited: Adduced here as scriptural proof that the Lord personally destroys the accidental sins of his surrendered devotee.
क्यों उद्धृत: यह वचन प्रमाण रूप में उद्धृत है कि भगवान स्वयं अपने शरणागत भक्त के दैववश हुए पापों को नष्ट कर देते हैं।
Commentary — decoded
Jīva Gosvāmī
s1gloss
tyakto’nyatra bhāva upāsya-buddhir yena tasya kathañcid daivād utpatitam utpāta-rūpeṇa jātam ||
tyaktaḥgiven up — abandoned past participle, nom. sg. masc.त्यागा हुआ
anyatratoward anything else — directed elsewhere, away from the Lord adverb of placeअन्यत्र (दूसरे किसी में)
bhāvaḥthe feeling — here, the sense of something as worth worshipping nom. sg., the thing given upभाव
upāsya-buddhiḥthat is, the notion 'this is to be worshipped' — treating something as an object of worship nom. sg., in apposition, unpacking bhāvaḥअर्थात् 'यह उपास्य है' ऐसी बुद्धि
yenaby whom — the devotee by whom it was given up instr. sg., relative; makes the bahuvrīhiजिसके द्वारा
tasyaof him — of that devotee gen. sg., resolving tyaktānya-bhāvasyaउस (भक्त) का
kathañcidsomehow — only by accident adverbकिसी प्रकार
daivātbecause of fate — driven by destiny, not by his own intent abl. sg. of causeदैववश (प्रारब्ध के कारण)
utpatitamhas cropped up — has come about past participle, neuterउत्पन्न हो गया
utpāta-rūpeṇain the shape of a sudden calamity — appearing like an unlooked-for mishap instr. sg. of mannerउत्पात के रूप में
jātamarisen — has been produced past participle, neuter, restating utpatitamहो गया
yena anyatra bhāvaḥ upāsya-buddhiḥ tyaktaḥ — the one by whom the feeling toward anything else, namely the notion 'this is to be worshipped,' has been given up; tasya — of that devotee; kathañcid daivāt utpatitam — what has somehow, by fate, cropped up; utpāta-rūpeṇa jātam — arisen in the form of a sudden calamity
tyaktaḥ — त्यागा हुआ; anyatra — अन्यत्र; bhāvaḥ — भाव; upāsya-buddhiḥ — 'यह उपास्य है' ऐसी बुद्धि; yena — जिसके द्वारा; tasya — उसका; kathañcid — किसी प्रकार; daivāt — दैववश; utpatitam — उत्पन्न हुआ; utpāta-rūpeṇa — उत्पात के रूप में; jātam — हो गया
Jīva unpacks two words of the verse. First 'tyaktānya-bhāvasya': the 'other feeling' that has been dropped is specifically the idea that anything else is worth worshipping. The devotee no longer regards any other object as worthy of worship. Second, he explains how the sin came about: 'somehow' means by fate, not by the devotee's own will. And 'utpatitam' he glosses as arising 'in the form of a sudden calamity' — the sin breaks out like an unforeseen mishap, an omen-like disturbance, not a planned deed.
'अन्य-भाव' अर्थात् जिसके द्वारा अन्यत्र (किसी दूसरे में) 'यह मेरा उपास्य है' ऐसी बुद्धि रूप भाव त्याग दिया गया है — उस भक्त का। 'किसी प्रकार उत्पन्न हुआ' अर्थात् दैववश उत्पात के रूप में जो उत्पन्न हो गया।
Viśvanātha Cakravartī
s1gloss
tyakto’nyatra bhāva upāsya-buddhir yena tasya kathañcid daivād utpatitam utpāta-rūpeṇa jātaṁ vikarma ||
tyaktaḥgiven up — abandoned past participle, nom. sg. masc.त्यागा हुआ
anyatratoward anything else — directed elsewhere, away from the Lord adverb of placeअन्यत्र (दूसरे किसी में)
bhāvaḥthe feeling — here, the sense of something as worth worshipping nom. sg., the thing given upभाव
upāsya-buddhiḥthat is, the notion 'this is to be worshipped' nom. sg., in apposition, unpacking bhāvaḥअर्थात् 'यह उपास्य है' ऐसी बुद्धि
yenaby whom — the devotee by whom it was given up instr. sg., relative; makes the bahuvrīhiजिसके द्वारा
tasyaof him — of that devotee gen. sg., resolving tyaktānya-bhāvasyaउस (भक्त) का
kathañcidsomehow — only by accident adverbकिसी प्रकार
daivātbecause of fate — driven by destiny, not by intent abl. sg. of causeदैववश (प्रारब्ध के कारण)
utpatitamhas cropped up — has come about past participle, neuterउत्पन्न हो गया
utpāta-rūpeṇain the shape of a sudden calamity — like an unlooked-for mishap instr. sg. of mannerउत्पात के रूप में
jātaṁarisen — has been produced past participle, neuter, restating utpatitamहो गया
vikarmathe forbidden act — the transgression that so arose nom./acc. sg. neuter, the word this whole gloss definesविकर्म (यही वह शब्द है जिसकी यह व्याख्या है)
yena anyatra bhāvaḥ upāsya-buddhiḥ tyaktaḥ — the one by whom the feeling toward anything else, the notion 'this is to be worshipped,' has been given up; tasya — of that devotee; kathañcid daivāt utpatitam — what has somehow, by fate, cropped up; utpāta-rūpeṇa jātam vikarma — the forbidden act arisen in the form of a sudden calamity
tyaktaḥ — त्यागा हुआ; anyatra — अन्यत्र; bhāvaḥ — भाव; upāsya-buddhiḥ — 'यह उपास्य है' ऐसी बुद्धि; yena — जिसके द्वारा; tasya — उसका; kathañcid — किसी प्रकार; daivāt — दैववश; utpatitam — उत्पन्न हुआ; utpāta-rūpeṇa — उत्पात के रूप में; jātaṁ — हो गया; vikarma — विकर्म (जिस शब्द की यह व्याख्या है)
Viśvanātha gives the same gloss as Jīva, and then adds one more word. Like Jīva, he explains 'tyaktānya-bhāvasya' as the devotee who has dropped the idea that anything else deserves worship, and he reads 'kathañcid' as 'by fate' and 'utpatitam' as arising like a sudden calamity. His addition is that he names the subject of all this: 'vikarma' — the forbidden act itself. So the whole description ('somehow, by fate, sprung up like a mishap') is spelled out as attaching to the word vikarma in the verse.
'अन्य-भाव' अर्थात् जिसके द्वारा अन्यत्र (किसी दूसरे में) 'यह मेरा उपास्य है' ऐसी बुद्धि रूप भाव त्याग दिया गया है — उस भक्त का। 'किसी प्रकार उत्पन्न हुआ' अर्थात् दैववश उत्पात के रूप में जो विकर्म उत्पन्न हो गया।
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