Commentary — decoded
Jīva Gosvāmī
s1avataranika
guru-padāśraya iti |
guru-padāśrayaḥ'taking shelter of the guru's feet' — the verse-word repeated as a lemma'गुरु-पदाश्रय' (श्लोक का यही पद)
itithis is the phrase he now takes up quotative, marking the pratīkaयह कहकर (प्रतीक के रूप में पद को उठाकर)
guru-padāśrayaḥ iti — 'guru-padāśraya', [the phrase now to be explained].
guru-padāśrayaḥ iti — 'गुरु-पदाश्रय' इस पद को (व्याख्या के लिए) उठाकर।
Jīva picks up the opening words of the verse, 'taking shelter of the guru's feet,' as the phrase he will comment on.
'गुरु-पदाश्रय' — इस श्लोक-पद को प्रतीक के रूप में लेकर जीव गोस्वामी व्याख्या आरम्भ करते हैं।
s2gloss
asmin granthe aṅgā dvividhā autpattikāḥ, ṭīkā-krama-lābhārthaḥ kalpitāś ca |
asmin granthein this book (the Bhakti-rasāmṛta-sindhu) loc. of placeइस ग्रन्थ में
aṅgāḥthe limbs (the items of devotional practice) nom. pl., subjectअंग (भक्ति के साधन-अंग)
dvividhāḥare of two kinds nom. pl., predicateदो प्रकार के हैं
autpattikāḥthe ones that arise on their own, original first kindएक तो औत्पत्तिक (मूल रूप से उत्पन्न)
ṭīkā-krama-lābha-arthaḥ kalpitāḥand the ones devised in order to obtain an order for the commentary artha = 'for the sake of'; second kindऔर दूसरे कल्पित, जो टीका के क्रम की प्राप्ति के लिए (रखे गए)
caand (joining the two kinds) connectiveऔर
asmin granthe — in this book; aṅgāḥ dvividhāḥ — the limbs are of two kinds; autpattikāḥ — the naturally-arising ones; ca — and; ṭīkā-krama-lābha-arthaḥ kalpitāḥ — ones devised so the commentary gets an order.
asmin granthe — इस ग्रन्थ में; aṅgāḥ dvividhāḥ — अंग दो प्रकार के; autpattikāḥ — औत्पत्तिक (मूल); ṭīkā-krama-lābha-arthaḥ kalpitāḥ ca — और टीका के क्रम की प्राप्ति के लिए कल्पित।
Jīva makes a structural point. In this book the limbs of bhakti come in two sorts. Some are autpattika, original items that belong to the list in their own right. Others are kalpita, added by the author only so the commentary would have a workable order to run through. The distinction matters for reading the text.
इस ग्रन्थ में अंग दो प्रकार के हैं। एक औत्पत्तिक, अर्थात् मूल रूप से गिने गए। और दूसरे कल्पित, जो टीका के क्रम को साधने के लिए (व्यवस्थित रूप में) रखे गए।
aṅga: literally 'limb, member'; here a single item of devotional practice, one of the sixty-four the author will enumerate.
अंग — शब्दशः 'अवयव, सदस्य'; यहाँ भक्ति-साधन की एक-एक क्रिया, उन चौंसठ में से एक जिन्हें ग्रन्थकार आगे गिनाएँगे।
s3gloss
tatra pūrvā dvi-bindu-mastakāḥ |
tatraof these two kinds 'therein', locating within the prior pairउनमें (उस पूर्व-युगल में)
pūrvāḥthe first kind (the original ones) nom. pl., 'the former'जो पहलेवाले हैं
dvi-bindu-mastakāḥare marked with two dots on top — that is, written with a visarga bahuvrīhi, 'having two dots on their head'उनके मस्तक पर दो बिन्दु हैं
tatra — of those two; pūrvāḥ — the former (original) ones; dvi-bindu-mastakāḥ — have two dots on top (a visarga mark).
tatra — उनमें; pūrvāḥ — पहलेवाले (अंग); dvi-bindu-mastakāḥ — जिनके मस्तक पर दो बिन्दु हैं।
Of the two kinds, the original limbs are flagged in the text by two dots placed on top, that is, by a visarga sign written over them. This is a scribal cue that lets the reader spot which limbs are the genuine, original ones.
उनमें से जो पहले हैं, उनके सिर पर दो बिन्दु लगे हैं।
dvi-bindu ('two dots') is the visarga (ḥ), written as two small circles stacked vertically; Jīva reports it here as an editorial mark on the page, not as a grammatical ending.
दो बिन्दु — यह विसर्ग (ः) है, जो ऊपर-नीचे दो छोटे वृत्तों के रूप में लिखा जाता है; जीव इसे यहाँ पृष्ठ पर लगे सम्पादकीय चिह्न के रूप में बताते हैं, व्याकरणिक प्रत्यय के रूप में नहीं।
s4gloss
uttarās tu tac-chūnyā iti bhedo jñeyaḥ |
uttarāḥthe second kind (the devised ones) nom. pl., 'the latter'जो बादवाले हैं
tubut, by contrast adversativeपरन्तु
tac-chūnyāḥare without that mark (they lack the two dots) bahuvrīhi, 'empty of that'उस (बिन्दु) से रहित हैं
iti bhedaḥ jñeyaḥthis is the difference one should recognize iti closes the rule; jñeyaḥ = 'is to be known'इस प्रकार भेद जानना चाहिए
uttarāḥ tu — but the latter (devised) ones; tac-chūnyāḥ — are empty of that mark; iti bhedaḥ jñeyaḥ — this difference is to be known.
uttarāḥ tu — बादवाले तो; tac-chūnyāḥ — उस चिह्न से रहित; iti bhedaḥ jñeyaḥ — ऐसा भेद जानना चाहिए।
The devised limbs, by contrast, carry no such mark. So the rule to remember is simple: two dots on top means an original limb, no dots means a devised one. That is how to tell the two apart on the page.
परन्तु जो बादवाले हैं, वे उस बिन्दु से रहित हैं। इस प्रकार दोनों का भेद जान लेना चाहिए।
tac-chūnya: 'empty of that'; a common commentarial way of saying an item simply lacks the feature just named — here, the visarga mark.
तच्छून्य — 'उससे रहित'; टीकाकारों की यह सामान्य शैली है कि जिस लक्षण की अभी चर्चा हुई उसका किसी वस्तु में अभाव हो — यहाँ विसर्ग-चिह्न का अभाव।
s5gloss
kṛṣṇa-dīkṣādīti dīkṣā-pūrvaka-śikṣaṇam ity arthaḥ |
kṛṣṇa-dīkṣā-ādi itithe phrase 'kṛṣṇa-dīkṣā and the rest' — verse-word taken up as lemma'कृष्ण-दीक्षा आदि' यह पद (उठाकर)
dīkṣā-pūrvaka-śikṣaṇammeans the instruction that comes after initiation, with dīkṣā leading the way -pūrvaka = 'preceded by'दीक्षा के पश्चात् दी जानेवाली शिक्षा
ity arthaḥthat is the meaning closes the glossऐसा अर्थ है
kṛṣṇa-dīkṣā-ādi iti — the phrase 'kṛṣṇa-dīkṣādi'; dīkṣā-pūrvaka-śikṣaṇam — instruction preceded by initiation; ity arthaḥ — that is its sense.
kṛṣṇa-dīkṣā-ādi iti — 'कृष्ण-दीक्षा आदि' पद का; dīkṣā-pūrvaka-śikṣaṇam — दीक्षापूर्वक शिक्षा; ity arthaḥ — यही अर्थ है।
Jīva glosses 'kṛṣṇa-dīkṣādi.' It means the śikṣaṇa, the training, that follows dīkṣā. Initiation comes first, and the instruction comes on its heels. The compound packs both steps in that order.
'कृष्ण-दीक्षा आदि' पद का अर्थ है — दीक्षा के पश्चात् दी जानेवाली शिक्षा।
s6gloss
sādhu-vartmānuvartanaṁ sadācarita-śruty-ādi-vidhi-sevitvam ||
sādhu-vartma-anuvartanam'following the path of the sādhus' — verse-word taken up as lemma'साधु-मार्ग का अनुसरण' (यह पद)
sadācarita-śruti-ādi-vidhi-sevitvammeans honoring the injunctions of śruti and the rest as they were actually practiced by the good -sevitvam = 'the state of serving/observing'सत्पुरुषों द्वारा आचरित श्रुति आदि विधियों के पालन की अवस्था
sādhu-vartma-anuvartanam — following the sādhus' path; sadācarita-śruti-ādi-vidhi-sevitvam — observing the rules of śruti etc. as practiced by the good.
sādhu-vartma-anuvartanam — साधु-मार्ग का अनुसरण अर्थात्; sadācarita-śruti-ādi-vidhi-sevitvam — सत्पुरुषों द्वारा आचरित श्रुति आदि विधियों के पालन की अवस्था।
Jīva unpacks 'following the path of the sādhus.' It means keeping the injunctions of śruti and the other scriptures, and keeping them the way the saintly have actually lived them out. So it is not the bare rule on paper, but the rule as the good have practiced it that one follows.
'साधु-मार्ग का अनुसरण' का अर्थ है — सत्पुरुषों द्वारा आचरित श्रुति आदि विधियों का पालन करना।
sadācarita: 'well-practiced, observed by the good'; it tells you the injunctions are to be followed in the form sanctioned by the conduct of realized devotees, not merely as textual letter.
सदाचरित — 'सत्पुरुषों द्वारा आचरित, भली प्रकार पालित'; यह बताता है कि विधियाँ केवल शास्त्र के अक्षर रूप में नहीं, अपितु सिद्ध भक्तों के आचरण से स्वीकृत रूप में पालनीय हैं।
Viśvanātha Cakravartī
s1gloss
dīkṣā-pūrvaka-śikṣaṇam ity arthaḥ |
dīkṣā-pūrvaka-śikṣaṇaminstruction that comes after initiation, with dīkṣā leading -pūrvaka = 'preceded by'दीक्षा के पश्चात् दी जानेवाली शिक्षा
ity arthaḥthat is the meaning closes the glossऐसा अर्थ है
dīkṣā-pūrvaka-śikṣaṇam — instruction preceded by initiation; ity arthaḥ — that is the sense.
dīkṣā-pūrvaka-śikṣaṇam — दीक्षापूर्वक शिक्षा; ity arthaḥ — यही अर्थ है।
Viśvanātha gives the same reading as Jīva: 'kṛṣṇa-dīkṣādi-śikṣaṇam' means the instruction that follows dīkṣā, initiation first and training after.
(कृष्ण-दीक्षा आदि का) अर्थ है — दीक्षा के पश्चात् दी जानेवाली शिक्षा।
s2gloss
kṛṣṇasyeti kṛṣṇa-prāpter yo hetuḥ kṛṣṇasya prasādas tad-artham ity arthaḥ ||
kṛṣṇasya itithe word 'kṛṣṇasya', 'of Kṛṣṇa' — genitive form taken up as lemma'कृष्णस्य' यह पद (उठाकर)
kṛṣṇa-prāpteḥ yaḥ hetuḥwhatever is the cause of attaining Kṛṣṇa kṛṣṇa-prāpteḥ gen., 'of attaining Kṛṣṇa'कृष्ण की प्राप्ति का जो हेतु है
kṛṣṇasya prasādaḥnamely, the grace of Kṛṣṇa identifies that causeवह है कृष्ण की कृपा
tad-arthamfor the sake of that (grace) — that is what one does all this for acc. of purpose, 'for that purpose'उसी (कृपा) के लिए
ity arthaḥthat is the meaning closes the glossऐसा अर्थ है
kṛṣṇasya iti — the word 'kṛṣṇasya'; kṛṣṇa-prāpteḥ yaḥ hetuḥ — the cause of attaining Kṛṣṇa; kṛṣṇasya prasādaḥ — [that is] Kṛṣṇa's grace; tad-artham — for the sake of that; ity arthaḥ — that is the sense.
kṛṣṇasya iti — 'कृष्णस्य' पद का; kṛṣṇa-prāpteḥ yaḥ hetuḥ — कृष्ण-प्राप्ति का जो हेतु; kṛṣṇasya prasādaḥ — वह कृष्ण की कृपा है; tad-artham — उसी के लिए; ity arthaḥ — यही अर्थ है।
Viśvanātha reads the word 'kṛṣṇa' (in the genitive) as pointing to a purpose. What is the cause of attaining Kṛṣṇa? It is Kṛṣṇa's own grace, his prasāda. So the sense is that one takes shelter of the guru and receives initiation for the sake of that grace. Kṛṣṇa's mercy is the goal these practices aim at.
'कृष्णस्य' पद का अर्थ — कृष्ण की प्राप्ति का जो हेतु है, वह है कृष्ण की कृपा; और यह सारी साधना उसी कृपा के लिए की जाती है।
prasāda: 'grace, favor'; Viśvanātha makes it the aim of the whole limb — the disciple's discipline is undertaken to draw down Kṛṣṇa's mercy, which alone brings one to Kṛṣṇa.
प्रसाद — 'कृपा, अनुग्रह'; विश्वनाथ इसे सम्पूर्ण अंग का लक्ष्य बनाते हैं — शिष्य की साधना कृष्ण की कृपा को आकर्षित करने के लिए है, और वही कृपा उसे कृष्ण तक पहुँचाती है।