L1other
sad-dharma-pṛcchā bhogādi-tyāgaḥ kṛṣṇasya hetave |
sad-dharma-pṛcchāasking about true, saintly dharma — inquiring into right conduct and devotional practiceसद्धर्म (सच्चे धर्म) के विषय में पूछना, जिज्ञासा करना
bhoga-ādi-tyāgaḥgiving up enjoyment and the like nom.; ādi = 'and so on'भोग आदि (और वैसी ही अन्य वस्तुओं) का त्याग
kṛṣṇasyaof Kṛṣṇa — i.e. for attaining Kṛṣṇa (goes with an understood 'attainment') gen.कृष्ण के (जिनसे यह सम्बन्धित है)
hetavefor the sake of it — in order to reach that goal dat. of purpose (tādarthya)प्रयोजन के लिए, हेतु से
kṛṣṇasya hetave — for the sake of (attaining) Kṛṣṇa; sad-dharma-pṛcchā — inquiry into true dharma; bhoga-ādi-tyāgaḥ — and giving up enjoyment and the like.
sad-dharma-pṛcchā — सद्धर्म की पृच्छा; bhoga-ādi-tyāgaḥ — भोग आदि का त्याग; kṛṣṇasya — कृष्ण के; hetave — प्रयोजन के लिए।
Inquiring into true dharma. Giving up sense-enjoyment and everything like it. Both are done for the sake of attaining Kṛṣṇa. 'Kṛṣṇasya hetave' means: aimed at reaching Kṛṣṇa. The commentators will unpack the odd pairing of the genitive 'kṛṣṇasya' with the dative 'hetave.'
सद्धर्म के विषय में जिज्ञासा करना और भोग आदि का त्याग करना — ये कृष्ण के लिए हैं।
L2other
nivāso dvārakādau ca gaṅgāder api sannidhau ||
nivāsaḥliving, taking up residence nom.निवास, वास करना
dvārakā-ādauin Dvārakā and the other holy places loc.; ādi = 'and the rest'द्वारका आदि (तथा शेष धामों) में
caandऔर
gaṅgā-ādeḥ apiand also of the Gaṅgā and the other sacred rivers gen. depending on sannidhauगंगा आदि के भी
sannidhaunear, in the close presence of loc.समीप, सन्निधि में
dvārakā-ādau nivāsaḥ — living in Dvārakā and such places; ca — and; gaṅgā-ādeḥ api sannidhau — also near the Gaṅgā and the other sacred rivers.
nivāsaḥ — निवास; dvārakā-ādau — द्वारका आदि में; ca — और; gaṅgā-ādeḥ api — गंगा आदि के भी; sannidhau — समीप में।
Living in Dvārakā and the other holy places. And also staying close to the Gaṅgā and the other sacred rivers. These are more items in the list of devotional practices.
और द्वारका आदि धामों में निवास करना, तथा गंगा आदि के समीप भी वास करना।
Commentary — decoded
Jīva Gosvāmī
s1gloss
kṛṣṇasyeti kṛṣṇa-prāpter yo hetus tat-prasādas tad-artham ity arthaḥ |
kṛṣṇasya itithe word 'kṛṣṇasya' [in the verse] —"कृष्णस्य" — यह जो (पद कहा गया है)
kṛṣṇa-prāpteḥ yaḥ hetuḥthe thing that causes one to attain Kṛṣṇa kṛṣṇa-prāpteḥ gen.; hetuḥ nom.कृष्ण की प्राप्ति का जो हेतु है
tat-prasādaḥthat is his grace — Kṛṣṇa's favor is that causeवह उनका प्रसाद (कृपा) है
tad-arthamfor the sake of that [grace] accusative used adverbially, 'for the purpose of'उसी के लिए, उस प्रयोजन से
iti arthaḥthis is what it meansऐसा अर्थ है
kṛṣṇasya iti — the word 'kṛṣṇasya' means; kṛṣṇa-prāpteḥ yaḥ hetuḥ tat-prasādaḥ — the cause of attaining Kṛṣṇa, namely his grace; tad-artham — is what one acts for; iti arthaḥ — this is the sense.
kṛṣṇasya iti — "कृष्णस्य" पद का; kṛṣṇa-prāpteḥ yaḥ hetuḥ — कृष्ण की प्राप्ति का जो हेतु; tat-prasādaḥ — वह उनका प्रसाद; tad-artham — उसके लिए; iti arthaḥ — यही अर्थ है।
Jīva glosses the verse's word 'kṛṣṇasya.' What actually brings one to Kṛṣṇa is his grace. So the phrase means: for the sake of that grace, which is the cause of reaching Kṛṣṇa. One does these practices to win Kṛṣṇa's favor, and by that favor one attains him.
"कृष्णस्य" पद का अर्थ है — कृष्ण की प्राप्ति का जो हेतु है, वह उनका प्रसाद है; उसी के लिए (यह सब किया जाता है)। ऐसा अभिप्राय है।
s2gloss
ato vaiyadhikaraṇyāt tādarthye caturthy eva |
ataḥtherefore — because the sense is 'for the sake of the grace that brings Kṛṣṇa' abl. of reasonइसलिए, इस कारण
vaiyadhikaraṇyātbecause the two words do not agree in case or refer to one thing — 'kṛṣṇasya' (genitive) and 'hetave' (dative) stand apart abl. of causeवैयधिकरण्य होने के कारण (दो पद भिन्न विभक्तियों में तथा भिन्न अर्थों में होने से)
tādarthyein the sense of 'for the sake of that' loc., naming the meaning-conditionतादर्थ्य (प्रयोजन) के अर्थ में
caturthī evathe fourth case — the dative — alone is what is used here eva = 'precisely this, not the genitive'चतुर्थी विभक्ति ही (न कि षष्ठी)
ataḥ — therefore; vaiyadhikaraṇyāt — because 'kṛṣṇasya' and 'hetave' are not co-referential; tādarthye — to express 'for the sake of that'; caturthī eva — the dative alone (is correct).
ataḥ — इसलिए; vaiyadhikaraṇyāt — वैयधिकरण्य के कारण; tādarthye — तादर्थ्य के अर्थ में; caturthī eva — चतुर्थी ही।
So here is the grammar point. 'Kṛṣṇasya' (genitive) and 'hetave' (dative) do not agree in case and do not name the same thing — they are non-co-referential. Because of that, to say 'for the sake of that goal' the poet simply uses the dative of purpose. The dative alone is right here — not the genitive.
इसलिए वैयधिकरण्य होने के कारण, तादर्थ्य के अर्थ में चतुर्थी विभक्ति ही ठीक है, षष्ठी नहीं।
vaiyadhikaraṇya vs sāmānādhikaraṇya: two words are 'co-referential' (sāmānādhikaraṇya) when they share a case and point to one thing — 'a blue lotus' (nīlaṁ utpalam), both nominative, both the one flower. They are 'non-co-referential' (vaiyadhikaraṇya) when they sit in different cases and refer to different things — 'the king's man,' where 'king's' (genitive) and 'man' (nominative) name two things. Here 'kṛṣṇasya' (gen.) and 'hetave' (dat.) are non-co-referential, so no special genitive rule is triggered; the plain dative of purpose stands.
वैयधिकरण्य और सामानाधिकरण्य का भेद — जब दो पद एक ही विभक्ति में हों और एक ही वस्तु का बोध कराएँ, तब सामानाधिकरण्य कहलाता है, जैसे "नीलम् उत्पलम्" (नीला कमल) — दोनों प्रथमा में, दोनों एक ही पुष्प के। और जब दो पद भिन्न विभक्तियों में हों तथा भिन्न वस्तुओं का बोध कराएँ, तब वैयधिकरण्य, जैसे "राजपुरुष" (राजा का पुरुष) — "राजा का" (षष्ठी) और "पुरुष" (प्रथमा), दो भिन्न वस्तुएँ। यहाँ "कृष्णस्य" (षष्ठी) और "हेतवे" (चतुर्थी) वैयधिकरण्य में हैं, अतः षष्ठी का कोई विशेष नियम नहीं लगता; तादर्थ्य की सामान्य चतुर्थी ही स्थिर रहती है।
s3gloss
annasya hetor vasati ity atra ṣaṣṭhī hetu-prayāge iti tvannahetvoḥ sāmānādhikaraṇye eva pravṛttam |
annasya hetoḥ vasatias in the example 'he lives for the sake of food' annasya gen.; hetoḥ = the word 'hetu' in gen."अन्न के हेतु वह वास करता है" (अन्नस्य षष्ठी में; हेतोः = "हेतु" शब्द ही षष्ठी में)
iti atrain this [example]ऐसे इस (उदाहरण) में
ṣaṣṭhī hetu-prayoge itithe rule 'the genitive is used when the word hetu is employed' (Pāṇini 2.3.26)"षष्ठी हेतुप्रयोगे" — यह (सूत्र)
tubut — by contrast with our verseपरन्तु
anna-hetvoḥof the two words 'anna' and 'hetu' gen. dual"अन्न" और "हेतु" — इन दोनों पदों का
sāmānādhikaraṇye evaonly when they are co-referential — agree in case and name the same thing loc., the condition; eva = 'only then'सामानाधिकरण्य होने पर ही
pravṛttamdoes that rule take effect past part., 'has operated / applies'प्रवृत्त हुआ है, लागू होता है
annasya hetoḥ vasati iti atra — in the example 'he lives for the sake of food'; ṣaṣṭhī hetu-prayoge iti — the rule 'genitive when the word hetu is used'; tu — but; anna-hetvoḥ sāmānādhikaraṇye eva — only when 'anna' and 'hetu' are co-referential; pravṛttam — does it apply.
annasya hetoḥ vasati — "अन्न के हेतु वास करता है"; iti atra — इस उदाहरण में; ṣaṣṭhī hetu-prayoge iti — "षष्ठी हेतुप्रयोगे" सूत्र; tu — परन्तु; anna-hetvoḥ — अन्न और हेतु दोनों का; sāmānādhikaraṇye eva — सामानाधिकरण्य होने पर ही; pravṛttam — प्रवृत्त हुआ है।
Now Jīva heads off a possible objection. Grammar has a rule (Pāṇini 2.3.26): when you use the word 'hetu' ('cause'), the accompanying noun goes in the genitive — as in 'annasya hetoḥ vasati,' 'he lives for the sake of food,' where 'anna' and 'hetu' are both genitive and name one thing. But that rule fires only when the noun and the word 'hetu' are co-referential like that. In our verse 'kṛṣṇasya' (gen.) and 'hetave' (dat.) are not co-referential — so the rule does not force a genitive, and the dative of purpose stands.
"अन्न के हेतु वह वास करता है" — इस उदाहरण में "षष्ठी हेतुप्रयोगे" सूत्र लगता है; परन्तु वह तो "अन्न" और "हेतु" — इन दोनों पदों के सामानाधिकरण्य होने पर ही प्रवृत्त होता है।
The rule cited, ṣaṣṭhī hetuprayoge (Pāṇini 2.3.26), calls for the genitive precisely when the very word 'hetu' is present alongside a co-referential noun ('annasya hetoḥ' — both genitive, one referent). Jīva points out this does not match the verse, where 'hetave' is dative and 'kṛṣṇasya' genitive, so the ordinary dative-of-purpose is correct.
जो सूत्र उद्धृत है, "षष्ठी हेतुप्रयोगे" (पाणिनि २.३.२६), वह षष्ठी का विधान तभी करता है जब स्वयं "हेतु" शब्द किसी सामानाधिकरण पद के साथ प्रयुक्त हो — "अन्नस्य हेतोः", दोनों षष्ठी में, एक ही अर्थ के। जीव दिखाते हैं कि यह श्लोक पर लागू नहीं होता, जहाँ "हेतवे" चतुर्थी में और "कृष्णस्य" षष्ठी में है; अतः यहाँ तादर्थ्य की सामान्य चतुर्थी ही ठीक है।
s4conclusion
kṛṣṇārthe bhogādi-tyāga ity asyānuvadiṣyamāṇasyāpi kṛṣṇa-prāpaka-tat-prasādārtha ity evārthaḥ |
kṛṣṇa-arthe bhoga-ādi-tyāgaḥ itithe wording 'giving up enjoyment and the like for Kṛṣṇa's sake'"कृष्ण के लिए भोग आदि का त्याग" — ऐसा (जो कहा जाएगा)
asya anuvadiṣyamāṇasya apieven of this phrasing, which will be restated further on gen.; anuvadiṣyamāṇa = 'about to be referred back to / repeated'इस (वाक्य) का, जो आगे पुनः दुहराया जाने वाला है, उसका भी
kṛṣṇa-prāpaka-tat-prasāda-arthaḥthe meaning is 'for the sake of that grace which brings one to Kṛṣṇa'"कृष्ण को प्राप्त कराने वाले उस प्रसाद के लिए" — यह अर्थ है
iti eva arthaḥthis and only this is the senseयही अर्थ है
kṛṣṇa-arthe bhoga-ādi-tyāgaḥ iti asya anuvadiṣyamāṇasya api — even of the wording 'renouncing enjoyment for Kṛṣṇa's sake,' which will be repeated later; kṛṣṇa-prāpaka-tat-prasāda-arthaḥ iti eva arthaḥ — the meaning is just 'for the sake of the grace that brings Kṛṣṇa.'
kṛṣṇa-arthe bhoga-ādi-tyāgaḥ iti — "कृष्ण के लिए भोग आदि का त्याग" यह; asya anuvadiṣyamāṇasya api — आगे दुहराए जाने वाले इस वाक्य का भी; kṛṣṇa-prāpaka-tat-prasāda-arthaḥ — कृष्ण को प्राप्त कराने वाले उस प्रसाद के लिए; iti eva arthaḥ — यही अर्थ है।
Jīva closes the point. Later on the text will restate this as 'renouncing enjoyment and the like for Kṛṣṇa's sake.' Even there, the meaning is exactly the same: for the sake of that grace which brings one to Kṛṣṇa. 'For Kṛṣṇa's sake' is shorthand for 'for the sake of his grace, which is what actually delivers Kṛṣṇa.'
"कृष्ण के लिए भोग आदि का त्याग" — यह जो आगे पुनः कहा जाएगा, उसका भी अर्थ यही है — "कृष्ण को प्राप्त कराने वाले उनके प्रसाद के लिए"।
s5gloss
ādi-grahaṇāt loka-vitta-putrā gṛhyante ||
ādi-grahaṇātbecause the word 'ādi' ('and the like') is included in 'bhoga-ādi' abl. of cause"आदि" शब्द के ग्रहण के कारण
loka-vitta-putrāḥreputation (standing in the world), wealth, and children nom. pl., the objects also renouncedलोक (प्रतिष्ठा), धन और पुत्र (जो त्याज्य वस्तुएँ भी हैं)
gṛhyanteare taken in too — they count as things to be given up passive, 'are included'गृहीत होते हैं, सम्मिलित किए जाते हैं
ādi-grahaṇāt — because 'ādi' is used; loka-vitta-putrāḥ — reputation, wealth, children; gṛhyante — are also included.
ādi-grahaṇāt — "आदि" शब्द के ग्रहण से; loka-vitta-putrāḥ — लोक, धन और पुत्र; gṛhyante — सम्मिलित किए जाते हैं।
Why does the verse say 'bhoga-ādi,' 'enjoyment and the like'? Jīva: the little word 'ādi' ('and the like') sweeps in more than sense-pleasure. It also covers giving up one's standing in the world, one's wealth, and one's children. All of these are to be renounced for Kṛṣṇa's sake.
"आदि" शब्द के ग्रहण से लोक, धन और पुत्र भी (त्याज्य वस्तुओं में) सम्मिलित हो जाते हैं।
loka-vitta-putra echoes the Upaniṣadic triad of cravings — lokaiṣaṇā, vittaiṣaṇā, putraiṣaṇā (the desire for status/worlds, for wealth, and for progeny). 'loka' here means one's place and repute in the world, not merely 'people.'
"लोक-वित्त-पुत्र" उपनिषद् की तीन एषणाओं की ओर संकेत करता है — लोकैषणा, वित्तैषणा और पुत्रैषणा (लोक अर्थात् प्रतिष्ठा की, धन की, और सन्तान की कामना)। यहाँ "लोक" का अर्थ है संसार में अपना स्थान और यश, केवल "लोग" नहीं।
Mukunda-dāsa Gosvāmī
s1gloss
satāṁ dharmasya pṛcchā sad-dharma-pṛcchā, kṛṣṇasya yo hetuḥ prāpti-kāraṇaṁ prasādas tad-artham |
satāṁ dharmasya pṛcchāinquiry into the dharma of the saintly — asking about the conduct of the good satām gen. pl.; a genitive-tatpuruṣa unpacking of the compound
sad-dharma-pṛcchāthat is what 'sad-dharma-pṛcchā' means
kṛṣṇasya yaḥ hetuḥthe cause of (attaining) Kṛṣṇa
prāpti-kāraṇamthat is, the means of attainment
prasādaḥnamely his grace
tad-arthamfor the sake of that adverbial acc., 'for that purpose'
satāṁ dharmasya pṛcchā — inquiry into the dharma of the saintly (= sad-dharma-pṛcchā); kṛṣṇasya yaḥ hetuḥ prāpti-kāraṇam prasādaḥ — the cause of Kṛṣṇa, i.e. the means of attainment, his grace; tad-artham — for the sake of that.
Mukunda gives the same reading in plainer terms. 'Sad-dharma-pṛcchā' means asking about the dharma of the saintly. And 'kṛṣṇasya hetave' means: what brings one to Kṛṣṇa is his grace, so the practice is done for the sake of that grace.
s2conclusion
kṛṣṇārtha-bhogādi-tyāga ity anuvadiṣyamāṇasyāpy ayam evārthaḥ |
kṛṣṇa-artha-bhoga-ādi-tyāgaḥ itithe wording 'renouncing enjoyment and the like for the sake of Kṛṣṇa'
anuvadiṣyamāṇasya apieven of what will be restated later on gen.; 'about to be repeated'
ayam eva arthaḥthis very meaning [holds] — the same 'for the sake of his grace'
kṛṣṇa-artha-bhoga-ādi-tyāgaḥ iti anuvadiṣyamāṇasya api — even of the phrasing 'renouncing enjoyment for Kṛṣṇa's sake,' to be repeated later; ayam eva arthaḥ — the meaning is just this.
Mukunda agrees with Jīva's conclusion. When the text later repeats 'renouncing enjoyment and the like for Kṛṣṇa's sake,' the meaning there is this same one — for the sake of the grace that brings Kṛṣṇa.
s3gloss
ādi-śabdād vitta-putrādīnām api ||
ādi-śabdātbecause of the word 'ādi' ('and the rest') in 'bhoga-ādi' abl. of cause
vitta-putra-ādīnām apithe giving up of wealth, children, and the rest is included as well gen. pl., objects governed by an understood 'tyāga / gṛhyante'
ādi-śabdāt — because the word 'ādi' is used; vitta-putra-ādīnām api — of wealth, children, and so on too (their renunciation is included).
Mukunda makes the same point about 'ādi.' Because the verse says 'and the like,' the renunciation covers wealth, children, and the rest as well — not sense-enjoyment only.
Viśvanātha Cakravartī
s1gloss
ādi-grahaṇāt loka-vitta-putrā gṛhyante ||
ādi-grahaṇātbecause the word 'ādi' ('and the like') is included abl. of cause"आदि" शब्द के ग्रहण के कारण
loka-vitta-putrāḥreputation, wealth, and children nom. pl.लोक (प्रतिष्ठा), धन और पुत्र
gṛhyanteare taken in as well — they too are to be given up passive, 'are included'गृहीत होते हैं, सम्मिलित किए जाते हैं
ādi-grahaṇāt — because 'ādi' is used; loka-vitta-putrāḥ — reputation, wealth, children; gṛhyante — are also included.
ādi-grahaṇāt — "आदि" शब्द के ग्रहण से; loka-vitta-putrāḥ — लोक, धन और पुत्र; gṛhyante — सम्मिलित किए जाते हैं।
Viśvanātha states the same point in the very words Jīva used. The 'ādi' ('and the like') in 'bhoga-ādi' brings in reputation, wealth, and children too — all of them to be renounced for Kṛṣṇa's sake.
"आदि" शब्द के ग्रहण से लोक, धन और पुत्र सम्मिलित किए जाते हैं।
This segment is identical to Jīva's closing remark (same wording, same source-hash). Viśvanātha carries the point forward rather than adding a new one.
यह अंश जीव के अन्तिम वाक्य से पूर्णतः समान है (वही शब्द, वही स्रोत)। विश्वनाथ कोई नई बात न जोड़कर उसी बात को आगे बढ़ाते हैं।