4. sādhu-vartmānuvartanam, yathā skānde—
L1citation
sa mṛgyaḥ śreyasāṁ hetuḥ panthāḥ santāpa-varjitaḥ |
saḥthat (path) — the one just named, the way of the saints nom. sg., subject picked up by panthāḥवह (जिस मार्ग की बात है)
mṛgyaḥis the one to seek out, is worth searching for gerundive/verbal adj., predicateखोजने योग्य है, अन्वेषणीय है
śreyasāṁ hetuḥthe cause of all real goods — it brings about every blessing gen. pl. + nom.: 'the source of the śreyas-es'समस्त श्रेयों (कल्याणों) का हेतु
panthāḥthe path, the road (to travel) nom. sg., in apposition to saḥवही मार्ग (जो 'सः' है)
santāpa-varjitaḥfree of anguish — a road with no scorching pain on it bahuvrīhi qualifying panthāḥसंताप से रहित, जिसमें कोई कष्ट नहीं
saḥ panthāḥ — that path; śreyasāṁ hetuḥ — [being] the cause of all good things; santāpa-varjitaḥ — [and] free of distress; mṛgyaḥ — is to be sought.
saḥ — वह; mṛgyaḥ — खोजने योग्य है; śreyasāṁ hetuḥ — समस्त कल्याणों का हेतु; panthāḥ — (वही) मार्ग; santāpa-varjitaḥ — संताप से रहित
That path is the one to seek out. It is the cause of everything truly good, and it is free of all anguish. So travel it.
वह मार्ग खोजने योग्य है। वह समस्त श्रेयों का मूल हेतु है, और संताप से सर्वथा रहित है।
Why cited: Scriptural proof (from the Skānda Purāṇa) that the fourth practice — following the path of the saints — is itself the road worth seeking.
क्यों उद्धृत: स्कान्द पुराण से शास्त्रीय प्रमाण कि चौथा साधन — संतों के मार्ग का अनुसरण — स्वयं वही खोजने योग्य पथ है।
śreyas — in general Sanskrit 'the higher good' as against preyas 'the merely pleasant'; here the lasting good that this path produces.
श्रेयस् — सामान्य संस्कृत में 'उच्चतर, स्थायी कल्याण', जो केवल प्रिय लगने वाले 'प्रेयस्' से भिन्न है; यहाँ वह चिरस्थायी कल्याण जो यह मार्ग उत्पन्न करता है।
L2citation
anvāptaśramaṁ pūrve yena santaḥ pratasthire ||
anvāpta-śramamwith toil fully spent on it — a road that has had labor put into it (see Viśvanātha's variant reading below) adverbial acc.; the mss. here read anvāpta-, Viśvanātha reads anavāpta-श्रम उठाकर, परिश्रम व्यय करके (क्रियाविशेषण रूप में)
pūrve santaḥthe saints of old, the earlier holy ones nom. pl., subjectपूर्वकाल के संतजन
yenaby which very path — the road just described instr. sg. of relative yaḥ, = 'by means of which'जिस (मार्ग) के द्वारा
pratasthireset out and traveled on, went forth along it 3rd pl. perfect middle of pra-√sthāप्रस्थान कर गए, आगे चल पड़े
yena (panthā) — by which path; pūrve santaḥ — the earlier saints; anvāpta-śramam — [it being one] on which labor was spent; pratasthire — set out and journeyed.
anvāpta-śramam — श्रम उठाकर; pūrve santaḥ — पूर्वकाल के संतजन; yena — जिसके द्वारा; pratasthire — चल पड़े
This is the very road the saints of old set out upon. They put their labor into it and traveled it. Note: Viśvanātha reads the word differently — see his comment, where it means the road cost them no fatigue at all.
जिस मार्ग के द्वारा पूर्वकाल के संतजन श्रम उठाकर आगे बढ़े (प्रस्थान कर गए)।
Why cited: Continues the Skānda passage: the path is authorized because the great saints before us actually walked it.
क्यों उद्धृत: स्कान्द के इसी वचन का उत्तरार्ध: यह मार्ग इसलिए प्रमाणित है कि हमसे पूर्व महान संतजन स्वयं इसी पर चले।
Commentary — decoded
Jīva Gosvāmī
s1gloss
tac ca sādhu-vartma śruty-ādi-vidhy-ātmakam eva ||
tat ca sādhu-vartmaand this 'path of the saints' — the sādhu-vartman the verse names nom. sg. neut., the topic being defined; ca links back to the verseऔर वह साधु-मार्ग (जिसकी परिभाषा दी जा रही है)
śruty-ādi-vidhy-ātmakamconsists precisely of the injunctions of śruti and the rest — it just is what scripture (śruti, smṛti, and so on) commands you to do bahuvrīhi/tatpuruṣa: 'having the nature of the rules given by śruti-etc.'श्रुति आदि की विधियों (आज्ञाओं) के स्वरूप वाला
evanothing other than that — exactly this and no more restrictive particle: fixes the identificationही (यही निश्चय, इससे पहचान पक्की होती है)
tat sādhu-vartma ca — and this path of the saints; śruty-ādi-vidhy-ātmakam eva — is nothing but the body of injunctions laid down by śruti and the rest.
tat ca sādhu-vartma — और वह साधु-मार्ग; śruty-ādi-vidhy-ātmakam — श्रुति आदि के विधानों के स्वरूप वाला; eva — ही
Jīva pins down what 'the path of the saints' actually is. It is simply the set of rules given by scripture — śruti, smṛti, and the rest. That is all it means here: following the path of the saints means following what scripture enjoins.
और वह साधु-मार्ग श्रुति आदि के विधानों (आज्ञाओं) से ही बना हुआ है।
śruti-ādi — 'śruti and what follows it': the Veda first, then smṛti, Purāṇa, etc.; vidhi here = a positive injunction, a 'do this' rule.
श्रुति-आदि — 'श्रुति और उसके पश्चात् आने वाले': पहले वेद, फिर स्मृति, पुराण आदि; यहाँ विधि का अर्थ है विधायक आज्ञा, अर्थात् 'ऐसा करो' कहने वाला नियम।
Mukunda-dāsa Gosvāmī
s1gloss
tac ca sādhu-vartma śruty-ādi-vidhy-ātmakam eva ||
tat ca sādhu-vartmaand this 'path of the saints' — the sādhu-vartman the verse names nom. sg. neut., topic being defined; ca links back to the verse
śruty-ādi-vidhy-ātmakamconsists precisely of the injunctions of śruti and the rest — it just is what scripture commands 'having the nature of the rules given by śruti-etc.'
evanothing other than that — exactly this restrictive particle
tat sādhu-vartma ca — and this path of the saints; śruty-ādi-vidhy-ātmakam eva — is nothing but the body of injunctions laid down by śruti and the rest.
Mukunda gives the identical gloss, word for word. The path of the saints is simply the injunctions of śruti and the rest of scripture — nothing else. (The two commentators agree exactly here; I do not harmonize them beyond noting the wording is the same.)
The segment is verbatim identical to Jīva's; each ācārya is read on his own, so it is reported as the same gloss, not merged.
Viśvanātha Cakravartī
s1gloss
anavāpta-śramaṁ yathā syāt tathā tena pathā santaḥ pratasthire ||
anavāpta-śramamsuch that no fatigue is picked up — reading the verse's word as an-avāpta (NOT reached, i.e. toil is never incurred on it) adverbial acc.; Viśvanātha's variant of the mūla's anvāpta-śramamबिना श्रम के, जिसमें कोई परिश्रम न लगे (क्रियाविशेषण रूप में)
yathā syāt tathāin exactly the manner in which that would hold true — 'so managed that it turns out fatigue-free' yathā…tathā correlative, glossing the adverbial forceजिस प्रकार (श्रम न हो) उसी प्रकार
tena pathāby that path, along that very road instr. sg., unpacking the verse's yena as 'by that path'उस मार्ग के द्वारा (श्लोक के 'येन' को खोलते हुए)
santaḥ pratasthirethe saints set out and journeyed on nom. pl. + 3rd pl. perfect of pra-√sthāसंतजन प्रस्थान कर गए, चल पड़े
anavāpta-śramam yathā syāt tathā — in such a way that no fatigue is incurred; tena pathā — by that path; santaḥ pratasthire — the saints set out and traveled.
anavāpta-śramam — बिना श्रम के; yathā syāt tathā — जिस प्रकार हो उसी प्रकार; tena pathā — उस मार्ग के द्वारा; santaḥ pratasthire — संतजन चल पड़े
Viśvanātha reads the second line for us, and reads the key word as an-avāpta-śrama — 'no fatigue incurred.' He fills in the ellipsis: the saints set out on that path in such a way that no weariness came to them. The point is not just that they walked it, but that this road, being the way of the saints, carries you without exhausting you.
जिस प्रकार कोई श्रम न लगे, उसी प्रकार उस मार्ग के द्वारा संतजन प्रस्थान कर गए।
Textual point: the mūla as printed here has anvāpta-śramam ('toil spent'); Viśvanātha's lemma is anavāpta-śramam ('toil never incurred'). The two readings pull opposite ways — I keep both and do not resolve them; his comment develops the second.
पाठभेद: यहाँ मुद्रित मूल में 'अन्वाप्तश्रमम्' ('श्रम व्यय हुआ') है, जबकि विश्वनाथ का उद्धृत पाठ 'अनवाप्तश्रमम्' ('श्रम कभी लगा ही नहीं') है। दोनों पाठ विपरीत दिशा में खींचते हैं — मैं दोनों को यथावत् रखता हूँ, कोई निर्णय नहीं करता; उनकी टीका दूसरे पाठ को विकसित करती है।