L1citation
śruti-smṛti-purāṇādi-pañcarātra-vidhiṁ vinā |
śruti-smṛti-purāṇādi-pañcarātra-vidhiṁthe rule laid down in śruti, smṛti, the Purāṇas, and the rest, and in the Pañcarātra acc. sg., object of vināश्रुति, स्मृति, पुराण आदि तथा पञ्चरात्र के विधान को (कर्म-कारक, 'जिस विधान को')
vināwithout — leaving that rule aside postposition governing acc.के बिना, छोड़कर
śruti-smṛti-purāṇādi-pañcarātra-vidhim — the rule of śruti, smṛti, Purāṇas and the rest, and of Pañcarātra; vinā — without.
śruti-smṛti-purāṇādi-pañcarātra-vidhiṁ — श्रुति-स्मृति-पुराण आदि और पञ्चरात्र के विधान को; vinā — के बिना।
Set aside, for a moment, the rule handed down in the śruti, the smṛti, the Purāṇas and so on, and in the Pañcarātra. This first line names what is being left out. It lists the whole body of scripture that gives directions for worship. The next line will say what happens when devotion ignores it.
श्रुति, स्मृति, पुराण आदि तथा पञ्चरात्र-शास्त्रों के विधान के बिना —
Why cited: Opens the Brahma-yāmala verse Rūpa quotes to fix what regulated devotion requires.
क्यों उद्धृत: यह ब्रह्मयामल के उस श्लोक का आरम्भ है जिसे रूप गोस्वामी उद्धृत करके यह निश्चित करते हैं कि विधिपूर्वक भक्ति में क्या अपेक्षित है।
vidhi: in ritual literature 'vidhi' is an injunction, a positive command telling you to do something (as against a niṣedha, a prohibition); here it stands for the whole set of scriptural directions for devotional practice.
विधि का अर्थ — कर्मकाण्ड में 'विधि' वह आज्ञा है जो कुछ करने को कहती है (निषेध के विपरीत, जो कुछ न करने को कहता है); यहाँ यह भक्ति-साधना के लिए दिए गए समस्त शास्त्रीय निर्देशों का बोधक है।
L2citation
aikāntikī harer bhaktir utpātāyaiva kalpate ||
aikāntikīsingle-minded, aimed at one object alone nom. sg. f., qualifying bhaktiḥएकान्तिक (अनन्य), जो अनन्य हो — भक्ति का विशेषण
harerfor Hari — devotion directed to him gen. sg., objectiveहरि के प्रति (विषय-षष्ठी, 'हरि की')
bhaktirdevotion nom. sg. f., subjectभक्ति (कर्ता)
utpātāyafor calamity — it turns into an upheaval dat. sg. of resultउत्पात के लिए (फल-चतुर्थी, 'अनर्थ के लिए')
evaonly — nothing but that restrictive particleही
kalpatecomes to be, ends up serving as 3rd sg. pres.हो जाती है, परिणत होती है
harer — for Hari; aikāntikī — single-minded; bhaktiḥ — devotion; vinā vidhim — without the scriptural rule; utpātāya eva — for calamity alone; kalpate — comes to be.
harer aikāntikī bhaktiḥ — हरि के प्रति की गई अनन्य भक्ति; utpātāya eva kalpate — [विधान के बिना] उत्पात के लिए ही परिणत होती है।
Even one-pointed devotion to Hari, if it throws out the scriptural rule, ends up producing nothing but disaster. 'Aikāntikī' means devotion fixed on one object alone — the highest kind. The verse warns that even this, cut loose from scripture, becomes an 'utpāta,' an upheaval or public calamity. The word 'eva' is strong: it serves for calamity only. The commentators will now ask exactly which case is being condemned.
हरि के प्रति की गई एकान्तिक (अनन्य) भक्ति भी [शास्त्र-विधान के बिना] उत्पात के लिए ही होती है।
Why cited: Scriptural authority that devotion divorced from śāstra becomes ruinous, not exemplary.
क्यों उद्धृत: यह शास्त्रीय प्रमाण है कि शास्त्र से विच्छिन्न भक्ति आदर्श नहीं, अपितु अनर्थकारी हो जाती है।
utpāta: in ordinary usage a portent or natural calamity (an earthquake, an omen of disaster); here, figuratively, devotion 'turns into a disaster' when it discards scripture.
उत्पात का अर्थ — साधारण प्रयोग में यह किसी अपशकुन या प्राकृतिक विपत्ति (भूकम्प, अनिष्ट का चिह्न) को कहते हैं; यहाँ लाक्षणिक रूप से — जब भक्ति शास्त्र को त्याग देती है, तब वह स्वयं अनर्थ बन जाती है।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
tatas tad-akaraṇe doṣam āha śrutīti |
tataḥso, following from that — from the earlier point abl. adverb, transitionइसके पश्चात्, इसलिए
tad-akaraṇewhen one fails to do that — when the rule is not carried out loc. absolute, 'in the case of not doing it'उस [विधान] को न करने पर (सप्तमी, 'जब न किया जाए')
doṣamthe fault, the harm that results acc. sg., object of āhaदोष को (कर्म)
āhahe states, he speaks 3rd sg. perf.कहते हैं
śrutītiwith the words 'śruti…' — quoting the verse by its opening word pratīka, verse-marker'श्रुति' इत्यादि पद से (श्लोक का प्रतीक उद्धृत करके)
tataḥ — following on that; tad-akaraṇe — when one does not do it; doṣam — the fault; āha — he states; śruti iti — in the verse beginning 'śruti…'.
tataḥ — इसके पश्चात्; tad-akaraṇe doṣam — उसको न करने पर होने वाले दोष को; śrutīti āha — 'श्रुति' इस श्लोक से कहते हैं।
Jīva sets the verse up. Building on what came before, Rūpa now states the fault that follows when the scriptural rule is not observed. He does this in the verse that begins with the word 'śruti.' In short: the last passages praised following scripture; this one names the harm in ignoring it.
इसके पश्चात् उस [विधान] को न करने पर जो दोष होता है, उसे 'श्रुति' इस श्लोक से कहते हैं।
s2gloss
śruty-ādayo’py atra vaiṣṇavānāṁ svādhikāra-prāptās tad-bhāgā eva jñeyāḥ |
śruty-ādayaḥśruti and the rest — the whole list of scriptures named nom. pl., subjectश्रुति आदि [शास्त्र] (कर्ता)
apieven these very scriptures emphatic particleभी
atrahere, in this verse adverb of placeयहाँ (इस प्रसंग में)
vaiṣṇavānāṁfor the Vaiṣṇavas — as they concern devotees gen. pl.वैष्णवों के (षष्ठी, 'जो वैष्णवों के लिए हैं')
svādhikāra-prāptāḥas reached by one's own eligibility — the parts that apply to one's own standing nom. pl., 'obtained through one's own qualification'अपने-अपने अधिकार के अनुसार प्राप्त (जो अपने अधिकार से प्राप्त होते हैं)
tad-bhāgāḥthose portions of them — just those sections nom. pl., predicateउन [शास्त्रों के] वे भाग ही (विधेय)
evaonly — precisely those and no more restrictive particleही
jñeyāḥare to be understood gerundive, nom. pl.जानने चाहिए (विधि-अर्थ)
atra — here; śruti-ādayaḥ api — even 'śruti and the rest'; vaiṣṇavānām — for Vaiṣṇavas; svādhikāra-prāptāḥ tad-bhāgāḥ eva — only those portions of them that fall to one's own eligibility; jñeyāḥ — are to be understood.
atra śruty-ādayaḥ api — यहाँ 'श्रुति आदि' से भी; vaiṣṇavānāṁ svādhikāra-prāptāḥ tad-bhāgāḥ eva jñeyāḥ — वैष्णवों के अपने-अपने अधिकार के अनुसार प्राप्त उन भागों को ही जानना चाहिए।
Jīva narrows the reference. When the verse says 'śruti, smṛti' and so on, it does not mean the entire mass of Vedic literature. For a Vaiṣṇava, it means only those parts of those scriptures that fit his own eligibility — the sections that apply to a devotee's standing. So 'scripture' here is the devotional portion, the rules meant for someone on the path of bhakti, not every ritual injunction in the Veda.
यहाँ 'श्रुति आदि' से भी वैष्णवों के अपने-अपने अधिकार के अनुसार प्राप्त उन [शास्त्रों के] भागों को ही समझना चाहिए।
adhikāra: 'eligibility, qualification' — the standing that entitles a person to a given practice; different practitioners have different adhikāra, so different portions of scripture bind them.
अधिकार का अर्थ — पात्रता, योग्यता; वह स्थिति जो किसी व्यक्ति को किसी विशेष साधना का अधिकारी बनाती है। भिन्न-भिन्न साधकों का अधिकार भिन्न होता है, इसलिए शास्त्र के भिन्न-भिन्न भाग उन पर लागू होते हैं।
s3citation
sve sve’dhikāra ity ukteḥ |
sve sve adhikāre'each in his own eligibility' — everyone within his own qualification quoted phrase, loc. sg.'अपने-अपने अधिकार में' (सप्तमी, उद्धृत पद)
itiso it is said — marking the quote quotation particleइस प्रकार (उद्धरण-सूचक)
ukteḥbecause this has been stated — on the strength of that scriptural statement abl. of reason, 'from the saying'ऐसा कहा गया है, इसलिए (हेतु-पञ्चमी, 'इस कथन के कारण')
'sve sve adhikāre' iti ukteḥ — because it has been said 'each in his own eligibility'.
sve sve adhikāre iti ukteḥ — '(प्रत्येक) अपने-अपने अधिकार में' — ऐसा कहा गया है, इस कारण से।
Jīva backs the point with scripture. The Bhāgavatam says 'sve sve adhikāre' — 'each person within his own eligibility.' Because that has been stated, we are right to read 'scripture' in the verse as the portion matched to one's own standing. The quote proves that scripture is applied per one's qualification, not wholesale.
क्योंकि '(प्रत्येक जन) अपने-अपने अधिकार में [स्थित रहता है]' — ऐसा [शास्त्र में] कहा गया है।
Why cited: Bhāgavata 11.21.2, quoted to prove that scripture binds each person only in the portion matching his own adhikāra.
क्यों उद्धृत: भागवत ११.२१.२ का यह उद्धरण यह सिद्ध करने के लिए है कि शास्त्र प्रत्येक व्यक्ति को केवल उसके अपने अधिकार के अनुरूप भाग में ही बाँधता है।
s4gloss
śruty-ādi-vidhiṁ vineti nāstikatayā taṁ na matvety arthaḥ |
śruty-ādi-vidhiṁ vinā'without the rule of śruti and the rest' — the verse's own phrase quoted lemma from the mūla, acc. + vinā'श्रुति आदि के विधान के बिना' (मूल से उद्धृत पद)
itithese words mean — quotation particle introducing the glossयह [जो कहा गया] — (व्याख्या का आरम्भ)
nāstikatayābecause he is an unbeliever — out of a denial that scripture is authoritative instr. of causeनास्तिकता के कारण (तृतीया, 'क्योंकि वह नास्तिक है')
taṁthat rule acc. sg., object of matvāउस [विधान] को (कर्म)
na matvānot accepting it, giving it no regard gerund, negatedन मानकर
iti arthaḥthis is the meaning closing formulaऐसा अर्थ है
'śruti-ādi-vidhim vinā' iti — the words 'without the rule of śruti and the rest'; nāstikatayā — out of unbelief; tam na matvā — not accepting that rule; iti arthaḥ — that is the meaning.
śruty-ādi-vidhiṁ vinā iti — 'श्रुति आदि के विधान के बिना' — इसका; nāstikatayā taṁ na matvā iti arthaḥ — अर्थ है नास्तिकता के कारण उस विधान को न मानकर।
Now Jīva pins down the crucial word 'without.' 'Without the scriptural rule' means: refusing to accept that rule out of unbelief — treating scripture as having no authority. This is the key move of the whole commentary. The verse condemns the person who discards scripture because he is a nāstika, one who denies its validity. It is the attitude of contempt, not the mere absence of ritual, that is being blamed.
'श्रुति आदि के विधान के बिना' — इसका अर्थ है नास्तिकता के कारण उस विधान को न मानकर।
nāstika: literally 'one who says "it is not"' — in the śāstric sense, a person who denies the authority of the Veda; here, one who rejects the scriptural rule as not binding.
नास्तिक का अर्थ — शब्दशः 'जो कहे कि "नहीं है"'; शास्त्रीय अर्थ में वह जो वेद के प्रामाण्य को अस्वीकार करता है; यहाँ वह जो शास्त्रीय विधान को बन्धनकारी नहीं मानता।
s5gloss
na tv ajñānena ālasyena vā tyaktvety arthaḥ |
na tubut not — and it does not mean adversative, ruling out the wrong readingपरन्तु यह नहीं (कि) — विपरीत पाठ का निराकरण
ajñānenaout of ignorance — because he simply did not know the rule instr. of causeअज्ञान के कारण
ālasyenaout of laziness — because he could not be bothered instr. of causeआलस्य के कारण
vāor — either of these disjunctive particleअथवा
tyaktvāhaving dropped it, having left the rule undone gerundछोड़कर
iti arthaḥthat is the meaning — this second reading is what is NOT meant closing formulaऐसा अर्थ है
na tu — but not; ajñānena ālasyena vā — out of ignorance or laziness; tyaktvā — having dropped it; iti arthaḥ — that is the meaning (i.e., this is what 'without' does NOT mean).
na tu ajñānena ālasyena vā tyaktvā iti arthaḥ — परन्तु अज्ञान अथवा आलस्य के कारण छोड़कर — यह अर्थ नहीं है।
Jīva rules out the other reading. 'Without the rule' does not mean dropping it out of ignorance or laziness — because you never learned it, or were too slack to keep it. That kind of lapse is not what the verse is attacking. Pair this with the previous line: the fault is deliberate rejection of scripture as invalid, not a passive failure to perform. The distinction is deliberate — contempt is condemned; mere shortfall is not the target here.
परन्तु अज्ञान अथवा आलस्य के कारण [उस विधान को] छोड़ देना — यह अर्थ नहीं है।
s6citation
dhāvan nimīlya vā netre ity āder aikāntika-niṣṭhāṁ prāptāpi ||
dhāvan nimīlya vā netre'running, or with eyes shut' — the opening of the quoted verse quoted pratīka from the Bhāgavatam'दौड़ते हुए अथवा नेत्र मूँदकर' (भागवत से उद्धृत प्रतीक)
iti ādeḥand the verse beginning thus — that whole passage gen. sg., 'of the passage beginning with'इत्यादि [वचन] का (षष्ठी, 'जिस वचन का आरम्भ इससे होता है')
aikāntika-niṣṭhāṁsingle-minded steadiness — a devotion fixed on Hari alone acc. sg., object of prāptāएकान्तिक (अनन्य) निष्ठा को (कर्म)
prāptā apieven though she has reached it — even having attained that steadiness nom. sg. f. + concessive apiप्राप्त होकर भी (यद्यपि प्राप्त कर ले — रियायती अपि)
'dhāvan nimīlya vā netre' iti ādeḥ — of the passage beginning 'running, or with eyes closed'; aikāntika-niṣṭhām prāptā api — (such devotion,) even having reached single-minded steadiness (still turns to calamity if scripture is rejected in unbelief).
dhāvan nimīlya vā netre iti ādeḥ — 'दौड़ते हुए अथवा नेत्र मूँदकर' इत्यादि वचन में वर्णित; aikāntika-niṣṭhāṁ prāptā api — एकान्तिक निष्ठा को प्राप्त करके भी।
Jīva closes with a proof-text and completes the thought. He points to the Bhāgavata verse that begins 'running, or with his eyes shut' — the passage describing wholly absorbed devotion. His point: even devotion that has reached that one-pointed steadiness — the 'aikāntikī' of the mūla — still ends in calamity if it is joined to a rejection of scripture out of unbelief. The concessive 'api' ('even though') carries the sting: high attainment does not excuse contempt for śāstra. Read with the verse, this confirms that the target is the nāstika, however absorbed his devotion looks.
'दौड़ते हुए अथवा नेत्र बन्द करके' इत्यादि [वचन] में वर्णित एकान्तिक निष्ठा को प्राप्त करके भी [शास्त्र न मानने पर वह भक्ति उत्पात बन जाती है]।
Why cited: Bhāgavata 11.2.35, adduced to show that even fully absorbed, single-minded devotion is the case in view — and that even it turns to ruin if scripture is rejected in unbelief.
क्यों उद्धृत: भागवत ११.२.३५ इसलिए उद्धृत है कि दिखाया जाए — पूर्ण-लीन, अनन्य निष्ठावाली भक्ति भी यहाँ विवक्षित है, और वही भी नास्तिकता से शास्त्र को अस्वीकार करने पर अनर्थ में परिणत हो जाती है।
Viśvanātha Cakravartī
s1objection
nanu sādhu-vartma śruty-ādi-vidhy-ātmakam eva |
nanubut surely — raising a doubt objection particleयदि कहो, यहाँ शंका है कि (आक्षेप-सूचक)
sādhu-vartmathe path of the saintly, the right road to follow nom. sg. n., subjectसाधुओं का मार्ग (कर्ता)
śruty-ādi-vidhy-ātmakamconsists of nothing but the rule of śruti and the rest — is made of scriptural injunction nom. sg. n., predicateश्रुति आदि के विधान-स्वरूप ही है (विधेय)
evaprecisely, and only that restrictive particleही
nanu — but surely; sādhu-vartma — the path of the saintly; śruti-ādi-vidhi-ātmakam eva — is made precisely of the rule of śruti and the rest.
nanu sādhu-vartma — यदि कहो कि साधुओं का मार्ग; śruty-ādi-vidhy-ātmakam eva — श्रुति आदि के विधान-स्वरूप ही है।
Viśvanātha opens with an objection. Surely, someone says, the path walked by saintly people is nothing other than the scriptural rule itself — the road of the devotees just is following śruti, smṛti and the rest. This sets up a tension with the verse: if the saints' path is scripture, why would the verse ever speak of devotion 'without' scripture? The reply will resolve it by clarifying what 'without' means.
शंका — साधुओं का मार्ग तो श्रुति आदि के विधान-स्वरूप ही है।
s2avataranika
tatas tad akaraṇe doṣam āha śrutīti |
tataḥso, following from that abl. adverb, transitionइसके पश्चात्, इसलिए
tad akaraṇewhen one fails to do that — when the rule is not performed loc. absoluteउस [विधान] को न करने पर (सप्तमी, 'जब न किया जाए')
doṣamthe fault, the resulting harm acc. sg., object of āhaदोष को (कर्म)
āhahe states 3rd sg. perf.कहते हैं
śrutītiwith the words 'śruti…' — naming the verse by its opening word pratīka, verse-marker'श्रुति' इत्यादि पद से (श्लोक का प्रतीक उद्धृत करके)
tataḥ — following on that; tad akaraṇe — when one does not do it; doṣam — the fault; āha — he states; śruti iti — in the verse beginning 'śruti…'.
tataḥ — इसके पश्चात्; tad akaraṇe doṣam — उसको न करने पर होने वाले दोष को; śrutīti āha — 'श्रुति' इस श्लोक से कहते हैं।
Viśvanātha then gives the same introduction. In answer, and building on the earlier point, Rūpa states the fault that follows when the rule is not observed — in the verse that begins with 'śruti.' Here 'answering' the objection: the verse itself is the reply, once we understand it rightly, which the next line will do.
इसके पश्चात् उस [विधान] को न करने पर जो दोष होता है, उसे 'श्रुति' इस [श्लोक] से कहते हैं।
s3reply
śruty-ādi-vidhiṁ vineti nāstikatayā tan na matvety arthaḥ |
śruty-ādi-vidhiṁ vinā'without the rule of śruti and the rest' — the verse's phrase quoted lemma from the mūla, acc. + vinā'श्रुति आदि के विधान के बिना' (मूल से उद्धृत पद)
itithese words mean — quotation particle introducing the glossयह [जो कहा गया] — (व्याख्या का आरम्भ)
nāstikatayābecause he is an unbeliever — out of denying that scripture is authoritative instr. of causeनास्तिकता के कारण (तृतीया, 'क्योंकि वह नास्तिक है')
tanthat rule acc. sg., object of matvāउस [विधान] को (कर्म)
na matvānot accepting it, giving it no regard gerund, negatedन मानकर
iti arthaḥthis is the meaning closing formulaऐसा अर्थ है
'śruti-ādi-vidhim vinā' iti — the words 'without the rule of śruti and the rest'; nāstikatayā — out of unbelief; tat na matvā — not accepting that rule; iti arthaḥ — that is the meaning.
śruty-ādi-vidhiṁ vinā iti — 'श्रुति आदि के विधान के बिना' — इसका; nāstikatayā tan na matvā iti arthaḥ — अर्थ है नास्तिकता के कारण उस विधान को न मानकर।
Viśvanātha answers the objection exactly as Jīva did. 'Without the scriptural rule' means refusing to accept that rule out of unbelief — denying that scripture is authoritative. So the objection dissolves: the verse is not against following scripture. The saints' path is indeed scriptural. What the verse condemns is throwing scripture out in a spirit of nāstika contempt, and that is a different thing entirely.
'श्रुति आदि के विधान के बिना' — इसका अर्थ है नास्तिकता के कारण उस विधान को न मानकर।
nāstika: 'one who says "it is not"' — in śāstric usage, one who denies the authority of the Veda; here, one who rejects the scriptural rule as not binding.
नास्तिक का अर्थ — 'जो कहे कि "नहीं है"'; शास्त्रीय प्रयोग में वह जो वेद के प्रामाण्य को अस्वीकार करता है; यहाँ वह जो शास्त्रीय विधान को बन्धनकारी नहीं मानता।
s4gloss
aikāntikī niṣṭhāṁ prāptāpi ||
aikāntikīsingle-minded — devotion aimed at Hari alone nom. sg. f., qualifying the understood bhaktiḥएकान्तिक (अनन्य) [भक्ति] — जो अनन्य हो
niṣṭhāṁsteadiness, firm standing — settled fixity acc. sg., object of prāptāनिष्ठा को (कर्म)
prāptā apieven though it has reached — even having attained that steadiness nom. sg. f. + concessive apiप्राप्त होकर भी (यद्यपि प्राप्त कर ले — रियायती अपि)
aikāntikī — single-minded (devotion); niṣṭhām prāptā api — even though it has reached firm steadiness (still turns to calamity if scripture is rejected in unbelief).
aikāntikī [bhaktiḥ] niṣṭhāṁ prāptā api — एकान्तिक [भक्ति] निष्ठा को प्राप्त करके भी।
Viśvanātha closes by glossing 'aikāntikī' and completing the thought. He reads it with 'niṣṭhā': single-minded devotion that has reached firm steadiness. His point matches Jīva's — even devotion that has attained that one-pointed steadiness still ends in calamity if it is coupled with a nāstika rejection of scripture. The concessive 'api' ('even though') is the whole force: however settled and one-pointed the devotion looks, contempt for śāstra ruins it.
एकान्तिक (अनन्य) [भक्ति] निष्ठा को प्राप्त करके भी [शास्त्र न मानने पर उत्पात बन जाती है]।