L1objection
bhaktir aikāntikī veyam avicārāt pratīyate |
bhaktiḥdevotion nom. sg., subjectभक्ति (कर्ता)
aikāntikīthe one-pointed, exclusive kind — aimed at one object alone nom. sg. fem., predicate adjectiveएकांतिक अर्थात् अनन्य है (विधेय विशेषण)
vāor — raising a possible viewअथवा
iyamthis [devotion one sees in others] nom. sg. fem., demonstrativeयह
avicārātonly because one does not examine it carefully abl. of causeबिना विचार किए, इस कारण
pratīyateis taken to be so, appears that way passive present, 3rd sg.प्रतीत होती है
iyam bhaktiḥ — this devotion; aikāntikī [iti] — [is thought to be] one-pointed; vā — however; avicārāt — because of a failure to examine; pratīyate — is [merely] taken to be so
bhaktiḥ — यह भक्ति; aikāntikī — एकांतिक (अनन्य); vā — अथवा; iyam — यह; avicārāt — बिना विचार किए; pratīyate — प्रतीत होती है।
Someone might say: this devotion looks one-pointed — fixed on a single object. But that impression comes only from not looking closely. It just appears that way to a careless eye.
क्या यह भक्ति एकांतिक अर्थात् अनन्य है? बिना विचार किए तो ऐसी ही प्रतीत होती है।
aikāntika: in general usage, 'absolute, exclusive, undivided'; here specifically bhakti directed to one chosen object with no other aim — the mark of genuine exclusive devotion that this apparent devotion only imitates.
'ऐकान्तिक' शब्द सामान्यतः 'परम, अनन्य, अविभक्त' के अर्थ में आता है; यहाँ विशेष रूप से वह भक्ति जो एक ही इष्ट की ओर, किसी अन्य कामना के बिना हो — यही सच्ची अनन्य भक्ति का लक्षण है, जिसका यह प्रतीयमान भक्ति केवल अनुकरण-मात्र करती है।
L2reply
vastutas tu tathā naiva yad aśāstrīyatekṣyate ||
vastutaḥin reality, when you actually look adverbवास्तव में
tubut — correcting the appearanceपरन्तु
tathāso, one-pointed in that wayवैसी (एकांतिक)
na evais simply not — flatly denies it emphatic negationहै ही नहीं, कदापि नहीं
yatbecause, for this reason relative, giving the groundक्योंकि, जिस कारण से
aśāstrīyatāa disregard of scripture, being off the śāstra nom. sg., subject of the clauseअशास्त्रीयता (कर्ता)
īkṣyateis seen, is found to be present passive present, 3rd sg.देखी जाती है
vastutaḥ tu — but in reality; tathā — one-pointed in that way; na eva — it is simply not; yat — because; aśāstrīyatā — an un-scriptural character; īkṣyate — is seen [in it]
vastutaḥ — वास्तव में; tu — परन्तु; tathā — वैसी; na eva — है ही नहीं; yat — क्योंकि; aśāstrīyatā — अशास्त्रीयता; īkṣyate — देखी जाती है।
But in reality it is not one-pointed at all. The reason is plain: what you actually find in it is a disregard for scripture. Because it stands outside śāstra, it cannot be true exclusive devotion.
परन्तु वास्तव में वह वैसी (एकांतिक) है ही नहीं — क्योंकि उसमें अशास्त्रीयता देखी जाती है।
aśāstrīya: 'not according to śāstra, unscriptural'; here Jīva glosses it as śāstra-avajñā-mayatā — devotion saturated with contempt for scripture, not mere absence of a text.
'अशास्त्रीय' का अर्थ 'शास्त्र के अनुकूल न होना, शास्त्रविरुद्ध'; यहाँ जीव इसे 'शास्त्र-अवज्ञा-मयता' कहकर स्पष्ट करते हैं — अर्थात् शास्त्र के प्रति अवज्ञा से ओतप्रोत भक्ति, केवल किसी पाठ का अभाव-मात्र नहीं।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
nanu, tarhi katham aikāntikī syāt, tad-rūpatve ca katham utpātāya kalpate, tatrāha bhaktir iti |
nanunow, one may objectयहाँ शंका होती है
tarhiin that case, granting what was just saidतो फिर
katham aikāntikī syāthow could such devotion be one-pointed? deliberative optativeवह एकांतिक कैसे हो सकती है
tad-rūpatve caand if it did have that [one-pointed] form locative absolute, 'if / when'और यदि वह उसी (एकांतिक) रूप वाली हो तो
katham utpātāya kalpatehow would it lead to disaster? dat. of purpose — 'tend toward, result in'उत्पात अर्थात् अनिष्ट के लिए कैसे हो जाती है
tatra āhato this he replies, saying —इस पर कहते हैं
bhaktir itiwith the words beginning 'bhaktiḥ' [he answers] pratīka, naming the verse'भक्तिः' इस पद से (श्लोक का नामोल्लेख करते हुए)
nanu — one may object; tarhi — then; katham aikāntikī syāt — how could it be one-pointed; tad-rūpatve ca — and if it had that form; katham utpātāya kalpate — how would it result in disaster; tatra āha bhaktir iti — to this he speaks the verse 'bhaktiḥ'
nanu — शंका; tarhi — तो फिर; katham aikāntikī syāt — वह एकांतिक कैसे हो; tad-rūpatve ca — और वैसी होने पर; katham utpātāya kalpate — उत्पात के लिए कैसे हो; tatra āha — इस पर कहते हैं; bhaktir iti — 'भक्तिः' इस पद से।
Jīva sets up the problem the verse answers. Objection: how can this devotion be called one-pointed at all? And if it really were one-pointed, why would it lead to ruin? To settle both questions, Bhaktivinoda's text — the author — speaks the verse beginning 'bhaktiḥ.'
शंका होती है — तो फिर वह एकांतिक कैसे हो सकती है? और यदि एकांतिक-रूप वाली है, तो उत्पात (अनिष्ट) के लिए क्यों हो जाती है? इस पर 'भक्तिः' इस पद से उत्तर देते हैं।
utpāta: literally a 'portent, calamity, ominous upheaval'; here it means the devotion 'results in disaster / a fall,' the bad outcome such misdirected worship brings.
'उत्पात' का शाब्दिक अर्थ 'अपशकुन, विपत्ति, अनिष्टकारी उपद्रव'; यहाँ इसका तात्पर्य है कि वह भक्ति 'विनाश अथवा पतन का कारण बन जाती है' — ऐसी दिग्भ्रमित उपासना जो बुरा फल लाती है।
s2gloss
iyaṁ nāstikatāmayī bauddhādīnāṁ buddha-dattātreyādiṣu bhaktir yad aikāntikīva pratīyate, tad apy avicārād evety arthaḥ |
iyamthis devotion — the one in question nom. sg. fem.यह
nāstikatā-mayīmade of unbelief, shot through with denial of scripture nom. sg. fem., 'consisting of'नास्तिकता से भरी हुई
bauddha-ādīnāmbelonging to the Buddhists and their like gen. pl., 'of / held by'बौद्ध आदि के द्वारा की गई
buddha-dattātreya-ādiṣudirected toward Buddha, Dattātreya, and such figures loc. pl., object of the devotionबुद्ध, दत्तात्रेय आदि के प्रति (भक्ति का विषय)
bhaktiḥthe devotion [they show] nom. sg.भक्ति
yat aikāntikī iva pratīyatewhich appears as if it were one-pointed 'iva' — as if; relative clauseजो एकांतिक-सी प्रतीत होती है
tat api avicārāt eva iti arthaḥthat too is only from failing to examine — this is the meaning 'eva' restricts: from that aloneवह भी बिना विचार किए ही (होती है), ऐसा अर्थ है
iyam — this; nāstikatā-mayī — full of unbelief; bauddha-ādīnām — of the Buddhists and others; buddha-dattātreya-ādiṣu — toward Buddha, Dattātreya and the like; bhaktiḥ — the devotion; yat aikāntikī iva pratīyate — which appears as if one-pointed; tat api avicārāt eva — that too is only from want of examination; iti arthaḥ — this is the meaning
iyam — यह; nāstikatā-mayī — नास्तिकता से भरी; bauddha-ādīnām — बौद्ध आदि की; buddha-dattātreya-ādiṣu — बुद्ध-दत्तात्रेय आदि के प्रति; bhaktiḥ — भक्ति; yat aikāntikī iva pratīyate — जो एकांतिक-सी प्रतीत होती है; tat api avicārāt eva iti arthaḥ — वह भी बिना विचार किए ही, ऐसा अर्थ।
Jīva names who is meant. 'This devotion' is the unbelief-filled devotion of the Buddhists and others, offered to Buddha, Dattātreya, and figures like them. If that devotion looks one-pointed, note the word 'as if.' It only seems so — and it seems so purely because no one examines it. That is the sense of the verse's 'avicārāt.'
बौद्ध आदि की नास्तिकता से भरी यह भक्ति, जो बुद्ध, दत्तात्रेय आदि के प्रति की जाती है और एकांतिक-सी प्रतीत होती है — वह प्रतीति भी बिना विचार किए ही होती है, यही अभिप्राय है।
nāstika: in general Indian usage, one who denies the authority of the Veda; here nāstikatā-mayī means the devotion is 'made of' that very denial — so it cannot be exclusive devotion, which rests on śāstra.
'नास्तिक' सामान्य भारतीय प्रयोग में वह जो वेद के प्रामाण्य को नहीं मानता; यहाँ 'नास्तिकतामयी' का अर्थ यह भक्ति उसी वेद-निषेध से ही 'बनी' है — इसीलिए वह एकांतिक भक्ति हो नहीं सकती, जो शास्त्र पर टिकी होती है।
s3gloss
tatra hetuḥ yad yasmād aśāstrīyatā śāstrāvajñā-mayatā tatrekṣyate, śāstram atra vedas tad-aṅgādi |
tatra hetuḥhere is the reason for that nom., 'the cause is'उसमें कारण यह है
yat yasmātnamely, because — [the verse's 'yat' means] 'for this reason' glossing 'yat' as causal 'yasmāt''यत्' अर्थात् 'यस्मात्' (जिस कारण से)
aśāstrīyatāits being off the śāstra nom. sg., subjectअशास्त्रीयता (कर्ता)
śāstra-avajñā-mayatāthat is, its being made of contempt for scripture gloss of the previous wordअर्थात् शास्त्र की अवज्ञा से भरा होना (पूर्व पद की व्याख्या)
tatra īkṣyateis seen in it loc. 'in it'; passiveउसमें देखी जाती है
śāstram atra vedaḥ'śāstra' here means the Veda defining the termयहाँ 'शास्त्र' से वेद (अभिप्रेत है)
tad-aṅga-ādiand its limbs and the rest [the Vedāṅgas etc.] 'and so on'और उसके अंग आदि
tatra hetuḥ — the reason is this; yat yasmāt — namely because; aśāstrīyatā — un-scriptural character; śāstra-avajñā-mayatā — i.e. being full of scorn for scripture; tatra īkṣyate — is seen in it; śāstram atra vedaḥ tad-aṅga-ādi — 'śāstra' here is the Veda together with its limbs
tatra hetuḥ — उसका कारण; yat yasmāt — 'यत्' अर्थात् 'यस्मात्'; aśāstrīyatā — अशास्त्रीयता; śāstra-avajñā-mayatā — शास्त्र-अवज्ञा से भरा होना; tatra īkṣyate — उसमें देखी जाती है; śāstram atra vedaḥ — यहाँ शास्त्र से वेद; tad-aṅga-ādi — और उसके अंग आदि।
Now Jīva unpacks the verse's reason-word 'yat.' It means 'because.' Because an un-scriptural character is seen in this devotion — and that means it is saturated with contempt for scripture. And when he says 'śāstra' here, he means the Veda together with its limbs, the Vedāṅgas and the rest.
इसका कारण यह है — 'यत्' अर्थात् 'यस्मात्', क्योंकि उसमें अशास्त्रीयता, अर्थात् शास्त्र की अवज्ञा से भरा होना, देखा जाता है। यहाँ 'शास्त्र' से वेद और उसके अंग आदि अभिप्रेत हैं।
śāstra-avajñā: avajñā is 'contempt, disregard.' Jīva sharpens 'un-scriptural' from a neutral 'lacking a text' to an active 'scorning the text' — the devotion does not merely omit śāstra, it despises it.
'शास्त्र-अवज्ञा' में 'अवज्ञा' का अर्थ 'तिरस्कार, उपेक्षा'; जीव 'अशास्त्रीय' को उदासीन 'पाठ का अभाव' से हटाकर सक्रिय 'शास्त्र का तिरस्कार' के रूप में तीक्ष्ण करते हैं — वह भक्ति शास्त्र को केवल छोड़ती नहीं, उसकी अवहेलना करती है।
s4citation
śāstra-yonitvād iti nyāyāt |
śāstra-yonitvātbecause [scripture] is the source from which one knows him abl. of reason, quoting the sūtra'शास्त्रयोनित्वात्' — शास्त्र ही (भगवद्-ज्ञान का) मूल होने से
iti nyāyāton the principle stated in that maxim 'from the rule that says…'इस न्याय (सूत्र-वचन) के अनुसार
śāstra-yonitvāt iti — [by the words] 'because scripture is the source'; nyāyāt — on the strength of that established maxim
śāstra-yonitvāt — शास्त्र ही मूल होने से; iti nyāyāt — इस न्याय के अनुसार।
Jīva backs this up with a known maxim: 'śāstra-yonitvāt' — 'because scripture is the source.' This is the rule he leans on: the Lord is known only through scripture, so devotion that scorns scripture has cut itself off from its own ground.
'शास्त्रयोनित्वात्' — शास्त्र ही (भगवान् के ज्ञान का) मूल है — इस न्याय के अनुसार।
Why cited: Cited to establish that God is knowable only through śāstra, so devotion contemptuous of śāstra cannot be genuine.
क्यों उद्धृत: इसे यह स्थापित करने के लिए उद्धृत किया गया है कि भगवान् केवल शास्त्र से ही जाने जा सकते हैं, अतः शास्त्र का तिरस्कार करने वाली भक्ति सच्ची हो नहीं सकती।
śāstra-yonitvāt is Vedānta-sūtra 1.1.3. In its home context it argues that Brahman is the source of scripture (or is known through scripture); Jīva invokes it here for the second sense — scripture is the authoritative means of knowing the Lord.
'शास्त्रयोनित्वात्' वेदान्त-सूत्र १.१.३ है। अपने मूल प्रसंग में यह सिद्ध करता है कि ब्रह्म शास्त्र का स्रोत है (अथवा शास्त्र से ही जाना जाता है); जीव इसे यहाँ दूसरे अर्थ में लेते हैं — भगवान् को जानने का प्रमाणभूत साधन केवल शास्त्र ही है।
s5reply
tadā tat-tad-avatāri-bhagavad-ājñā-rūpānādi-sat-paramparā-prāpta-veda-vedāṅgāvajñāyāṁ satyāṁ katham aikāntikī sā syād iti bhaṇyatām |
tadāin that case, given all this adverbतब
tat-tad-avatāri-bhagavad-ājñā-rūpa-anādi-sat-paramparā-prāpta-veda-vedāṅga-avajñāyāmwhen there is contempt for the Veda and Vedāṅgas — which are the very command of the Lord in his various descents, handed down through a beginningless line of holy teachers loc. absolute, 'when such contempt exists'उन-उन अवतारी भगवान् की आज्ञा-स्वरूप, अनादि सत्-परम्परा से प्राप्त वेद और वेदांगों की अवज्ञा होने पर
satyāmonce that [contempt] is actually present loc. absolute, completing 'when it exists'ऐसी अवज्ञा के विद्यमान होने पर
katham aikāntikī sā syāthow could that devotion possibly be one-pointed? deliberative optativeवह एकांतिक कैसे हो सकती है
iti bhaṇyatāmlet this be answered — say, if you can passive imperative, challengeयह कहिए तो सही (चुनौती)
tadā — then; …veda-vedāṅga-avajñāyām satyām — when contempt for the Veda and Vedāṅgas is present — [those Vedas being] the Lord's own command through his descents, received in a beginningless chain of saints; katham aikāntikī sā syāt — how could it be one-pointed; iti bhaṇyatām — let that be answered
tadā — तब; tat-tad-avatāri…veda-vedāṅga-avajñāyām — वेद-वेदांगों की अवज्ञा होने पर; satyām — विद्यमान होने पर; katham aikāntikī sā syāt — वह एकांतिक कैसे हो; iti bhaṇyatām — यह कहिए।
Jīva presses the point. The Veda and Vedāṅgas are nothing less than the Lord's own command, given in his successive descents and handed down through a beginningless succession of saintly teachers. So when contempt for them is actually present in this devotion, how on earth could it be one-pointed? Let the objector answer that.
तब उन-उन अवतारी भगवान् की आज्ञा-स्वरूप, अनादि सत्-परम्परा से प्राप्त वेद और वेदांगों की जो अवज्ञा है — वह विद्यमान रहते हुए, वह भक्ति एकांतिक कैसे हो सकती है? यह तो कहिए।
paramparā: the unbroken teacher-to-student line of transmission. Jīva stacks the credentials of śāstra — divine command + descent + beginningless holy lineage — to show how grave its rejection is.
'परम्परा' अर्थात् गुरु से शिष्य तक की अटूट संप्रदाय-श्रृंखला। जीव शास्त्र के प्रमाण-पत्र को परत-दर-परत जोड़ते हैं — भगवद्-आज्ञा, अवतार, तथा अनादि पवित्र परम्परा — जिससे उसकी अवज्ञा की गम्भीरता प्रकट हो।
s6reply
kiṁ ca, yenaiva vedādi prāmāṇyena buddhādīnām avatāratvaṁ gamyate, tenaiva buddhasyāsura-mohanārthaṁ pāṣaṇḍa-śāstra-prapañcayitṛtvaṁ ca śrūyate, viṣṇu-dharmādau triyuga-nāma-vyākhyāne |
kiṁ caand furthermore, a second point 'moreover'और भी, इसके अतिरिक्त
yena eva veda-ādi-prāmāṇyenaby that very authority of the Veda and the rest instr. of means, 'on the strength of which'जिस वेदादि के प्रामाण्य से ही
buddha-ādīnām avatāratvam gamyateone comes to know that Buddha and the others are descents [of the Lord] passive, 'is understood'बुद्ध आदि का अवतारत्व जाना जाता है
tena evaby that very same authority instr., 'by that alone'उसी से
buddhasya asura-mohana-arthamin order to delude the demons dat./compound of purposeबुद्ध का असुरों को मोहित करने के लिए
pāṣaṇḍa-śāstra-prapañcayitṛtvam ca śrūyateit is also heard that Buddha spun out heretical scriptures passive, 'is heard [in scripture]'पाषण्ड-शास्त्र का प्रवर्तक होना भी सुना जाता है
viṣṇu-dharma-ādau tri-yuga-nāma-vyākhyānein the Viṣṇu-dharma and similar texts, where the name 'Triyuga' is explained loc., naming the source passageविष्णुधर्म आदि में 'त्रियुग' नाम की व्याख्या में
kiṁ ca — moreover; yena eva veda-ādi-prāmāṇyena — by that very Vedic authority; buddha-ādīnām avatāratvam gamyate — Buddha and the rest are known to be avatāras; tena eva — by that same authority; buddhasya asura-mohana-artham pāṣaṇḍa-śāstra-prapañcayitṛtvam ca śrūyate — it is also heard that Buddha, to delude the demons, elaborated heretical scriptures; viṣṇu-dharma-ādau tri-yuga-nāma-vyākhyāne — in the Viṣṇu-dharma etc., in the gloss on the name 'Triyuga'
kiṁ ca — और भी; yena eva veda-ādi-prāmāṇyena — जिस वेदादि प्रामाण्य से; buddha-ādīnām avatāratvam gamyate — बुद्ध आदि का अवतारत्व जाना जाता है; tena eva — उसी से; buddhasya asura-mohana-artham — बुद्ध का असुरों को मोहित करने हेतु; pāṣaṇḍa-śāstra-prapañcayitṛtvam ca śrūyate — पाषण्ड-शास्त्र का प्रवर्तक होना भी सुना जाता है; viṣṇu-dharma-ādau tri-yuga-nāma-vyākhyāne — विष्णुधर्मादि में 'त्रियुग' नाम की व्याख्या में।
Jīva adds a sharp second point. The only authority by which anyone knows Buddha and the others are avatāras is the Veda and allied scripture. But that very same authority also says that Buddha, in order to bewilder the demons, spun out heretical scriptures. This is heard in texts like the Viṣṇu-dharma, in the explanation of the Lord's name 'Triyuga.' So the objector cannot cherry-pick: the source that makes Buddha an avatāra also makes his teaching a deliberate delusion.
और भी — जिस वेदादि के प्रामाण्य से ही बुद्ध आदि का अवतारत्व जाना जाता है, उसी से यह भी सुना जाता है कि बुद्ध ने असुरों को मोहित करने के लिए पाषण्ड-शास्त्र का प्रवर्तन किया — विष्णुधर्म आदि में 'त्रियुग' नाम की व्याख्या में।
Why cited: Adduced to show the same scripture that certifies Buddha as an avatāra also states his teaching was heretical and meant to delude — so devotion following it cannot be authoritative.
क्यों उद्धृत: इसे यह दिखाने के लिए प्रस्तुत किया गया है कि जो शास्त्र बुद्ध को अवतार प्रमाणित करता है, वही उनके उपदेश को पाषण्ड और मोहित करने के लिए बताता है — अतः उसके अनुसार चलने वाली भक्ति प्रामाणिक हो नहीं सकती।
pāṣaṇḍa: 'heretic, false doctrine outside Vedic authority.' Triyuga ('appearing in three yugas') is a name of Viṣṇu; the Viṣṇu-dharma's gloss on it is where this account of the Buddha-avatāra's purpose is given.
'पाषण्ड' अर्थात् 'वेद-प्रामाण्य से बाहर का विधर्मी मत'। 'त्रियुग' (तीन युगों में प्रकट होने वाले) विष्णु का एक नाम है; विष्णुधर्म में इसी नाम की व्याख्या के प्रसंग में बुद्ध-अवतार के इस प्रयोजन का वर्णन आता है।
s7gloss
tatra tu śrī-bhagavad-āveśa-mātratvaṁ copākhyāyate |
tatra tuand there, in fact 'but in that very passage'परन्तु उसी (प्रसंग) में
śrī-bhagavat-āveśa-mātratvamonly an entering-in by the Lord — nothing more than his empowerment nom., predicate — 'is merely'श्री भगवान् के आवेश-मात्र होना (केवल आवेश)
caalso, moreoverभी
upākhyāyateis related, is told passive presentकहा गया है, वर्णित है
tatra tu — and there [in that same text]; śrī-bhagavat-āveśa-mātratvam ca — [Buddha's being] merely an empowered entering-in of the Lord; upākhyāyate — is narrated
tatra tu — परन्तु उसी में; śrī-bhagavat-āveśa-mātratvam — भगवान् के आवेश-मात्र होना; ca — भी; upākhyāyate — कहा गया है।
Jīva notes what that same passage actually claims about Buddha. It says Buddha was only an āveśa — a case of the Lord entering and empowering a being — nothing more than that. So even scripturally, Buddha is not a full descent but a mere empowerment, which further undercuts treating devotion to him as complete.
परन्तु उसी प्रसंग में यह भी कहा गया है कि बुद्ध श्री भगवान् के आवेश-मात्र हैं।
āveśa-avatāra: a being into whom the Lord 'enters' with a specific power, as opposed to a full personal descent. 'mātra' ('mere, only') is the load-bearing word — Buddha counts as no more than this.
'आवेश-अवतार' वह होता है जिसमें भगवान् किसी विशेष शक्ति के साथ 'प्रवेश' करते हैं, पूर्ण साक्षात् अवतार से भिन्न। यहाँ 'मात्र' (केवल) शब्द भार वहन करता है — बुद्ध इससे अधिक कुछ नहीं गिने जाते।
s8conclusion
tasmāt tad-ājñāpi na pramāṇīkartavyeti ||
tasmāttherefore, from all this abl., drawing the conclusionइसलिए
tad-ājñā apieven his [Buddha's] instruction 'api' — even thatउसकी (बुद्ध की) आज्ञा भी
na pramāṇī-kartavyāis not to be treated as authoritative gerundive, 'ought not be made a proof'प्रमाण नहीं माननी चाहिए
iti— so [concludes Jīva] closing quotativeइस प्रकार (समाप्ति)
tasmāt — therefore; tad-ājñā api — even his teaching; na pramāṇī-kartavyā — must not be made into an authority; iti — thus
tasmāt — इसलिए; tad-ājñā api — उसकी आज्ञा भी; na pramāṇī-kartavyā — प्रमाण नहीं माननी चाहिए; iti — इस प्रकार।
Jīva draws the conclusion. Since scripture itself says Buddha's teaching was meant to delude and that he was only an empowered being, even his instruction must not be accepted as a valid authority. Devotion built on it therefore cannot be one-pointed.
इसलिए उसकी (बुद्ध की) आज्ञा को भी प्रमाण नहीं मानना चाहिए — इस प्रकार (सिद्ध होता है)।
Mukunda-dāsa Gosvāmī
s1avataranika
nanu, śruty-ādi-vidhy-abhāve katham aikāntikī syāt tad-rūpatve ca katham utpātāya kalpate ? tatra ślokābhiprāyaṁ vivṛṇute—bhaktir iti |
nanuone may object
śruti-ādi-vidhi-abhāvewhen there is no injunction from the Veda and the rest loc. absolute, 'in the absence of'
katham aikāntikī syāthow could [such devotion] be one-pointed? deliberative optative
tad-rūpatve caand if it did have that [one-pointed] form loc. absolute, 'if / when'
katham utpātāya kalpatehow would it lead to disaster? dat. of purpose
tatra ślokа-abhiprāyam vivṛṇuteto this he unfolds the intent of the verse 'lays open the meaning'
bhaktir itiwith the words beginning 'bhaktiḥ' pratīka
nanu — one may object; śruti-ādi-vidhi-abhāve — in the absence of any Vedic injunction; katham aikāntikī syāt — how could it be one-pointed; tad-rūpatve ca katham utpātāya kalpate — and if it had that form, how would it end in disaster; tatra śloka-abhiprāyam vivṛṇute bhaktir iti — to this he unfolds the sense of the verse 'bhaktiḥ'
Mukunda frames the same problem, with a slight turn. Objection: with no Vedic injunction behind it, how could this devotion be one-pointed? And if somehow it were, why would it end in disaster? To resolve this, Mukunda opens up the intent of the verse beginning 'bhaktiḥ.'
vidhi: a scriptural 'injunction, command.' Mukunda pins the problem specifically on the lack of a vidhi — no authorized command backs the practice — which is why he ties the analysis to vaidhī-bhakti in the next segment.
s2gloss
aśāstrīyatvāt tāvat sā bhaktir vaidhī-rāgānugā-rūpā nāsti |
aśāstrīyatvātbecause it is off the śāstra abl. of cause
tāvatto begin with, for a start 'first of all'
sā bhaktiḥthat devotion nom., subject
vaidhī-rāgānugā-rūpāin the form of either rule-based [vaidhī] or spontaneous [rāgānugā] devotion predicate — the two genuine kinds
na astisimply does not exist 'is not'
aśāstrīyatvāt — because it is un-scriptural; tāvat — to begin with; sā bhaktiḥ — that devotion; vaidhī-rāgānugā-rūpā — as either vaidhī or rāgānugā devotion; na asti — does not exist
Mukunda spells out the first half. Because this devotion stands outside śāstra, it does not qualify as bhakti in either recognized form. It is not vaidhī-bhakti, which runs on scriptural rule; and it is not rāgānugā-bhakti, the spontaneous kind — for that too is grounded in scripture. So on both counts, it is not real devotion at all.
vaidhī vs rāgānugā: the two authentic modes of bhakti — one driven by scriptural injunction (vidhi), one by spontaneous attachment (rāga). Mukunda's point: even the 'spontaneous' kind is not lawless; both rest on śāstra, so an un-scriptural devotion is neither.
s3conclusion
san-mārgānādareṇa kalpitatvād utpātāyaiva kumārga-gāmitvāyaiva kalpata iti bhāvaḥ ||
san-mārga-anādareṇabecause it disregards the true path instr. of cause, 'through slighting'
kalpitatvātbecause it is merely a fabrication abl. of cause, 'being invented'
utpātāya evato disaster alone 'eva' restricts — to nothing but
kumārga-gāmitvāya evathat is, only to walking the wrong road dat., glossing 'utpātāya'
kalpateit leads, it tends 'results in'
iti bhāvaḥsuch is the import closing 'the sense is'
san-mārga-anādareṇa — through disregard of the true path; kalpitatvāt — because it is fabricated; utpātāya eva — to disaster alone; kumārga-gāmitvāya eva — i.e. only to going the wrong way; kalpate — it leads; iti bhāvaḥ — this is the import
Mukunda spells out the second half — why it ends in disaster. This devotion slights the true path and is simply made up. Being a fabrication that ignores the real road, it can lead to one thing only: ruin. And 'ruin' here means exactly this — walking the wrong road. That is the import.
san-mārga: the 'true / good path' of scripturally-sanctioned practice; kumārga is its opposite, the 'wrong road.' Mukunda glosses the verse's utpāta ('disaster') concretely as kumārga-gāmitva — being led astray.
Viśvanātha Cakravartī
s1avataranika
nanu, tarhi katham aikāntikī syāt, tad-rūpatve ca katham utpātāya kalpate, tatrāha—bhaktir iti |
nanuone may objectयहाँ शंका होती है
tarhiin that caseतो फिर
katham aikāntikī syāthow could it be one-pointed? deliberative optativeवह एकांतिक कैसे हो सकती है
tad-rūpatve caand if it had that form loc. absolute, 'if / when'और यदि वह उसी (एकांतिक) रूप वाली हो तो
katham utpātāya kalpatehow would it lead to disaster? dat. of purposeउत्पात के लिए कैसे हो जाती है
tatra āhato this he replies, saying —इस पर कहते हैं
bhaktir itiwith the words beginning 'bhaktiḥ' pratīka'भक्तिः' इस पद से
nanu — one may object; tarhi — then; katham aikāntikī syāt — how could it be one-pointed; tad-rūpatve ca katham utpātāya kalpate — and if it had that form, how would it end in disaster; tatra āha bhaktir iti — to this he speaks the verse 'bhaktiḥ'
nanu — शंका; tarhi — तो फिर; katham aikāntikī syāt — वह एकांतिक कैसे हो; tad-rūpatve ca — और वैसी होने पर; katham utpātāya kalpate — उत्पात के लिए कैसे हो; tatra āha — इस पर कहते हैं; bhaktir iti — 'भक्तिः' इस पद से।
Viśvanātha frames the problem in nearly the same words as Jīva. Objection: how can this devotion be one-pointed? And if it were, why would it lead to disaster? To answer, the author speaks the verse beginning 'bhaktiḥ.'
शंका होती है — तो फिर वह एकांतिक कैसे हो सकती है? और यदि एकांतिक-रूप वाली है, तो उत्पात के लिए क्यों हो जाती है? इस पर 'भक्तिः' इस पद से उत्तर देते हैं।
s2gloss
iyaṁ nāstikatāmayī bauddhādi-pāṣaṇḍānāṁ buddhādy-avatāreṣu, evam ādhunika-matānuvartināṁ śrī-kṛṣṇe bhaktir yad aikāntikīva pratīyate, tad avicārād evety arthaḥ |
iyamthis devotion nom. sg. fem.यह
nāstikatā-mayīmade of unbelief, full of denial of scripture 'consisting of'नास्तिकता से भरी हुई
bauddha-ādi-pāṣaṇḍānāmbelonging to the Buddhists and other heretics gen. pl., 'of / held by'बौद्ध आदि पाषण्डियों के द्वारा की गई
buddha-ādy-avatāreṣudirected toward Buddha and other [so-called] avatāras loc. pl., objectबुद्ध आदि अवतारों के प्रति
evam ādhunika-mata-anuvartināmand likewise, [the devotion] of those who follow modern opinions gen. pl., a second groupऔर इसी प्रकार आधुनिक मत के अनुयायियों की
śrī-kṛṣṇetoward Śrī Kṛṣṇa [in their case] loc. sg., objectश्रीकृष्ण के प्रति
bhaktiḥthe devotion nom.भक्ति
yat aikāntikī iva pratīyatewhich appears as if it were one-pointed 'iva' — as ifजो एकांतिक-सी प्रतीत होती है
tat avicārāt eva iti arthaḥthat is only from failing to examine — this is the meaning 'eva' — from that aloneवह बिना विचार किए ही (होती है), ऐसा अर्थ है
iyam — this; nāstikatā-mayī — full of unbelief; bauddha-ādi-pāṣaṇḍānām — of the Buddhists and other heretics; buddha-ādy-avatāreṣu — toward Buddha and other avatāras; evam ādhunika-mata-anuvartinām śrī-kṛṣṇe — and likewise of the followers of modern views, toward Śrī Kṛṣṇa; bhaktiḥ yat aikāntikī iva pratīyate — the devotion which appears as if one-pointed; tat avicārāt eva iti arthaḥ — that is only from want of examination, this is the meaning
iyam — यह; nāstikatā-mayī — नास्तिकता से भरी; bauddha-ādi-pāṣaṇḍānām — बौद्ध आदि पाषण्डियों की; buddha-ādy-avatāreṣu — बुद्ध आदि अवतारों के प्रति; evam ādhunika-mata-anuvartinām — और आधुनिक मत के अनुयायियों की; śrī-kṛṣṇe — श्रीकृष्ण के प्रति; bhaktiḥ — भक्ति; yat aikāntikī iva pratīyate — जो एकांतिक-सी प्रतीत होती है; tat avicārāt eva iti arthaḥ — वह बिना विचार किए ही, ऐसा अर्थ।
Viśvanātha names two groups. First, the unbelief-filled devotion of the Buddhists and other heretics, offered to Buddha and their other so-called avatāras. Second — and this is his addition — the devotion of those who follow modern opinions, even when it is directed toward Śrī Kṛṣṇa himself. In both cases, if the devotion looks one-pointed, note the word 'as if.' It only seems so, and only because it is never examined. That is the sense.
बौद्ध आदि पाषण्डियों की नास्तिकता से भरी यह भक्ति, जो बुद्ध आदि अवतारों के प्रति की जाती है — और इसी प्रकार आधुनिक मत के अनुयायियों की जो श्रीकृष्ण के प्रति की जाती है — जो एकांतिक-सी प्रतीत होती है, वह बिना विचार किए ही ऐसी लगती है, यही अभिप्राय है।
ādhunika-mata-anuvartin: 'follower of modern / recent doctrine.' Viśvanātha's pointed extension — even devotion aimed at Kṛṣṇa is not exclusive if it rides on a novel, un-scriptural view; the object being correct does not save an un-scriptural approach.
'आधुनिक-मत-अनुवर्ती' अर्थात् 'नए, अभी उपजे मत का अनुयायी'। विश्वनाथ का सूक्ष्म विस्तार — श्रीकृष्ण के प्रति की गई भक्ति भी एकांतिक नहीं, यदि वह किसी नए, अशास्त्रीय मत पर सवार हो; इष्ट के सही होने से भी अशास्त्रीय मार्ग बच नहीं जाता।
s3gloss
tatra hetuḥ—yad yasmād aśāstrīyatā śāstrāvajñā-mayatā tatrekṣyate ||
tatra hetuḥhere is the reason for that nom., 'the cause is'उसमें कारण यह है
yat yasmātnamely, because — [the 'yat' means] 'for this reason' glossing 'yat' as causal'यत्' अर्थात् 'यस्मात्' (जिस कारण से)
aśāstrīyatāits being off the śāstra nom., subjectअशास्त्रीयता (कर्ता)
śāstra-avajñā-mayatāthat is, its being made of contempt for scripture gloss of the previous wordअर्थात् शास्त्र की अवज्ञा से भरा होना (पूर्व पद की व्याख्या)
tatra īkṣyateis seen in it loc. 'in it'; passiveउसमें देखी जाती है
tatra hetuḥ — the reason is this; yat yasmāt — namely because; aśāstrīyatā — un-scriptural character; śāstra-avajñā-mayatā — i.e. being full of scorn for scripture; tatra īkṣyate — is seen in it
tatra hetuḥ — उसका कारण; yat yasmāt — 'यत्' अर्थात् 'यस्मात्'; aśāstrīyatā — अशास्त्रीयता; śāstra-avajñā-mayatā — शास्त्र-अवज्ञा से भरा होना; tatra īkṣyate — उसमें देखी जाती है।
Viśvanātha, like Jīva, unpacks the verse's reason-word 'yat' as 'because.' Because an un-scriptural character is seen in this devotion — meaning it is saturated with contempt for scripture. That contempt is exactly why it fails to be one-pointed.
इसका कारण यह है — 'यत्' अर्थात् 'यस्मात्', क्योंकि उसमें अशास्त्रीयता, अर्थात् शास्त्र की अवज्ञा से भरा होना, देखा जाता है।
śāstra-avajñā: avajñā is 'contempt, disregard.' Viśvanātha, matching Jīva, reads 'un-scriptural' not as a neutral lack but as active scorn for śāstra.
'शास्त्र-अवज्ञा' में 'अवज्ञा' का अर्थ 'तिरस्कार, उपेक्षा'; विश्वनाथ, जीव के अनुरूप, 'अशास्त्रीय' को उदासीन अभाव नहीं, अपितु शास्त्र के प्रति सक्रिय तिरस्कार के रूप में पढ़ते हैं।