L1citation
idaṁ hi puṁsas tapasaḥ śrutasya vā
idamthis — namely the singing of Kṛṣṇa's qualities (named at the end of the verse)यह (जो प्रयोजन आगे कहा जाएगा) ही
hifor, indeed — marks what follows as an established fact emphatic/explanatory particleक्योंकि / निश्चय ही (यह बात दृढ़ करने के लिए)
puṁsaḥof a person, for anyone gen. sg.मनुष्य के
tapasaḥof austerity — the true point of one's austerity gen. sg., depends on 'arthaḥ' in L3तप का (यह षष्ठी L3 के 'अर्थः' पर टिकी है)
śrutasyaof one's learning, of scripture studied gen. sg.वेदाध्ययन का
vāor — links the items in the list disjunctive particleअथवा (तप का, या फिर वेदाध्ययन का)
idam — this (glorifying Kṛṣṇa); hi — indeed; puṁsaḥ — for a person; tapasaḥ — of austerity; śrutasya vā — or of scripture studied
यह ही तो मनुष्य के तप का, अथवा वेदाध्ययन का — (जो अविचल प्रयोजन है, वह L3-L4 में कहा जाएगा)।
This is, indeed, for any person, the real fruit of his austerity, or of his study of scripture.
यह ही तो मनुष्य के तप का अथवा वेदाध्ययन का (अविचल प्रयोजन है)। वाक्य यहाँ आरम्भ होता है; इसका 'अर्थः' आगे की पंक्तियों में आता है।
Why cited: quoted here as scripture's own statement that glorifying Kṛṣṇa's qualities (guṇa-kīrtana) is the settled goal of all pious effort
क्यों उद्धृत: इसे शास्त्र के अपने वचन के रूप में उद्धृत किया गया है — कि कृष्ण के गुणों का कीर्तन ही समस्त पुण्य-प्रयत्न का ठहराया हुआ ध्येय है।
This is Nārada speaking to Vyāsa, Bhāgavata Purāṇa 1.5.22. Bhaktivedānta Svāmī renders the verse: 'Learned circles have positively concluded that the infallible purpose of the advancement of knowledge, namely austerities, study of the Vedas, sacrifice, chanting of hymns and charity, culminates in the transcendental descriptions of the Lord.'
यहाँ नारद व्यास से बोल रहे हैं — यह श्रीमद्भागवत १.५.२२ है। श्लोक का भाव यह है कि तप, वेदाध्ययन, यज्ञ, स्तुति और दान — ज्ञान बढ़ाने वाले इन सब का जो अटल प्रयोजन मनीषियों ने ठहराया है, वह भगवान् के गुणों का वर्णन ही है।
L2citation
sviṣṭasya sūktasya ca buddhi-dattayoḥ |
sviṣṭasyaof sacrifice well performed gen. sg. (su + iṣṭa)भली-भाँति सम्पन्न किए गए यज्ञ का
sūktasyaof a well-spoken hymn, of good recitation gen. sg.सुन्दर स्तुति-वचन (सूक्त) का
caand — continues the list conjunctive particleऔर
buddhi-dattayoḥof one's intelligence and of one's charity — the two together gen. dual (buddhi 'knowledge/wit' + datta 'what is given, charity')बुद्धि (ज्ञान) और दान — इन दोनों का
sviṣṭasya — of well-done sacrifice; sūktasya ca — and of good hymns; buddhi-dattayoḥ — of intelligence and of charity
और सुसम्पन्न यज्ञ का, सूक्त का, तथा ज्ञान और दान का (भी — यही अविचल प्रयोजन है)।
It is the real point of sacrifice well performed, of hymns well recited, and of both one's intelligence and one's charity.
उसी प्रकार भली-भाँति किए गए यज्ञ का, सुन्दर स्तुति-वचन का, और ज्ञान तथा दान का भी यही प्रयोजन है। यह पिछली पंक्ति की सूची को आगे बढ़ाता है।
Why cited: extends the same list of pious acts (sacrifice, recitation, knowledge, giving) whose true fruit is said to be glorifying Kṛṣṇa
क्यों उद्धृत: यह उन्हीं पुण्य-कर्मों की सूची को बढ़ाता है — यज्ञ, स्तुति-पाठ, ज्ञान और दान — जिनका सच्चा फल कृष्ण का गुण-कीर्तन कहा गया है।
Mukunda-dāsa Gosvāmī
s1gloss
avicyuto’rtho’khaṇḍa-puruṣārthaḥ |
avicyutaḥ arthaḥthe phrase 'the unfailing aim' [from the verse] the lemma being glossed
akhaṇḍa-puruṣārthaḥmeans the whole, unbroken goal of human life the gloss (akhaṇḍa 'undivided, entire')
avicyutaḥ arthaḥ — 'the unfailing aim'; akhaṇḍa-puruṣārthaḥ — = the undivided goal of human life
Mukunda glosses 'the unfailing aim' as the whole, unbroken goal of human life — the one aim that is not split into pieces.
puruṣārtha — the standard fourfold list of life's goals (dharma, artha, kāma, mokṣa); here Mukunda calls the singing of Kṛṣṇa's qualities the 'undivided' (akhaṇḍa) goal, set apart from those four.
s2gloss
dharmārtha-kāma-mokṣās tu khaṇḍās tu khaṇḍās te tapa-ādīnāṁ bhakti-phalatvābhāve’pi kartṛ-sthāna-sampradānādi-viśeṣaṇānāṁ sambandhād bhaktau śraddhotpādana-dvārā tat-karaṇa-phalatvaṁ jñeyam |
dharma-artha-kāma-mokṣāḥ tubut duty, wealth, pleasure and liberation, on the other hand, nom. pl.; 'tu' sets these against the undivided aim
khaṇḍāḥare only fragments — broken, partial goals nom. pl. predicate
tethey [the pious acts — austerity and the rest] nom. pl., resuming the verse's list
tapa-ādīnāmof austerity and the rest gen. pl., 'of these acts'
bhakti-phalatva-abhāve apieven though they do not directly have devotion as their fruit — even where they don't produce bhakti on their own loc. absolute of concession ('even when there is no...')
kartṛ-sthāna-sampradāna-ādi-viśeṣaṇānāmbecause of their grammatical roles — the agent (who acts), the place, the recipient, and so on, spelled out as qualifiers gen. pl. (the case-factors: kartṛ = doer, sampradāna = the dative recipient)
sambandhātbecause of their connection [to devotion] abl. of cause ('because of the link')
bhaktauin devotion, toward bhakti loc. sg.
śraddhā-utpādana-dvārāby way of generating faith — through waking up faith [in bhakti] instr. of means ('by the door of producing śraddhā')
tat-karaṇa-phalatvamthat they do bear fruit as instruments of it [of devotion] nom. sg. (their being a fruit that serves as a means to that)
jñeyamshould be understood gerundive, nom. sg. neut.
dharma-artha-kāma-mokṣāḥ tu khaṇḍāḥ — duty, wealth, pleasure, liberation are fragments; te tapa-ādīnām — as for those acts, austerity and the rest; bhakti-phalatva-abhāve api — even lacking devotion as their direct fruit; kartṛ-sthāna-sampradāna-ādi-viśeṣaṇānāṁ sambandhāt — through the connection of their factors (agent, place, recipient, etc.); bhaktau śraddhā-utpādana-dvārā — by producing faith in devotion; tat-karaṇa-phalatvaṁ jñeyam — their fruitfulness as means to it should be understood
Mukunda draws the contrast. Duty, wealth, pleasure and liberation are only fragments — partial, broken goals. Now take the pious acts, austerity and the rest. On their own they don't directly yield devotion. Yet through their factors — who does the act, where, to whom it is given, and so on — they are linked to devotion. By that link they awaken faith in bhakti. So one should understand that they do bear fruit: they serve as instruments leading to devotion.
kartṛ / sampradāna — technical grammar terms for the kārakas (case-factors): kartṛ is the agent (the one who acts) and sampradāna is the recipient (the one 'to whom', the dative). Mukunda's point: the very grammar of a ritual act — its doer, place and recipient — can be oriented toward Kṛṣṇa, and that orientation is what makes the act fruitful, by kindling faith in devotion.
s3citation
prīyate’malayā bhaktyā harir anyad viḍambanam ity ādibhis teṣāṁ svātantryeṇa tat-phalatvaṁ nirākṛtam ||
prīyate amalayā bhaktyā hariḥ anyat viḍambanamquoting: 'Hari is pleased only by unmixed devotion; anything else is a mockery' the adduced verse, BhP 7.7.52
iti ādibhiḥby this and similar passages instr. pl. of means ('by [statements] beginning thus')
teṣāmof those [pious acts — austerity and the rest] gen. pl.
svātantryeṇaas independent [causes] — taken on their own, standing alone instr. sg. ('by way of their independence')
tat-phalatvamany claim that they yield that fruit [devotion] by themselves nom. sg. (their being the fruit-giver of that)
nirākṛtamis ruled out, is refuted past pass. part., nom. sg. neut.
prīyate amalayā bhaktyā harir anyad viḍambanam — 'Hari is pleased by pure devotion; the rest is mockery'; iti ādibhiḥ — by such passages; teṣām — of those acts; svātantryeṇa tat-phalatvam — their yielding that fruit independently; nirākṛtam — is refuted
By passages like 'Hari is pleased only by unmixed devotion; anything else is a mockery,' one thing is ruled out. Those pious acts do not, standing on their own, produce devotion as their fruit. They work only as I said — by linking to bhakti and awakening faith, never independently.
Why cited: cited to prove that austerity and the rest cannot yield devotion on their own — only unmixed bhakti pleases Hari, so the acts serve merely as feeders into it
Viśvanātha Cakravartī
s1avataranika
evaṁ tyaktvā svadharmam ity ādinā dharmān parityajya bhaktyaiva kṛtārthī-bhavatīty uktam |
evamin this way — connecting back to the previous verse's teaching adverbइस प्रकार
tyaktvā svadharmam iti ādināby the passage beginning 'having given up one's own duty' instr. of means; the pratīka of the prior verse (BhP 1.5.17)'त्यक्त्वा स्वधर्मम्' इत्यादि (वचन) के द्वारा
dharmān parityajyahaving completely abandoned [all] duties absolutive ('after giving up')धर्मों को छोड़कर
bhaktyā evaby devotion alone — and by nothing else instr. of means; 'eva' restricts to bhakti aloneभक्ति से ही (और किसी से नहीं)
kṛtārthī-bhavatione becomes fulfilled, reaches life's goal present, 3rd sg.कृतार्थ हो जाता है
iti uktamso it was said [in the earlier verse] 'iti' closes the reported statement; uktam = 'was stated'ऐसा कहा गया — इस शब्द से कथन पूरा होता है
evaṁ tyaktvā svadharmam ity ādinā — by the passage beginning 'having given up one's duty'; dharmān parityajya — after abandoning duties; bhaktyā eva kṛtārthī-bhavati — one becomes fulfilled by devotion alone; iti uktam — thus it was said
इस प्रकार 'त्यक्त्वा स्वधर्मम्' इत्यादि वचन से यह कहा गया कि धर्मों को छोड़कर भक्ति से ही (मनुष्य) कृतार्थ हो जाता है।
Viśvanātha sets the stage. The earlier verse, the one beginning 'having given up one's own duty,' already taught this: even after abandoning all prescribed duties, a person becomes fulfilled by devotion alone.
इस प्रकार 'त्यक्त्वा स्वधर्मम्' आदि वचन में यह कहा गया कि अपने धर्मों को छोड़कर भक्ति से ही मनुष्य कृतार्थ हो जाता है।
The pratīka 'tyaktvā svadharmam' points to Bhāgavatam 1.5.17 (Nārada to Vyāsa), a few verses before the one under comment — Viśvanātha recalls it to frame the present verse.
'त्यक्त्वा स्वधर्मम्' यह प्रतीक (आरम्भिक शब्द) श्रीमद्भागवत १.५.१७ की ओर संकेत करता है (नारद का व्यास से वचन), जो टीका के अन्तर्गत श्लोक से कुछ पहले आता है — विश्वनाथ उसे स्मरण कराकर प्रस्तुत श्लोक का ढाँचा बाँधते हैं।
s2avataranika
idānīṁ kasyacid bhaktasya keṣucit dharmeṣu yadi spṛhā syāt tadā te dharmā api bhaktyaiva bhavantīty āha—idaṁ hīti |
idānīmnow — turning to the present verse adverbअब (इस श्लोक में)
kasyacit bhaktasyain the case of some devotee gen. sg. ('of a certain devotee')किसी भक्त की
keṣucit dharmeṣufor certain duties loc. pl. ('in regard to some duties')कुछ धर्मों के विषय में
yadi spṛhā syātif there should still be a hankering conditional ('if there were a longing')यदि इच्छा (स्पृहा) हो जाए
tadāthen adverb of consequenceतब
te dharmāḥ apieven those duties nom. pl.; 'api' = evenवे धर्म भी
bhaktyā eva bhavanticome about by devotion alone — are accomplished by bhakti itself present, 3rd pl.; 'eva' restricts to bhaktiभक्ति से ही (भक्तिमय) हो जाते हैं
iti āhaso [Nārada] says, [in the verse] beginning 'idaṁ hi' 'iti' closes the intent; āha introduces the verse; 'idaṁ hīti' names it by its opening wordsऐसा (आशय) कहने के लिए वे 'इदं हि' यह श्लोक बोलते हैं
idānīm — now; kasyacit bhaktasya keṣucit dharmeṣu yadi spṛhā syāt — if some devotee should still hanker after certain duties; tadā te dharmā api bhaktyaiva bhavanti — then even those duties are accomplished by devotion alone; iti āha idaṁ hīti — this he says with the verse 'idaṁ hi'
अब यदि किसी भक्त की कुछ धर्मों के विषय में इच्छा हो जाए, तो वे धर्म भी भक्ति से ही (भक्तिमय) हो जाते हैं — यह कहने के लिए वे 'इदं हि' (श्लोक) बोलते हैं।
Now Viśvanātha frames the present verse. Suppose some devotee still hankers after certain duties. Then even those duties get fulfilled by devotion alone. To say this, Nārada speaks the verse beginning 'idaṁ hi'.
अब यदि किसी भक्त को कुछ धर्मों के प्रति इच्छा रह जाए, तो वे धर्म भी केवल भक्ति के ही बन जाते हैं। यही आशय कहने के लिए वे 'इदं हि' आरम्भ वाला श्लोक प्रस्तुत करते हैं।
s3gloss
puṁsas tapa-ādīnāṁ avicyuto’vyabhicārī |
puṁsaḥ'of a person' [from the verse] the lemma; gen. sg.'मनुष्य के' — यह श्लोक-पद
tapa-ādīnāmmeans: of austerity and the rest the gloss; gen. pl.अर्थात् तप आदि (साधनों) का
avicyutaḥ'unfailing' [from the verse] the lemma; nom. sg.'अविच्युतः' — यह श्लोक-पद
avyabhicārīmeans: never straying, constant — the aim that does not deviate the gloss; nom. sg.अर्थात् अव्यभिचारी (जो कभी टलता नहीं)
puṁsaḥ — 'of a person' = tapa-ādīnām, of austerity and the rest; avicyutaḥ — 'unfailing' = avyabhicārī, never deviating
puṁsaḥ — यहाँ 'मनुष्य के' से अभिप्राय तप आदि साधनों का है; avicyutaḥ — अव्यभिचारी।
Viśvanātha decodes two words. 'Of a person' he takes to mean 'of austerity and the rest' — the person's pious acts. And 'unfailing' he glosses as 'never straying,' the aim that does not deviate.
'पुंसः' (मनुष्य के) से यहाँ तप आदि साधनों का ग्रहण है; और 'अविच्युतः' का अर्थ है अव्यभिचारी — जो कभी टलता नहीं।
s4gloss
artho hetuḥ idaṁ uttamaḥ-śloka-guṇānuvarṇam eva nirūpitaḥ |
arthaḥ'the aim' [from the verse] the lemma; nom. sg.'अर्थः' — यह श्लोक-पद
hetuḥhere means: the purpose, the reason-for-being the gloss; nom. sg.अर्थात् प्रयोजन / हेतु
idamand 'this' [i.e. that aim] nom. sg. neut.यह
uttamaḥ-śloka-guṇa-anuvarṇam evais nothing but the recounting of the qualities of Uttamaḥśloka nom. sg.; 'eva' = precisely, nothing butउत्तमःश्लोक के गुणों का वर्णन ही (और कुछ नहीं)
nirūpitaḥhas been determined [by the wise] past pass. part., nom. sg.निरूपित किया गया है
arthaḥ — 'the aim' = hetuḥ, the purpose; idam — this; uttamaḥśloka-guṇa-anuvarṇam eva — is precisely the singing of Uttamaḥśloka's qualities; nirūpitaḥ — has been ascertained
arthaḥ — यहाँ 'अर्थः' से प्रयोजन (हेतु) अभिप्रेत है; और वह यही निरूपित किया गया है कि उत्तमःश्लोक के गुणों का वर्णन ही (वह प्रयोजन है)।
'The aim' here means the purpose — the reason these acts exist. And that purpose, Viśvanātha says, is nothing but the singing of the qualities of Uttamaḥśloka. This is what the wise have determined.
'अर्थः' से यहाँ प्रयोजन का ग्रहण है। और वह प्रयोजन यही ठहराया गया है — उत्तमःश्लोक के गुणों का वर्णन ही।
s5citation
artho viṣayānarthayor dhana-kāraṇa-vastuṣu | atidheye ca śabdānāṁ nivṛttau ca prayojane ||
arthaḥthe word 'artha' [is used for] nom. sg., topic of the lexical citation'अर्थ' शब्द
viṣaya-anarthayoḥfor a sense-object and for a misfortune loc. dual ('in the senses of object and of harm')विषय और अनर्थ (हानि) — इन अर्थों में
dhana-kāraṇa-vastuṣufor wealth, for a cause, and for a thing/substance loc. pl.धन, कारण और वस्तु — इन अर्थों में
atidheye caand for a meaning-to-be-conveyed [of words] loc. sg.; 'ca' = and (abhidheya, the referent)और अभिधेय (जिसका बोध कराया जाए) के अर्थ में
śabdānāmof words — the referent that words point to gen. pl., depends on the meaning-senseशब्दों के (अभिधेय अर्थ में)
nivṛttau caand for cessation, ceasing loc. sg.; 'ca' = andऔर निवृत्ति के अर्थ में
prayojaneand for a purpose, a goal loc. sg.और प्रयोजन के अर्थ में
arthaḥ — the word 'artha'; viṣaya-anarthayoḥ — for object and for harm; dhana-kāraṇa-vastuṣu — for wealth, cause, thing; śabdānām atidheye (=abhidheye) ca — and for the referent of words; nivṛttau ca prayojane — and for cessation and for purpose
'अर्थ' शब्द विषय और अनर्थ के अर्थ में; धन, कारण और वस्तु के अर्थ में; शब्दों के अभिधेय अर्थ में; तथा निवृत्ति और प्रयोजन के अर्थ में (प्रयुक्त होता है)।
Viśvanātha quotes a lexicon to show the range of the word 'artha.' It can mean a sense-object, a misfortune, wealth, a cause, a thing, the referent that words point to, cessation, and a purpose or goal. Among these, the meaning he wants here is 'purpose' — which licenses his gloss 'artha = hetu, the purpose.'
'अर्थ' शब्द अनेक अर्थों में आता है — विषय, अनर्थ (हानि), धन, कारण, वस्तु, शब्दों का अभिधेय (वाच्यार्थ), निवृत्ति, और प्रयोजन।
Why cited: a dictionary verse adduced to license taking 'artha' in the mūla as 'purpose/goal' (prayojana) rather than 'wealth' — grounding Viśvanātha's gloss 'artha = hetu'
क्यों उद्धृत: यह एक कोश-श्लोक है, जिसे इसलिए लाया गया कि मूल के 'अर्थ' शब्द को 'धन' नहीं, बल्कि 'प्रयोजन' के अर्थ में लेना सिद्ध हो — इसी से विश्वनाथ की व्याख्या 'अर्थः = हेतु' को आधार मिलता है।
s6citation
yat karmabhir yat tapasā smartavyaḥ satataṁ viṣṇur vismartavyo na jātucit | sarve vidhi-niṣedhāḥ syur etayor eva kiṅkarāḥ ||
yat karmabhiḥ yat tapasā'by whatever works, by whatever austerity...' opening of the adduced verseजिस कर्म से, और जिस तप से (जो कुछ भी साध्य हो)
smartavyaḥ satatam viṣṇuḥ'Viṣṇu is always to be remembered' the positive injunctionविष्णु का निरन्तर स्मरण करना चाहिए
vismartavyaḥ na jātucit'and never, ever to be forgotten' the negative injunctionकभी भी विस्मरण नहीं करना चाहिए
sarve vidhi-niṣedhāḥ'all the rules of do and don't' nom. pl., subjectसमस्त विधि और निषेध
syuḥ etayoḥ eva kiṅkarāḥ'are servants of these two alone [remembering and not forgetting Viṣṇu]' 'etayoḥ' gen. dual = of these two; 'eva' = aloneइन्हीं दोनों (स्मरण और अविस्मरण) के किंकर (सेवक) हैं
yat karmabhir yat tapasā — by whatever works, by whatever austerity; smartavyaḥ satataṁ viṣṇuḥ — Viṣṇu is always to be remembered; vismartavyo na jātucit — never to be forgotten; sarve vidhi-niṣedhāḥ — all injunctions and prohibitions; etayor eva kiṅkarāḥ syuḥ — are servants of these two alone
जिस कर्म से और जिस तप से (जो सिद्ध हो), उससे विष्णु का निरन्तर स्मरण करना चाहिए, कभी विस्मरण नहीं करना चाहिए; समस्त विधि-निषेध इन्हीं दोनों के किंकर हैं।
He quotes a second verse from the Padma Purāṇa. Whatever works or austerities one does, Viṣṇu is always to be remembered and never to be forgotten. Every rule of 'do this' and 'don't do that' exists only to serve these two ends — remembering Viṣṇu and not forgetting Him. So all ritual duties are subordinate to devotion.
जिस कर्म और तप से जो कुछ सधता हो, उससे विष्णु का सदा स्मरण करना चाहिए और कभी उन्हें न भूलना चाहिए। सारे विधि और निषेध इन्हीं दोनों — स्मरण और अविस्मरण — के सेवक हैं।
Why cited: cited to prove that all injunctions and prohibitions are merely 'servants' of remembering Viṣṇu — so every duty is subordinate to devotion, supporting the verse's claim about tapa-ādi
क्यों उद्धृत: यह सिद्ध करने के लिए उद्धृत है कि समस्त विधि और निषेध केवल विष्णु-स्मरण के 'सेवक' हैं — अतः हर धर्म भक्ति के अधीन है, और यही श्लोक के तप-आदि विषयक कथन को पुष्ट करता है।
This is Bhāgavatam 11.20.32 (Kṛṣṇa to Uddhava); Viśvanātha treats it here together with the Padma Purāṇa material (see the next segment, which calls it 'the Padma statement').
यह श्रीमद्भागवत ११.२०.३२ है (कृष्ण का उद्धव से वचन)। विश्वनाथ इसे यहाँ पद्म-पुराण के वचन के साथ मिलाकर लेते हैं (आगे का खण्ड इसे 'पद्म-वचन' कहता है)।
s7reply
ity ādi pādma-vākyataḥ sarveṣām api dharmāṇāṁ kiṁ punas tapa-ādi-mātrāṇām iti |
iti ādi pādma-vākyataḥfrom this and similar statements of the Padma Purāṇa abl. of source ('on the authority of the Padma statement beginning thus')'इति' आदि वाले पद्म (पुराण) के वचन के आधार पर
sarveṣām api dharmāṇāmof all duties whatsoever [this subordination holds] gen. pl.; 'api' = even, all without exceptionसमस्त धर्मों का भी (जब यह सिद्ध है)
kim punaḥhow much more, then — 'kim punaḥ' = the a fortiori move ('what to speak of...')तो फिर क्या कहना (अधिक सबल न्याय)
tapa-ādi-mātrāṇāmof the mere austerities and the like [named in the verse] gen. pl. ('of just austerity and the rest')केवल तप आदि का (इसका तो और भी)
iti— so [the conclusion stands] closes the reasoning— इस प्रकार (यह विचार पूरा होता है)
iti ādi pādma-vākyataḥ — from such Padma statements; sarveṣām api dharmāṇām — of all duties; kim punaḥ tapa-ādi-mātrāṇām — how much more of mere austerity and the rest; iti — thus
'इति' आदि पद्म-वचन के अनुसार जब समस्त धर्मों का भी (यही हाल है), तो केवल तप आदि का तो कहना ही क्या।
Viśvanātha draws the inference. On the authority of such Padma Purāṇa statements, this subordination holds for all duties whatsoever. And if it holds for all of them, then how much more obviously does it hold for the mere austerities and the like that this verse names. The a fortiori clinches the point.
जब 'इति' आदि पद्म-पुराण के वचन से सभी धर्म भक्ति के अधीन सिद्ध हैं, तो केवल तप आदि का तो कहना ही क्या — वे तो और भी अधिक भक्ति के अधीन हैं।
kim punaḥ ('how much more') is the standard a fortiori connective: if the stronger case (all duties) is granted, the weaker case (just tapas etc.) follows all the more.
'किं पुनः' (कहना ही क्या) यह सामान्य न्याय-सूचक जोड़ है — जब सबल पक्ष (समस्त धर्म) स्वीकृत हो, तो निर्बल पक्ष (केवल तप आदि) तो और भी सहज सिद्ध हो जाता है।
s8alternative
yad vā tapasa iti tapaḥ śrutādi-vidhāyaka-śruti-vākyānāṁ bhagavad-bhakti-vidhāna eva tātparyāt |
yad vāor else — Viśvanātha offers a second reading, left standing beside the first introduces a suspended alternative; not a rejection of what precedesअथवा (एक दूसरा पाठ, जो पहले को हटाता नहीं)
tapasaḥ itithe verse's word 'tapasaḥ' (of austerity) — the lemma being reinterpreted'तपसः' — यही पद फिर से लिया जाता है
tapaḥ-śruta-ādi-vidhāyaka-śruti-vākyānāmthe Vedic statements that prescribe austerity, study and the rest gen. pl. (the injunctive śruti-texts, vidhāyaka = enjoining)तप, वेदाध्ययन आदि का विधान करने वाले श्रुति-वाक्यों का
bhagavad-bhakti-vidhāna evaaim at nothing but the enjoining of devotion to the Lord loc. sg.; 'eva' = precisely, nothing butभगवद्भक्ति के विधान में ही (और कहीं नहीं)
tātparyātbecause their real import is that — since that is what they are ultimately driving at abl. of cause ('because of [their] purport')तात्पर्य होने के कारण
yad vā — or else; tapasaḥ iti — the word 'tapasaḥ'; tapaḥ-śruta-ādi-vidhāyaka-śruti-vākyānām — of the śruti-statements enjoining austerity, study, etc.; bhagavad-bhakti-vidhāna eva tātparyāt — because their whole import is precisely the enjoining of devotion to the Lord
अथवा — 'तपसः' (पद के विषय में) — तप, वेदाध्ययन आदि का विधान करने वाले श्रुति-वाक्यों का तात्पर्य भगवद्भक्ति के विधान में ही होने के कारण।
Or else — Viśvanātha offers a second reading, which he lets stand alongside the first. Take the verse's word 'tapasaḥ' to point to the Vedic statements that prescribe austerity, study, and the like. Their real import is nothing but the enjoining of devotion to the Lord. That is what those scriptures are ultimately driving at.
अथवा 'तपसः' पद को यों भी लिया जा सकता है — तप, वेदाध्ययन आदि का विधान करने वाले श्रुति-वाक्यों का तात्पर्य केवल भगवद्भक्ति के विधान में ही है।
yad vā ('or else') marks a suspended alternative reading: rather than replacing the first interpretation, it is set beside it as a second way to construe the verse's words.
'यद् वा' (अथवा) एक स्थगित वैकल्पिक पाठ का सूचक है — यह पहली व्याख्या को हटाता नहीं, बल्कि श्लोक के शब्दों को समझने का दूसरा ढंग उसके पास रखता है।
s9alternative
hari-kīrtanam evāvicyuto’bhidheyaḥ—dharmo yasyāṁ mad-ātmaka iti bhagavad-ukteḥ sarva-śāstra-vākyānāṁ śrī-bhagavaty eva tātparyam iti śrī-madhusūdana-sarasvatī-vyākhyānāc ca |
hari-kīrtanam evathe singing of Hari's glories, and nothing else, nom. sg.; 'eva' = precisely; continues the second readingहरि-कीर्तन ही (दूसरा पाठ आगे चलता है)
avicyutaḥ abhidheyaḥis the unfailing thing that [the verse's words] denote — the true referent nom. sg. (abhidheya = what is meant/denoted, here paired with 'avicyuta')अविच्युत (कभी न टलने वाला) अभिधेय अर्थ है
dharmaḥ yasyām mad-ātmakaḥ iti bhagavad-ukteḥbecause the Lord Himself says '...in which the dharma is made of Me' — that scripture rests on Me abl. of cause ('from the Lord's statement'); the quote is BhP 11.14.3'धर्मो यस्यां मदात्मकः' — इस भगवद्-वचन के कारण
sarva-śāstra-vākyānāmof all the statements of all scriptures gen. pl.समस्त शास्त्र-वाक्यों का
śrī-bhagavati eva tātparyamthe whole import rests on the Lord alone loc. sg.; 'eva' = aloneश्री भगवान् में ही तात्पर्य है
iti śrī-madhusūdana-sarasvatī-vyākhyānāt caand because Śrī Madhusūdana Sarasvatī's commentary says so abl. of cause; 'ca' = and (a second supporting authority)ऐसी श्री मधुसूदन सरस्वती की व्याख्या के कारण भी
hari-kīrtanam eva — the singing of Hari's glory alone; avicyuto abhidheyaḥ — is the unfailing referent; dharmo yasyāṁ mad-ātmaka iti bhagavad-ukteḥ — because the Lord says 'in which dharma is made of Me'; sarva-śāstra-vākyānāṁ śrī-bhagavaty eva tātparyam iti — [and because] the import of all scripture is the Lord alone; śrī-madhusūdana-sarasvatī-vyākhyānāt ca — and from Madhusūdana Sarasvatī's commentary
हरि-कीर्तन ही वह अविच्युत अभिधेय अर्थ है — 'धर्मो यस्यां मदात्मकः' इस भगवद्-वचन से, तथा 'समस्त शास्त्र-वाक्यों का तात्पर्य श्री भगवान् में ही है' — ऐसी श्री मधुसूदन सरस्वती की व्याख्या से भी।
Continuing the second reading: on this construal, the singing of Hari's glories — and nothing else — is the unfailing thing the verse's words denote. Two supports back this. First, the Lord's own words, 'that scripture in which the dharma is made of Me.' Second, Madhusūdana Sarasvatī's commentary, which holds that the whole purport of every scripture rests on the Lord alone.
हरि-कीर्तन ही वह अटल अभिधेय अर्थ है। इसका प्रमाण है 'धर्मो यस्यां मदात्मकः' यह भगवद्-वचन, और यह भी कि समस्त शास्त्र-वाक्यों का तात्पर्य श्री भगवान् में ही है — ऐसी श्री मधुसूदन सरस्वती की व्याख्या।
Why cited: 'dharmo yasyāṁ mad-ātmaka' (BhP 11.14.3) and Madhusūdana's commentary are cited to prove the second reading — that all scripture ultimately denotes the Lord, so hari-kīrtana is what the verse's words really mean
क्यों उद्धृत: 'धर्मो यस्यां मदात्मक' (भागवत ११.१४.३) और मधुसूदन की व्याख्या इसलिए उद्धृत हैं कि दूसरा पाठ सिद्ध हो — कि समस्त शास्त्र अन्ततः भगवान् का ही बोध कराते हैं, अतः श्लोक के शब्दों का असली अभिप्राय हरि-कीर्तन ही है।
Madhusūdana Sarasvatī — a great Advaitin commentator; Viśvanātha borrows his conclusion (all scripture aims at the Lord) as independent support, an unusual cross-school citation.
मधुसूदन सरस्वती एक महान् अद्वैतवादी टीकाकार हैं; विश्वनाथ उनके निष्कर्ष (समस्त शास्त्र का लक्ष्य भगवान् ही हैं) को स्वतन्त्र समर्थन के रूप में लेते हैं — यह एक असाधारण अन्य-सम्प्रदाय का उद्धरण है।
s10conclusion
ata eva bhaktau karmaṇaḥ sāpekṣatvābhāvānna śuddha-bhakti-lakṣaṇasya guṇa-kīrtane’vyāptiḥ |
ata evafor this very reason — 'therefore, precisely because of this' (draws the consequence)इसीलिए (इसी कारण से यह परिणाम निकलता है)
bhaktau karmaṇaḥ sāpekṣatva-abhāvātbecause devotion does not depend on ritual action — since bhakti needs no work to prop it up abl. of cause; sāpekṣatva = the state of depending-on; abhāva = absenceक्योंकि भक्ति में कर्म की अपेक्षा नहीं होती
śuddha-bhakti-lakṣaṇasyaof the definition of pure devotion gen. sg.शुद्ध भक्ति के लक्षण की
guṇa-kīrtanein [the case of] glorifying the Lord's qualities loc. sg. ('in guṇa-kīrtana')गुण-कीर्तन में
na avyāptiḥthere is no under-extension — the definition does not fail to cover it 'na' + avyāpti (the defect of a definition being too narrow)अव्याप्ति (लक्षण का संकीर्ण पड़ जाना) नहीं होती
ata eva — for this very reason; bhaktau karmaṇaḥ sāpekṣatva-abhāvāt — because devotion does not depend on ritual action; śuddha-bhakti-lakṣaṇasya guṇa-kīrtane avyāptiḥ na — the definition of pure devotion does not under-extend in the case of glorifying the Lord's qualities
इसीलिए, भक्ति में कर्म की अपेक्षा न होने के कारण, शुद्ध भक्ति के लक्षण की गुण-कीर्तन में अव्याप्ति नहीं होती।
Here Viśvanātha ties it to the definition at hand. Precisely because devotion does not depend on ritual action, the definition of pure devotion is safe. It covers guṇa-kīrtana — the glorifying of the Lord's qualities — without falling short. There is no defect of under-extension.
इसीलिए — चूँकि भक्ति को कर्म की अपेक्षा नहीं रहती — शुद्ध भक्ति का लक्षण गुण-कीर्तन पर भी पूरा-पूरा लागू होता है; वहाँ लक्षण की अव्याप्ति नहीं होती।
avyāpti — a Nyāya term for a faulty definition that is too narrow, failing to include some case it should cover. Viśvanātha's point: since pure bhakti needs no karma, defining bhakti as independent of karma still applies fully to guṇa-kīrtana; the definition does not leave that case out.
'अव्याप्ति' न्याय का पारिभाषिक शब्द है — वह दोषपूर्ण लक्षण जो इतना संकीर्ण हो कि जिन प्रकरणों को समेटना चाहिए उनमें से किसी को छोड़ दे। विश्वनाथ का आशय — चूँकि शुद्ध भक्ति को कर्म की आवश्यकता नहीं, इसलिए भक्ति को कर्म से निरपेक्ष बताने वाला लक्षण गुण-कीर्तन पर भी पूरा उतरता है, उस प्रकरण को नहीं छोड़ता।
s11objection
anyathā bhaktiṁ prati karamaḥ kāraṇatva-para-vyākhyāyāṁ tu karma-sāpekṣatvena spaṣṭaivāvyāptir iti jñeyam |
anyathāotherwise — if instead one took the verse the other way adverb introducing the contrary construalअन्यथा (यदि इसके विपरीत यों लिया जाए)
bhaktim prati karma kāraṇatva-para-vyākhyāyām tuon the reading that makes ritual action a cause of devotion — the interpretation aimed at 'karma produces bhakti' loc. sg.; 'tu' contrasts this with the accepted reading; kāraṇatva-para = 'having causehood as its point'परन्तु उस व्याख्या में, जो कर्म को भक्ति के प्रति कारण मानने में लगी हो
karma-sāpekṣatvenabecause [then] devotion would depend on ritual action instr. of cause ('by [bhakti's] depending on karma')कर्म की अपेक्षा (भक्ति को) होने से
spaṣṭā eva avyāptiḥthe under-extension would be plain and unavoidable — the definition would clearly fail to cover it nom. sg.; 'eva' = plainly, without doubtस्पष्ट ही अव्याप्ति (दोष) आ पड़ती है
iti jñeyamthis should be understood 'iti' closes; jñeyam = gerundive 'is to be known'ऐसा जान लेना चाहिए
anyathā — otherwise; bhaktiṁ prati karma kāraṇatva-para-vyākhyāyām tu — on the interpretation that treats karma as a cause of devotion; karma-sāpekṣatvena — because devotion would then depend on karma; spaṣṭā eva avyāptiḥ — the under-extension would be plain; iti jñeyam — so it should be understood
अन्यथा — परन्तु जिस व्याख्या का तात्पर्य यह हो कि कर्म भक्ति के प्रति कारण है, उसमें तो कर्म की अपेक्षा आ जाने से स्पष्ट ही अव्याप्ति हो जाती है — ऐसा जान लेना चाहिए।
Viśvanātha names the alternative he rejects. Suppose one read the verse the other way — as making ritual action a cause of devotion. Then devotion would depend on karma. And in that case the defect of under-extension would be obvious: the definition of pure, independent bhakti would plainly fail to cover guṇa-kīrtana. This, he says, should be understood. So his reading (bhakti independent of karma) is the one that keeps the definition intact.
इसके विपरीत, जो व्याख्या कर्म को भक्ति का कारण मानती है, उसमें तो भक्ति कर्म-सापेक्ष हो जाएगी, और तब लक्षण में स्पष्ट अव्याप्ति दोष आ पड़ेगा — यह समझ लेना चाहिए।
This is the mirror of the previous segment: it spells out why the rival construal (karma causes bhakti) is unacceptable — it would break the definition — thereby confirming Viśvanātha's own reading.
यह पिछले खण्ड का ही उलटा दर्पण है — यह बतलाता है कि प्रतिपक्षी व्याख्या (कर्म भक्ति का कारण है) क्यों अस्वीकार्य है, कि वह लक्षण को तोड़ देगी — इससे विश्वनाथ का अपना पाठ पुष्ट होता है।
s12gloss
buddha-dattayoḥ buddhi-dānayoḥ |
buddha-dattayoḥthe verse's word 'buddha-dattayoḥ' (read here as buddhi-datta) the lemma; gen. dual'बुद्ध-दत्तयोः' — यह श्लोक-पद
buddhi-dānayoḥmeans: of intelligence and of the giving [of it] — of wit and of charity the gloss; gen. dual (dāna = giving)अर्थात् बुद्धि (ज्ञान) और दान — इन दोनों का
buddha-dattayoḥ — 'buddha-datta' = buddhi-dānayoḥ, of intelligence and of giving
buddha-dattayoḥ — यहाँ (इस पद) का अर्थ है बुद्धि (ज्ञान) और दान का।
Viśvanātha decodes the compound 'buddhi-dattayoḥ' as 'buddhi-dānayoḥ' — the dual referring to one's intelligence and one's giving, that is, wit and charity.
'बुद्ध-दत्तयोः' का अर्थ है — बुद्धि (ज्ञान) और दान, इन दोनों का।
s13gloss
tenaiva vijñāpanenaiva tava mokṣa-dvārasyārgalāyā mokṣo vihitaḥ ||
tena eva vijñāpanena evaby that very informing, by that very act of making [it] known instr. of means; both 'eva' = precisely that and nothing else (glossing the verse's 'tena')उसी विज्ञापन (निवेदन) के द्वारा ही — (श्लोक के 'तेन' का यही अर्थ)
tavayour gen. sg.तेरे (उस पुरुष के)
mokṣa-dvārasya argalāyāḥof the bolt on the door of your liberation gen. sg.; argalā = the bar/bolt across a doorमोक्ष-द्वार की अर्गला (आगल/बेड़ी) का
mokṣaḥthe opening, the unbarring nom. sg. (here 'the loosing' of the bolt, a play on mokṣa = release)मोक्ष — (यहाँ अर्गला का 'खुलना', मोक्ष = छूटना पर श्लेष)
vihitaḥhas been brought about, has been effected past pass. part., nom. sg.कर दिया गया / विहित हुआ
tena eva vijñāpanena eva — by that very act of informing; tava mokṣa-dvārasya argalāyāḥ — of the bolt on the door of your liberation; mokṣaḥ vihitaḥ — the unbarring has been effected
उसी विज्ञापन (निवेदन) से ही तेरे मोक्ष-द्वार की अर्गला का मोक्ष (खुलना) कर दिया गया।
Viśvanātha glosses the verse's 'tena' — 'by that.' By that very act of making [the glory of the Lord] known, the bolt across the door of your liberation has been thrown open. There is a deliberate play here: mokṣa means both 'liberation' and 'the loosing of a bolt' — the informing itself unbars the door to your freedom.
उसी निवेदन के द्वारा ही तेरे मोक्ष-द्वार की अर्गला का मोक्ष कर दिया गया — अर्थात् मुक्ति के द्वार की सिटकिनी खुल गई।
The line seems to draw on an address to a particular person ('your' liberation), reading the verse's instrumental 'tena' as 'by that very telling.' The śleṣa on mokṣa (release / unbolting) is the point: the act of glorification is itself the unlatching of liberation's door.
यह पंक्ति किसी विशेष व्यक्ति को सम्बोधन पर आधारित प्रतीत होती है ('तेरा' मोक्ष), और श्लोक के करण-रूप 'तेन' को 'उसी कथन से' पढ़ती है। यहाँ 'मोक्ष' पर श्लेष ही मर्म है — मोक्ष अर्थात् छूटना/खुलना; गुण-कीर्तन का कार्य स्वयं मुक्ति के द्वार की अर्गला को खोल देना है।