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Commentary
JīvaMukunda-dāsaViśvanātha
BRS 1.2.169-170
← 1.2.1681.2.171 →
ādi-śabdena pūjā-darśanaṁ, yathāgneye—
pūjitaṁ pūjyamānaṁ vā yaḥ paśyed bhaktito harim |
śraddhayā modamānas tu so’pi yoga-phalaṁ labhet ||quoted · ādi-śabdena pūjā-darśanaṁ, yathāgneye
The verse — translated
Whoever, out of devotion, sees Hari after he has been worshipped or while he is being worshipped (169), and rejoices with faith — he too would obtain the fruit of yoga. (170)
पूजा किए जा चुके अथवा पूजे जाते हुए हरि को जो भक्तिपूर्वक देखे, (169) और श्रद्धा से आनन्दित होता रहे, वह भी योग का फल पा लेता है। (170)
The verse — line by line
L1citation
pūjitaṁ pūjyamānaṁ vā yaḥ paśyed bhaktito harim |
pūjitaṁHari already worshipped — the worship over and done past passive participle, object of paśyetपूजित हुए को (जिसकी पूजा हो चुकी हो, उस हरि को)
pūjyamānaṁor Hari being worshipped right then — the worship going on present passive participleअथवा पूजे जाते हुए को (जिसकी पूजा हो रही हो)
vāor (either case counts — before or during)अथवा (इन दोनों में से चाहे कोई हो)
yaḥwhoever — the person whoजो व्यक्ति
paśyedshould see, looks upon optativeदेखे
bhaktitoout of devotion — with a devotional heart, not idle curiosity ablative of manner/causeभक्तिपूर्वक (भक्ति के भाव से)
harimHari (the Lord in his worshipped form / deity)हरि को
yaḥ — whoever; bhaktito — out of devotion; pūjitaṁ pūjyamānaṁ vā — Hari already worshipped or being worshipped; harim — Hari; paśyet — should see
pūjitaṁ — पूजित हुए (जिसकी पूजा हो चुकी) को; pūjyamānaṁ — या पूजे जाते हुए को; vā — अथवा; yaḥ — जो; paśyet — देखे; bhaktitaḥ — भक्तिपूर्वक; harim — हरि को
Whoever, out of devotion, looks upon Hari — either already worshipped, or being worshipped at that moment. The seeing is done with a devoted heart. Both timings count: it does not matter whether the worship is finished or still going on.
जो व्यक्ति हरि को — चाहे उनकी पूजा हो चुकी हो या हो रही हो — भक्तिपूर्वक देखे।
Why cited: Adduced (under 'ādi-śabdena pūjā-darśanam') as scriptural proof that even seeing the Lord worshipped is a form of devotion that bears fruit.
क्यों उद्धृत: प्रमाण रूप में उद्धृत (पूजा-दर्शन के अन्तर्गत) — कि भगवान् की पूजा को देखना भी एक प्रकार की भक्ति है जो फल देती है।
L2citation
śraddhayā modamānas tu so’pi yoga-phalaṁ labhet ||
śraddhayāwith faith — trusting that this seeing truly benefits him instrumental of mannerश्रद्धापूर्वक (श्रद्धा के साथ)
modamānasfeeling joy — delighting inwardly as he looks present participle, agreeing with saḥआनन्दित होता हुआ
tuand indeed — marking off this happy seerतो (ऐसा व्यक्ति)
so’pihe too — even that person (who only watches, not the one performing the worship)वह भी
yoga-phalaṁthe fruit of yoga — the very reward that the practice of yoga yieldsयोग का फल
labhetwould obtain, wins optativeप्राप्त कर लेता है
śraddhayā — with faith; modamānaḥ — feeling joy; saḥ api tu — he too indeed; yoga-phalaṁ — the fruit of yoga; labhet — would obtain
śraddhayā — श्रद्धापूर्वक; modamānaḥ — आनन्दित होता हुआ; tu — तो; saḥ api — वह भी; yoga-phalaṁ — योग का फल; labhet — प्राप्त कर ले
With faith, and glad at heart, he too wins the fruit of yoga. The word 'too' is the point: even the onlooker — not just the worshipper — gets it. His faith and his gladness are what make the mere seeing bear the full reward of yoga.
जो श्रद्धापूर्वक आनन्दित होता हुआ (ऐसा देखता है), वह भी योग का फल प्राप्त कर लेता है।
Why cited: Cited to establish that the joyful, faithful onlooker of the Lord's worship gains the fruit of yoga — the payoff of merely 'seeing worship' (pūjā-darśana).
क्यों उद्धृत: उद्धृत — कि पूजा को श्रद्धापूर्वक आनन्द से देखने वाला भी योग का फल पाता है; यही मात्र 'पूजा-दर्शन' का प्रतिफल है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
yogo'tra pañcarātrād uktaḥ kriyā-yogaḥ ||
yogothe word 'yoga' — the 'yoga' named in the verse'योग' शब्द
’trahere — in this particular verse = atra, locative adverbयहाँ (इस श्लोक में)
pañcarātrādgoing by the Pañcarātra — as that scripture defines it ablative, 'from / according to'पञ्चरात्र के अनुसार
uktaḥis the one meant, is what is spoken of past passive participleकहा गया है
kriyā-yogaḥnamely kriyā-yoga — the yoga of ritual action (deity worship and its rites)क्रिया-योग (अर्थात् अनुष्ठान-रूप योग)
atra — here; yogaḥ — the 'yoga'; pañcarātrāt — according to the Pañcarātra; uktaḥ — is what is meant; kriyā-yogaḥ — namely kriyā-yoga
yogaḥ — 'योग' शब्द; atra — यहाँ; pañcarātrāt — पञ्चरात्र के अनुसार; uktaḥ — कहा गया है; kriyā-yogaḥ — क्रिया-योग
Jīva pins down which 'yoga' the verse means. It is not meditational yoga. Here 'yoga' means kriyā-yoga — the yoga of ritual action — exactly as the Pañcarātra scripture uses the term. So 'the fruit of yoga' is the fruit of that worship-yoga.
यहाँ 'योग' शब्द पञ्चरात्र के अनुसार क्रिया-योग कहा गया है।
yoga: in common use (Yoga-sūtra) the eight-limbed path of meditation; here, following the Pañcarātra, it means kriyā-yoga, the disciplined performance of deity-worship and its rites. Jīva narrows the word so the reader does not import the meditational sense.
'योग' शब्द सामान्यतः (योग-सूत्र में) अष्टांग ध्यान-मार्ग का बोध कराता है; परन्तु यहाँ पञ्चरात्र के अनुसार इसका अर्थ क्रिया-योग है — देवपूजा और उसके विधि-विधानों का अनुशासित अनुष्ठान। जीव इस शब्द को संकुचित कर देते हैं जिससे पाठक ध्यान वाला अर्थ न ले बैठे।
Viśvanātha Cakravartī
s1gloss
pūjyamānaṁ pūjā-samāna-kālīnāṁ hariṁ yogo’tra pañcarātrādy-uktaḥ paricaryā-rūpa-yogaḥ ||
pūjyamānaṁthe words 'being worshipped' — glossing 'pūjyamānam' in the verseपूजे जाते हुए को (इस पद का अर्थ यह है —)
pūjā-samāna-kālīnāṁ hariṁmeans Hari at the very time the worship is happening — Hari seen in the same moment as the worship compound: 'concurrent with the worship'पूजा के समकालीन हरि को (जिस समय पूजा हो रही हो, उसी समय के हरि को)
yogothe word 'yoga''योग' शब्द
’trahere — in this verse = atraयहाँ
pañcarātrādy-uktaḥis the one spoken of in the Pañcarātra and the like — as those scriptures use the term '-ādi' = 'and such texts'पञ्चरात्र आदि ग्रन्थों में कहा गया
paricaryā-rūpa-yogaḥnamely the yoga that takes the form of service — worshipful attendance on the deityपरिचर्या-रूप योग (सेवा-शुश्रूषा रूप योग)
pūjyamānaṁ — 'being worshipped' [means]; pūjā-samāna-kālīnāṁ hariṁ — Hari concurrent with the worship; atra yogaḥ — the 'yoga' here; pañcarātrādi-uktaḥ — as spoken of in the Pañcarātra etc.; paricaryā-rūpa-yogaḥ — namely the yoga in the form of service
pūjyamānaṁ — पूजे जाते हुए को, अर्थात्; pūjā-samāna-kālīnāṁ hariṁ — पूजा के समकालीन हरि को; yogaḥ atra — यहाँ 'योग' शब्द; pañcarātrādi-uktaḥ — पञ्चरात्र आदि में कहा गया; paricaryā-rūpa-yogaḥ — परिचर्या-रूप योग है
Viśvanātha explains two words. First, 'being worshipped' means Hari seen at the very same time the worship is going on. Second, 'yoga' here — as the Pañcarātra and similar texts use it — means the yoga that consists of service: worshipful attendance on the deity. His reading agrees with Jīva's, adding only that 'yoga' is service-yoga (paricaryā).
'पूजे जाते हुए' का अर्थ है पूजा के समय के हरि को। और यहाँ 'योग' शब्द पञ्चरात्र आदि ग्रन्थों में कहा गया परिचर्या-रूप योग है।
paricaryā: 'attendance, service' — here the hands-on service of the deity (bathing, dressing, offering). Viśvanātha equates the verse's 'yoga' with this ritual service, so 'the fruit of yoga' is the fruit of deity-service.
परिचर्या का अर्थ है सेवा-शुश्रूषा — यहाँ देवविग्रह की प्रत्यक्ष सेवा (स्नान, वस्त्र, भोग आदि अर्पण)। विश्वनाथ श्लोक के 'योग' को इसी सेवा से जोड़ते हैं, अतः 'योग का फल' देव-सेवा का ही फल हुआ।
s2other
169||
169verse 169 — closing marker for the verse just commented१६९ (श्लोक-संख्या)
||end-of-verse double bar॥ (श्लोक की समाप्ति)
169 || — [end of] verse 169
169 — श्लोक-संख्या १६९; || — श्लोक-समाप्ति का चिह्न
A structural marker only: it closes out verse 169. No content of its own — it simply signs off the comment on this verse before the text moves to the next limb.
(यह) श्लोक संख्या १६९ (की समाप्ति है)।
s3avataranika
43. atha śravaṇam
43.item 43 — the forty-third limb in the enumeration४३. (क्रम-संख्या)
athanow — now begins (the standard 'here we start' word) inceptive particleअब (नए प्रकरण के आरम्भ का सूचक)
śravaṇamhearing — śravaṇa, listening to the Lord's names, deeds, qualitiesश्रवण (नामक अंग का प्रकरण)
atha — now; śravaṇam — [begins the limb] hearing; 43 — [item] forty-three
43. — क्रम-संख्या ४३; atha — अब; śravaṇam — श्रवण (का प्रकरण आरम्भ होता है)
A section heading that opens the next limb of devotion. Numbered forty-three in the list, it announces: 'Now, hearing (śravaṇam).' The text is done with seeing worship and turns to the practice of hearing about the Lord.
अब (क्रम में तैंतालीसवाँ) श्रवण नामक अंग।
śravaṇam: 'hearing' — the first of the nine classical limbs of bhakti (hearing the Lord's names, deeds, and qualities). 'atha' is the conventional word that marks the start of a new topic.
श्रवण अर्थात् सुनना — भक्ति के नौ शास्त्रीय अंगों में प्रथम (भगवान् के नाम, लीला और गुणों का सुनना)। 'अथ' वह परम्परागत शब्द है जो नए प्रकरण के आरम्भ को सूचित करता है।
s4citation
śravaṇaṁ nāma-carita-guṇādīnāṁ śrutir bhavet ||
śravaṇaṁhearing — the limb being defined; what 'śravaṇa' isश्रवण (नामक अंग)
nāma-carita-guṇādīnāṁof his names, his deeds, his qualities, and the rest — the things one hears about genitive; '-ādi' = 'and so on'नाम, चरित, गुण आदि का
śrutiris the listening to — the act of giving ear to themसुनना
bhavetwould be, is said to be optative, definingहोता है (यही कहलाता है)
śravaṇaṁ — hearing; nāma-carita-guṇa-ādīnāṁ — of [his] names, deeds, qualities, etc.; śrutiḥ bhavet — is the listening
śravaṇaṁ — श्रवण; nāma-carita-guṇa-ādīnāṁ — नाम, चरित, गुण आदि का; śrutiḥ — सुनना; bhavet — होता है
The defining verse for the new limb. 'Hearing' means giving ear to the Lord's names, his deeds, his qualities, and so on. That listening — to whatever concerns him — is what the limb called śravaṇa is.
भगवान् के नाम, चरित, गुण आदि का सुनना — यही श्रवण कहलाता है।
Why cited: Quoted as the definition of śravaṇa — establishing that the limb consists of hearing the Lord's names, deeds, qualities, and the like.
क्यों उद्धृत: श्रवण की परिभाषा रूप में उद्धृत — कि यह अंग भगवान् के नाम, चरित, गुण आदि के सुनने से बनता है।
s5other
na vyākhyātam |
nanotनहीं
vyākhyātamcommented on — nothing further explained here past passive participle, impersonalव्याख्या की गई
na vyākhyātam — [it was] not commented upon
na — नहीं; vyākhyātam — व्याख्या की गई (है)
An editorial note: no further comment is given on the śravaṇa definition. The defining verse is left to stand on its own, without added gloss.
(इसकी आगे) व्याख्या नहीं की गई।
← 1.2.1681.2.171 →