L1definition
dāsyaṁ karmārpaṇaṁ tasya kaiṅkaryam api sarvathā ||
dāsyaṁbeing his servant — living as one who servesदास्य (सेवक-भाव)
karma-arpaṇaṁand offering him one's actions — handing over what one does compound: karman + arpaṇaकर्म-अर्पण (अपने कर्मों को समर्पित करना)
tasyato him — to the Lord genitiveउस (कृष्ण) का
kaiṅkaryamand bondservant-service — serving him as one wholly his ownकैंकर्य (किंकर होकर की गई सेवा)
apialso, as well — adding one more limb to the listभी
sarvathāin every way — completely, under all conditionsसर्वथा (हर प्रकार से)
tasya — to him (the Lord); dāsyaṁ — being his servant; karma-arpaṇaṁ — and offering one's actions; kaiṅkaryam api — and bondservant-service as well; sarvathā — in every way.
dāsyaṁ — दास्य; karma-arpaṇaṁ — उसके कर्मों का अर्पण; tasya — उस (कृष्ण) का; kaiṅkaryam — किंकरता; api — भी; sarvathā — पूर्णरूप से
Three more limbs of bhakti are named here, all directed to the Lord. First, dāsya — being his servant. Second, karma-arpaṇa — offering him everything you do. Third, kaiṅkarya — serving him as one who belongs entirely to him. And this is to be done sarvathā, in every way and under all conditions.
उस (कृष्ण) का दास्य, कर्म का अर्पण, और सर्वथा कैंकर्य भी — (ये सेवा के रूप हैं)।
dāsya, karma-arpaṇa, kaiṅkarya: three near-synonyms for service that the commentators will carefully separate. dāsya is the mood of being a servant; karma-arpaṇa is the act of offering one's deeds; kaiṅkarya is service done as a kiṅkara, one wholly owned by the master.
दास्य, कर्म-अर्पण और कैंकर्य — सेवा के तीन प्रायः पर्यायवाची शब्द, जिन्हें टीकाकार सावधानी से अलग करेंगे। दास्य सेवक होने का भाव है; कर्म-अर्पण अपने कर्मों को समर्पित करने की क्रिया है; कैंकर्य वह सेवा है जो किंकर होकर की जाती है — जो स्वामी के पूर्णतया अधीन है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
karmārpaṇam ity anūdya dāsyam iti vidhīyate |
karma-arpaṇam itithe phrase 'offering one's actions' —'कर्म-अर्पण' ऐसा कहकर
anūdyahaving first restated it as already-known — taking it up only to refer back to it gerund; anuvāda, restating what is already establishedअनुवाद करके (पहले से सिद्ध बात को दोहराकर)
dāsyam itithe word 'being his servant' —'दास्य' का
vidhīyateis what is actually being enjoined — laid down as the new instruction passive; vidhi, the injunction properविधान किया जाता है (यही मुख्य विधि है)
karma-arpaṇam iti — the phrase 'offering one's actions'; anūdya — having restated it as already-known; dāsyam iti — the word 'being his servant'; vidhīyate — is what is being enjoined.
karma-arpaṇam iti — 'कर्म-अर्पण' यह; anūdya — अनुवादरूप में दोहराकर; dāsyam iti — 'दास्य' यह; vidhīyate — विहित किया जाता है
Jīva reads the verse's grammar. 'Offering your actions' (karma-arpaṇa) is not the new teaching here — it is only restated, as something already accepted. The real injunction, the new thing being laid down, is dāsya, 'being his servant.' So the sentence takes up karma-arpaṇa only to say: let this become dāsya.
'कर्म-अर्पण' को अनुवाद (पहले से सिद्ध बात) के रूप में दोहराकर, 'दास्य' का विधान किया जाता है।
anuvāda vs vidhi: in Mīmāṁsā, an anuvāda merely restates what is already known, while the vidhi is the fresh injunction. Here Jīva says karma-arpaṇa is the anuvāda (the given) and dāsya is the vidhi (the point being enjoined).
अनुवाद और विधि: मीमांसा में अनुवाद केवल उसे दोहराता है जो पहले से ज्ञात है, जबकि विधि नया विधान है। यहाँ जीव कहते हैं कि कर्म-अर्पण अनुवाद (सिद्ध बात) है और दास्य विधि (जिसका विधान अभीष्ट है)।
s2objection
tad etac cānya-matam |
tat etat caand this reading, just given —और यह (उपर्युक्त व्याख्या)
anya-matamis someone else's view, not mine — the opinion of another anya 'another' + mata 'opinion'दूसरे का मत है
tat etat ca — and this reading just given; anya-matam — is someone else's opinion.
tat etat ca — और यह (उपर्युक्त व्याख्या); anya-matam — अन्य (दूसरे) का मत
But Jīva at once distances himself: this reading — that dāsya is the injunction restating karma-arpaṇa — is another commentator's view, not his own. He has reported it, not endorsed it.
और यह (उपर्युक्त व्याख्या) तो दूसरे का मत है।
anya-mata: 'another's opinion.' A signal that Jīva records a rival reading before giving his own (sva-mata) in the next line.
अन्य-मत अर्थात् 'दूसरे का मत'। यह संकेत है कि जीव अगली पंक्ति में अपना मत (स्व-मत) देने से पूर्व एक प्रतिपक्षी पाठ को दर्ज कर रहे हैं।
s3reply
sva-mataṁ tu kaiṅkaryam iti |
sva-matam tubut my own view, by contrast — tu marks the contrast with anya-mataपरन्तु अपना मत (तो यह है)
kaiṅkaryam itiis that 'bondservant-service' is the point — the word kaiṅkarya carries the teaching'कैंकर्य' है
sva-matam tu — but my own view; kaiṅkaryam iti — is 'bondservant-service.'
sva-matam tu — परन्तु स्व-मत; kaiṅkaryam iti — 'कैंकर्य' यह
Here is Jīva's own position, set against the other view. For him the operative word is not dāsya but kaiṅkarya, bondservant-service. That is where the real teaching of the line sits.
परन्तु अपना मत तो 'कैंकर्य' है।
sva-mata: 'one's own view,' opposed to the anya-mata just reported. tu ('but') marks the pivot from the rejected reading to Jīva's own.
स्व-मत अर्थात् 'अपना मत', जो अभी-अभी बताए गए अन्य-मत के विरुद्ध है। 'तु' (परन्तु) अस्वीकृत पाठ से जीव के अपने पाठ की ओर मोड़ को चिह्नित करता है।
s4definition
tac ca kiṅkaro’smīti abhimānaḥ |
tat caand that — that kaiṅkarya —और वह (कैंकर्य)
kiṅkaraḥ asmi itiis the sense 'I am his servant' — the thought 'I am his bondsman''मैं किंकर हूँ' ऐसा
abhimānaḥis the settled self-identification — taking oneself to be exactly that abhimāna, the 'I am' conception one holds of oneselfअभिमान (आत्म-भाव) है
tat ca — and that (kaiṅkarya); kiṅkaraḥ asmi iti abhimānaḥ — is the self-identification 'I am his servant.'
tat ca — और वह; kiṅkaraḥ asmi iti — 'मैं किंकर हूँ' यह; abhimānaḥ — अभिमान (आत्म-प्रतीति)
Jīva now defines kaiṅkarya. It is not merely doing chores. It is an abhimāna — a firm sense of self — the conviction 'I am his servant.' One takes one's very identity to be that of the Lord's bondsman.
और वह (कैंकर्य) 'मैं किंकर हूँ' — ऐसा अभिमान (आत्म-भाव) है।
abhimāna: elsewhere often 'false ego' or pride; here it is neutral — the identity one holds of oneself. In kaiṅkarya it is the healthy self-conception 'I am his kiṅkara, his servant.'
अभिमान: अन्यत्र प्रायः 'मिथ्या अहंकार' या गर्व; यहाँ तटस्थ है — वह आत्म-प्रतीति जो अपने विषय में होती है। कैंकर्य में यह स्वस्थ आत्म-भाव है — 'मैं उसका किंकर, उसका सेवक हूँ।'
s5avataranika
yathoktam itihāsa-samuccaye—
yathā uktamas it is said — just as has been statedजैसा कहा गया है
itihāsa-samuccayein the Itihāsa-samuccaya — in that compendium locative: the work in whichइतिहास-समुच्चय (नामक ग्रन्थ) में
yathā uktam — as it is said; itihāsa-samuccaye — in the Itihāsa-samuccaya.
yathā uktam — जैसा कहा गया; itihāsa-samuccaye — इतिहास-समुच्चय में
To back up this reading — that the mood 'I am his servant' is what matters — Jīva now brings a proof-text. He introduces it: 'as it is said in the Itihāsa-samuccaya.'
जैसा कि इतिहास-समुच्चय में कहा गया है—
Itihāsa-samuccaya: a collected anthology of verses from the Itihāsa (epic) literature, cited here as scriptural authority.
इतिहास-समुच्चय: इतिहास (महाकाव्य) साहित्य से संगृहीत श्लोकों का संग्रह-ग्रन्थ, जिसे यहाँ शास्त्र-प्रमाण के रूप में उद्धृत किया गया है।
s6citation
janmāntara-sahasreṣu yasya syād buddhir īdṛśī | dāso’haṁ vāsudevasya sarvān lokān sa uddharet ||
janma-antara-sahasreṣuacross thousands of successive births — over birth after birth without number locative of time-spanहजारों जन्मान्तरों में
yasyain whom — the one in whose mind genitive, correlative with sa belowजिसकी
syātthere comes to be — should arise optativeहो जाए
buddhiḥ īdṛśīan understanding of this kind — just such a convictionऐसी बुद्धि
dāsaḥ aham vāsudevasyanamely, 'I am the servant of Vāsudeva' — this very thought'मैं वासुदेव का दास हूँ'
sarvān lokānall the worlds — everyone everywhere accusative, object of uddharetसब लोकों का
saḥhe — that person correlative with yasyaवह
uddharetwould lift up and deliver — could rescue them all optative, potentialउद्धार कर सकता है
janma-antara-sahasreṣu — across thousands of births; yasya — in whom; īdṛśī buddhiḥ syāt — such an understanding should arise; dāsaḥ aham vāsudevasya — 'I am the servant of Vāsudeva'; saḥ — he; sarvān lokān — all the worlds; uddharet — would deliver.
janma-antara-sahasreṣu — हजारों जन्मान्तरों में; yasya — जिसकी; syāt — हो; buddhiḥ īdṛśī — ऐसी बुद्धि; dāsaḥ aham vāsudevasya — 'मैं वासुदेव का दास हूँ'; sarvān lokān — समस्त लोकों को; saḥ — वह; uddharet — उद्धार कर देगा
The verse says: suppose that in someone, after thousands of births, this settled conviction finally dawns — 'I am the servant of Vāsudeva.' Such a person could deliver all the worlds. The point Jīva draws: this servant-identity is so rare and so potent that it takes numberless lifetimes to ripen, and once it does, its power is boundless.
हजारों जन्मान्तरों (के पुण्य) से जिसकी ऐसी बुद्धि हो जाए कि 'मैं वासुदेव का दास हूँ', वह सब लोकों का उद्धार कर सकता है।
Why cited: Scriptural proof that the settled conviction 'I am the servant of Vāsudeva' — Jīva's kaiṅkarya as abhimāna — is the rare, supreme attainment, not the mere offering of acts.
क्यों उद्धृत: शास्त्र-प्रमाण कि 'मैं वासुदेव का दास हूँ' — यह दृढ़ प्रतीति (जीव का अभिमानरूप कैंकर्य) — दुर्लभ, परम प्राप्ति है, न कि केवल कर्मों का अर्पण।
Vāsudeva: 'the son of Vasudeva,' i.e. Kṛṣṇa as the Supreme Lord. The name here stresses his identity as the master whose servant one becomes.
वासुदेव: 'वसुदेव के पुत्र', अर्थात् परमेश्वर के रूप में कृष्ण। यहाँ यह नाम उनकी उस स्वामी के रूप में पहचान पर बल देता है जिसका सेवक बना जाता है।
s7citation
tathaiva vyākhyātam tasyaiva me sauhṛda-sakhya-maitrī-dāsyaṁ punar-janmani syād iti śrīdāma-viprasya vākye svāmibhir api dāsyam iti sevakatvam iti |
tathā eva vyākhyātamand in just the same way it has been explained — the same point is made elsewhereउसी प्रकार व्याख्या की गई है
tasya eva me sauhṛda-sakhya-maitrī-dāsyaṁ punaḥ-janmani syāt itiin the words 'may my affection, comradeship, friendship, and servanthood be toward him alone, birth after birth' — Śrīdāma's prayer the quoted verse (Bhā. Pu. 10.81.36); eva 'alone' fixes it on Kṛṣṇa'उसी (कृष्ण) का ही मेरा सौहृद, सख्य, मैत्री और दास्य पुनर्जन्म में हो' — ऐसा
śrīdāma-viprasya vākyein the statement of the brāhmaṇa Śrīdāma — spoken by Sudāmā genitive + locative: whose utteranceश्रीदाम विप्र के वाक्य में
svāmibhiḥ apieven by the masterly commentators — the authoritative expositors too instrumental of agent with the passive vyākhyātam; api 'even'स्वामीजनों (टीकाकारों) के द्वारा भी
dāsyam iti sevakatvam itithe word 'dāsya' there is explained as 'being a servant' — glossed as servanthood'दास्य' अर्थात् 'सेवकता' (ऐसा)
tathā eva — in just the same way; śrīdāma-viprasya vākye — in the brāhmaṇa Śrīdāma's statement, 'tasya eva me… dāsyaṁ punaḥ-janmani syāt'; svāmibhiḥ api — even by the authoritative commentators; dāsyam iti sevakatvam iti — the word 'dāsya' is explained as 'being a servant'; vyākhyātam — it has been so explained.
tathā eva vyākhyātam — उसी प्रकार व्याख्या की गई है; tasya eva me sauhṛda-sakhya-maitrī-dāsyaṁ punaḥ-janmani syāt iti — 'उसी का ही मेरा सौहृद-सख्य-मैत्री-दास्य पुनर्जन्म में हो' यह; śrīdāma-viprasya vākye — श्रीदाम विप्र के वाक्य में; svāmibhiḥ api — स्वामीजनों के द्वारा भी; dāsyam iti sevakatvam iti — 'दास्य' अर्थात् 'सेवकता'
Jīva adds a second support. Śrīdāma the brāhmaṇa (Sudāmā) prays: 'birth after birth, may my love, my comradeship, my friendship, and my servanthood be for him alone.' And the great commentators, on that verse, gloss its word dāsya precisely as sevakatva — 'being a servant.' So the authorities themselves read dāsya as the servant-attitude, confirming Jīva's line.
उसी प्रकार श्रीदाम विप्र के इस वाक्य में — 'उसी (कृष्ण) का ही मेरा सौहृद, सख्य, मैत्री और दास्य पुनर्जन्म में (भी) हो' — स्वामीजनों (टीकाकारों) के द्वारा भी 'दास्य' की व्याख्या 'सेवकता' के रूप में की गई है।
Why cited: Corroboration that even the authoritative commentators gloss 'dāsya' as sevakatva (being a servant) — supporting that the servant-identity, prayed for birth after birth, is the real substance of this limb.
क्यों उद्धृत: पुष्टि कि स्वयं प्रामाणिक टीकाकार भी 'दास्य' को 'सेवकता' (सेवक होना) के रूप में व्याख्यायित करते हैं — जो यह समर्थन करता है कि जन्म-जन्मान्तर तक प्रार्थित सेवक-भाव ही इस अंग का वास्तविक सार है।
Śrīdāma-vipra: the brāhmaṇa Sudāmā, Kṛṣṇa's boyhood friend; the verse is Bhāgavata 10.81.36. sauhṛda / sakhya / maitrī / dāsya: four grades of loving relation — warm affection, comradeship, friendship, and servanthood — all asked to be fixed on Kṛṣṇa alone.
श्रीदाम विप्र: ब्राह्मण सुदामा, कृष्ण के बाल-सखा; यह श्लोक भागवत 10.81.36 है। सौहृद, सख्य, मैत्री, दास्य — प्रेम-सम्बन्ध के चार स्तर — स्नेहमय हृदय-भाव, सखा-भाव, मैत्री और सेवक-भाव — जिन सबको केवल कृष्ण पर ही स्थिर करने की प्रार्थना की गई है।
s8conclusion
etasya ca kārya-bhūtaṁ paricaryādikaṁ jñeyam |
etasya caand of this — of this kaiṅkarya, the servant-identity genitive: whose productऔर इस (कैंकर्य) का
kārya-bhūtamas the effect that flows from it — what it naturally produces kārya 'effect' + bhūta 'being'कार्यरूप (जो फल है)
paricaryā-ādikamactual waiting-on-him and the rest — the concrete acts of attendance paricaryā 'personal service' + ādi 'and so on'परिचर्या आदि (को)
jñeyamis to be understood — one should recognize gerundiveजानना चाहिए
etasya ca — and of this (kaiṅkarya); kārya-bhūtam paricaryā-ādikam — the effect, namely actual service and the like; jñeyam — is to be understood.
etasya ca — और इस (कैंकर्य) का; kārya-bhūtam — कार्यरूप; paricaryā-ādikam — परिचर्या आदि को; jñeyam — जानना चाहिए
Jīva now fits the acts of service into their place. The hands-on service — waiting on the Lord, attending to him, and so forth — is the effect that flows out of kaiṅkarya. First comes the identity 'I am his servant'; the outward serving follows from it as its natural product. The mood is the root; the tasks are the fruit.
और परिचर्या आदि को इस (कैंकर्य) का कार्य (फल) समझना चाहिए।
paricaryā: personal attendance, the concrete acts of serving (bathing, dressing, fanning, etc.). Here it is the kārya, the effect, of the inner kaiṅkarya-identity — not the identity itself.
परिचर्या: प्रत्यक्ष सेवा-शुश्रूषा, सेवा के मूर्त कार्य (स्नान कराना, वस्त्र पहनाना, पंखा झलना इत्यादि)। यहाँ यह अन्तर्गत कैंकर्य-भाव का कार्य (फल) है — स्वयं वह भाव नहीं।
s9conclusion
kevala-paricaryā-rūpatve bhedo na syāt ||
kevala-paricaryā-rūpatveif it consisted of bare service alone — were kaiṅkarya nothing but the acts of attendance locative of condition, 'if / were it the case that'यदि (कैंकर्य) केवल परिचर्यारूप ही होता
bhedaḥany distinction between the limbs — a difference from the others nominative subjectभेद
na syātwould not exist — there would be none optative; the unwanted consequenceन रहता
kevala-paricaryā-rūpatve — if kaiṅkarya were bare service alone; bhedaḥ — a distinction (from the other limbs); na syāt — would not exist.
kevala-paricaryā-rūpatve — केवल परिचर्यारूप होने पर; bhedaḥ — भेद; na syāt — नहीं होता
Jīva clinches the point by showing what goes wrong otherwise. If kaiṅkarya were only the outward acts of service, then it would collapse into the other service-limbs — there would be no difference left between them. Because kaiṅkarya is essentially the identity 'I am his servant,' and only then produces the acts, it stays distinct. The definition earns its own separate place in the list.
यदि (कैंकर्य) केवल परिचर्यारूप ही होता, तो (उसमें और परिचर्या में) कोई भेद न रहता।
This is the standard 'else there is no difference' (bheda na syāt) argument: a defined item must have something that marks it off from its neighbours; if kaiṅkarya reduced to plain paricaryā, that mark would vanish.
यह प्रसिद्ध 'अन्यथा भेद नहीं रहेगा' (भेद न स्यात्) युक्ति है: किसी परिभाषित वस्तु में कुछ ऐसा होना चाहिए जो उसे अपने समीपवर्ती से अलग करे; यदि कैंकर्य घटकर केवल परिचर्या रह जाए, तो वह भेदक चिह्न लुप्त हो जाएगा।
Viśvanātha Cakravartī
s1objection
karmārpaṇam ity anūdya dāsyam iti vidhīyate tad etac cānya-matam |
karma-arpaṇam itithe phrase 'offering one's actions' —'कर्म-अर्पण' ऐसा कहकर
anūdyahaving restated it as already-known — taking it up only to refer back gerund; anuvādaअनुवादरूप में दोहराकर
dāsyam itithe word 'being his servant' —'दास्य' का
vidhīyateis what is enjoined — laid down as the new instruction passive; vidhiविधान किया जाता है
tat etat caand this reading, just given —और यह
anya-matamis someone else's view, not the one I hold — another's opinionदूसरे का मत है
karma-arpaṇam iti anūdya — restating 'offering one's actions' as already-known; dāsyam iti vidhīyate — 'being his servant' is enjoined; tat etat ca — and this reading; anya-matam — is another's view.
karma-arpaṇam iti — 'कर्म-अर्पण' यह; anūdya — अनुवादरूप में दोहराकर; dāsyam iti — 'दास्य' यह; vidhīyate — विहित किया जाता है; tat etat ca — और यह; anya-matam — अन्य का मत
Viśvanātha reports the same rival reading Jīva did, in one breath. On that view, 'offering your actions' (karma-arpaṇa) is only restated as given, and the real injunction is dāsya, 'be his servant.' But, he notes, this is someone else's opinion — not his own.
'कर्म-अर्पण' को अनुवादरूप में दोहराकर 'दास्य' का विधान किया जाता है — और यह (व्याख्या) दूसरे का मत है।
Viśvanātha here compresses Jīva's first two sentences (the anuvāda/vidhi reading and its dismissal as anya-mata) into a single sentence, then gives his own view next.
विश्वनाथ यहाँ जीव के पहले दो वाक्यों (अनुवाद/विधि वाला पाठ और उसका अन्य-मत के रूप में खण्डन) को एक ही वाक्य में संक्षिप्त कर देते हैं, फिर आगे अपना मत देते हैं।
s2reply
sva-mataṁ tu kaiṅkaryam iti kiṅkaro’smīti abhimānaḥ |
sva-matam tubut my own view, by contrast — tu marks the contrast with anya-mataपरन्तु अपना मत (तो यह है)
kaiṅkaryam itiis that 'bondservant-service' is the point — kaiṅkarya carries the teaching'कैंकर्य' है
kiṅkaraḥ asmi itinamely the sense 'I am his servant' — the thought 'I am his bondsman''मैं किंकर हूँ' ऐसा
abhimānaḥheld as one's settled self-identification — taking oneself to be exactly that abhimāna, one's 'I am' conceptionअभिमान (आत्म-भाव) है
sva-matam tu — but my own view; kaiṅkaryam iti — is 'bondservant-service'; kiṅkaraḥ asmi iti abhimānaḥ — the self-identification 'I am his servant.'
sva-matam tu — परन्तु स्व-मत; kaiṅkaryam iti — 'कैंकर्य' यह; kiṅkaraḥ asmi iti — 'मैं किंकर हूँ' यह; abhimānaḥ — अभिमान (आत्म-प्रतीति)
Viśvanātha gives his own position, matching Jīva's. The operative word is kaiṅkarya, and kaiṅkarya means the abhimāna, the settled sense of self, 'I am his servant.' He again folds two of Jīva's sentences — the sva-mata claim and the definition of kaiṅkarya as abhimāna — into one.
परन्तु अपना मत तो 'कैंकर्य' है — अर्थात् 'मैं किंकर हूँ' ऐसा अभिमान (आत्म-भाव)।
abhimāna: not pride here but the neutral self-conception 'I am his kiṅkara.' Viśvanātha's wording is identical to Jīva's, marking their shared reading.
अभिमान: यहाँ गर्व नहीं, अपितु तटस्थ आत्म-प्रतीति 'मैं उसका किंकर हूँ।' विश्वनाथ के शब्द जीव के शब्दों के समान हैं, जो उनके साझा पाठ को चिह्नित करते हैं।
s3avataranika
yathoktam itihāsa-samuccaye—
yathā uktamas it is said — just as has been statedजैसा कहा गया है
itihāsa-samuccayein the Itihāsa-samuccaya — in that compendium locative: the work in whichइतिहास-समुच्चय (ग्रन्थ) में
yathā uktam — as it is said; itihāsa-samuccaye — in the Itihāsa-samuccaya.
yathā uktam — जैसा कहा गया; itihāsa-samuccaye — इतिहास-समुच्चय में
Viśvanātha now brings the same proof-text, introducing it just as Jīva did: 'as it is said in the Itihāsa-samuccaya.'
जैसा कि इतिहास-समुच्चय में कहा गया है—
Itihāsa-samuccaya: the epic-verse anthology cited as authority; the identical lead-in shows Viśvanātha following Jīva's citation.
इतिहास-समुच्चय: महाकाव्य-श्लोकों का वह संग्रह जिसे प्रमाण रूप में उद्धृत किया गया है; वही प्रस्तावना-वाक्य दिखाता है कि विश्वनाथ जीव के उद्धरण का अनुसरण कर रहे हैं।
s4citation
janmāntara-sahasreṣu yasya syād buddhir īdṛśī | dāso’haṁ vāsudevasya sarvān lokān sa uddharet ||
janma-antara-sahasreṣuacross thousands of successive births — over birth after birth without number locative of time-spanहजारों जन्मान्तरों में
yasyain whom — the one in whose mind genitive, correlative with saजिसकी
syātthere comes to be — should arise optativeहो जाए
buddhiḥ īdṛśīan understanding of this kind — just such a convictionऐसी बुद्धि
dāsaḥ aham vāsudevasyanamely, 'I am the servant of Vāsudeva' — this very thought'मैं वासुदेव का दास हूँ'
sarvān lokānall the worlds — everyone everywhere accusative, object of uddharetसब लोकों का
saḥhe — that person correlative with yasyaवह
uddharetwould lift up and deliver — could rescue them all optative, potentialउद्धार कर सकता है
janma-antara-sahasreṣu — across thousands of births; yasya — in whom; īdṛśī buddhiḥ syāt — such an understanding should arise; dāsaḥ aham vāsudevasya — 'I am the servant of Vāsudeva'; saḥ — he; sarvān lokān — all the worlds; uddharet — would deliver.
janma-antara-sahasreṣu — हजारों जन्मान्तरों में; yasya — जिसकी; syāt — हो; buddhiḥ īdṛśī — ऐसी बुद्धि; dāsaḥ aham vāsudevasya — 'मैं वासुदेव का दास हूँ'; sarvān lokān — समस्त लोकों को; saḥ — वह; uddharet — उद्धार कर देगा
The same verse: if in someone, after thousands of births, the settled conviction 'I am the servant of Vāsudeva' finally arises, that person could deliver all the worlds. The servant-identity is rare enough to take numberless lifetimes to ripen, and once ripe, its power has no limit.
हजारों जन्मान्तरों (के पुण्य) से जिसकी ऐसी बुद्धि हो जाए कि 'मैं वासुदेव का दास हूँ', वह सब लोकों का उद्धार कर सकता है।
Why cited: Scriptural proof — same verse Jīva used — that the conviction 'I am the servant of Vāsudeva' (kaiṅkarya as abhimāna) is the rare, supreme attainment.
क्यों उद्धृत: शास्त्र-प्रमाण — वही श्लोक जिसे जीव ने प्रयोग किया — कि 'मैं वासुदेव का दास हूँ' यह प्रतीति (अभिमानरूप कैंकर्य) दुर्लभ, परम प्राप्ति है।
Vāsudeva: Kṛṣṇa as son of Vasudeva and Supreme Lord; the name underscores his role as the master one becomes servant to.
वासुदेव: वसुदेव-पुत्र तथा परमेश्वर के रूप में कृष्ण; यह नाम उनके उस स्वामी होने पर बल देता है जिसका सेवक बना जाता है।
s5conclusion
etasya ca kārya-bhūtaṁ paricaryādikaṁ jñeyam |
etasya caand of this — of this kaiṅkarya, the servant-identity genitive: whose productऔर इस (कैंकर्य) का
kārya-bhūtamas the effect that flows from it — what it naturally produces kārya 'effect' + bhūta 'being'कार्यरूप (जो फल है)
paricaryā-ādikamactual waiting-on-him and the rest — the concrete acts of attendance paricaryā 'personal service' + ādi 'and so on'परिचर्या आदि (को)
jñeyamis to be understood — one should recognize gerundiveजानना चाहिए
etasya ca — and of this (kaiṅkarya); kārya-bhūtam paricaryā-ādikam — the effect, namely actual service and the like; jñeyam — is to be understood.
etasya ca — और इस (कैंकर्य) का; kārya-bhūtam — कार्यरूप; paricaryā-ādikam — परिचर्या आदि को; jñeyam — जानना चाहिए
Viśvanātha, like Jīva, places the acts of service. Waiting on the Lord and the rest are the effect that flows out of kaiṅkarya. The identity 'I am his servant' comes first; the hands-on serving follows from it as its natural product.
और परिचर्या आदि को इस (कैंकर्य) का कार्य (फल) समझना चाहिए।
paricaryā: personal attendance on the Lord; here the kārya, the effect, of the inner kaiṅkarya-identity, not the identity itself.
परिचर्या: भगवान् की प्रत्यक्ष सेवा-शुश्रूषा; यहाँ अन्तर्गत कैंकर्य-भाव का कार्य (फल), न कि स्वयं वह भाव।
s6conclusion
kevala-paricaryā-rūpatve bhedo na syāt ||
kevala-paricaryā-rūpatveif it consisted of bare service alone — were kaiṅkarya nothing but the acts of attendance locative of condition, 'if / were it the case that'यदि (कैंकर्य) केवल परिचर्यारूप ही होता
bhedaḥany distinction between the limbs — a difference from the others nominative subjectभेद
na syātwould not exist — there would be none optative; the unwanted consequenceन रहता
kevala-paricaryā-rūpatve — if kaiṅkarya were bare service alone; bhedaḥ — a distinction (from the other limbs); na syāt — would not exist.
kevala-paricaryā-rūpatve — केवल परिचर्यारूप होने पर; bhedaḥ — भेद; na syāt — नहीं होता
Viśvanātha closes with the same argument as Jīva. If kaiṅkarya were only the outward acts of service, it would blur into the other service-limbs and there would be no difference left. Because it is essentially the identity 'I am his servant,' and only then yields the acts, it keeps its own distinct place in the list.
यदि (कैंकर्य) केवल परिचर्यारूप ही होता, तो (उसमें और परिचर्या में) कोई भेद न रहता।
The 'else no difference' (bheda na syāt) argument: a listed limb needs a mark that sets it apart; if kaiṅkarya collapsed into plain paricaryā, that mark would be lost.
'अन्यथा भेद नहीं' (भेद न स्यात्) युक्ति: सूचीबद्ध अंग को कोई ऐसा चिह्न चाहिए जो उसे अलग करे; यदि कैंकर्य केवल परिचर्या में सिमट जाए, तो वह चिह्न लुप्त हो जाएगा।