L1citation
tasmin samarpitaṁ karma svābhāvikam apīśvare |
tasminin him, that one loc. sg., anticipates and agrees with īśvareउस (परमेश्वर) में, जिसका निर्देश आगे 'ईश्वरे' से होता है
samarpitamwhen it is offered up, dedicated past part., nom. sg. neut., agrees with karmaभली-भाँति अर्पित किया हुआ
karmaaction, work nom. sg. neut.कर्म
svābhāvikamthe kind that just comes naturally, arising from one's own nature adj. agreeing with karmaजो स्वाभाविक (सहज, अपने वर्ण-आश्रम के अनुसार) है
apieven — even such ordinary actionभी
īśvareto the Lord, the controller loc. sg., completes tasminउस ईश्वर में (यही 'तस्मिन्' का आश्रय है)
tasmin īśvare — to that Lord; svābhāvikam api karma — even action that merely comes naturally; samarpitam — when it is offered up [to him]
tasmin — उस (परमेश्वर) में; samarpitam — भली-भाँति अर्पित किया हुआ; karma — कर्म; svābhāvikam — जो स्वाभाविक (सहज) है; api — भी; īśvare — उस ईश्वर में।
Take even the ordinary action a person does just because of who they are, by their own nature. When that action is offered up to the Lord — [the verse continues in the next line].
जो कर्म स्वाभाविक (सहज) है, वह भी यदि उस ईश्वर में अर्पित कर दिया जाए।
Why cited: adduced from the Skānda Purāṇa as the first illustration: the offering of action (karma-arpaṇa)
क्यों उद्धृत: स्कान्द पुराण से प्रथम उदाहरण के रूप में उद्धृत — कर्म-अर्पण, अर्थात् कर्म का भगवान् को समर्पण।
īśvara — literally 'the controller, the capable one'; here it names Bhagavān, the Lord to whom the action is given.
'ईश्वर' का शब्दार्थ है नियन्ता, समर्थ पुरुष; यहाँ यह भगवान् को कहता है, जिन्हें कर्म अर्पित किया जाता है।
L2citation
bhaved bhāgavato dharmas tat-karma kim utārpitam ||
bhavetit would become, it turns into optative of bhūहो जाए / बन जाता है
bhāgavataḥ dharmaḥbhāgavata-dharma — the practice centered on Bhagavān, the way of the devoteeभागवत धर्म
tat-karmaaction that is itself about him — done directly for the Lord the contrast case with svābhāvika karma aboveवह कर्म (जो ऊपर के स्वाभाविक कर्म के विपरीत, स्वयं भगवान् के लिए ही हो)
kim utahow much more so, what need is there even to say a fortiori particleतो फिर कहना ही क्या
arpitamwhen it too is offered [to him] past part., agrees with tat-karmaअर्पित होने पर
[svābhāvikam api karma tasmin samarpitam] bhāgavataḥ dharmaḥ bhavet — even naturally-occurring action, offered to him, would become bhāgavata-dharma; tat-karma arpitam kim uta — how much more so action that is itself about him, when it is offered
bhavet — हो जाए; bhāgavataḥ dharmaḥ — भागवत धर्म; tat-karma — वह कर्म (जो भगवान् के लिए ही किया गया); kim uta — तो फिर कहना ही क्या; arpitam — अर्पित।
That offered action becomes bhāgavata-dharma — the practice of a devotee. And if even ordinary action becomes that once it is offered, then how much more so action that is itself about the Lord, when that too is offered to him.
(तब वह) भागवत धर्म बन जाता है; फिर वह कर्म जो स्वयं भगवान् के लिए ही हो, यदि अर्पित हो, तो उसका तो कहना ही क्या।
Why cited: completes the Skānda proof: even ordinary action offered becomes devotional service — action that is itself for the Lord, a fortiori
क्यों उद्धृत: स्कान्द के प्रमाण को पूर्ण करता है — साधारण कर्म भी अर्पित होने पर भागवत धर्म बन जाता है, तो जो कर्म स्वयं भगवान् के लिए हो और अर्पित हो, उसका तो कहना ही क्या।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
tatrādyaṁ karmārpaṇam udāharati—tasminn iti ||
tatraat this point — of the practices just being listedइस विषय में (उन गिने हुए भेदों में से)
ādyamthe first one nom. sg. neut., i.e. the first item on the listप्रथम (मद) को, अर्थात् सूची में सबसे पहले को
karma-arpaṇamnamely, the offering of action in apposition to ādyam — names what 'the first' isअर्थात् कर्म-अर्पण को (यही बताता है कि 'प्रथम' क्या है)
udāharatihe now gives an example of it 3rd sg. pres.उदाहरणस्वरूप दिखाते हैं
tasmin itiwith the words 'tasmin…' — i.e. this quoted verse'तस्मिन्' इस वचन से
tatra ādyam karma-arpaṇam — here the first item, the offering of action; udāharati — he illustrates; tasmin iti — with the verse beginning 'tasmin'
tatra — इस विषय में; ādyam — प्रथम (मद) को; karma-arpaṇam — अर्थात् कर्म-अर्पण को; udāharati — उदाहरणस्वरूप दिखाते हैं; tasmin iti — 'तस्मिन्' इस वचन से।
Jīva sets up the quotation. Of the practices just listed, the first is the offering of action. He gives an example of it — the verse that begins 'tasmin.'
इन भेदों में से प्रथम — कर्म-अर्पण — का उदाहरण देते हैं: 'तस्मिन्' इत्यादि वचन से।
Jīva quotes the opening word as tasmin (matching the verse); Viśvanātha below quotes it as tatra. Left as each ācārya gives it, unharmonized.
जीव आरम्भिक शब्द को 'तस्मिन्' रूप में उद्धृत करते हैं (जो श्लोक-पाठ से मेल खाता है), जबकि नीचे विश्वनाथ उसी को 'तत्र' कहते हैं। दोनों को जैसा-का-तैसा, बिना समन्वय किए रखा गया है।
Mukunda-dāsa Gosvāmī
s1gloss
bhāgavataṁ tat-prāpakaṁ dāsya-lakṣaṇaṁ, tat karma japa-dhyānādi ||
bhāgavatamthe bhāgavata [dharma] — [meaning:]
tat-prāpakamthe thing that gets you to him, that brings one to the Lord prāpaka = 'causing to reach'
dāsya-lakṣaṇamwhose defining mark is servanthood — being his servant bahuvrīhi: 'having servitude as its mark'
tat karmaand 'that action' [tat-karma of the verse] means picks up tat-karma from L2
japa-dhyāna-ādimuttered prayer, meditation, and the like
bhāgavatam — the bhāgavata dharma is; tat-prāpakam dāsya-lakṣaṇam — that which brings one to him, marked by servanthood; tat karma — 'that action' is; japa-dhyāna-ādi — japa, meditation, and so on
Mukunda glosses two terms. 'Bhāgavata-dharma' is what brings you to the Lord, and its defining mark is servanthood — being his servant. And 'that action' [tat-karma] means things like japa, muttered prayer, and meditation.
dāsya — 'the condition of being a servant, service'; here it names the devotional mood (bhāva) that defines bhāgavata-dharma, not mere menial work.
Viśvanātha Cakravartī
s1avataranika
tatra karmārpaṇam udāharati—tatreti |
tatraat this point — of the items just listedउस विषय में
karma-arpaṇamthe offering of actionकर्म-अर्पण को
udāharatihe now gives an example of it 3rd sg. pres.उदाहरणस्वरूप दिखाते हैं
tatra itiwith the words 'tatra…''तत्र' इस वचन से
tatra karma-arpaṇam — here, the offering of action; udāharati — he illustrates; tatra iti — with the words beginning 'tatra'
tatra — उस विषय में; karma-arpaṇam — कर्म-अर्पण को; udāharati — उदाहरणस्वरूप दिखाते हैं; tatra iti — 'तत्र' इस वचन से।
Viśvanātha sets up the same quotation. Here he illustrates the offering of action — with the verse he cites as beginning 'tatra.'
उस विषय में कर्म-अर्पण का उदाहरण देते हैं: 'तत्र' इत्यादि वचन से।
Viśvanātha quotes the opening as tatra, where Jīva above (and the verse text) has tasmin. The two pratīkas are left as each ācārya records them, not reconciled.
विश्वनाथ आरम्भिक शब्द को 'तत्र' रूप में उद्धृत करते हैं, जबकि ऊपर जीव (तथा श्लोक-पाठ) में 'तस्मिन्' है। दोनों प्रतीक जैसे प्रत्येक आचार्य ने अंकित किए, वैसे ही रखे गए हैं, मिलाए नहीं गए।
s2gloss
tasmin bhagavati svābhāvikam api karmārpitaṁ sad bhāgavato dharmo bhavet |
tasmin bhagavatito that one — that is, to Bhagavān loc.; Viśvanātha supplies 'bhagavati' for the verse's tasmin/īśvareउस भगवान् में (विश्वनाथ श्लोक के 'तस्मिन्'/'ईश्वरे' के लिए 'भगवान्' रखते हैं)
svābhāvikam apieven action that just comes naturallyस्वाभाविक (सहज) होने पर भी
karmaaction, workकर्म
arpitam satonce it has been offered — being now in an offered state sat = 'being', marks the conditionअर्पित होने पर (यह शर्त बताता है)
bhāgavataḥ dharmaḥbhāgavata-dharma, the practice of a devoteeभागवत धर्म
bhavetit would become optativeहो जाए
tasmin bhagavati — to that Bhagavān; svābhāvikam api karma — even naturally-occurring action; arpitam sat — once it is offered; bhāgavataḥ dharmaḥ bhavet — would become bhāgavata-dharma
tasmin bhagavati — उस भगवान् में; svābhāvikam api — स्वाभाविक होने पर भी; karma — कर्म; arpitam sat — अर्पित होने पर; bhāgavataḥ dharmaḥ — भागवत धर्म; bhavet — हो जाए।
Viśvanātha spells out the first line. Even action that a person does just by their own nature — once it has been offered to that Lord, to Bhagavān — would turn into bhāgavata-dharma, the practice of a devotee.
उस भगवान् में स्वाभाविक कर्म भी, अर्पित होने पर, भागवत धर्म हो जाता है।
s3gloss
tasya bhagavataḥ karma-śravaṇa-kīrtanādikam arpitaṁ sat kim uta ||
tasya bhagavataḥof that same Bhagavān — his gen., attaches to karma belowउन भगवान् के (यह आगे के 'कर्म' से जुड़ता है)
karma-śravaṇa-kīrtana-ādikamthe hearing and chanting of his deeds, and the like here karma = the Lord's deeds/activities; śravaṇa-kīrtana-ādi are of thoseकर्मों (यहाँ भगवान् की लीलाओं) के श्रवण-कीर्तन आदि
arpitam satonce it too has been offered sat marks the conditionअर्पित होने पर (यही शर्त)
kim utahow much more so! — needless to say [it becomes bhāgavata-dharma] a fortiori; supply 'bhāgavataḥ dharmaḥ bhavet' from s2तो फिर कहना ही क्या (s2 से 'भागवत धर्म हो जाए' यहाँ जोड़ लें)
tasya bhagavataḥ — of that Bhagavān; karma-śravaṇa-kīrtana-ādikam — the hearing, chanting, etc. of his deeds; arpitam sat — once it is offered; kim uta — how much more [would it become bhāgavata-dharma]
tasya bhagavataḥ — उन भगवान् के; karma-śravaṇa-kīrtana-ādikam — कर्मों (लीलाओं) के श्रवण-कीर्तन आदि; arpitam sat — अर्पित होने पर; kim uta — तो फिर कहना ही क्या।
Now the 'how much more' clause. Here 'that action' means the Lord's own deeds — hearing them, chanting them, and so on. If even ordinary action offered becomes bhāgavata-dharma, then when this too is offered, how much more surely does it! Viśvanātha reads the verse's 'that action' as being about the Lord himself, not the doer's private work.
उन भगवान् के कर्मों (लीलाओं) का श्रवण-कीर्तन आदि यदि अर्पित हो, तो उसका तो कहना ही क्या (कि वह भागवत धर्म होगा)।
In line 1 karma is the devotee's own natural action; here in tat-karma Viśvanātha takes karma as the Lord's deeds — so 'hearing and chanting his acts' is the higher case that the kim uta rises to.
प्रथम पंक्ति में 'कर्म' भक्त का अपना स्वाभाविक कर्म है; किन्तु यहाँ 'तत्-कर्म' में विश्वनाथ 'कर्म' को भगवान् की लीलाओं के अर्थ में लेते हैं — अतः उन लीलाओं का श्रवण-कीर्तन ही वह उच्चतर स्थिति है जिस तक 'किम् उत' पहुँचता है।