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IASTदेवनागरीবাংলা
Commentary
Jīva + ViśvanāthaMukunda-dāsa
BRS 1.2.225
← 1.2.2241.2.226 →
60— atha śrī-mūrter-aṅghri-sevane prītiḥ, yathā ādi-purāṇe—
mama nāma-sadāgrāhī mama sevā-priyaḥ sadā |
bhaktis tasmai pradātavyā na tu muktiḥ kadācana ||quoted · ādi-purāṇe
The verse — decoded
L1citation
mama nāma-sadāgrāhī mama sevā-priyaḥ sadā |
mamaof me — Kṛṣṇa is the speaker; "my" genitiveमेरे
nāma-sadāgrāhīone who always takes up my name — keeps uttering and holding to my name at all times bahuvrīhi; sadā "always" inside the compoundजो सदा (मेरे) नाम को ग्रहण करता रहता है
mamaof me — again "my," governing the next word genitiveमेरी
sevā-priyaḥone whose love is service to me — he holds serving me dear above all bahuvrīhiजिसे सेवा प्रिय है
sadāalways — at every moment, without a breakसदा
mama nāma-sadāgrāhī — he who always takes up my name; mama sevā-priyaḥ sadā — and always holds service to me dear
mama — मेरे; nāma-sadāgrāhī — जो सदा नाम को ग्रहण करता रहता है; mama — मेरी; sevā-priyaḥ — जिसे सेवा प्रिय है; sadā — सदा
Kṛṣṇa is speaking. He describes a certain devotee. This is the person who always takes up my name. This is the person who always holds serving me dear. Both marks are constant: the name is always on his lips, and love for my service never leaves him.
जो सदा मेरे नाम को ग्रहण करता रहता है और जिसे सदा मेरी सेवा प्रिय है —
Why cited: quoted from the Ādi-purāṇa to establish that love for serving the Deity's feet is what Kṛṣṇa prizes — devotion, not liberation, is to be given to such a devotee
क्यों उद्धृत: आदिपुराण से उद्धृत — यह स्थापित करने के लिए कि कृष्ण उसी को चाहते हैं जिसे उनके (चरणों की) सेवा प्रिय है; ऐसे भक्त को भक्ति दी जाए, मुक्ति नहीं।
L2citation
bhaktis tasmai pradātavyā na tu muktiḥ kadācana ||
bhaktiḥdevotion — loving service is the thing to be grantedभक्ति
tasmaito him — to that devotee just described dative, recipientउसे
pradātavyāshould be given — is the fit gift for him gerundive / prescriptionदेनी चाहिए
na tubut not — sharply excluding what followsपरन्तु नहीं
muktiḥliberation — release from the worldमुक्ति
kadācanaever — not at any time at allकभी
tasmai — to him; bhaktiḥ pradātavyā — devotion should be given; na tu muktiḥ kadācana — but liberation, never at all
bhaktiḥ — भक्ति; tasmai — उसे; pradātavyā — देनी चाहिए; na tu — परन्तु नहीं; muktiḥ — मुक्ति; kadācana — कभी
To that devotee, devotion should be given. But liberation should never be given to him — not at any time. Kṛṣṇa sets the two side by side and keeps only the first. For the one who loves my name and my service, the fit gift is more devotion, never mere release.
उसे भक्ति देनी चाहिए, परन्तु मुक्ति कभी नहीं।
Why cited: scriptural proof that for the name-taking, service-loving devotee the reward to bestow is bhakti itself, and that mukti is expressly withheld
क्यों उद्धृत: शास्त्रीय प्रमाण कि नाम-ग्रहण करने वाले और सेवा-प्रिय भक्त को देने योग्य फल भक्ति ही है, और मुक्ति स्पष्ट रूप से रोक दी गई है।
Commentary — decoded
Jīva Gosvāmī + Viśvanātha Cakravartī
s1gloss
sevā-priyaḥ sevaika-puruṣārthaḥ san |
sevā-priyaḥ"one whose love is service" — picking up the verse's word to explain itजिसे सेवा प्रिय है
sevaika-puruṣārthaḥone for whom service alone is the goal of life — service is his single aim, nothing else counts as the goal bahuvrīhi; eka "alone" inside the compoundजिसका एकमात्र पुरुषार्थ सेवा ही है
sanbeing — that is, since he is such a person present participle, giving the senseहोता हुआ (यह अर्थ देते हुए)
sevā-priyaḥ — "one whose love is service" [means] sevaika-puruṣārthaḥ san — being one for whom service alone is the goal of life
sevā-priyaḥ — जिसे सेवा प्रिय है; sevaika-puruṣārthaḥ — जिसका एकमात्र पुरुषार्थ सेवा ही है; san — होता हुआ
The commentators explain the verse's word "sevā-priyaḥ." It means: he is a person for whom service alone is the goal of life. Among the usual aims a person might chase, only one counts for him — serving Kṛṣṇa. That is what "holding service dear" comes to.
'जिसे सेवा प्रिय है' अर्थात् जिसका एकमात्र पुरुषार्थ सेवा ही है — ऐसा होता हुआ।
puruṣārtha: in the broader tradition, the recognized "aims of life" (dharma, artha, kāma, mokṣa); here the commentators say this devotee keeps only one aim of his own — sevā, service — so service itself is his puruṣārtha.
पुरुषार्थ: व्यापक परम्परा में ये जीवन के मान्य लक्ष्य हैं (धर्म, अर्थ, काम, मोक्ष); यहाँ टीकाकार कहते हैं कि यह भक्त अपना एकमात्र लक्ष्य सेवा को ही रखता है — इसलिए सेवा ही उसका पुरुषार्थ है।
s2gloss
muktir atra bhakti-śūnyā jñeyā ||
muktiḥliberation — the "mukti" the verse refusesमुक्ति
atrahere — in this verse, in this context locative of contextयहाँ (इस प्रसंग में)
bhakti-śūnyāthe kind empty of devotion — release with no devotion in it bahuvrīhi qualifying muktiḥभक्ति से रहित (मुक्ति)
jñeyāshould be understood as — take the word to mean this gerundiveजाननी चाहिए
atra — here; muktiḥ — "liberation"; bhakti-śūnyā jñeyā — should be understood as the kind empty of devotion
muktiḥ — मुक्ति; atra — यहाँ; bhakti-śūnyā — भक्ति से रहित; jñeyā — जाननी चाहिए
The commentators fix which "mukti" the verse rules out. Here "liberation" should be understood as the kind that is empty of devotion. So the verse is not condemning every release. It withholds only the dry liberation that has no bhakti in it — the mere escape from the world, prized for its own sake.
यहाँ 'मुक्ति' से भक्ति से रहित मुक्ति ही जाननी चाहिए।
mukti: in the wider tradition, liberation is the fourth and highest aim; here the commentators narrow the word to "bhakti-śūnyā mukti" — devotion-less release — so that only that empty kind is what Kṛṣṇa refuses to give.
मुक्ति: व्यापक परम्परा में मुक्ति चौथा और सर्वोच्च पुरुषार्थ है; यहाँ टीकाकार इस शब्द को 'भक्ति-शून्य मुक्ति' — भक्ति से रहित मुक्ति — तक सीमित कर देते हैं, जिससे कृष्ण केवल उसी नीरस मुक्ति को देने से इनकार करते हैं।
← 1.2.2241.2.226 →