63. atha śrī-nāma saṁkīrtanaṁ, yathā dvitīye (2.1.11)—
L1citation
etan nirvidyamānānām icchatām akuto-bhayam |
etatthis — namely the singing of the Lord's name (named in the next line)यह (हरि-नाम-कीर्तन)
nirvidyamānānāmfor those who have grown free of desire, the seekers of release gen. pl., beneficiaryविरक्त हो रहे जनों के लिए
icchatāmand for those who still want things, the desirers gen. pl., beneficiaryकामना करने वालों के लिए
akuto-bhayamis the one path with fear from no quarter — safe on every side bahuvrīhi, nom. sg.किसी भी ओर से भय-रहित है
etat — this (the singing of Hari's name); nirvidyamānānām — for the desireless release-seekers; icchatām — and for the desirers; akuto-bhayam — is fearless from every side.
etat — यह; nirvidyamānānām — विरक्तों के लिए; icchatām — कामनावालों के लिए; akuto-bhayam — किसी भी ओर से भय-रहित।
This — the singing of the Lord's name — is fearless from every direction. It is safe for those who have given up all desire and want only release. And it is equally safe for those who still have things they want. The verse names three kinds of people; the first line lists two of them.
यह (हरि-नाम-कीर्तन) विरक्तों के लिए और कामना करने वालों के लिए किसी भी ओर से भय-रहित है।
Why cited: The mūla verse from Bhāgavata 2.1.11 that the whole lahari section is unpacking: Hari-nāma-kīrtana is the settled, fear-free practice for every kind of aspirant.
क्यों उद्धृत: यह भागवत (2.1.11) का मूल श्लोक है जिसे पूरा लहरी-प्रकरण खोल रहा है: हरि-नाम-कीर्तन हर प्रकार के साधक के लिए निश्चित, निर्भय साधन है।
akuto-bhaya: ordinary sense 'having fear from nowhere, perfectly safe'; here it flags a practice with no external prerequisite that could spoil it — nothing about time, place, or purity can make it fail.
अकुतोभय का सामान्य अर्थ है 'जिसे कहीं से भय न हो, पूर्णतः निरापद'; यहाँ यह ऐसे साधन का सूचक है जिसके लिए कोई बाहरी शर्त नहीं — काल, देश या शुद्धि की कोई बात इसे विफल नहीं कर सकती।
L2citation
yogināṁ nṛpa nirṇītaṁ harer nāmānukīrtanaṁ ||
yogināmand for the yogīs — those settled in the self gen. pl., the third beneficiaryयोगियों के लिए
nṛpaO king (Śukadeva addresses Parīkṣit) vocativeहे राजन्
nirṇītamhas been settled, decided once for all past passive participle, the main predicateनिश्चित किया गया है
hareḥof Hari, the Lord — whose name it is gen.हरि का
nāma-anukīrtanamthe repeated singing of the name — this is what 'this' refers to nom. sg., the real subjectनाम का अनुकीर्तन
yoginām — for the yogīs; nṛpa — O king; hareḥ nāma-anukīrtanam — the repeated singing of Hari's name; nirṇītam — has been settled (as the fearless path named above).
yoginām — योगियों के लिए; nṛpa — हे राजन्; nirṇītam — निश्चित किया गया है; hareḥ — हरि का; nāma-anukīrtanam — नाम-अनुकीर्तन।
O king, it is also fearless for the yogīs. What is 'this'? The repeated singing of Hari's name. That has been settled as the fear-free path for all three: the desireless, the desirers, and the yogīs.
हे राजन्, योगियों के लिए हरि के नाम का अनुकीर्तन ही (यह सब) निश्चित किया गया है।
Why cited: Supplies the subject and predicate of the verse: the thing 'settled' as fearless is Hari-nāma-anukīrtana — the key word Viśvanātha will later break down syllable by syllable.
क्यों उद्धृत: श्लोक का कर्ता और विधेय यहीं मिलता है: जिसे निर्भय रूप में 'निश्चित' किया गया वह है हरि-नाम-अनुकीर्तन — वही मुख्य शब्द जिसे विश्वनाथ आगे अक्षर-अक्षर खोलेंगे।
anukīrtana: anu- carries 'following after / again and again'; here Viśvanātha will read it two ways — singing that follows one's own devotion, or singing done without a break.
अनुकीर्तन में अनु- का भाव है 'अनुरूप / पीछे-पीछे चलते हुए, बार-बार'; यहाँ विश्वनाथ इसे दो प्रकार से पढ़ेंगे — अपनी भक्ति के अनुरूप किया गया कीर्तन, अथवा बिना रुके किया गया कीर्तन।
Viśvanātha Cakravartī
s1objection
nanv atra śāstre bhaktir abhidheyety avagamyata eva |
nanunow, one may ask — raising a doubtभला (यहाँ शंका होती है)
atra śāstrein this scripture (the Bhāgavata) loc., 'in this text'इस शास्त्र में
bhaktiḥ abhidheyādevotion is the thing to be practiced, the subject-matter abhidheya = the practice a text prescribesभक्ति ही अभिधेय (विहित साधन) है
itiso — closing the claimed pointऐसा
avagamyate evais indeed already understood eva: granting this much is not in doubtयह तो समझ में आ ही जाता है
nanu — one may object; atra śāstre — in this scripture; bhaktiḥ abhidheyā iti — that devotion is the prescribed practice; avagamyate eva — is certainly understood.
nanu — भला (शंका); atra śāstre — इस शास्त्र में; bhaktiḥ abhidheyā — भक्ति ही अभिधेय है; iti — ऐसा; avagamyate eva — समझ में आ ही जाता है।
Viśvanātha raises a question. We already understand this much: in the Bhāgavata, devotion (bhakti) is the practice being taught. That is not in dispute.
शंका — इस शास्त्र में भक्ति ही अभिधेय (विहित साधन) है, यह तो समझ में आ ही जाता है।
abhidheya: in the standard three-fold scheme sambandha-abhidheya-prayojana, abhidheya is 'what is to be done' — the practice a scripture prescribes to reach its goal; here that practice is bhakti.
अभिधेय — सम्बन्ध-अभिधेय-प्रयोजन के त्रिविध विभाग में 'जो करना है', अर्थात् शास्त्र अपने लक्ष्य तक पहुँचने के लिए जिस साधन का विधान करता है; यहाँ वह साधन भक्ति है।
s2objection
tatrāpi bhakty-aṅgeṣu madhye mahārāja-cakravartivat kim ekaṁ mukhyatvena nirṇīyate, tatrāha—nāmānukīrtanam iti |
tatra apieven so, granting that concedes the previous point and presses furtherइतना मानकर भी
bhakti-aṅgeṣu madhyeamong the limbs of devotion — its many components loc., 'out of…'भक्ति के अंगों में से
mahārāja-cakravarti-vatlike a supreme emperor among kings -vat: 'just as'; sets up an analogyमहाराज-चक्रवर्ती के समान
kim ekaṁ mukhyatvena nirṇīyatewhich single one is settled as the chief? the actual questionक्या कोई एक (अंग) मुख्य रूप से निश्चित किया गया है
tatra api — even granting that; bhakti-aṅgeṣu madhye — among the limbs of devotion; mahārāja-cakravarti-vat — as an emperor stands over kings; kim ekaṁ mukhyatvena nirṇīyate — which one is settled as chief?
tatra api — इतना मानकर भी; bhakti-aṅgeṣu madhye — भक्ति-अंगों में से; mahārāja-cakravarti-vat — महाराज-चक्रवर्ती के समान; kim ekaṁ mukhyatvena nirṇīyate — क्या कोई एक मुख्य रूप से निश्चित है।
The question sharpens. Fine — bhakti is the practice. But bhakti has many limbs. Among all of them, which single limb is settled as the chief one — the way a supreme emperor stands out among ordinary kings? Viśvanātha answers by pointing to the verse's own word.
इतना मान भी लें, तो भी — भक्ति के अनेक अंगों में से, जैसे राजाओं में एक चक्रवर्ती सम्राट होता है, वैसे क्या कोई एक अंग मुख्य रूप में निश्चित किया गया है?
The analogy: the many bhakti-aṅgas are like many kings, and the one chief limb is like the emperor (cakravartin) who rules over them all. It shows that one limb is supreme, not merely one among equals; it does not say the others are worthless kings.
उपमा यह है — अनेक भक्ति-अंग अनेक राजाओं के समान हैं, और एक मुख्य अंग उस चक्रवर्ती सम्राट के समान जो सब पर शासन करता है। इससे यह दिखता है कि एक अंग सर्वोपरि है, न कि केवल बराबरी में से एक; यह नहीं कहती कि शेष अंग व्यर्थ राजा हैं।
s3reply
sarveṣu bhakty-aṅgeṣu madhye śravaṇa-kīrtana-smaraṇāni mukhyāni tasmād bhārata sarvātmā iti ślokenoktāni |
sarveṣu bhakti-aṅgeṣu madhyeout of all the limbs of devotion loc., 'among all…'सभी भक्ति-अंगों में से
śravaṇa-kīrtana-smaraṇānihearing, chanting, and remembering — these threeश्रवण, कीर्तन और स्मरण
mukhyāniare the chief onesमुख्य हैं
tasmād bhārata sarvātmā iti ślokenaby the verse beginning 'therefore, O Bhārata, the all-pervading Self…' instr., 'by means of that verse'"तस्माद्भारत सर्वात्मा" इस श्लोक के द्वारा
uktāniare the ones stated past passive part., agreeing with the threeकहे गए हैं
sarveṣu bhakti-aṅgeṣu madhye — among all the limbs of devotion; śravaṇa-kīrtana-smaraṇāni mukhyāni — hearing, chanting, remembering are chief; tasmād bhārata sarvātmā iti ślokena uktāni — as stated by the 'tasmād bhārata sarvātmā' verse.
sarveṣu bhakti-aṅgeṣu madhye — सभी भक्ति-अंगों में से; śravaṇa-kīrtana-smaraṇāni — श्रवण, कीर्तन, स्मरण; mukhyāni — मुख्य हैं; tasmād bhārata sarvātmā iti ślokena — "तस्माद्भारत सर्वात्मा" श्लोक के द्वारा; uktāni — कहे गए हैं।
Viśvanātha begins narrowing. Out of all the limbs of devotion, three are chief: hearing, chanting, and remembering. Scripture itself says so — in the verse that begins 'Therefore, O Bhārata, the Self of all…' So we start from nine or many limbs and cut down to three.
सभी भक्ति-अंगों में से श्रवण, कीर्तन और स्मरण — ये तीन मुख्य हैं; ऐसा "तस्माद्भारत सर्वात्मा" श्लोक के द्वारा कहा गया है।
Why cited: Bhāgavata 2.1.6 is adduced as the scriptural warrant that narrows the many bhakti-limbs down to three chief ones — hearing, chanting, remembering — the first step toward isolating kīrtana.
क्यों उद्धृत: भागवत (2.1.6) यहाँ शास्त्र-प्रमाण के रूप में उद्धृत है जो अनेक भक्ति-अंगों को तीन मुख्य अंगों — श्रवण, कीर्तन, स्मरण — तक सीमित करता है, कीर्तन को अलग करने की ओर पहला पग।
s4reply
teṣu triṣv api madhye kīrtanam |
teṣu triṣu api madhyeand among those three as well loc., narrowing further; api: 'even within these'उन तीनों में से भी
kīrtanamchanting is the chief supply mukhyam from the previous sentenceकीर्तन (मुख्य है)
teṣu triṣu api madhye — among those very three; kīrtanam — chanting (is chief).
teṣu triṣu api madhye — उन तीनों में से भी; kīrtanam — कीर्तन (मुख्य)।
Now he narrows again. Even among those three — hearing, chanting, remembering — chanting is the chief. So three becomes one: kīrtana.
उन तीनों में से भी कीर्तन ही मुख्य है।
s5reply
kīrtane’pi nāma-līlā-guṇādi-sambandhini tasmin nāma-kīrtanam |
kīrtane apiand within chanting itself loc., narrowing inside kīrtanaकीर्तन में भी
nāma-līlā-guṇa-ādi-sambandhiniwhich can be about the name, the pastimes, the qualities, and so on loc., describing the range chanting coversनाम, लीला, गुण आदि से सम्बन्ध रखने वाले उस (कीर्तन) में
tasminwithin that chantingउसमें
nāma-kīrtanamchanting of the name is the chief supply mukhyamनाम-कीर्तन (मुख्य है)
kīrtane api — within chanting too; nāma-līlā-guṇa-ādi-sambandhini tasmin — which relates to name, pastimes, qualities, and the rest; nāma-kīrtanam — chanting of the name (is chief).
kīrtane api — कीर्तन में भी; nāma-līlā-guṇa-ādi-sambandhini — नाम, लीला, गुण आदि से सम्बद्ध; tasmin — उसमें; nāma-kīrtanam — नाम-कीर्तन (मुख्य)।
He narrows once more. Chanting itself can be of many things — the name, the pastimes, the qualities, and so on. Among all these, chanting the name is the chief. So kīrtana narrows to nāma-kīrtana.
कीर्तन में भी — जो नाम, लीला, गुण आदि से सम्बन्ध रखता है, उसमें — नाम-कीर्तन ही मुख्य है।
s6alternative
tatrāpy anukīrtanaṁ sva-bhakty-anurūpa-nāma-kīrtanaṁ nirantara-kīrtanaṁ vā |
tatra apiand within name-chanting itself narrowing to the final word anu-kīrtanaउसमें भी
anukīrtanamthe anu-kīrtana (the 'following-after' chanting) is meantअनुकीर्तन
sva-bhakti-anurūpa-nāma-kīrtanameither: name-chanting that follows the measure of one's own devotion first reading of anu-अपनी भक्ति के अनुरूप किया गया नाम-कीर्तन
nirantara-kīrtanaṁ vāor else: unbroken, ceaseless chanting vā: the second reading, left standing beside the firstअथवा निरन्तर (बिना रुके) कीर्तन
tatra api — even within that; anukīrtanam — the 'anu' chanting; sva-bhakti-anurūpa-nāma-kīrtanam — name-chanting matched to one's own devotion; nirantara-kīrtanaṁ vā — or unbroken chanting.
tatra api — उसमें भी; anukīrtanam — अनुकीर्तन; sva-bhakti-anurūpa-nāma-kīrtanam — अपनी भक्ति के अनुरूप नाम-कीर्तन; nirantara-kīrtanaṁ vā — अथवा निरन्तर कीर्तन।
The final narrowing lands on the verse's exact word: anu-kīrtana. Viśvanātha gives two readings of the prefix anu- and leaves both standing. First: chanting the name in a way that follows one's own level of devotion. Second: chanting the name without any break, ceaselessly. He does not choose between them — both senses of anu- are allowed.
उसमें भी अनुकीर्तन — अर्थात् अपनी भक्ति के अनुरूप किया गया नाम-कीर्तन, अथवा निरन्तर बिना रुके किया गया कीर्तन। (दोनों अर्थ खुले रहते हैं।)
anu-: the prefix can mean 'in conformity with / following after' (giving 'chanting suited to one's devotion') or 'again and again / continuously' (giving 'unbroken chanting'); the vā keeps both live.
अनु- उपसर्ग का अर्थ हो सकता है 'अनुरूप / पीछे-पीछे चलते हुए' (जिससे बनता है 'अपनी भक्ति के अनुकूल कीर्तन') अथवा 'बार-बार / निरन्तर' (जिससे बनता है 'अखण्ड कीर्तन'); 'वा' दोनों को जीवित रखता है।
s7gloss
nirṇītaṁ pūrvācāryair api, na kevalaṁ mayaivādhunā nirṇīyata iti |
nirṇītam'has been settled' —निश्चित किया गया है
pūrva-ācāryaiḥ apiby the earlier teachers as well instr. of agent; api: 'even by them, not just now'पूर्वाचार्यों के द्वारा भी
na kevalaṁ mayā eva adhunā nirṇīyateit is not that it is being settled only by me, only now corrects a possible misreading of 'nirṇītam'केवल मेरे ही द्वारा अभी निश्चित नहीं किया जा रहा
iti— such is the force of the past tenseऐसा
nirṇītam — 'settled'; pūrva-ācāryaiḥ api — by the earlier teachers too; na kevalaṁ mayā eva adhunā nirṇīyate iti — not merely being settled by me now.
nirṇītam — निश्चित किया गया; pūrva-ācāryaiḥ api — पूर्वाचार्यों के द्वारा भी; na kevalaṁ mayā eva adhunā nirṇīyate — केवल मुझसे ही अभी निश्चित नहीं हो रहा; iti — ऐसा।
Why does the verse say 'has been settled' in the past tense? Because it was settled already, by the earlier teachers too. It is not something I am deciding for the first time, on my own, just now. The past tense points back to established authority.
यह पूर्वाचार्यों के द्वारा भी निश्चित किया गया है — केवल मेरे ही द्वारा अभी नया निश्चय नहीं किया जा रहा।
pūrva-ācārya: 'the earlier teachers', the received line of authorities; invoking them makes the conclusion traditional, not the commentator's private opinion.
पूर्वाचार्य — 'पहले के आचार्य', प्राप्त परम्परा के प्रामाणिक गुरुजन; इनका उल्लेख निष्कर्ष को परम्परा-सम्मत बना देता है, न कि टीकाकार की अपनी निजी राय।
s8conclusion
tenātra pramāṇaṁ na praṣṭavyam iti bhāvaḥ |
tenatherefore — because it was already settled by the earlier teachers instr. of cause, drawing the consequenceइसलिए
atrahere, on this pointयहाँ
pramāṇaṁ na praṣṭavyamno proof need be demanded gerundive: 'is not to be asked for'प्रमाण नहीं पूछना चाहिए
iti bhāvaḥ— this is the implied senseऐसा भाव है
tena — therefore; atra — on this matter; pramāṇaṁ na praṣṭavyam — proof is not to be demanded; iti bhāvaḥ — such is the import.
tena — इसलिए; atra — यहाँ; pramāṇaṁ na praṣṭavyam — प्रमाण नहीं पूछना चाहिए; iti bhāvaḥ — ऐसा भाव।
So here is the upshot. Because the earlier teachers already settled it, no one need demand fresh proof for this point. The tradition has already supplied the authority. That is the implied sense.
इसलिए यहाँ प्रमाण नहीं पूछना चाहिए — यही भाव है।
pramāṇa: a valid means or source of proof (scripture, inference, etc.); the claim is that the point is already backed by pramāṇa through the teachers, so it need not be re-argued.
प्रमाण — प्रमा (यथार्थ ज्ञान) का वैध साधन या स्रोत (शास्त्र, अनुमान आदि); कहा यह जा रहा है कि यह बात आचार्यों के द्वारा पहले ही प्रमाण से सिद्ध है, अतः इसे फिर से सिद्ध करने की आवश्यकता नहीं।
s9avataranika
kīdṛśam ? akuto-bhayam iti |
kīdṛśamof what sort is it? — setting up the next qualifier sets up the question the verse's word answers(यह) कैसा है?
akuto-bhayam itithe answer: 'fearless from every side' quoting the verse's word to be explained next"अकुतोभय" (यह शब्द अगले में समझाया जाएगा)
kīdṛśam — what kind (is this name-chanting)?; akuto-bhayam iti — 'fearless from every quarter'.
kīdṛśam — कैसा?; akuto-bhayam iti — "अकुतोभय" ऐसा।
Viśvanātha now turns to the next word of the verse. What sort of thing is this name-chanting? The verse answers: akuto-bhaya — fearless from every side. He will now unpack that word.
(यह कीर्तन) कैसा है? — "अकुतोभय" (इस शब्द से आगे बताया जा रहा है)।
s10gloss
kāla-deśa-pātropakaraṇādi-śuddhy-aśuddhi-gata-bhayābhāvasya kā vārtā ? bhagavat-sevādikam asahamānā mlecchā api yatra naiva vipratipadyante iti bhāvaḥ |
kāla-deśa-pātra-upakaraṇa-ādi-śuddhi-aśuddhi-gata-bhaya-abhāvasyaas for the mere absence of fear over whether time, place, person, implements and the like are pure or impure — gen. governed by 'kā vārtā'; a huge compound naming the ritual worries that do NOT ariseकाल, देश, पात्र, उपकरण आदि की शुद्धि-अशुद्धि सम्बन्धी भय के अभाव की
kā vārtāwhat is there even to say of that? — that much goes without saying rhetorical: this is the least of itइसकी क्या चर्चा (यह तो तुच्छ बात है)
bhagavat-sevā-ādikam asahamānāḥeven those who cannot bear the service of the Lord and such nom. pl., describing the mlecchasभगवान् की सेवा आदि को न सह सकने वाले
mlecchāḥ apieven barbarians, outsiders to the culture api: 'even these'म्लेच्छ भी
yatra na eva vipratipadyantemeet no obstacle here at all — nothing trips them up 'in which' — the fearlessness reaches even themजिसमें (कीर्तन में) कोई रुकावट नहीं पाते
iti bhāvaḥ— this is the implied senseऐसा भाव है
kāla-deśa-pātra-upakaraṇa-ādi-śuddhi-aśuddhi-gata-bhaya-abhāvasya kā vārtā — never mind the mere freedom from fear about purity of time, place, person, and implements; bhagavat-sevā-ādikam asahamānāḥ mlecchāḥ api — even barbarians who cannot bear the Lord's service; yatra na eva vipratipadyante — meet no obstruction in it; iti bhāvaḥ — such is the sense.
kāla-deśa-pātra-upakaraṇa-ādi-śuddhi-aśuddhi-gata-bhaya-abhāvasya — काल, देश, पात्र, उपकरण आदि की शुद्धि-अशुद्धि सम्बन्धी भय के अभाव की; kā vārtā — क्या चर्चा; bhagavat-sevā-ādikam asahamānāḥ — भगवत्-सेवा आदि को न सह सकने वाले; mlecchāḥ api — म्लेच्छ भी; yatra na eva vipratipadyante — जिसमें कोई रुकावट नहीं पाते; iti bhāvaḥ — ऐसा भाव।
He shows how total the fearlessness is. Ordinary ritual has worries — is the time right, the place clean, the person qualified, the utensils pure? That name-chanting is free of all such fear — but that is the least of it, hardly worth mentioning. Here is the striking part: even mlecchas, outsiders who cannot even stand the Lord's worship, run into no obstacle when they chant. Nothing about them disqualifies them. That is how fearless it is.
काल, देश, पात्र, उपकरण आदि की शुद्धि-अशुद्धि से उत्पन्न भय का तो अभाव है ही — उसकी क्या चर्चा? जो भगवान् की सेवा आदि को सह भी नहीं सकते, वे म्लेच्छ तक जिसमें कोई बाधा नहीं पाते — यही भाव है।
mleccha: in the ritual culture, one outside the Vedic pale, held unfit for ordinary rites; the point is that nāma-kīrtana carries no such barrier — even a mleccha meets no bar in it.
म्लेच्छ — कर्मकाण्ड की संस्कृति में वैदिक मर्यादा से बाहर का जन, सामान्य कर्मों के लिए अयोग्य माना गया; बात यह है कि नाम-कीर्तन में ऐसी कोई रुकावट नहीं — म्लेच्छ को भी इसमें कोई रोक नहीं।
s11avataranika
kiṁ ca, sādhakānāṁ siddhānāṁ ca nātaḥ param adhikaṁ śreya ity āha—nirvidyamānānām arthāt mokṣa-paryanta-sarva-kāmebhya iti |
kiṁ cafurthermore — adding a second qualifierऔर भी
sādhakānāṁ siddhānāṁ cafor both practitioners and the perfected gen., the two who benefitसाधकों और सिद्धों के लिए
na ataḥ param adhikaṁ śreyaḥthere is no higher good beyond this ataḥ param: 'beyond this'; nothing surpasses itइससे बढ़कर कोई श्रेय नहीं
iti āhaso he says — introducing the next word marks what the verse-word is brought to showयह दिखाने के लिए कहते हैं
nirvidyamānānām'of the desireless' —"निर्विद्यमानानाम्" (विरक्त जन)
arthāt mokṣa-paryanta-sarva-kāmebhyaḥwhich by implication means: from all desires, up to and including release itself arthāt: 'by implication'; abl., 'turned away from all wants'अर्थात् मोक्ष पर्यन्त समस्त कामनाओं से (विरत)
iti— so it is to be takenऐसा
kiṁ ca — moreover; sādhakānāṁ siddhānāṁ ca — for practitioners and perfected alike; na ataḥ param adhikaṁ śreyaḥ — no good is higher than this; iti āha nirvidyamānānām — so he speaks the word 'desireless'; arthāt mokṣa-paryanta-sarva-kāmebhyaḥ — by implication, free of every desire up to mokṣa itself.
kiṁ ca — और भी; sādhakānāṁ siddhānāṁ ca — साधकों तथा सिद्धों के लिए; na ataḥ param adhikaṁ śreyaḥ — इससे बढ़कर श्रेय नहीं; iti āha — यह दिखाने को कहते हैं; nirvidyamānānām — "निर्विद्यमानानाम्"; arthāt mokṣa-paryanta-sarva-kāmebhyaḥ — अर्थात् मोक्ष पर्यन्त समस्त कामनाओं से विरत; iti — ऐसा।
A second point. For both the practitioner and the perfected soul, there is no good higher than this name-chanting. To bring that out, the verse uses the word 'the desireless.' Read closely, it means: free of every desire — even the desire for release. If someone has let go of all wants, including the wish for mokṣa, it is because nothing is better than the name.
और भी — साधकों तथा सिद्धों के लिए इससे बढ़कर कोई श्रेय नहीं; यह दिखाने के लिए कहते हैं "निर्विद्यमानानाम्", अर्थात् मोक्ष तक की समस्त कामनाओं से विरक्त जनों के लिए।
śreyas: the highest good / ultimate benefit; the claim is that nāma-kīrtana is itself the top śreyas, so one who has it needs nothing further, not even liberation.
श्रेय — सर्वोच्च कल्याण / अन्तिम हित; दावा यह है कि नाम-कीर्तन स्वयं ही सर्वोच्च श्रेय है, अतः जिसे यह प्राप्त है उसे और कुछ नहीं चाहिए, मोक्ष तक नहीं।
s12reply
icchatām ity arthāt tān eva kāmān iti labhyate, tataś ca nirvidyamānānām ekānta-bhaktānām |
icchatām'of those who want' —"इच्छताम्" (इच्छा करने वालों)
arthāt tān eva kāmān iti labhyateby implication we get: wanting those very things (release and the rest just mentioned) arthāt: the object 'wants' supplies itself from the prior lineअर्थात् उन्हीं (पूर्वोक्त) कामनाओं की — यह अपने आप प्राप्त हो जाता है
tataś caand from that it follows draws the resulting readingऔर इससे
nirvidyamānānām ekānta-bhaktānām'the desireless' are the one-pointed devotees the reading this yields for nirvidyamāna"निर्विद्यमानानाम्" अर्थात् एकान्त-भक्तों के लिए
icchatām — 'of the desirers'; arthāt tān eva kāmān iti labhyate — by implication, desiring those very objects (mokṣa etc.); tataś ca nirvidyamānānām ekānta-bhaktānām — and hence 'the desireless' are the exclusive devotees.
icchatām — "इच्छताम्"; arthāt tān eva kāmān iti labhyate — अर्थात् उन्हीं कामनाओं की, यह स्वतः मिल जाता है; tataś ca — और इससे; nirvidyamānānām ekānta-bhaktānām — "निर्विद्यमानानाम्" अर्थात् एकान्त-भक्त।
Now he reads the pair together. 'The desirers' means those who want exactly the things just named — release and the like. Set against them, 'the desireless' come out as the one-pointed devotees: the ones who have turned away even from wanting mokṣa. On this reading, the contrast in the verse is between people who still want release and pure devotees who want nothing but the Lord.
"इच्छताम्" से अर्थात् उन्हीं (पूर्वोक्त) कामनाओं की इच्छा — यह अपने आप समझ में आ जाता है; और इससे "निर्विद्यमानानाम्" का अर्थ हुआ एकान्त-भक्त (उन कामनाओं से भी विरत जन)।
ekānta-bhakta: an exclusive, one-pointed devotee — one whose devotion is unmixed with any other aim; here identified with the 'desireless' who have dropped even the wish for liberation.
एकान्त-भक्त — अनन्य, एकनिष्ठ भक्त, जिसकी भक्ति किसी अन्य लक्ष्य से मिश्रित नहीं; यहाँ इन्हीं को वे 'निष्काम' कहा गया है जिन्होंने मोक्ष की कामना तक छोड़ दी है।
s13alternative
icchatāṁ svarga-mokṣādi-kāmināṁ yoginām ātmārāmāṇāṁ ca |
icchatāmon a second reading, 'of those who want' means a distinct construal set beside s12, not resolved into it"इच्छताम्" (एक भिन्न व्याख्या, पूर्व में विलीन नहीं)
svarga-mokṣa-ādi-kāmināmthe desirers of heaven, release, and the likeस्वर्ग, मोक्ष आदि की कामना करने वालों के लिए
yogināmand 'of the yogīs' meansयोगियों के लिए
ātmārāmāṇāmthose who take their delight in the self the standard sense of yogin hereआत्माराम जनों के लिए
ca— rounding out the three groups on this readingऔर
icchatām — 'the desirers' (this reading); svarga-mokṣa-ādi-kāminām — desirers of heaven, release, etc.; yoginām — 'the yogīs'; ātmārāmāṇām ca — and the self-delighting.
icchatām — "इच्छताम्"; svarga-mokṣa-ādi-kāminām — स्वर्ग, मोक्ष आदि की कामना करने वालों के लिए; yoginām — योगियों के लिए; ātmārāmāṇām — आत्मारामों के लिए; ca — और।
Viśvanātha now lays a second construal beside the first, without cancelling it. On this reading, 'the desirers' are those who want heaven, release, and such worldly and other-worldly goods; and 'the yogīs' are the ātmārāmas, who take their joy in the self. So the verse can be read either way — either 'desireless' as the pure devotees (the previous atom), or the three taken plainly as desirers, yogīs, and the rest. Both readings stand.
(दूसरी व्याख्या —) "इच्छताम्" अर्थात् स्वर्ग, मोक्ष आदि की कामना करने वाले; और "योगिनाम्" अर्थात् आत्माराम जन। (यह पूर्व की व्याख्या में विलीन नहीं की जाती।)
ātmārāma: 'one who revels in the self', a soul content within, needing nothing outside; the standard gloss for 'yogin' here, kept distinct from the ekānta-bhakta reading of the previous line.
आत्माराम — 'जो आत्मा में ही रमण करता है', अपने भीतर तृप्त, बाहर की किसी वस्तु का अभिलाषी नहीं; यहाँ 'योगिन्' का प्रसिद्ध अर्थ, जिसे पूर्व पंक्ति के एकान्त-भक्त वाले अर्थ से अलग रखा गया है।
s14conclusion
etad eva nirṇītaṁ yathā-yogyaṁ sādhanatvena phalatvena ceti bhāvaḥ ||
etat evathis very name-chanting eva: precisely this, nothing elseयही (नाम-कीर्तन)
nirṇītamhas been settledनिश्चित किया गया है
yathā-yogyameach as fits the case — matched to each kind of aspirant 'appropriately, according to fitness'यथायोग्य (जिसके लिए जैसा उचित)
sādhanatvena phalatvena caboth as the practice and as the fruit instr., 'in the role of…'साधन-रूप में और फल-रूप में
iti bhāvaḥ— this is the importऐसा भाव है
etat eva nirṇītam — this very thing is settled; yathā-yogyam — as appropriate to each; sādhanatvena phalatvena ca — as both means and fruit; iti bhāvaḥ — such is the sense.
etat eva — यही; nirṇītam — निश्चित किया गया; yathā-yogyam — यथायोग्य; sādhanatvena phalatvena ca — साधन-रूप तथा फल-रूप में; iti bhāvaḥ — ऐसा भाव।
The conclusion pulls it together. This one name-chanting is what has been settled — and settled for each aspirant as fits their case: for some it is the practice they take up, for others it is the very fruit they attain. So the same nāma-kīrtana serves as both the means and the end, according to who is chanting. That is the import.
यही (नाम-कीर्तन) यथायोग्य रूप से निश्चित किया गया है — किसी के लिए साधन-रूप में, किसी के लिए फल-रूप में — यही भाव है।
sādhana / phala: the means versus the result; the closing point matches Jīva's — for the striving it is the road (sādhana), for the perfected it is the goal already reached (phala), so one practice fills both roles.
साधन बनाम फल — उपाय और उसका परिणाम; अन्तिम बात जीव के मत से मेल खाती है — साधकों के लिए यह मार्ग (साधन) है, सिद्धों के लिए वह लक्ष्य जो पहले ही प्राप्त हो चुका (फल); अतः एक ही साधन दोनों भूमिकाएँ निभाता है।