Premabase · Bhakti-rasāmṛta-sindhu · Vibhāga 1 · Laharī 2
Show
SanskritHindiEnglish
Study decode
Phrases
Script
IASTदेवनागरीবাংলা
Commentary
JīvaMukunda-dāsaViśvanāthaBhaktisiddhānta
BRS 1.2.234
← 1.2.2331.2.235-237 →
ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyaṁ indriyaiḥ |
sevonmukhe hi jihvādau svayam eva sphuraty adaḥ ||
The verse — decoded
L1definition
ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyaṁ indriyaiḥ |
ataḥtherefore, for this reason ablative adverb, drawing the conclusion from what precedesइसलिए (पूर्वोक्त से यह निष्कर्ष निकलता है)
śrī-kṛṣṇa-nāma-ādiŚrī Kṛṣṇa's name, and everything of the same kind — his form, qualities, pastimes (the 'and the rest' is ādi)श्रीकृष्ण का नाम आदि (नाम, रूप, गुण, लीला)
na bhavet grāhyamcannot be seized, cannot be taken hold of optative + gerundive: 'is not to be / cannot be grasped'ग्रहण नहीं किया जा सकता
indriyaiḥby the senses — that is, by the ordinary senses working on their own instrumental of meansइन्द्रियों के द्वारा
ataḥ — therefore; śrī-kṛṣṇa-nāma-ādi — Kṛṣṇa's name, form, qualities and the rest; indriyaiḥ — by the material senses; na bhavet grāhyam — cannot be grasped.
ataḥ — इसलिए; śrī-kṛṣṇa-nāma-ādi — श्रीकृष्ण का नाम आदि; indriyaiḥ — इन्द्रियों के द्वारा; na bhavet grāhyam — ग्रहण नहीं किया जा सकता।
So here is the point. Kṛṣṇa's name — and along with it his form, his qualities, his pastimes — cannot be grasped by the ordinary senses. The eyes, ears and tongue, working on their own, cannot lay hold of them. They are not sense-objects like other things.
इसलिए श्रीकृष्ण का नाम आदि इन्द्रियों के द्वारा ग्रहण नहीं किया जा सकता।
grāhya (home meaning: 'to be grasped / apprehended', from the root grah); here specifically 'apprehensible as a sense-object' — the point is that the divine name is not an ordinary object the senses can process.
ग्राह्य का मूल अर्थ है 'ग्रहण करने योग्य, जान लेने योग्य' (ग्रह् धातु से); यहाँ विशेष रूप से 'इन्द्रिय-विषय के रूप में ग्रहण करने योग्य' — तात्पर्य यह कि भगवान् का नाम कोई साधारण वस्तु नहीं जिसे इन्द्रियाँ अपने विषय की भाँति पकड़ सकें।
L2conclusion
sevonmukhe hi jihvādau svayam eva sphuraty adaḥ ||
sevā-unmukhein one who has turned his face toward service — who is eager and ready to serve locative: 'when / in the case of the person facing toward service'जब कोई सेवा की ओर उन्मुख हो, ऐसे व्यक्ति में
hifor, indeed — giving the reason (also carrying the sense 'as is well known')निश्चय ही / क्योंकि
jihvā-ādauon the tongue and the other senses (the tongue named first, since the name is chanted) locative: 'on / in'जिह्वा आदि इन्द्रियों पर
svayam evaof its own accord, all by itself — nothing else makes it happenस्वयं ही, अपने आप
sphuratishines forth, shows itself, becomes vividly presentस्फुरित हो उठता है, प्रकट हो जाता है
adaḥthat — that very name-and-form just mentioned the subject: 'that (name etc.)'वह (नाम आदि)
sevā-unmukhe — in one turned toward service; jihvā-ādau — on his tongue and the rest; hi — indeed; adaḥ — that (name etc.); svayam eva — of its own accord; sphurati — shines forth.
sevā-unmukhe — सेवा की ओर उन्मुख व्यक्ति में; hi — निश्चय ही; jihvā-ādau — जिह्वा आदि इन्द्रियों पर; adaḥ — वह नाम आदि; svayam eva — स्वयं ही; sphurati — स्फुरित हो जाता है।
But here is how it does come. For the person who has turned toward service — who is eager to serve — that very name and form shows itself of its own accord. It shines out on his tongue, and on the other senses too. Nothing forces it; it reveals itself. The tongue is named first because the name is chanted with it.
किन्तु जो सेवा की ओर उन्मुख है, उसकी जिह्वा आदि इन्द्रियों पर वह नाम आदि स्वयं ही प्रकट हो जाता है।
sevonmukha (sevā + unmukha, 'face lifted / turned toward'): the whole condition rides on this word — not the senses reaching for the name, but the server's readiness drawing the name to reveal itself.
सेवोन्मुख (सेवा + उन्मुख, 'जिसका मुख सेवा की ओर उठा हुआ हो'): सारी शर्त इसी शब्द पर टिकी है — इन्द्रियाँ नाम की ओर नहीं बढ़तीं, बल्कि सेवक की तत्परता ही नाम को खींच लाती है कि वह स्वयं प्रकट हो।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
sevonmukhe hīti |
sevā-unmukhe hi'in one turned toward service, for…' — he picks up these words of the verse to comment on them pratīka: quoting the lemma'सेवोन्मुखे हि' — यह पद (उठाकर)
itiso [begins the line] — marking the words just cited as the text to be explainedइस प्रकार (जिसकी व्याख्या की जा रही है)
sevā-unmukhe hi iti — [the words] 'sevonmukhe hi', [thus is the passage to be explained].
sevā-unmukhe hi — 'सेवोन्मुखे हि' यह पद; iti — इस प्रकार।
Jīva takes up the second line for comment. He quotes its opening words — 'sevonmukhe hi', 'for one turned toward service' — and now he will unpack them.
'सेवोन्मुखे हि' — यह पद उठाकर (व्याख्या आरम्भ होती है)।
This is a pratīka: a commentator lifts the first words of the line he is about to gloss, the way we would write out a heading before explaining it.
यह प्रतीक है: व्याख्याता जिस पंक्ति की व्याख्या करने जा रहा है, उसके आरम्भिक शब्द पहले उद्धृत कर लेता है — जैसे व्याख्या से पहले शीर्षक लिख दिया जाता है।
s2gloss
sevonmukhe bhagavat-svarūpa-tan-nāma-grahaṇāya pravṛtta ity arthaḥ |
sevā-unmukhe'in one turned toward service' means —'सेवोन्मुख' पद का (अर्थ)
bhagavat-svarūpa-tat-nāma-grahaṇāyafor taking hold of the Lord's own form and of his name dative of purpose: 'for the sake of grasping…'भगवान् के स्वरूप और उनके नाम को ग्रहण करने के लिए
pravṛttein one who has set to work, who has actively engaged locative, agreeing with sevonmukhe: 'in the person who has begun'प्रवृत्त हुए व्यक्ति में (जो इसमें लग गया हो)
iti arthaḥthat is the meaningऐसा अर्थ है
sevā-unmukhe — 'turned toward service' [means]; bhagavat-svarūpa-tat-nāma-grahaṇāya pravṛtte — one who has set to work in order to lay hold of the Lord's own form and his name; iti arthaḥ — such is the sense.
sevā-unmukhe — 'सेवोन्मुख' पद का; bhagavat-svarūpa-tat-nāma-grahaṇāya — भगवान् के स्वरूप और उनके नाम को ग्रहण करने के लिए; pravṛtte — प्रवृत्त हुए व्यक्ति में; iti arthaḥ — ऐसा अर्थ है।
What does 'turned toward service' mean? It means one who has actually set to work — one who has taken up the effort of laying hold of the Lord's own form and his name. That is the sense of the word.
'सेवोन्मुख' का अर्थ है — जो भगवान् के स्वरूप और उनके नाम को ग्रहण करने के लिए प्रवृत्त हो गया हो।
svarūpa (home meaning: 'own-form, essential nature'); here the Lord's own personal form, contrasted with anything material — the very form the senses could not grasp in line 1 now becomes graspable through service.
स्वरूप का मूल अर्थ है 'अपना रूप, निज सत्ता का रूप'; यहाँ भगवान् का अपना दिव्य रूप, जो किसी भी भौतिक वस्तु से भिन्न है — वही रूप जिसे प्रथम पंक्ति में इन्द्रियाँ पकड़ नहीं सकती थीं, अब सेवा के द्वारा ग्रहणीय बन जाता है।
s3gloss
hi prasiddhau |
hithe word 'hi' here —'हि' शब्द
prasiddhauis used in the sense of 'as is well known', it points to something famous / established locative: 'hi is [used] in [the sense of] common knowledge'प्रसिद्धि के अर्थ में (यह तो प्रसिद्ध ही है)
hi — the particle hi; prasiddhau — [stands] in the sense of what is well known.
hi — 'हि' शब्द; prasiddhau — प्रसिद्धि के अर्थ में (प्रयुक्त है)।
The little word 'hi' is not just filler here. It carries the sense of 'as everyone knows'. It flags that what follows is a well-established fact — and Jīva will now back that up with famous examples.
यहाँ 'हि' शब्द प्रसिद्धि के अर्थ में है — अर्थात् 'यह तो सर्वविदित ही है'।
prasiddhi (home meaning: 'fame, established renown'); a standard commentarial move — reading the particle hi as 'it is well known that…', which is why the very next segments supply celebrated scriptural cases.
प्रसिद्धि का मूल अर्थ है 'ख्याति, प्रतिष्ठित लोकविश्रुति'; यह व्याख्या की एक जानी-मानी रीति है — 'हि' को 'यह तो प्रसिद्ध ही है' के अर्थ में पढ़ना, यही कारण है कि आगे के अंश तुरन्त प्रसिद्ध शास्त्रीय उदाहरण प्रस्तुत करते हैं।
s4citation
yathā mṛga-śarīraṁ tyajato bharatasya varṇitam—nārāyaṇāya haraye nama ity udāraṁ hāsyan mṛgatvam api yaḥ samudājahāra [bhā.pu. 5.14.45] iti |
yathāfor example, just as —जैसे
mṛga-śarīram tyajataḥ bharatasyaof Bharata, as he was giving up his deer body genitive with a present participle: 'of Bharata, while he was casting off…'मृग-शरीर को त्यागते हुए भरत के विषय में
varṇitamit is described [in scripture]वर्णन किया गया है
nārāyaṇāya haraye namaḥ'obeisance to Nārāyaṇa, to Hari' — the words he uttered'हरि नारायण को नमस्कार'
iti udāramso nobly, so grandly [he spoke]इस प्रकार का उदार (उदात्त) वचन
hāsyanas he was leaving behind, casting offहँसते हुए (मानो मुस्कुराते हुए)
mṛgatvam apieven his deer-state, even his condition of being a deerअपने मृगत्व (मृग-योनि) को भी
yaḥ samudājahārahe who then fully uttered [these words] relative pronoun + verb: 'who spoke them right out'जिसने भली-भाँति (साफ़) उच्चारित किया
itiso [runs the verse]इस प्रकार (कहा गया है)
yathā — just as; mṛga-śarīram tyajataḥ bharatasya — of Bharata as he gave up his deer body; varṇitam — it is described; yaḥ — who; mṛgatvam api hāsyan — even while casting off his deer-state; udāram — nobly; 'nārāyaṇāya haraye namaḥ' iti — 'obeisance to Nārāyaṇa, to Hari'; samudājahāra — uttered right out.
yathā — जैसे; mṛga-śarīram tyajataḥ bharatasya — मृग-शरीर त्यागते हुए भरत के विषय में; varṇitam — वर्णन किया गया; nārāyaṇāya haraye namaḥ — 'हरि नारायण को नमस्कार'; iti udāram — ऐसा उदार वचन; hāsyan — हँसते हुए; mṛgatvam api — अपने मृगत्व को भी; yaḥ samudājahāra — जिसने साफ़-साफ़ उच्चारित किया; iti — इस प्रकार।
Take Bharata as the first example. Scripture describes how, at the moment he was giving up his deer body, he spoke out nobly: 'Obeisance to Nārāyaṇa, to Hari.' Even as he was shedding the very body of a beast, the holy name rose to his lips. He did not grasp the name by effort of a beast's senses — it revealed itself to one who was inwardly turned toward the Lord.
जैसे मृग-शरीर को त्यागते हुए भरत के विषय में वर्णन है — जिसने अपने मृगत्व पर मानो हँसते हुए भी 'हरि नारायण को नमस्कार' — यह उदार वचन भली-भाँति उच्चारित किया।
Why cited: Proof that the name shines forth of its own accord in one turned toward the Lord: even in a deer's body Bharata uttered it as he died.
क्यों उद्धृत: यह प्रमाण कि भगवान् की ओर उन्मुख जन में नाम स्वयं ही स्फुरित होता है — मृग-शरीर में भी भरत ने मरते समय उसे उच्चारित किया।
From Bhāgavata Purāṇa 5.14.45, the story of Bharata reborn as a deer; adduced because it is a famous case (hence 'hi = prasiddhau') of the name appearing on the tongue independent of the ordinary senses' reach.
यह श्रीमद्भागवत 5.14.45 से है, भरत के मृग-योनि में जन्म लेने की कथा; इसे इसलिए उद्धृत किया गया कि यह उस बात का प्रसिद्ध उदाहरण है (इसीलिए 'हि = प्रसिद्धि') कि नाम साधारण इन्द्रियों की पहुँच से स्वतन्त्र होकर जिह्वा पर प्रकट होता है।
s5citation
yathā ca gajendrasya jajāpa paramaṁ jāpyaṁ prāg-janmany anuśikṣitam ity ādi ||
yathā caand likewise, and just as —और जैसे
gajendrasyain the case of Gajendra, the king of elephants genitive: 'of / in the case of Gajendra'गजेन्द्र के विषय में
jajāpahe softly recited, he prayedजप किया
paramam jāpyamthe supreme prayer, the highest thing-to-be-mutteredउस परम जप्य (जपने योग्य मन्त्र) को
prāk-janmani anuśikṣitamwhich he had learned back in a former birth 'trained in it in his previous life'पूर्वजन्म में सीखे हुए
iti ādiand so on [the passage continues]इत्यादि
yathā ca — and just as; gajendrasya — of Gajendra; prāk-janmani anuśikṣitam — learned in a former birth; paramam jāpyam — the supreme prayer; jajāpa — he recited; iti ādi — and so forth.
yathā ca — और जैसे; gajendrasya — गजेन्द्र के विषय में; jajāpa — जप किया; paramam jāpyam — उस परम जप्य मन्त्र को; prāk-janmani anuśikṣitam — पूर्वजन्म में सीखे हुए; iti ādi — इत्यादि।
And here is the second example: Gajendra, the elephant-king. Scripture says he softly recited the supreme prayer — the one he had learned back in an earlier human birth. Now, trapped in an animal's body, the prayer still surfaced. Again the point holds: for one turned toward the Lord the sacred words rise up on their own, not by the animal senses grasping them.
और जैसे गजेन्द्र के विषय में — उसने पूर्वजन्म में सीखे हुए उस परम जप्य मन्त्र का जप किया — इत्यादि।
Why cited: Second famous case that the name/prayer reveals itself to the service-inclined: Gajendra as an elephant recites the prayer learned in a past life.
क्यों उद्धृत: दूसरा प्रसिद्ध उदाहरण कि सेवोन्मुख जन में नाम अथवा जप स्वयं प्रकट हो जाता है — गजेन्द्र हाथी-योनि में पूर्वजन्म का सीखा हुआ जप उच्चारित करता है।
From Bhāgavata Purāṇa 8.3.1, opening the Gajendra-mokṣa; paired with Bharata to establish by two well-known instances (prasiddhi) that the name manifests of itself, independent of the ordinary senses.
यह श्रीमद्भागवत 8.3.1 से है, गजेन्द्र-मोक्ष का आरम्भ; भरत के साथ मिलाकर इसे रखा गया है ताकि दो सुप्रसिद्ध उदाहरणों (प्रसिद्धि) से यह स्थापित हो कि नाम साधारण इन्द्रियों से स्वतन्त्र होकर स्वयं प्रकट होता है।
Viśvanātha Cakravartī
s1avataranika
sevonmukhe hīti |
sevā-unmukhe hi'in one turned toward service, for…' — quoting the verse's words to comment pratīka: lifting the lemma'सेवोन्मुखे हि' — यह पद (उठाकर)
itiso [begins the line to be explained]इस प्रकार (जिसकी व्याख्या हो रही है)
sevā-unmukhe hi iti — [the words] 'sevonmukhe hi', [thus is the line taken up].
sevā-unmukhe hi — 'सेवोन्मुखे हि' यह पद; iti — इस प्रकार।
Viśvanātha, like Jīva, takes up the second line by quoting its first words — 'sevonmukhe hi', 'for one turned toward service' — as the text he will explain.
'सेवोन्मुखे हि' — यह पद उठाकर।
This pratīka is identical to Jīva's opening (s1); Viśvanātha is signalling that he follows the same line of comment, as his third segment will make explicit.
यह प्रतीक जीव गोस्वामी के आरम्भिक अंश (s1) से बिलकुल समान है; विश्वनाथ संकेत कर रहे हैं कि वे उसी व्याख्या-रेखा का अनुसरण करते हैं, जैसा उनका तीसरा अंश स्पष्ट कर देगा।
s2gloss
sevonmukhe bhagavat-svarūpa-tan-nāma-grahaṇāya pravṛtta ity arthaḥ |
sevā-unmukhe'in one turned toward service' means —'सेवोन्मुख' पद का (अर्थ)
bhagavat-svarūpa-tat-nāma-grahaṇāyafor taking hold of the Lord's own form and of his name dative of purposeभगवान् के स्वरूप और उनके नाम को ग्रहण करने के लिए
pravṛttein one who has set to work, who has actively engaged locative, agreeing with sevonmukheप्रवृत्त हुए व्यक्ति में
iti arthaḥthat is the meaningऐसा अर्थ है
sevā-unmukhe — 'turned toward service' [means]; bhagavat-svarūpa-tat-nāma-grahaṇāya pravṛtte — one who has set to work in order to lay hold of the Lord's own form and his name; iti arthaḥ — such is the sense.
sevā-unmukhe — 'सेवोन्मुख' पद का; bhagavat-svarūpa-tat-nāma-grahaṇāya — भगवान् के स्वरूप और उनके नाम को ग्रहण करने के लिए; pravṛtte — प्रवृत्त हुए व्यक्ति में; iti arthaḥ — ऐसा अर्थ है।
Viśvanātha gives the same gloss as Jīva. 'Turned toward service' means one who has set to work at laying hold of the Lord's own form and his name. That is the meaning of the word.
'सेवोन्मुख' का अर्थ है — जो भगवान् के स्वरूप और उनके नाम को ग्रहण करने के लिए प्रवृत्त हो गया हो।
Word-for-word the same as Jīva's s2; the two commentators agree exactly on how to read sevonmukha — we note the agreement without harmonizing anything further.
यह जीव गोस्वामी के s2 से शब्दशः समान है; दोनों व्याख्याता 'सेवोन्मुख' को पढ़ने में ठीक-ठीक एकमत हैं — हम इस सहमति को दर्ज करते हैं, इससे आगे कोई समन्वय नहीं करते।
s3other
anyat samam ||
anyatthe rest [of the explanation]शेष (बाकी सब)
samamis the same [as what has already been said]समान (वैसा ही) है
anyat — the remainder; samam — [is] the same.
anyat — शेष सब; samam — समान (वैसा ही) है।
For everything else, Viśvanātha simply says: the rest is the same. He is pointing back to the explanation already given — there is nothing further to add beyond what has been said.
बाकी सब (व्याख्या) वैसी ही है।
A common commentarial shorthand ('anyat samam', 'the rest is identical') by which a later commentator declines to repeat an earlier gloss he fully accepts.
यह व्याख्या की एक सामान्य संक्षिप्त रीति है ('अन्यत् समम्', 'शेष समान है'), जिससे बाद का व्याख्याता किसी पूर्व व्याख्या को, जिसे वह पूर्णतः स्वीकार करता है, दुहराने से बच जाता है।
Bhaktisiddhānta Sarasvatī
s1gloss
ataḥ śrī-kṛṣṇa-nāmādinā saha kṛṣṇasya prākṛta-bhedābhāvāt śrī-kṛṣṇa-nāma-rūpa-guṇa-līlā-parikara-vaiśiṣṭyam indriyaiḥ prākṛta-bhoga-parair netra-karṇa-nāsā-jihvā-tvag-ādibhiḥ grāhyaṁ rūpa-śabda-gandha-rasa-sparśādi-viṣayī-kṛtaṁ na bhavet, karhicit na syāt |
ataḥtherefore, for this reason —इसलिए
śrī-kṛṣṇa-nāma-ādinā saha kṛṣṇasya prākṛta-bheda-abhāvātbecause there is no material difference between Kṛṣṇa and his name, form and the rest — the name is not a material thing set apart from him ablative of reason: 'because of the absence of any material split between…'श्रीकृष्ण के नाम आदि के साथ कृष्ण का कोई प्राकृत भेद न होने के कारण
śrī-kṛṣṇa-nāma-rūpa-guṇa-līlā-parikara-vaiśiṣṭyamthe special excellence that is Kṛṣṇa's name, form, qualities, pastimes and personal associatesश्रीकृष्ण के नाम, रूप, गुण, लीला और पार्षदों की विशिष्टता
indriyaiḥ prākṛta-bhoga-paraiḥby the senses — that is, by senses bent only on material enjoyment instrumental of means, then specifiedप्राकृत भोग में तत्पर इन्द्रियों के द्वारा
netra-karṇa-nāsā-jihvā-tvak-ādibhiḥnamely by eye, ear, nose, tongue, skin and the rest instrumental, listing the sensesनेत्र, कर्ण, नासिका, जिह्वा, त्वचा आदि (इन्द्रियों) के द्वारा
grāhyamgraspable, able to be seizedग्रहण किए जाने योग्य
rūpa-śabda-gandha-rasa-sparśa-ādi-viṣayī-kṛtammade into an object [of them] as color, sound, smell, taste, touch and the like 'turned into a sense-object under the headings of the five sense-fields'रूप, शब्द, गन्ध, रस, स्पर्श आदि विषयों के अन्तर्गत लाया हुआ (विषय बनाया हुआ)
na bhavetcannot be — is not to beनहीं हो सकती
karhicit na syātat no time whatsoever could it be so — never emphatic restatement: 'it never happens'कभी भी नहीं होती (बलपूर्वक पुनः कथन)
ataḥ — therefore; kṛṣṇasya nāma-ādinā saha prākṛta-bheda-abhāvāt — because there is no material difference between Kṛṣṇa and his name etc.; śrī-kṛṣṇa-nāma-rūpa-guṇa-līlā-parikara-vaiśiṣṭyam — the excellence of his name, form, qualities, pastimes and associates; prākṛta-bhoga-paraiḥ indriyaiḥ netra-karṇa-nāsā-jihvā-tvak-ādibhiḥ — by materially-enjoying senses, eye, ear, nose, tongue, skin and so on; rūpa-śabda-gandha-rasa-sparśa-ādi-viṣayī-kṛtam grāhyam na bhavet — cannot be grasped as an object under color, sound, smell, taste, touch; karhicit na syāt — never at any time.
ataḥ — इसलिए; śrī-kṛṣṇa-nāma-ādinā saha kṛṣṇasya prākṛta-bheda-abhāvāt — श्रीकृष्ण के नाम आदि के साथ कृष्ण का कोई प्राकृत भेद न होने से; śrī-kṛṣṇa-nāma-rūpa-guṇa-līlā-parikara-vaiśiṣṭyam — श्रीकृष्ण के नाम-रूप-गुण-लीला-पार्षद की विशिष्टता; indriyaiḥ prākṛta-bhoga-paraiḥ — प्राकृत भोग में तत्पर इन्द्रियों से; netra-karṇa-nāsā-jihvā-tvak-ādibhiḥ — नेत्र-कर्ण-नासिका-जिह्वा-त्वचा आदि से; grāhyam — ग्रहण करने योग्य; rūpa-śabda-gandha-rasa-sparśa-ādi-viṣayī-kṛtam — रूप-शब्द-गन्ध-रस-स्पर्श आदि विषय बनाया हुआ; na bhavet — नहीं होती; karhicit na syāt — कभी नहीं होती।
Siddhānta gives a full paraphrase of the first line. Why 'therefore'? Because there is no material difference between Kṛṣṇa and his name, form and the rest — the name is not a separate material thing. So take all of it — the excellence of Kṛṣṇa's name, form, qualities, pastimes and personal associates. This cannot be grasped by senses that are bent only on material enjoyment — eye, ear, nose, tongue, skin and so on. It cannot be turned into their object as mere color, sound, smell, taste or touch. He says it twice for force: this can never happen, at no time at all.
इसलिए, चूँकि श्रीकृष्ण के नाम आदि के साथ स्वयं कृष्ण का कोई प्राकृत भेद नहीं है, उनके नाम, रूप, गुण, लीला और पार्षदों की विशिष्टता प्राकृत भोग में लगी नेत्र-कर्ण-नासिका-जिह्वा-त्वचा आदि इन्द्रियों के द्वारा रूप-शब्द-गन्ध-रस-स्पर्श आदि विषय के रूप में ग्रहण नहीं की जा सकती — कभी भी नहीं।
prākṛta ('material, of unrefined nature'; contrasted with aprākṛta 'transcendental'); the whole argument turns on it — because name and Kṛṣṇa share no prākṛta difference, prākṛta senses can never reduce the name to a sense-datum.
प्राकृत ('भौतिक, अपरिष्कृत प्रकृति का'; अप्राकृत 'दिव्य' के विपरीत); सारा तर्क इसी पर घूमता है — चूँकि नाम और कृष्ण में कोई प्राकृत भेद नहीं, इसलिए प्राकृत इन्द्रियाँ नाम को कभी इन्द्रिय-विषय बनाकर नहीं पकड़ सकतीं।
s2reply
nanu asyaivādhokṣajatvāt sarvathedaṁ jaḍa-bhoga-parendriyāṇām alabhyaṁ ca, tarhi katham etat kīdṛśānāṁ jīvānām āśrayitavyam ? iti cet, tatrāha—sevonmukhe aprākṛta-buddhyā śuddha-kṛṣṇa-bhajana-pravṛtte jihvādau śuddha-sattva-maye indriye hi khalu adaḥ kṛṣṇa-nāmādi svayam eva sphurati prakaṭayati ||
nanubut surely — [raising an objection](यहाँ शंका होती है) 'ठीक है, पर'
asya eva adhokṣaja-tvātbecause this very [name/Lord] is beyond the reach of the senses ablative of reason: 'since it is precisely adhokṣaja'चूँकि यह (नाम) तो अधोक्षज (इन्द्रियातीत) ही है
sarvathā idam jaḍa-bhoga-para-indriyāṇām alabhyam caand so in every way this is unattainable for senses set on lifeless material enjoymentऔर यह सर्वथा जड़-भोग में लगी इन्द्रियों के लिए अलभ्य है
tarhi katham etat kīdṛśānām jīvānām āśrayitavyamthen how, and by what sort of living beings, is this to be taken shelter of / laid hold of? the objector's question: if no senses can reach it, who can, and how?तो फिर यह किन जीवों के द्वारा और कैसे आश्रयणीय है?
iti cetif one should ask this —यदि ऐसा (पूछा जाए)
tatra āhato that he [the author] replies [with the second line] —उस पर (ग्रन्थकार) कहते हैं
sevā-unmukhe'in one turned toward service' means —'सेवोन्मुख' में
aprākṛta-buddhyā śuddha-kṛṣṇa-bhajana-pravṛttein one who, with a transcendental (non-material) awareness, has taken up the pure worship of Kṛṣṇa locative: 'in the person engaged, by a spiritual understanding, in pure bhajana'अप्राकृत बुद्धि से शुद्ध कृष्ण-भजन में प्रवृत्त हुए व्यक्ति में
jihvā-ādau śuddha-sattva-maye indriyeon the tongue and the other senses — senses now made of pure goodness (śuddha-sattva) locative: 'on the sense that has become pure spiritual substance'शुद्ध-सत्त्वमयी बनी हुई जिह्वा आदि इन्द्रिय पर
hi khalufor indeed, most certainlyनिश्चय ही
adaḥ kṛṣṇa-nāma-ādithat — namely Kṛṣṇa's name, form and the restवह कृष्ण-नाम आदि
svayam eva sphurati prakaṭayatishines forth of its own accord — it makes itself manifest all by itselfस्वयं ही स्फुरित होता है, प्रकट हो जाता है
nanu — but; asya eva adhokṣaja-tvāt — because this is beyond the senses; idam jaḍa-bhoga-para-indriyāṇām sarvathā alabhyam ca — and is wholly unattainable for lifeless-enjoyment senses; tarhi katham kīdṛśānām jīvānām etat āśrayitavyam — then how and by what kind of souls can it be taken shelter of?; iti cet — if it be asked; tatra āha — he answers; sevā-unmukhe — 'turned toward service' [means]; aprākṛta-buddhyā śuddha-kṛṣṇa-bhajana-pravṛtte — one engaged in pure worship of Kṛṣṇa with transcendental awareness; jihvā-ādau śuddha-sattva-maye indriye — on the tongue and the rest, senses made of pure goodness; hi khalu — indeed; adaḥ kṛṣṇa-nāma-ādi — that, Kṛṣṇa's name etc.; svayam eva sphurati prakaṭayati — shines forth, reveals itself, of its own accord.
nanu — शंका है; asya eva adhokṣaja-tvāt — चूँकि यह अधोक्षज ही है; sarvathā idam jaḍa-bhoga-para-indriyāṇām alabhyam ca — और जड़-भोग में लगी इन्द्रियों के लिए सर्वथा अलभ्य है; tarhi katham etat kīdṛśānām jīvānām āśrayitavyam — तो यह किन जीवों से, कैसे आश्रयणीय है; iti cet — यदि ऐसा पूछा जाए; tatra āha — तो कहते हैं; sevā-unmukhe — सेवोन्मुख में; aprākṛta-buddhyā śuddha-kṛṣṇa-bhajana-pravṛtte — अप्राकृत बुद्धि से शुद्ध कृष्ण-भजन में प्रवृत्त में; jihvā-ādau śuddha-sattva-maye indriye — शुद्ध-सत्त्वमयी जिह्वा आदि इन्द्रिय पर; hi khalu — निश्चय ही; adaḥ kṛṣṇa-nāma-ādi — वह कृष्ण-नाम आदि; svayam eva sphurati prakaṭayati — स्वयं ही स्फुरित होकर प्रकट हो जाता है।
Now Siddhānta stages an objection and answers it. The objection: since this name/Lord is beyond the senses, it is utterly out of reach for senses geared to dead, material enjoyment. So then how — and by what kind of living beings — can it ever be laid hold of? If no senses can reach it, who can reach it, and how? To this the author replies with the second line. 'Turned toward service' means one who, with a transcendental (non-material) awareness, has taken up the pure worship of Kṛṣṇa. In such a person the senses themselves — the tongue and the rest — are no longer ordinary; they are made of pure goodness (śuddha-sattva). And on those purified senses, indeed, that very name and form of Kṛṣṇa shines forth of its own accord. It reveals itself. The resolution to the objection is this: the name is grasped not by material senses reaching up, but by purified senses on which the name freely shows itself.
शंका — 'जब यह नाम अधोक्षज (इन्द्रियों से परे) ही है और जड़-भोग में लगी इन्द्रियों के लिए सर्वथा अलभ्य है, तो फिर यह किन जीवों के द्वारा और कैसे आश्रयणीय है?' यदि ऐसा पूछा जाए, तो उस पर ग्रन्थकार कहते हैं — जो अप्राकृत बुद्धि से शुद्ध कृष्ण-भजन में प्रवृत्त है, ऐसे सेवोन्मुख व्यक्ति में, शुद्ध-सत्त्वमयी बनी हुई जिह्वा आदि इन्द्रिय पर, वह कृष्ण-नाम आदि निश्चय ही स्वयं प्रकट हो जाता है।
adhokṣaja ('what is below-the-senses is not its measure' — i.e. beyond sense-perception) and śuddha-sattva ('pure goodness', transcendental substance beyond material sattva); the reply hinges on them — the material senses can never reach the adhokṣaja, but in the devotee the senses are remade of śuddha-sattva, and to those the name reveals itself.
अधोक्षज ('जो इन्द्रियों के नीचे नहीं आता, इन्द्रिय-परे है') और शुद्ध-सत्त्व ('शुद्ध सत्त्व', प्राकृत सत्त्व से परे दिव्य द्रव्य); उत्तर इन्हीं पर टिका है — प्राकृत इन्द्रियाँ अधोक्षज तक कभी नहीं पहुँच सकतीं, किन्तु भक्त में इन्द्रियाँ शुद्ध-सत्त्व की बनी होती हैं, और उन्हीं के सामने नाम स्वयं प्रकट होता है।
← 1.2.2331.2.235-237 →