L1definition
keṣāṁcit kvacid aṅgānāṁ yat kṣudraṁ śrūyate phalaṁ |
keṣāṁcitfor certain [practices] — of some particular ones gen. pl., partitiveकिन्हीं (अंगों का)
kvacithere and there, in some place [in scripture] adv.कहीं-कहीं (शास्त्र में)
aṅgānāṁof the limbs of devotion — the individual practices gen. pl.(भक्ति के) अंगों का
yatwhatever [fruit] rel. pron.जो
kṣudraṁsmall, petty, minor n. sg.तुच्छ / छोटा-सा
śrūyateis heard of, is mentioned [in scripture] passiveसुना जाता है (शास्त्र में कहा गया है)
phalaṁfruit, result n. sg., subject of śrūyateफल
keṣāṁcit aṅgānāṁ — for certain limbs of devotion; kvacit — here and there; yat kṣudraṁ phalaṁ — whatever small fruit; śrūyate — is heard of
keṣāṁcit — किन्हीं अंगों का; kvacit — कहीं-कहीं; aṅgānāṁ — (भक्ति के) अंगों का; yat — जो; kṣudraṁ — तुच्छ; śrūyate — शास्त्र में सुना जाता है; phalaṁ — फल
Here and there scripture mentions a small fruit for certain individual limbs of devotion. Whatever petty result you hear promised for this or that single practice — that is what this line points to. It is setting up the contrast: these minor fruits are not the real point.
भक्ति के किन्हीं अंगों का कहीं-कहीं जो तुच्छ फल शास्त्र में सुना जाता है —
aṅga: elsewhere the 'limbs' are the sixty-four practices of bhakti (hearing, chanting, and so on); here aṅgānām means the individual practices taken singly, each of which scripture sometimes attaches a small reward to.
अंग — अन्यत्र 'अंग' का अर्थ भक्ति के चौंसठ साधन (श्रवण, कीर्तन आदि) है; परन्तु यहाँ 'अंगानाम्' से अलग-अलग एक-एक साधन अभिप्रेत है, जिनमें से किसी-किसी के साथ शास्त्र कभी-कभी कोई छोटा फल जोड़ देता है।
L2definition
bahir-mukha-pravṛttyaitat kintu mukhyaṁ phalaṁ ratiḥ ||
bahir-mukha-pravṛttyāit comes about through outward-facing activity — the effort of a person turned away, toward external ends instr. of cause/meansबहिर्मुख प्रवृत्ति के कारण (बाहर की ओर मुड़ी हुई प्रवृत्ति से)
etatthis [small fruit just mentioned] n. sg.यह (वह तुच्छ फल मिलता है)
kintubut — the real contrast now adversative particleपरन्तु
mukhyaṁ phalaṁthe main fruit, the chief result n. sg.मुख्य फल
ratiḥis rati — loving attachment for the Lord f. sg., predicateरति है
etat — this small fruit; bahir-mukha-pravṛttyā — comes about by outward-facing activity; kintu — but; mukhyaṁ phalaṁ — the main fruit; ratiḥ — is rati
bahir-mukha-pravṛttyā — बहिर्मुख प्रवृत्ति के कारण; etat — यह (तुच्छ फल); kintu — परन्तु; mukhyaṁ phalaṁ — मुख्य फल; ratiḥ — रति है
This small fruit comes only through 'outward-facing activity' — the practice of someone whose heart is turned outward, toward some external gain. But the main fruit is rati: loving attachment to the Lord. So scripture's little rewards are a concession to outward-turned people; the true goal of devotion is love itself.
यह तुच्छ फल तो बहिर्मुख प्रवृत्ति के कारण (मिलता) है; परन्तु मुख्य फल तो रति ही है।
rati: in ordinary usage 'pleasure, fondness'; here the technical term for the awakened loving attachment to Kṛṣṇa that is bhakti's real fruit, the seed of prema.
रति — साधारण भाषा में इसका अर्थ 'प्रीति, अनुराग' है; परन्तु यहाँ यह पारिभाषिक शब्द है — कृष्ण के प्रति जाग उठा हुआ वह प्रेममय अनुराग, जो भक्ति का असली फल और प्रेम का बीज है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
mukhyaṁ phalam iti akāmaḥ sarva-kāmo vā ity ādeḥ |
mukhyaṁ phalam itias for the phrase 'the main fruit' — taking up the verse's words iti = quoting the mūla'मुख्य फल' यह (मूल का पद)
akāmaḥ sarva-kāmo vā'whether desireless or full of every desire' — the opening of a well-known verse quoted phrase'चाहे कामनारहित हो या सर्वकाम (सब कामनाओं वाला)'
iti ādeḥbecause of [passages] beginning thus — such texts are the proof gen. of reason; ādi = 'and the rest'इत्यादि (वचनों के आधार पर)
mukhyaṁ phalam iti — regarding 'the main fruit'; akāmaḥ sarva-kāmo vā ity ādeḥ — because of passages beginning 'whether desireless or full of every desire'
mukhyaṁ phalam iti — 'मुख्य फल' यह पद; akāmaḥ sarva-kāmo vā — 'चाहे कामनारहित हो या सर्वकाम'; iti ādeḥ — इत्यादि (वचनों के कारण)
Jīva explains the verse's phrase 'the main fruit.' He grounds it in scripture beginning 'whether one is free of desire or full of every desire' — and texts like it. That famous line prescribes worshiping the Lord no matter what one wants, which shows love, not the small rewards, is devotion's real aim.
'मुख्य फल' — यह (कथन) "चाहे कामनारहित हो या सर्वकाम" इत्यादि (वचनों) के आधार पर कहा गया है।
Why cited: Cited (BhP 2.3.10) to show scripture directs everyone — desireless or desire-filled — to devotion, so its true fruit is rati, not the incidental rewards.
क्यों उद्धृत: यह वचन (भा॰पु॰ 2.3.10) इसलिए उद्धृत किया गया कि शास्त्र सबको — कामनारहित हो या कामनायुक्त — भक्ति की ओर ही प्रेरित करता है; अतः उसका सच्चा फल रति है, न कि साथ में मिलने वाले तुच्छ फल।
s2citation
satyaṁ diśaty arthitam arthito nṛṇāṁ naivārthado yat punar arthitā yataḥ ity ādeḥ |
satyaṁtrue it is — granting the point adv./interjectionसचमुच / निस्संदेह
diśati arthitamhe gives what is asked for verb + objectमाँगी हुई वस्तु दे देता है
arthitaḥ nṛṇāṁwhen begged by men — once people ask him arthitaḥ nom.; nṛṇām gen.मनुष्यों के द्वारा प्रार्थित होने पर
na eva artha-daḥyet he does not really give [that mere] object — he is no giver of the thing wanted eva emphatic negationफिर भी वह (सच्चे अर्थ में) अभीष्ट-दाता नहीं ही है
yatbecause — the reason follows yat = 'in that'इस कारण कि / इसमें कि
punaḥ arthitā yataḥfrom which [gift] asking would arise again yataḥ abl. of sourceजिससे फिर से माँग (उत्पन्न होती है)
iti ādeḥbecause of [passages] beginning thus — this too is proof gen. of reasonइत्यादि (वचनों के कारण)
satyaṁ diśati arthitam — true, he gives what is asked; arthitaḥ nṛṇāṁ — when men beg him; na eva artha-daḥ — yet he is not a giver of the [mere] thing; yat yataḥ punaḥ arthitā — because from it asking would arise again; ity ādeḥ — because of such passages
satyaṁ — सचमुच; diśati arthitam — माँगी हुई वस्तु दे देता है; arthitaḥ nṛṇāṁ — मनुष्यों द्वारा प्रार्थित होने पर; na eva artha-daḥ — तो भी अभीष्ट-दाता नहीं ही है; yat — इसमें कि; punaḥ arthitā yataḥ — जिससे फिर माँग उठती है; iti ādeḥ — इत्यादि (वचनों के कारण)
Jīva quotes another proof. Yes — when men beg, the Lord grants what they ask. But really he is no giver of the thing wanted, because giving it would only breed more begging. So he withholds the trap of small boons and gives himself instead. This confirms that love, not petty gains, is the fruit he actually bestows.
मनुष्यों के माँगने पर वह (भगवान) सचमुच माँगी हुई वस्तु दे तो देता है, पर वह (सच्चे अर्थ में) उस वस्तु का दाता नहीं; क्योंकि उसी से फिर नई माँग जाग उठती है।
Why cited: Cited (BhP 5.19.26) to show the Lord withholds mere requested objects — since they only breed more craving — proving rati, not small fruits, is what he truly gives.
क्यों उद्धृत: यह वचन (भा॰पु॰ 5.19.26) इसलिए लाया गया कि भगवान केवल माँगी हुई वस्तु देने में रुक नहीं जाते — क्योंकि वे तो और अधिक तृष्णा ही जगाती हैं; इससे सिद्ध होता है कि भगवान सचमुच रति ही देते हैं, तुच्छ फल नहीं।
s3citation
sa vai manaḥ kṛṣṇa-padāravindayor ity ādau, kāmaṁ ca dāsye na tu kāma-kāmyayā [bhā.pu. 9.4.18] ity asmāc ca |
sa vai manaḥ kṛṣṇa-pada-aravindayoḥ'may that mind of mine [be fixed] on Kṛṣṇa's lotus feet' — the opening of Ambarīṣa's verse quoted phrase, loc. dual'उसने अपना मन कृष्ण के चरण-कमलों में (लगाया)'
iti ādauin [the passage] beginning thus — pointing to that text loc. of ādiइत्यादि (वचन) में
kāmaṁ ca dāsye na tu kāma-kāmyayā'and [I want] desire only for [his] service, not from craving for desire's fruits' — a second proof-line quoted phrase'और उसकी कामना दास्य में रही, न कि विषय-भोग की इच्छा से'
iti asmāt caand from this [passage] too — this as well is grounds abl. of reason; ca = 'also'इस (वचन) के कारण भी
sa vai manaḥ kṛṣṇa-padāravindayor ity ādau — in the passage beginning 'may that mind [rest] on Kṛṣṇa's lotus feet'; kāmaṁ ca dāsye na tu kāma-kāmyayā iti asmāt ca — and from this: 'desire for service, not from craving fruits'
sa vai manaḥ kṛṣṇa-pada-aravindayoḥ — 'उसने मन को कृष्ण के चरण-कमलों में लगाया'; iti ādau — इत्यादि वचन में; kāmaṁ ca dāsye na tu kāma-kāmyayā — 'और कामना दास्य में, न कि भोग की इच्छा से'; iti asmāt ca — इस वचन से भी
Jīva adds two more proofs from Ambarīṣa. First, 'may that mind of mine rest on Kṛṣṇa's lotus feet,' and the verses that follow. Second, the line 'let me desire only his service, never out of craving for its rewards.' Both show the devotee's aim is loving service itself, not any small fruit — again confirming rati is the main fruit.
"उसने अपना मन कृष्ण के चरण-कमलों में लगाया" इत्यादि (वचनों) में, तथा "और उसकी कामना दास्य में ही रही, न कि विषय-भोग की इच्छा से" — इस (वचन) से भी (यही सिद्ध होता है)।
Why cited: Cited (Ambarīṣa's vow, BhP 9.4.18 ff.) to show the ideal devotee desires only loving service, not its rewards, confirming rati is devotion's chief fruit.
क्यों उद्धृत: यह (अम्बरीष के व्रत का वचन, भा॰पु॰ 9.4.18 आदि) इसलिए उद्धृत है कि आदर्श भक्त केवल प्रेममयी सेवा की ही कामना करता है, उसके फलों की नहीं; इससे पुष्ट होता है कि रति ही भक्ति का मुख्य फल है।
s4alternative
yad vā, bahirmukha-pravṛttyā iti |
yad vāor else — a second way to read the verse introduces a suspended alternativeअथवा
bahirmukha-pravṛttyā iti[take] the word 'by outward-facing activity' [thus] iti marks the lemma being re-read'बहिर्मुख प्रवृत्ति के द्वारा' यह (पद) — (अर्थात् इसका दूसरा अर्थ)
yad vā — or else; bahirmukha-pravṛttyā iti — [reconsider] the phrase 'by outward-facing activity'
yad vā — अथवा; bahirmukha-pravṛttyā iti — 'बहिर्मुख प्रवृत्ति के द्वारा' यह पद (पुनः इस प्रकार पढ़ा जाए)
Or else — Jīva opens a second reading of the verse's phrase 'by outward-facing activity.' He is about to construe it differently. This is a suspended alternative: he offers it without cancelling the first reading, and the two are left standing side by side.
अथवा, 'बहिर्मुख प्रवृत्ति के द्वारा' — इस पद का (यह दूसरा अर्थ भी लिया जा सकता है)।
s5alternative
antarmukhānāṁ tu tat-tad-anāyāsa-bhajane’pi karmādi-durlabha-phala-prāpaka-tat-tad-guṇa-śravaṇena raty-utpādanād ratir eva mukhyaṁ phalam iti |
antarmukhānāṁ tubut for the inward-facing ones — devotees whose hearts are turned within gen. pl.; tu contrasts with the outward-facingपरन्तु अन्तर्मुख (भक्तों) के लिए
tat-tat-anāyāsa-bhajane apieven in their effortless worship of this or that [form of the Lord] loc. of circumstance; api = 'even'उन-उन (अंगों के) अनायास भजन में भी
karma-ādi-durlabha-phala-prāpaka-tat-tat-guṇa-śravaṇenaby hearing those very qualities [of the Lord] which bring about the fruit that is hard to win by karma and the rest instr. of meansकर्म आदि से दुर्लभ फल को प्राप्त कराने वाले उन-उन गुणों के श्रवण के द्वारा
rati-utpādanātbecause rati is thereby produced — love is generated abl. of reasonरति उत्पन्न हो जाने के कारण
ratiḥ eva mukhyaṁ phalam itirati alone is the main fruit — that is the conclusion eva = 'alone'; iti closes the readingरति ही मुख्य फल है — यह (अर्थ)
antarmukhānāṁ tu — but for the inward-facing; tat-tad-anāyāsa-bhajane'pi — even in effortless worship of this or that form; karmādi-durlabha-phala-prāpaka-tat-tad-guṇa-śravaṇena — by hearing those qualities that yield the fruit hard to get by karma etc.; raty-utpādanāt — because rati is produced; ratir eva mukhyaṁ phalam — rati alone is the main fruit
antarmukhānāṁ tu — परन्तु अन्तर्मुख भक्तों के लिए; tat-tat-anāyāsa-bhajane api — उन-उन अंगों के अनायास भजन में भी; karma-ādi-durlabha-phala-prāpaka-tat-tat-guṇa-śravaṇena — कर्म आदि से दुर्लभ फल को प्राप्त कराने वाले उन-उन गुणों के श्रवण से; rati-utpādanāt — रति उत्पन्न होने के कारण; ratiḥ eva mukhyaṁ phalam iti — रति ही मुख्य फल है — यह अर्थ
On this second reading, Jīva turns to the inward-facing devotees. Even in their easy, effortless worship of one form of the Lord or another, they hear the Lord's own qualities — the very qualities that grant the fruit karma and other paths can barely reach. That hearing produces rati. So for them too, love alone is the main fruit. This alternative stands alongside the first reading, not in place of it.
परन्तु अन्तर्मुख (भक्तों) के लिए तो उन-उन अंगों के अनायास भजन में भी — कर्म आदि से दुर्लभ फल को प्राप्त कराने वाले उन-उन गुणों के श्रवण से रति उत्पन्न हो जाने के कारण — रति ही मुख्य फल है।
s6conclusion
tad evaṁ rati-phalatve’py aśāṁsi-bhagavad-rūpa-bhedena rater api bhedo jñeyaḥ ||
tat evaṁso, in this way — drawing the section together concluding connectiveइस प्रकार
rati-phalatve apieven though rati is the fruit — granting that love is the one result loc. of concession; api = 'even'रति के (सर्वत्र) फल होने पर भी
aśāṁsi-bhagavat-rūpa-bhedenabecause the forms of the longed-for Lord differ — the Lord who is aspired to appears in different forms instr. of cause; bhedena = 'by the difference'अभिलषित (आराध्य) भगवान के रूपों के भेद के कारण
rateḥ api bhedaḥa difference in rati too — love itself comes in kinds gen.; api = 'as well'रति का भी भेद
jñeyaḥis to be understood — one should recognize it gerundiveजानना चाहिए
tad evaṁ — so, in this way; rati-phalatve'pi — even though rati is the fruit; aśāṁsi-bhagavad-rūpa-bhedena — because the forms of the longed-for Lord differ; rater api bhedaḥ — a difference in rati too; jñeyaḥ — is to be known
tat evaṁ — इस प्रकार; rati-phalatve api — रति के फल होने पर भी; aśāṁsi-bhagavat-rūpa-bhedena — अभिलषित भगवान के रूपों के भेद के कारण; rateḥ api bhedaḥ — रति का भी भेद; jñeyaḥ — जानना चाहिए
Jīva sums up. Granted that rati is the one fruit — still, one must recognize that rati itself comes in different kinds. Why? Because the Lord who is longed for shows himself in different forms, and love shaped by each form differs accordingly. This closes the point and opens the next: the varieties of rati keyed to the Lord's various forms.
इस प्रकार, यद्यपि (सर्वत्र) फल रति ही है, तथापि अभिलषित भगवान के रूपों के भेद के कारण रति में भी भेद जानना चाहिए।
aśāṁsin: from √śaṁs, 'to aspire to, long for'; here it qualifies bhagavat — 'the Lord who is the object of aspiration,' i.e. the beloved Lord toward whom the devotee's longing is directed. His differing forms are the reason love itself differs.
अशांसी — √शंस् (चाहना, अभिलाषा करना) से बना; यहाँ यह 'भगवान्' का विशेषण है — 'जो अभिलाषा का विषय हैं', अर्थात् वह प्रिय भगवान जिनकी ओर भक्त की लालसा लगी है। उन्हीं के भिन्न-भिन्न रूप ही इस बात का कारण हैं कि रति भी भिन्न-भिन्न होती है।
Mukunda-dāsa Gosvāmī
s1avataranika
bahirmukha-pravṛttyā iti |
bahirmukha-pravṛttyā iti[on] the phrase 'by outward-facing activity' — taking up the same lemma to comment iti marks the word being explained
bahirmukha-pravṛttyā iti — [commenting on] 'by outward-facing activity'
Mukunda now takes up the same phrase, 'by outward-facing activity,' to give his own explanation of it. He is setting up the comment that follows.
s2gloss
viṣayiṇām api bhaktau pravṛtty-artham anya-kāmanayāpi kṛtā bhaktiḥ kṛpā-hetuḥ |
viṣayiṇām apieven for the worldly-minded — people absorbed in sense-objects gen. pl.; api = 'even'
bhaktau pravṛtti-arthamin order to get them started in devotion — so that they take up bhakti dative/purpose sense via -artham
anya-kāmanayā api kṛtā bhaktiḥdevotion performed even with some other desire instr. of accompaniment; api = 'even'
kṛpā-hetuḥbecomes a cause of [the Lord's] grace predicate nom.
viṣayiṇām api — even for the worldly; bhaktau pravṛtty-artham — so that they enter into devotion; anya-kāmanayāpi kṛtā bhaktiḥ — devotion done even with some other desire; kṛpā-hetuḥ — is a cause of grace
Mukunda explains why scripture dangles small fruits. Even for worldly people sunk in sense-pleasures, it is a way to get them started in devotion. Devotion performed even with some ulterior desire still becomes a cause of the Lord's grace. So the little rewards are bait — they draw the outward-turned into bhakti.
s3conclusion
kṛpayānya-kāmanā-nivṛttir iti bhāvaḥ |
kṛpayāby [that] grace — once his mercy comes instr. of means
anya-kāmanā-nivṛttiḥthe other desire falls away — the ulterior craving ceases nom., result
iti bhāvaḥsuch is the sense — this is the drift of the verse closing formula
kṛpayā — by grace; anya-kāmanā-nivṛttiḥ — the other desire ceases; iti bhāvaḥ — this is the meaning
And then, Mukunda finishes, by the Lord's grace that other desire itself drops away. The devotee came for a small fruit, but grace burns off the craving, leaving pure devotion. That, he says, is the real drift of the verse.
s4citation
yathā—svayaṁ vidhatte bhajatām anicchatām icchāpidhānaṁ nija-pāda-pallavam ity ādi ||
yathāas, for example — here is the scriptural illustration introduces a supporting quote
svayaṁ vidhatte'he himself bestows' quoted phrase
bhajatām anicchatām'on those who worship him without wanting it' gen. pl.
icchā-pidhānaṁ nija-pāda-pallavam'his own lotus-like feet, which cover over [all] desire' object of vidhatte
iti ādiand so on — the verse continues ādi = 'and the rest'
yathā — as [in]; svayaṁ vidhatte — he himself grants; bhajatām anicchatām — to those who worship without desiring it; icchā-pidhānaṁ nija-pāda-pallavam — his own tender feet that cover over all desire; ity ādi — and so on
Mukunda backs this with scripture. 'He himself bestows his own lotus feet — feet that blanket over every desire — upon those who worship him without even asking for it.' The feet 'cover over desire': once the Lord gives himself, all lesser cravings are smothered. This proves his point — grace ends the ulterior desire and gives love in its place.
Why cited: Cited (BhP 5.19.26) to prove that the Lord grants his desire-quelling feet even to those who worship without asking — so grace itself dissolves the ulterior craving.