L1conclusion
sammataṁ bhakti-vijñānāṁ bhakty-aṅgatvaṁ na karmaṇām ||
sammataṁis accepted, is agreed uponसम्मत/स्वीकृत है
bhakti-vijñānāṁby those who truly know bhakti (devotional service) gen. pl. as agent of sammatamभक्ति के विशेषज्ञों को (मान्य)
bhakty-aṅgatvaṁthe status of being a limb (aṅga) of bhaktiभक्ति का अंग होना
nais NOT — this is what they do not acceptनहीं
karmaṇāmof prescribed ritual works (the karma of varṇāśrama) gen. pl., whose limb-hood is deniedकर्मों का
bhakti-vijñānāṁ — by those who truly know bhakti; karmaṇām bhakty-aṅgatvaṁ — that prescribed works are a limb of bhakti; na sammatam — is not accepted.
sammataṁ — सम्मत/स्वीकृत है; bhakti-vijñānāṁ — भक्ति के विशेषज्ञों को; bhakty-aṅgatvaṁ — भक्ति का अंग होना; na — नहीं; karmaṇām — कर्मों का।
Those who really understand bhakti do not accept that prescribed ritual works are a limb of bhakti. The verse states the settled position flatly: karma is not part of devotional service. The genitive karmaṇām names what is at issue — whether ritual duties count as a component of bhakti — and na rules it out.
भक्ति के विशेषज्ञों को यह सम्मत है कि कर्मों का भक्ति का अंग होना नहीं (बनता)। अर्थात कर्म भक्ति के अंग नहीं हैं।
aṅga: literally a bodily 'limb'; here a constituent part or component of the practice of bhakti. To be an aṅga of bhakti is to be one of its recognized elements, not a mere aid.
अंग: शाब्दिक अर्थ शरीर का 'अवयव'; यहाँ भक्ति-साधना का घटक या अवयव। भक्ति का अंग होना अर्थात उसके मान्य तत्त्वों में से एक होना, केवल कोई सहायक मात्र नहीं।
Commentary — decoded
Jīva Gosvāmī
s1objection
nanu sarvāsāṁ kevalānām eva bhaktīnāṁ māhātmyaṁ khalu tādṛśam eva, kintu parāśareṇa yad idam uktaṁ—
nanunow one may object —भला (यह तो ठीक है), किन्तु—
sarvāsāṁ kevalānām eva bhaktīnāṁof all the unmixed, pure forms of bhakti — precisely these (eva) taken alone (kevala) gen. pl.समस्त केवल (मिश्रणरहित) भक्तियों का
māhātmyaṁthe greatness, the gloryमाहात्म्य
khaluindeed, surelyनिश्चय ही
tādṛśam evais exactly of that kind — just as has been describedवैसा ही (उतना ही महान) है
kintubut — here is the difficultyपरन्तु
parāśareṇaby Parāśara (the sage) instr., the one who spoke itपराशर के द्वारा
yad idam uktaṁas for this that was said — namely the followingजो यह कहा गया है—
nanu — one may object; sarvāsāṁ kevalānām eva bhaktīnāṁ māhātmyaṁ — the glory of all the purely unmixed forms of bhakti; khalu tādṛśam eva — is indeed just as described; kintu — but; parāśareṇa yad idam uktaṁ — as for this that was spoken by Parāśara (quoted next).
nanu — भला; sarvāsāṁ kevalānām eva bhaktīnāṁ — समस्त केवल भक्तियों का; māhātmyaṁ — माहात्म्य; khalu — निश्चय ही; tādṛśam eva — वैसा ही; kintu — परन्तु; parāśareṇa — पराशर के द्वारा; yad idam uktaṁ — जो यह कहा गया है।
Now someone raises an objection. Granted, he says, the glory of every kind of pure, unmixed bhakti is indeed just as you have described it. But (kintu) there is what Parāśara said — and here the objector quotes the verse that follows. The word kevala, 'unmixed / by itself,' is the pivot: the objector concedes the greatness of bhakti that stands alone, then produces a text that seems to require mixing it with karma.
शंका — समस्त केवल (मिश्रणरहित) भक्तियों का माहात्म्य निश्चय ही वैसा ही (महान) है। परन्तु पराशर के द्वारा जो यह कहा गया है—
s2citation
varṇāśramācaravatā puruṣeṇa paraḥ pumān | viṣṇur ārādhyate panthā nānyat tat-toṣa-kāraṇam ||
varṇāśramācaravatā puruṣeṇaby a person who practices the duties of his varṇa (social order) and āśrama (stage of life) instr. of meansवर्णाश्रम का आचरण करने वाले पुरुष के द्वारा
paraḥ pumān viṣṇuḥthe Supreme Person, Viṣṇuपरम पुरुष विष्णु
ārādhyateis worshiped, is propitiated passiveआराधित होते हैं
panthāḥthis is the path — the way to please him(यही) मार्ग है
na anyatthere is nothing elseअन्य कुछ नहीं
tat-toṣa-kāraṇamas a cause of his (Viṣṇu's) satisfactionउनके सन्तोष का कारण
varṇāśramācaravatā puruṣeṇa — by a man who follows varṇāśrama duties; paraḥ pumān viṣṇuḥ ārādhyate — the Supreme Person Viṣṇu is worshiped; panthāḥ — this is the path; na anyat tat-toṣa-kāraṇam — nothing else is a cause of his satisfaction.
varṇāśramācaravatā puruṣeṇa — वर्णाश्रम का आचरण करने वाले पुरुष के द्वारा; paraḥ pumān viṣṇuḥ — परम पुरुष विष्णु; ārādhyate — आराधित होते हैं; panthāḥ — यही मार्ग है; na anyat — अन्य कुछ नहीं; tat-toṣa-kāraṇam — उनके सन्तोष का कारण।
The objector's proof-text (Viṣṇu Purāṇa 3.8.9): Viṣṇu, the Supreme Person, is worshiped by a man who carries out the duties of his social order and stage of life. That is the path. Nothing else brings about his satisfaction. Read plainly, the verse ties pleasing Viṣṇu to the performance of varṇāśrama karma — which is exactly why the objector cites it.
वर्णाश्रम-धर्म का आचरण करने वाले पुरुष के द्वारा परम पुरुष विष्णु आराधित होते हैं। यही मार्ग है; उनके सन्तोष का अन्य कोई कारण नहीं।
Why cited: Adduced by the objector to show that varṇāśrama karma is the very means of pleasing Viṣṇu — hence (he infers) karma must be a limb of bhakti.
क्यों उद्धृत: आपत्तिकर्ता इसे यह दिखाने के लिए उद्धृत करता है कि वर्णाश्रम-कर्म ही विष्णु को प्रसन्न करने का साधन है — अतः, वह अनुमान लगाता है, कर्म भक्ति का अंग होना चाहिए।
s3objection
tatra tu karmaṇāṁ bhakty-aṅgatvaṁ pratīyate |
tatra tubut in that verse (of Parāśara) loc., 'there'वहाँ (उस वचन में) तो
karmaṇāṁof prescribed works gen. pl.कर्मों का
bhakty-aṅgatvaṁthe status of being a limb of bhaktiभक्ति का अंग होना
pratīyateseems to be understood, appears to follow passive — it is only an apparent implicationप्रतीत होता है (केवल आभास मात्र)
tatra tu — but there, in Parāśara's verse; karmaṇāṁ bhakty-aṅgatvaṁ — that works are a limb of bhakti; pratīyate — seems to be implied.
tatra tu — उस वचन में तो; karmaṇāṁ — कर्मों का; bhakty-aṅgatvaṁ — भक्ति का अंग होना; pratīyate — प्रतीत होता है।
The objector presses the point. In that verse (tatra), he says, it seems to follow (pratīyate) that prescribed works are a limb of bhakti. Note the verb: pratīyate means it merely 'appears / is understood to be so' — the objection rests on an apparent implication of the text, not on its explicit words. This sets up the reply, which will deny the implication.
उस वचन में तो कर्मों का भक्ति का अंग होना प्रतीत होता है।
s4objection
varṇāśramācāra-saṁyogenaiva viṣṇor ārādhane sammati-pratīteḥ |
varṇāśramācāra-saṁyogena evaprecisely through conjunction with the practice of varṇāśrama — only in combination with it (eva) instr. of meansवर्णाश्रम-आचरण के संयोग से ही
viṣṇoḥ ārādhanein the worship of Viṣṇu loc.विष्णु की आराधना में
sammati-pratīteḥbecause approval seems to be conveyed — since the text appears to sanction it abl./gen. of reasonसम्मति प्रतीत होने के कारण
varṇāśramācāra-saṁyogena eva — only through combination with varṇāśrama practice; viṣṇoḥ ārādhane — in the worship of Viṣṇu; sammati-pratīteḥ — because approval appears to be given.
varṇāśramācāra-saṁyogena eva — वर्णाश्रम-आचरण के संयोग से ही; viṣṇoḥ ārādhane — विष्णु की आराधना में; sammati-pratīteḥ — सम्मति प्रतीत होने के कारण।
Here is why the objector thinks so. The verse seems to approve worshiping Viṣṇu only (eva) in conjunction with varṇāśrama duties — that is, the sanction (sammati) it appears to give (pratīteḥ) attaches worship to karma. So the objector concludes that karma has been endorsed as part of the worship. The reason-ending -pratīteḥ ('because it appears...') again flags that this is an inference from the text's surface, which the reply will overturn.
क्योंकि वर्णाश्रम-आचरण के संयोग से ही विष्णु की आराधना में (उसकी) सम्मति प्रतीत होती है।
s5avataranika
tatrāha—sammatam iti |
tatrato that objection, on this pointउस पर (इसीलिए)
āhahe (Rūpa) says — replies with the verse(ग्रन्थकार) कहते हैं
sammatam itithe words 'sammatam...' — i.e., the verse beginning 'sammatam' iti marks the lemma being commented'सम्मतम्' यह (पद कहकर)
tatra — in reply to that; āha — he says; sammatam iti — namely the verse 'sammatam...'.
tatra — उस पर; āha — कहते हैं; sammatam iti — 'सम्मतम्' इस पद से।
In answer to the objection, the author speaks the verse — quoting its opening word, 'sammatam.' This is the commentator's signpost: 'to this, he replies with the line sammataṁ bhakti-vijñānām...' The iti simply flags which words are now being taken up for comment.
उस (शंका) पर ग्रन्थकार 'सम्मतम्' इत्यादि (मूल पद) कहते हैं।
s6gloss
bhakti-vijñānāṁ bhaktiṁ viśeṣato jānatāṁ śuddha-bhaktānāṁ śrī-parāśarādīnām evety arthaḥ |
bhakti-vijñānāṁ'of the knowers of bhakti' — the compound to be explained gen. pl., the lemma'भक्ति-विज्ञान' (पद का तात्पर्य)
bhaktiṁ viśeṣato jānatāṁmeans: of those who know bhakti in a special, thorough way the gloss expanding vijñānaभक्ति को विशेष रूप से जानने वालों का
śuddha-bhaktānāṁthat is, of the pure devoteesशुद्ध भक्तों का
śrī-parāśara-ādīnām evanamely Śrī Parāśara and others like him — precisely these (eva) gen. pl.श्री पराशर आदि का ही
ity arthaḥthis is the meaningऐसा अर्थ है
bhakti-vijñānāṁ — 'of the knowers of bhakti'; bhaktiṁ viśeṣato jānatāṁ — [means] of those who know bhakti thoroughly; śuddha-bhaktānāṁ — i.e. of the pure devotees; śrī-parāśara-ādīnām eva — namely Śrī Parāśara and the like; ity arthaḥ — this is the sense.
bhakti-vijñānāṁ — 'भक्ति-विज्ञान' पद; bhaktiṁ viśeṣato jānatāṁ — भक्ति को विशेष रूप से जानने वालों का; śuddha-bhaktānāṁ — शुद्ध भक्तों का; śrī-parāśara-ādīnām eva — श्री पराशर आदि का ही; ity arthaḥ — ऐसा अर्थ है।
Now the reply's key move: he unpacks who the 'knowers of bhakti' (bhakti-vijñāna) are. It means those who know bhakti in a special, penetrating way (viśeṣataḥ jānatām) — that is, the pure devotees (śuddha-bhakta) — specifically (eva) Śrī Parāśara himself and others of his rank. The turn is decisive: Parāśara, whom the objector quoted, is himself one of these knowers, so his own considered view is the one stated in this verse.
'भक्ति-विज्ञान' अर्थात भक्ति को विशेष रूप से जानने वाले — शुद्ध भक्त श्री पराशर आदि — का ही; ऐसा अर्थ है।
vijñāna: ordinarily 'discriminative / realized knowledge' as against mere jñāna (theoretical knowing); here glossed as viśeṣataḥ jānatām — knowing bhakti 'in a special, thorough way,' i.e. the realized insight of a pure devotee.
विज्ञान: सामान्यतः केवल ज्ञान (शास्त्रीय बोध) से भिन्न विवेकपूर्ण एवं अनुभूत ज्ञान; यहाँ इसे 'विशेषतः जानना' कहकर समझाया गया है — अर्थात शुद्ध भक्त का भक्ति के प्रति अनुभवसिद्ध बोध।
s7avataranika
tad uktaṁ tair eva—
tad uktaṁthat very thing was statedवही (बात) कही गई है
taiḥ evaby those very persons — by Parāśara and his peers themselves (eva) instr. pl., the same knowers just namedउन्हीं (अभी नामित ज्ञानियों) के द्वारा
tad uktaṁ — that was said; taiḥ eva — by those very ones (Parāśara and the like) themselves.
tad uktaṁ — वही कहा गया है; taiḥ eva — उन्हीं के द्वारा।
He now backs the point with their own words. 'That very thing was said by those same persons' — i.e. by Parāśara and the pure devotees themselves. The emphatic eva ('by them themselves') is the argument: the coming quotation shows what these knowers of bhakti actually hold, confirming that they do not treat karma as a limb of bhakti.
वही (बात) उन्हीं (पराशर आदि) के द्वारा कही गई है—
s8citation
yajñeśācyuta govinda mādhavānanta keśava | kṛṣṇa viṣṇo hṛṣīkeśety āha rājā sa kevalam | nānyad jagāda maitreya kiñcit svapnāntareṣv api ||
yajñeśa acyuta govinda mādhava ananta keśava'O Lord of sacrifice, O Acyuta, Govinda, Mādhava, Ananta, Keśava' — a string of Viṣṇu's names, in address vocativesहे यज्ञेश, हे अच्युत, हे गोविन्द, हे माधव, हे अनन्त, हे केशव
kṛṣṇa viṣṇo hṛṣīkeśa iti'O Kṛṣṇa, O Viṣṇu, O Hṛṣīkeśa' — thus (iti) he called out vocatives, closed by itiहे कृष्ण, हे विष्णु, हे हृषीकेश — इस प्रकार
āha rājā saḥ kevalamthat king said only this — nothing but these names (kevalam)वह राजा केवल (यही) कहता रहा
na anyat jagādahe did not utter anything elseअन्य कुछ नहीं बोला
maitreyaO Maitreya — the listener being addressed by the narrator voc.हे मैत्रेय
kiñcit svapna-antareṣu apinot the least thing, not even within his dreams (api)स्वप्न में भी कुछ (और नहीं)
saḥ rājā — that king; yajñeśa... hṛṣīkeśa iti kevalam āha — said only 'O Yajñeśa... O Hṛṣīkeśa'; maitreya — O Maitreya; svapna-antareṣu api kiñcit anyat na jagāda — did not utter anything else at all, even in dreams.
yajñeśa acyuta govinda mādhava ananta keśava — हे यज्ञेश आदि; kṛṣṇa viṣṇo hṛṣīkeśa iti — हे कृष्ण, विष्णु, हृषीकेश — इस प्रकार; āha rājā saḥ kevalam — वह राजा केवल यही कहता रहा; na anyat jagāda — अन्य कुछ नहीं बोला; maitreya — हे मैत्रेय; kiñcit svapna-antareṣu api — स्वप्न में भी कुछ (और नहीं)।
The confirming quotation (from the Viṣṇu Purāṇa, of King Khaṭvāṅga / Bharata). The king uttered only the names of the Lord — 'O Yajñeśa, Acyuta, Govinda, Mādhava, Ananta, Keśava, Kṛṣṇa, Viṣṇu, Hṛṣīkeśa.' That alone (kevalam) he said. O Maitreya, he spoke nothing else whatsoever — not even within his dreams (svapnāntareṣv api). The force of kevalam and 'not even in dreams' is total exclusivity: pure name-taking, with no admixture of karma at all.
हे यज्ञेश, अच्युत, गोविन्द, माधव, अनन्त, केशव, कृष्ण, विष्णु, हृषीकेश — वह राजा केवल इतना ही कहता रहा। हे मैत्रेय, स्वप्न में भी उसने और कुछ नहीं कहा।
Why cited: Cited to show by their own testimony that Parāśara and the pure devotees uphold exclusive, unmixed devotion — the king does nothing but call Viṣṇu's names — so they do not count karma as a limb of bhakti.
क्यों उद्धृत: यह उन्हीं (पराशर तथा शुद्ध भक्तों) की अपनी साक्षी से दिखाने के लिए उद्धृत है कि वे अनन्य, मिश्रणरहित भक्ति को ही मानते हैं — राजा विष्णु के नामों के अतिरिक्त कुछ नहीं करता — अतः वे कर्म को भक्ति का अंग नहीं गिनते।
s9citation
varṇāśramācara
varṇāśramācara'varṇāśrama-ācāra...' — a catch-word repeating the head of the earlier Parāśara verse pratīka / abbreviation'वर्णाश्रमाचर' (इत्यादि पूर्वोक्त पद)
varṇāśramācara — [the verse beginning] 'varṇāśramācaravatā...' (cited again by its opening word).
varṇāśramācara — 'वर्णाश्रमाचर' इत्यादि।
This is a pratīka — a catch-word citing the earlier verse again by its opening, 'varṇāśramācaravatā...' It is not a fresh statement but a pointer back to Parāśara's line already quoted, marking that the discussion returns to that text. Only the first word is written; the rest of the verse is understood.
'वर्णाश्रमाचर' (इत्यादि पूर्वोक्त वचन) —
Why cited: Points back, by its opening word, to Parāśara's varṇāśrama verse — recalling the objector's text as the reply completes its handling of it.
क्यों उद्धृत: अपने आरम्भिक शब्द से यह पराशर के वर्णाश्रम-वचन की ओर संकेत करता है — उत्तर के समापन पर आपत्तिकर्ता के मूल वचन का स्मरण कराता है।
Viśvanātha Cakravartī
s1objection
nanu sarvāsāṁ kevalānām eva bhaktīnāṁ māhātmyaṁ khalu tādṛśam eva, kintu parāśareṇa yad idam uktaṁ—
nanunow one may object —भला (यह तो ठीक है), किन्तु—
sarvāsāṁ kevalānām eva bhaktīnāṁof all the unmixed, pure forms of bhakti — precisely these (eva) taken alone (kevala) gen. pl.समस्त केवल (मिश्रणरहित) भक्तियों का
māhātmyaṁthe greatness, the gloryमाहात्म्य
khaluindeed, surelyनिश्चय ही
tādṛśam evais exactly of that kind — just as describedवैसा ही (उतना ही महान) है
kintubut — here is the difficultyपरन्तु
parāśareṇaby Parāśara (the sage) instr., the speakerपराशर के द्वारा
yad idam uktaṁas for this that was said — namely the followingजो यह कहा गया है—
nanu — one may object; sarvāsāṁ kevalānām eva bhaktīnāṁ māhātmyaṁ — the glory of all the unmixed forms of bhakti; khalu tādṛśam eva — is indeed just as described; kintu — but; parāśareṇa yad idam uktaṁ — as for what Parāśara said (quoted next).
nanu — भला; sarvāsāṁ kevalānām eva bhaktīnāṁ — समस्त केवल भक्तियों का; māhātmyaṁ — माहात्म्य; khalu — निश्चय ही; tādṛśam eva — वैसा ही; kintu — परन्तु; parāśareṇa — पराशर के द्वारा; yad idam uktaṁ — जो यह कहा गया है।
Viśvanātha opens exactly as Jīva does. One may object: the glory of every kind of pure, unmixed bhakti is indeed just as described. But (kintu) there is Parāśara's statement — quoted next. As before, kevala ('unmixed') is the hinge: the objector grants the greatness of stand-alone bhakti and then raises a text that seems to demand mixing it with karma.
शंका — समस्त केवल (मिश्रणरहित) भक्तियों का माहात्म्य निश्चय ही वैसा ही (महान) है। परन्तु पराशर के द्वारा जो यह कहा गया है—
s2citation
varṇāśramācaravatā puruṣeṇa paraḥ pumān | viṣṇur ārādhyate panthā nānyat tat-toṣa-kāraṇam ||
varṇāśramācaravatā puruṣeṇaby a person who practices the duties of his varṇa and āśrama instr. of meansवर्णाश्रम का आचरण करने वाले पुरुष के द्वारा
paraḥ pumān viṣṇuḥthe Supreme Person, Viṣṇuपरम पुरुष विष्णु
ārādhyateis worshiped, is propitiated passiveआराधित होते हैं
panthāḥthis is the path — the way to please him(यही) मार्ग है
na anyatthere is nothing elseअन्य कुछ नहीं
tat-toṣa-kāraṇamas a cause of his (Viṣṇu's) satisfactionउनके सन्तोष का कारण
varṇāśramācaravatā puruṣeṇa — by a man who follows varṇāśrama duties; paraḥ pumān viṣṇuḥ ārādhyate — the Supreme Person Viṣṇu is worshiped; panthāḥ — this is the path; na anyat tat-toṣa-kāraṇam — nothing else is a cause of his satisfaction.
varṇāśramācaravatā puruṣeṇa — वर्णाश्रम का आचरण करने वाले पुरुष के द्वारा; paraḥ pumān viṣṇuḥ — परम पुरुष विष्णु; ārādhyate — आराधित होते हैं; panthāḥ — यही मार्ग है; na anyat — अन्य कुछ नहीं; tat-toṣa-kāraṇam — उनके सन्तोष का कारण।
The same proof-text (Viṣṇu Purāṇa 3.8.9) in Viśvanātha's commentary. Viṣṇu, the Supreme Person, is worshiped by one who performs his varṇāśrama duties. That is the path; nothing else causes his satisfaction. The objector cites it because, on its face, it makes pleasing Viṣṇu depend on the performance of karma.
वर्णाश्रम-धर्म का आचरण करने वाले पुरुष के द्वारा परम पुरुष विष्णु आराधित होते हैं। यही मार्ग है; उनके सन्तोष का अन्य कोई कारण नहीं।
Why cited: Adduced by the objector to argue that varṇāśrama karma is the means of pleasing Viṣṇu, so that karma would count as a limb of bhakti.
क्यों उद्धृत: आपत्तिकर्ता इसे यह तर्क करने के लिए उद्धृत करता है कि वर्णाश्रम-कर्म विष्णु को प्रसन्न करने का साधन है, जिससे कर्म भक्ति का अंग गिना जाए।
s3objection
tat-tat-karmaṇāṁ bhakty-aṅgatvaṁ pratīyate |
tat-tat-karmaṇāṁof those various respective works — the several varṇāśrama duties in each case gen. pl.; tat-tat = 'the respective, each-and-every'उन-उन (प्रत्येक अपने-अपने) कर्मों का
bhakty-aṅgatvaṁthe status of being a limb of bhaktiभक्ति का अंग होना
pratīyateseems to be understood, appears to follow passive — only an apparent implicationप्रतीत होता है (केवल आभास मात्र)
tat-tat-karmaṇāṁ — of those respective works; bhakty-aṅgatvaṁ — that they are a limb of bhakti; pratīyate — seems to be implied.
tat-tat-karmaṇāṁ — उन-उन प्रत्येक कर्मों का; bhakty-aṅgatvaṁ — भक्ति का अंग होना; pratīyate — प्रतीत होता है।
Viśvanātha states the objector's inference, with a small sharpening: from that verse it seems to follow (pratīyate) that the various respective duties (tat-tat-karma) — each caste-and-stage's own prescribed works — are a limb of bhakti. The doubling tat-tat spreads the claim across every such duty. As with Jīva, the verb pratīyate marks this as an apparent implication, which the reply will deny.
उन-उन (प्रत्येक अपने-अपने) कर्मों का भक्ति का अंग होना प्रतीत होता है।
s4objection
varṇāśramācāra-saṁyogenaiva viṣṇor ārādhane sammati-pratīteḥ |
varṇāśramācāra-saṁyogena evaprecisely through conjunction with the practice of varṇāśrama — only in combination with it (eva) instr. of meansवर्णाश्रम-आचरण के संयोग से ही
viṣṇoḥ ārādhanein the worship of Viṣṇu loc.विष्णु की आराधना में
sammati-pratīteḥbecause approval seems to be conveyed — since the text appears to sanction it abl./gen. of reasonसम्मति प्रतीत होने के कारण
varṇāśramācāra-saṁyogena eva — only through combination with varṇāśrama practice; viṣṇoḥ ārādhane — in the worship of Viṣṇu; sammati-pratīteḥ — because approval appears to be given.
varṇāśramācāra-saṁyogena eva — वर्णाश्रम-आचरण के संयोग से ही; viṣṇoḥ ārādhane — विष्णु की आराधना में; sammati-pratīteḥ — सम्मति प्रतीत होने के कारण।
The reason for the objection, identical to Jīva's. The verse appears to sanction worshiping Viṣṇu only (eva) in conjunction with varṇāśrama duties — the approval (sammati) it seems to convey (pratīteḥ) ties the worship to karma. Hence the objector infers that karma has been endorsed as part of the worship. The '-because it appears...' ending again flags an inference from the surface of the text, which the reply overturns.
क्योंकि वर्णाश्रम-आचरण के संयोग से ही विष्णु की आराधना में (उसकी) सम्मति प्रतीत होती है।
s5avataranika
tatrāha—sammatam iti |
tatrato that objection, on this pointउस पर (इसीलिए)
āhahe (Rūpa) says — replies with the verse(ग्रन्थकार) कहते हैं
sammatam itithe words 'sammatam...' — the verse beginning 'sammatam' iti marks the lemma'सम्मतम्' यह (पद कहकर)
tatra — in reply to that; āha — he says; sammatam iti — namely the verse 'sammatam...'.
tatra — उस पर; āha — कहते हैं; sammatam iti — 'सम्मतम्' इस पद से।
In answer to the objection, the author speaks the verse, citing its opening word 'sammatam.' The commentator's signpost: 'to this he replies with sammataṁ bhakti-vijñānām...' The iti simply marks which words are now taken up for comment.
उस (शंका) पर ग्रन्थकार 'सम्मतम्' इत्यादि (मूल पद) कहते हैं।
s6gloss
bhakti-vijñānāṁ bhaktiṁ viśeṣato jānatāṁ śuddha-bhaktānāṁ śrī-parāśarādīnām evety arthaḥ |
bhakti-vijñānāṁ'of the knowers of bhakti' — the compound to be explained gen. pl., the lemma'भक्ति-विज्ञान' (पद का तात्पर्य)
bhaktiṁ viśeṣato jānatāṁmeans: of those who know bhakti in a special, thorough way gloss expanding vijñānaभक्ति को विशेष रूप से जानने वालों का
śuddha-bhaktānāṁthat is, of the pure devoteesशुद्ध भक्तों का
śrī-parāśara-ādīnām evanamely Śrī Parāśara and others like him — precisely these (eva) gen. pl.श्री पराशर आदि का ही
ity arthaḥthis is the meaningऐसा अर्थ है
bhakti-vijñānāṁ — 'of the knowers of bhakti'; bhaktiṁ viśeṣato jānatāṁ — [means] of those who know bhakti thoroughly; śuddha-bhaktānāṁ — i.e. of the pure devotees; śrī-parāśara-ādīnām eva — namely Śrī Parāśara and the like; ity arthaḥ — this is the sense.
bhakti-vijñānāṁ — 'भक्ति-विज्ञान' पद; bhaktiṁ viśeṣato jānatāṁ — भक्ति को विशेष रूप से जानने वालों का; śuddha-bhaktānāṁ — शुद्ध भक्तों का; śrī-parāśara-ādīnām eva — श्री पराशर आदि का ही; ity arthaḥ — ऐसा अर्थ है।
Viśvanātha gives the same decisive gloss. 'Knowers of bhakti' (bhakti-vijñāna) means those who know bhakti in a special, penetrating way (viśeṣataḥ jānatām) — that is, the pure devotees (śuddha-bhakta) — specifically (eva) Śrī Parāśara and others of his rank. The point is the same as Jīva's: Parāśara, the very authority the objector quoted, belongs to these knowers, so this verse states his own settled view.
'भक्ति-विज्ञान' अर्थात भक्ति को विशेष रूप से जानने वाले — शुद्ध भक्त श्री पराशर आदि — का ही; ऐसा अर्थ है।
vijñāna: usually 'realized / discriminative knowledge' beyond mere jñāna; here explicitly glossed viśeṣataḥ jānatām — knowing bhakti 'thoroughly,' the realized insight of a pure devotee.
विज्ञान: सामान्यतः केवल ज्ञान से परे विवेकपूर्ण एवं अनुभूत ज्ञान; यहाँ स्पष्ट रूप से 'विशेषतः जानना' कहकर समझाया गया — अर्थात शुद्ध भक्त का अनुभवसिद्ध बोध।
s7avataranika
tad uktaṁ tair eva—
tad uktaṁthat very thing was statedवही (बात) कही गई है
taiḥ evaby those very persons themselves — by Parāśara and his peers (eva) instr. pl., the same knowers just namedउन्हीं (अभी नामित ज्ञानियों) के द्वारा
tad uktaṁ — that was said; taiḥ eva — by those very ones (Parāśara and the like) themselves.
tad uktaṁ — वही कहा गया है; taiḥ eva — उन्हीं के द्वारा।
He confirms the point by their own words. 'That very thing was said by those same persons' — by Parāśara and the pure devotees themselves. The emphatic eva is the argument: the coming quotation shows what these knowers actually hold, so they plainly do not treat karma as a limb of bhakti.
वही (बात) उन्हीं (पराशर आदि) के द्वारा कही गई है—
s8citation
yajñeśācyuta govinda mādhavānanta keśava | kṛṣṇa viṣṇo hṛṣīkeśety āha rājā sa kevalam | nānyad jagāda maitreya kiñcit svapnāntareṣv api ||
yajñeśa acyuta govinda mādhava ananta keśava'O Lord of sacrifice, O Acyuta, Govinda, Mādhava, Ananta, Keśava' — Viṣṇu's names in address vocativesहे यज्ञेश, हे अच्युत, हे गोविन्द, हे माधव, हे अनन्त, हे केशव
kṛṣṇa viṣṇo hṛṣīkeśa iti'O Kṛṣṇa, O Viṣṇu, O Hṛṣīkeśa' — thus (iti) he called out vocatives, closed by itiहे कृष्ण, हे विष्णु, हे हृषीकेश — इस प्रकार
āha rājā saḥ kevalamthat king said only this — nothing but these names (kevalam)वह राजा केवल (यही) कहता रहा
na anyat jagādahe did not utter anything elseअन्य कुछ नहीं बोला
maitreyaO Maitreya — the narrator addresses his listener voc.हे मैत्रेय
kiñcit svapna-antareṣu apinot the least thing, not even within his dreams (api)स्वप्न में भी कुछ (और नहीं)
saḥ rājā — that king; yajñeśa... hṛṣīkeśa iti kevalam āha — said only 'O Yajñeśa... O Hṛṣīkeśa'; maitreya — O Maitreya; svapna-antareṣu api kiñcit anyat na jagāda — did not utter anything else at all, even in dreams.
yajñeśa acyuta govinda mādhava ananta keśava — हे यज्ञेश आदि; kṛṣṇa viṣṇo hṛṣīkeśa iti — हे कृष्ण, विष्णु, हृषीकेश — इस प्रकार; āha rājā saḥ kevalam — वह राजा केवल यही कहता रहा; na anyat jagāda — अन्य कुछ नहीं बोला; maitreya — हे मैत्रेय; kiñcit svapna-antareṣu api — स्वप्न में भी कुछ (और नहीं)।
The same confirming quotation in Viśvanātha's text. The king said only the names of the Lord — 'O Yajñeśa, Acyuta, Govinda, Mādhava, Ananta, Keśava, Kṛṣṇa, Viṣṇu, Hṛṣīkeśa.' That alone (kevalam) he uttered. O Maitreya, he said nothing else at all — not even in his dreams (svapnāntareṣv api). Kevalam plus 'not even in dreams' drives home total exclusivity: pure name-taking, with no karma mixed in.
हे यज्ञेश, अच्युत, गोविन्द, माधव, अनन्त, केशव, कृष्ण, विष्णु, हृषीकेश — वह राजा केवल इतना ही कहता रहा। हे मैत्रेय, स्वप्न में भी उसने और कुछ नहीं कहा।
Why cited: Cited as the pure devotees' own testimony to exclusive, unmixed devotion — the king does nothing but call Viṣṇu's names — proving they do not count karma as a limb of bhakti.
क्यों उद्धृत: यह शुद्ध भक्तों की अपनी साक्षी के रूप में अनन्य, मिश्रणरहित भक्ति को दिखाने के लिए उद्धृत है — राजा विष्णु के नामों के अतिरिक्त कुछ नहीं करता — जो प्रमाणित करता है कि वे कर्म को भक्ति का अंग नहीं गिनते।
s9citation
varṇāśramācara
varṇāśramācara'varṇāśrama-ācāra...' — a catch-word repeating the head of the earlier Parāśara verse pratīka / abbreviation'वर्णाश्रमाचर' (इत्यादि पूर्वोक्त पद)
varṇāśramācara — [the verse beginning] 'varṇāśramācaravatā...' (cited again by its opening word).
varṇāśramācara — 'वर्णाश्रमाचर' इत्यादि।
A pratīka once more — the earlier verse cited by its opening word 'varṇāśramācaravatā...' It is a pointer back to Parāśara's already-quoted line, not a new statement, signaling that the discussion returns to that text. Only the first word is given; the rest is understood.
'वर्णाश्रमाचर' (इत्यादि पूर्वोक्त वचन) —
Why cited: Points back, by its opening word, to Parāśara's varṇāśrama verse — recalling the objector's text as the reply closes.
क्यों उद्धृत: अपने आरम्भिक शब्द से यह पराशर के वर्णाश्रम-वचन की ओर संकेत करता है — उत्तर के समापन पर आपत्तिकर्ता के वचन का स्मरण कराता है।