L1definition
jñāna-vairāgyayor bhakti-praveśāyopayogitā |
jñāna-vairāgyayoḥof the two, knowledge and detachment genitive dualज्ञान और वैराग्य — इन दोनों का
bhakti-praveśāyafor entering into bhakti (devotion) dative of purposeभक्ति में प्रवेश के लिए
upayogitāthere is [some] usefulnessउपयोगिता है (केवल इतना ही उपयोग है)
jñāna-vairāgyayoḥ — of knowledge and detachment; bhakti-praveśāya — for entering into bhakti; upayogitā — there is usefulness
jñāna-vairāgyayoḥ — ज्ञान और वैराग्य का; bhakti-praveśāya — भक्ति में प्रवेश के लिए; upayogitā — उपयोगिता है।
Knowledge (jñāna) and detachment (vairāgya) do have a usefulness. But it is only this: they help one enter into bhakti (devotion). Their value is measured entirely by that entry.
ज्ञान और वैराग्य की उपयोगिता इतनी ही है कि वे भक्ति में प्रवेश कराने में काम आते हैं।
jñāna: in the broader tradition, liberating knowledge of brahman as the goal in itself; here, only a preliminary that clears the way into bhakti. vairāgya: renunciation of sense-objects; here, valued only as it helps one begin devotion.
ज्ञान — व्यापक परम्परा में तो ब्रह्म का मोक्षप्रद ज्ञान स्वयं ही साध्य माना जाता है; परन्तु यहाँ वह केवल भक्ति में प्रवेश का मार्ग साफ़ करने वाला प्रारम्भिक साधन मात्र है। वैराग्य — विषयों का त्याग; यहाँ उसका मूल्य केवल इतना है कि वह भक्ति आरम्भ करने में सहायक होता है।
L2conclusion
īṣat prathamam eveti nāṅgatvam ucitaṁ tayoḥ ||
īṣat[only] a littleथोड़ा-सा ही (ईषत् = किंचित्)
prathamam evaand only at the very beginning eva = only, restrictiveकेवल आरम्भ में ही
itisuch [is their use]इस प्रकार
na aṅgatvamso being a limb [of bhakti] is notअङ्ग होना नहीं
ucitamfitting / appropriateउचित है
tayoḥfor those two genitive dualउन दोनों (ज्ञान-वैराग्य) का
īṣat — only a little; prathamam eva — and only at the very start; iti — such is the use; tayoḥ — for those two; aṅgatvam — being a limb; na ucitam — is not fitting
īṣat — थोड़ा-सा; prathamam eva — केवल आरम्भ में ही; iti — इस प्रकार (होने से); na aṅgatvam — अङ्गत्व नहीं; ucitam — उचित है; tayoḥ — उन दोनों का।
And the help is small, and comes only at the very start. So it is not right to call knowledge and detachment limbs (aṅgas) of bhakti. A limb serves the whole body throughout; these two only stand at the door.
वे तो केवल आरम्भ में थोड़ा-सा ही काम आते हैं; इसलिए उन दोनों को भक्ति का अङ्ग मानना उचित नहीं है।
aṅga: literally a 'limb' — a constituent practice that is itself part of bhakti (like hearing or chanting). The verse denies jñāna and vairāgya this status: they are at most a doorway, not a member of the body of devotion.
अङ्ग — शब्दशः "अवयव"; अर्थात् वह साधन जो स्वयं भक्ति का ही भाग हो (जैसे श्रवण या कीर्तन)। यह श्लोक ज्ञान और वैराग्य को यह पद नहीं देता — वे अधिक-से-अधिक द्वार मात्र हैं, भक्ति-शरीर के अवयव नहीं।
Commentary — decoded
Jīva Gosvāmī
s1gloss
jñānam atra tvam-padārtha-viṣayaṁ tat-padārtha-viṣayaṁ tayor aikya-viṣayaṁ ceti tribhūmikaṁ brahma-jñānam ucyate |
jñānam atrathe word 'knowledge' hereयहाँ 'ज्ञान' से
tvam-padārtha-viṣayamknowledge whose object is the meaning of the word 'you' (the individual self)'त्वम्' पद के अर्थ (जीव) को विषय करने वाला
tat-padārtha-viṣayamand knowledge whose object is the meaning of the word 'that' (brahman)'तत्' पद के अर्थ (ब्रह्म) को विषय करने वाला
tayoḥ aikya-viṣayam caand knowledge whose object is the oneness of those two genitive dual + ca 'and'और उन दोनों की एकता को विषय करने वाला
itithus, in these [three]इस प्रकार
tri-bhūmikam brahma-jñānamthree-tiered knowledge of brahmanतीन भूमिकाओं वाला ब्रह्म-ज्ञान
ucyateis what is meantकहा जाता है
jñānam atra — 'knowledge' here; tvam-padārtha-viṣayam — object is the meaning of 'you'; tat-padārtha-viṣayam — object is the meaning of 'that'; tayoḥ aikya-viṣayam ca — and the oneness of the two; iti tri-bhūmikam brahma-jñānam ucyate — thus a three-tiered knowledge of brahman is meant
jñānam atra — यहाँ ज्ञान से; tvam-padārtha-viṣayam — 'त्वम्' पद के अर्थ विषयक; tat-padārtha-viṣayam — 'तत्' पद के अर्थ विषयक; tayoḥ aikya-viṣayam ca — और उन दोनों की एकता विषयक; iti — इस प्रकार; tri-bhūmikam brahma-jñānam — तीन भूमिकाओं वाला ब्रह्म-ज्ञान; ucyate — कहा जाता है।
First Jīva fixes what 'knowledge' means here. It is knowledge of brahman in three tiers. Tier one: the meaning of the word 'you' (tvam) — the individual self. Tier two: the meaning of the word 'that' (tat) — brahman. Tier three: the oneness of the two, that self and brahman are one. This is the impersonal brahman-knowledge the verse is talking about.
यहाँ 'ज्ञान' शब्द से तीन भूमिकाओं वाला ब्रह्म-ज्ञान कहा जाता है — 'त्वम्' पद के अर्थ का, 'तत्' पद के अर्थ का, और उन दोनों की एकता का ज्ञान।
tvam-padārtha / tat-padārtha: the two words of the Upaniṣadic sentence 'tat tvam asi' ('you are that'). 'tvam' = the self, 'tat' = brahman; their identity is the third tier. Jīva names all three so we know exactly which 'knowledge' is only slightly useful.
'त्वम्-पदार्थ' और 'तत्-पदार्थ' — उपनिषद्-वाक्य "तत्त्वमसि" के दो पद; 'त्वम्' का अर्थ जीव, 'तत्' का अर्थ ब्रह्म, और उन दोनों की एकता तीसरी भूमिका है। जीव गोस्वामी तीनों को गिनाते हैं जिससे स्पष्ट रहे कि कौन-सा 'ज्ञान' ही किंचित् उपयोगी माना गया है।
s2gloss
tatreṣad iti aikya-viṣayaṁ tyaktvety arthaḥ |
tatraof those [three tiers]उस (त्रिभूमिक ज्ञान) में
īṣat itiby the word 'a little' [in the verse]'ईषत्' (थोड़ा-सा) कहने का
aikya-viṣayam tyaktvāafter dropping the [knowledge] whose object is onenessएकता-विषयक भाग को छोड़कर
iti arthaḥthis is the meaningयह अर्थ है
tatra — of the three; īṣat iti — the verse's word 'a little'; aikya-viṣayam tyaktvā — means having dropped the oneness-knowledge; iti arthaḥ — that is the sense
tatra — उस ज्ञान में; īṣat iti — 'ईषत्' शब्द का; aikya-viṣayam tyaktvā — एकता विषयक भाग को छोड़कर; iti arthaḥ — यह अर्थ है।
Now Jīva reads the verse's word 'a little' (īṣat). It is 'a little' because you keep only part of the three-tiered knowledge. You drop the top tier — the knowledge of oneness, of merging self into brahman. Knowing the self and knowing brahman may help you begin; the idea of becoming one with brahman does not. So 'a little' means: minus that third tier.
वहाँ 'ईषत्' (थोड़ा-सा) कहने का अभिप्राय यह है कि उस ज्ञान में से एकता-विषयक भाग को छोड़ देना चाहिए।
s3gloss
vairāgyaṁ cātra brahma-jñānopayogy eva |
vairāgyam ca atraand 'detachment' hereऔर यहाँ वैराग्य
brahma-jñāna-upayogi evameans precisely the detachment that serves brahman-knowledge eva = precisely, restrictiveकेवल ब्रह्म-ज्ञान में ही उपयोगी है
vairāgyam ca atra — and detachment here; brahma-jñāna-upayogi eva — is precisely the kind useful for brahman-knowledge
vairāgyam ca atra — और यहाँ वैराग्य; brahma-jñāna-upayogi eva — केवल ब्रह्म-ज्ञान के लिए ही उपयोगी है।
Next, 'detachment' (vairāgya). Jīva says it means only the detachment that serves brahman-knowledge — the withdrawal from the world that a seeker of impersonal liberation cultivates. He is naming the specific detachment the verse has in view, so we do not confuse it with a devotee's natural detachment.
और यहाँ वैराग्य केवल ब्रह्म-ज्ञान में ही उपयोगी है (ऐसा समझना चाहिए)।
s4gloss
tatra ceṣad iti bhakti-virodhitvaṁ tyaktvety arthaḥ |
tatra caand of that [detachment]और उस (वैराग्य) में
īṣat itiby the word 'a little''ईषत्' कहने का
bhakti-virodhitvam tyaktvāafter dropping its being opposed to bhaktiभक्ति-विरोधीपन को छोड़कर
iti arthaḥthis is the meaningयह अर्थ है
tatra ca — and of that detachment; īṣat iti — the word 'a little'; bhakti-virodhitvam tyaktvā — means dropping the part that opposes bhakti; iti arthaḥ — that is the sense
tatra ca — और उस वैराग्य में; īṣat iti — 'ईषत्' शब्द का; bhakti-virodhitvam tyaktvā — भक्ति-विरोधीपन को छोड़कर; iti arthaḥ — यह अर्थ है।
And 'a little' applies to detachment too. This detachment has a side that actually fights against bhakti — a dry rejection of everything, which would also reject the Lord's service and paraphernalia. You must drop that hostile side. What is left is 'a little' detachment, the harmless remainder that can help you start. So for both jñāna and vairāgya, 'a little' means: strip off the part that clashes with devotion.
और वहाँ 'ईषत्' कहने का अभिप्राय यह है कि उस वैराग्य में से भक्ति-विरोधी अंश को छोड़ देना चाहिए।
s5gloss
tac ca tac ca prathamam evety anyāveśa-parityāga-mātrāya te upādīyete |
tat ca tat cathat [knowledge] and that [detachment]वह (ज्ञान) और वह (वैराग्य)
prathamam evaonly at the beginning eva = onlyकेवल आरम्भ में ही
iti[the verse's phrase] meansइस प्रकार
anya-āveśa-parityāga-mātrāyafor the sole purpose of giving up absorption in other things dative of purpose; mātra = merelyअन्य (विषयों) में आवेश (आसक्ति) के त्याग मात्र के लिए
tethose twoवे दोनों
upādīyeteare taken up / adopted passive dualग्रहण किए जाते हैं
tat ca tat ca — that knowledge and that detachment; prathamam eva — only at the start; anya-āveśa-parityāga-mātrāya — merely to give up absorption in other things; te upādīyete — those two are taken up
tat ca tat ca — वह और वह (ज्ञान तथा वैराग्य); prathamam eva — केवल आरम्भ में ही; iti — इस प्रकार; anya-āveśa-parityāga-mātrāya — अन्य में आसक्ति के त्याग मात्र के लिए; te — वे दोनों; upādīyete — ग्रहण किए जाते हैं।
Now the verse's phrase 'only at the beginning.' Jīva explains why they are used only then. Knowledge and detachment are picked up for one job alone: to shake off one's absorption in worldly things. Once that is done, they have served their purpose. That is why they belong only at the start, not throughout.
वे दोनों — ज्ञान और वैराग्य — केवल आरम्भ में ही, अन्य विषयों में आसक्ति के त्याग मात्र के लिए ग्रहण किए जाते हैं।
s6reply
tat-parityāgena jāte ca bhakti-praveśe tayor akiṁcitkaratvāt |
tat-parityāgenabecause, by giving up those [worldly absorptions] instrumental of causeउस (आसक्ति के) त्याग के द्वारा
jāte ca bhakti-praveśeand once entry into bhakti has occurred locative absoluteऔर भक्ति में प्रवेश हो जाने पर
tayoḥof those two genitive dualउन दोनों का
akiṁcitkaratvātbecause they then do nothing at all ablative of reasonक्योंकि वे फिर कुछ भी नहीं करते (अकिंचित्कर होने के कारण)
tat-parityāgena — by giving up worldly absorption; jāte bhakti-praveśe — once entry into bhakti has happened; tayoḥ akiṁcitkaratvāt — because the two then accomplish nothing
tat-parityāgena — उस त्याग के द्वारा; jāte ca bhakti-praveśe — और भक्ति में प्रवेश हो जाने पर; tayoḥ — उन दोनों का; akiṁcitkaratvāt — अकिंचित्कर होने के कारण (अङ्ग नहीं)।
Here is the first reason they cannot be limbs. Once that absorption is given up and you have actually entered bhakti, knowledge and detachment have nothing left to do. They got you through the door; inside, they contribute nothing. A limb keeps working for the body; these two go idle. So they are not limbs.
उस त्याग से जब भक्ति में प्रवेश हो जाता है, तब उन दोनों का कुछ भी करना शेष नहीं रहता; इसीलिए वे अङ्ग नहीं।
s7reply
tat-tad-bhāvanāyā bhakti-vicchedakatvāc ca ||
tat-tad-bhāvanāyāḥbecause dwelling on this-and-that [impersonal contemplation] genitive/ablative of reasonउस-उस (ज्ञान-वैराग्य विषयक) भावना के कारण
bhakti-vicchedakatvāt cacuts bhakti off — this is the further reason ablative of reason; ca = andऔर क्योंकि वह भक्ति में विच्छेद (व्यवधान) डालती है
tat-tad-bhāvanāyāḥ — of dwelling on this-and-that; bhakti-vicchedakatvāt ca — because it also severs bhakti
tat-tad-bhāvanāyāḥ — उस-उस भावना का; bhakti-vicchedakatvāt ca — और भक्ति का विच्छेद करने के कारण।
And here is the second, stronger reason. Keeping up that kind of contemplation — brooding on impersonal oneness and dry renunciation — actually severs bhakti. So the two are not merely useless once you are inside; carried on, they cut the thread of devotion. Doubly, then, they cannot be limbs of bhakti.
और (दूसरा कारण यह कि) उन-उन की भावना — ज्ञान-वैराग्य का चिन्तन — भक्ति में विच्छेद डाल देती है; इसलिए भी वे अङ्ग नहीं।
Mukunda-dāsa Gosvāmī
s1avataranika
jñāneti |
jñāna iti[the verse beginning] 'jñāna…'
jñāna iti — the verse that begins with the word 'jñāna'
Mukunda opens by naming the verse: the one beginning 'jñāna…'. This is just the pratīka, the catch-word tag that tells the reader which verse he is now commenting on.
s2gloss
jñānam ādhyātmikaṁ vairāgyaṁ sarvatraudāsīnyaṁ tayoḥ |
jñānam'knowledge'
ādhyātmikammeans knowledge about the self / the spiritual
vairāgyam'detachment'
sarvatra audāsīnyammeans indifference toward everything
tayoḥ'of those two' [is the verse's word] genitive dual
jñānam — knowledge; ādhyātmikam — is the spiritual/self-knowledge; vairāgyam — detachment; sarvatra audāsīnyam — is indifference to everything; tayoḥ — of those two
Mukunda gives his own quick glosses. 'Knowledge' means knowledge of the self, the spiritual kind. 'Detachment' means indifference to everything, being cool toward all objects. And 'of those two' in the verse points back to exactly these. He is simpler than Jīva here, not spelling out three tiers, just naming the two things.
s3gloss
bhakti-praveśāya bhaktau dhṛtir vaiṣṇava-cihnānāṁ harer nāmākṣarasya cety ādi catuścatvāriṁśad-aṅgikāyāṁ praveśāya prathamaṁ, guru-pādāśraya ity ādi-viṁśad-aṅgikāyāṁ dvāra-bhaktau evopayogitā |
bhakti-praveśāya'for entering bhakti' means this:
bhaktau dhṛtiḥ vaiṣṇava-cihnānām harer nāma-akṣarasya ca iti-ādi'steadiness in devotion, [wearing] the marks of a Vaiṣṇava, [wearing] the syllables of Hari's name,' and so on the opening items of a list
catuḥ-catvāriṁśad-aṅgikāyāmin the devotion that has forty-four limbs
praveśāya prathamamas the entry, at the start
guru-pāda-āśraya iti-ādiand '[taking] shelter of the guru's feet,' and so on
viṁśad-aṅgikāyāmin the devotion that has twenty limbs
dvāra-bhaktau evaprecisely in the doorway-devotion eva = precisely
upayogitāis where their usefulness lies
bhakti-praveśāya — for entering bhakti; catuḥ-catvāriṁśad-aṅgikāyām praveśāya prathamam — as the first entry into the 44-limbed devotion (steadiness, Vaiṣṇava marks, Hari's name-syllables, etc.); viṁśad-aṅgikāyām dvāra-bhaktau eva — precisely in the doorway-devotion of the 20-limbed scheme (shelter of guru's feet, etc.); upayogitā — there their usefulness lies
Mukunda now unpacks 'for entering bhakti' by pointing to the standard lists of devotional practices. In the scheme of forty-four limbs, the very first entry-practices are things like steadiness in devotion, wearing the marks of a Vaiṣṇava, and wearing the syllables of Hari's name. In the scheme of twenty limbs, the entry-practices ('doorway-devotion') begin with taking shelter of the guru's feet, and so on. Knowledge and detachment are useful only for reaching that threshold — the doorway practices — and no further.
The 44-limb and 20-limb counts refer to the enumerations of devotional practices (aṅgas of bhakti). 'dvāra-bhakti' = the 'doorway' or entry-level practices that stand at the beginning of the list. Mukunda locates jñāna and vairāgya only at that threshold.
s4gloss
tatrāpīṣat |
tatra apiand even there [at that doorway] api = even
īṣat[only] a little
tatra api — even there at the threshold; īṣat — only a little
And even at that doorway, says Mukunda, only 'a little.' Their help is small even where they do help. Do not think they carry you all the way to the entrance — just a small distance toward it.
s5gloss
anyāveśa-parityāga-mātrāya te upādeye |
anya-āveśa-parityāga-mātrāyafor the sole purpose of giving up absorption in other things dative of purpose; mātra = merely
tethose two
upādeyeare to be adopted gerundive dual
anya-āveśa-parityāga-mātrāya — merely to give up absorption in other things; te upādeye — those two are to be taken up
Mukunda gives the same reason Jīva did. Knowledge and detachment are to be taken up for one purpose only: to give up one's absorption in other things. That single job is their whole role — nothing beyond clearing away worldly attachment.
s6citation
etad evādhikāra-lakṣaṇe uktaṁ nātisakta ity anena |
etat evathis very [point]
adhikāra-lakṣaṇein the definition of the qualified candidate
uktamhas [already] been stated
na atisakta iti anenaby the words 'not overly attached'
etat eva — this very point; adhikāra-lakṣaṇe uktam — was stated in the definition of the eligible candidate; na atisakta iti anena — by the phrase 'not overly attached'
Mukunda backs the point with an earlier line. This same idea, he says, was already given where the qualified candidate for bhakti is defined — in the phrase 'not overly attached' (na atisakta). That description asks only for the mild detachment of not being over-attached, exactly the 'little' detachment the verse allows. So the text is consistent with itself.
Why cited: Cited to show the verse's 'small detachment' was already prescribed earlier, in the definition of the eligible devotee as 'not overly attached' — confirming that only mild detachment, not full renunciation, is wanted.
s7reply
na tu aikya-viṣayakam api jñānam |
na tubut not tu = but, contrastive
aikya-viṣayakam api jñānameven the knowledge whose object is oneness api = even
na tu — but not; aikya-viṣayakam api jñānam — even the oneness-knowledge
Mukunda now marks off what is excluded. The knowledge that helps is not the knowledge of oneness — the idea of merging into brahman. Even that is not wanted. So the useful 'knowledge' stops short of the monistic goal; the merging-knowledge is left out entirely. This matches Jīva's dropping of the third tier.
s8reply
bhagavat-sambandhiny api bhogādau vairāgyam api ||
bhagavat-sambandhini apieven toward what is connected with the Lord locative; api = even
bhoga-ādautoward enjoyment and the like
vairāgyam apidetachment too [is not wanted] api = too
bhagavat-sambandhini api — even toward what relates to the Lord; bhoga-ādau — toward its enjoyments and so on; vairāgyam api — that detachment too [is excluded]
And the parallel exclusion for detachment. Detachment that would turn away even from things connected to the Lord — from the pleasures and paraphernalia of His service — is also not wanted. A devotee does not renounce the Lord's prasāda or service. So the useful 'detachment' stops short of rejecting the Lord's own things; that over-reaching detachment is left out. This matches Jīva's dropping of the bhakti-opposing side.
Viśvanātha Cakravartī
s1gloss
jñānam atra tat-tvam-padārtha-viṣayaṁ tayor aikya-viṣayaṁ ceti tribhūmika-brahma-jñānam ucyate |
jñānam atra'knowledge' hereयहाँ 'ज्ञान' से
tat-tvam-pada-artha-viṣayamknowledge whose object is the meanings of the words 'that' and 'you''तत्' और 'त्वम्' पदों के अर्थ को विषय करने वाला
tayoḥ aikya-viṣayam caand whose object is the oneness of those two genitive dual + ca 'and'और उन दोनों की एकता को विषय करने वाला
itithusइस प्रकार
tri-bhūmika-brahma-jñānamthree-tiered brahman-knowledgeतीन भूमिकाओं वाला ब्रह्म-ज्ञान
ucyateis what is meantकहा जाता है
jñānam atra — knowledge here; tat-tvam-pada-artha-viṣayam — object is the meanings of 'that' and 'you'; tayoḥ aikya-viṣayam ca — and their oneness; iti tri-bhūmika-brahma-jñānam ucyate — thus three-tiered brahman-knowledge is meant
jñānam atra — यहाँ ज्ञान से; tat-tvam-pada-artha-viṣayam — 'तत्' और 'त्वम्' पदों के अर्थ विषयक; tayoḥ aikya-viṣayam ca — और उन दोनों की एकता विषयक; iti — इस प्रकार; tri-bhūmika-brahma-jñānam — तीन भूमिकाओं वाला ब्रह्म-ज्ञान; ucyate — कहा जाता है।
Viśvanātha gives the same definition as Jīva, just more compactly. 'Knowledge' here means brahman-knowledge in three tiers: the meaning of 'that' (tat, brahman), the meaning of 'you' (tvam, the self), and the oneness of the two. Same three tiers, one sentence.
यहाँ 'ज्ञान' से तीन भूमिकाओं वाला ब्रह्म-ज्ञान कहा जाता है — 'तत्' और 'त्वम्' पदों के अर्थ का, तथा उन दोनों की एकता का ज्ञान।
s2gloss
tatreṣad iti aikya-viṣayaṁ tyaktvety arthaḥ |
tatraof those [three]उस (त्रिभूमिक ज्ञान) में
īṣat itiby the word 'a little''ईषत्' (थोड़ा-सा) कहने का
aikya-viṣayam tyaktvāafter dropping the oneness-knowledgeएकता-विषयक भाग को छोड़कर
iti arthaḥthis is the meaningयह अर्थ है
tatra — of the three; īṣat iti — the word 'a little'; aikya-viṣayam tyaktvā — means dropping the oneness-knowledge; iti arthaḥ — that is the sense
tatra — उस ज्ञान में; īṣat iti — 'ईषत्' शब्द का; aikya-viṣayam tyaktvā — एकता विषयक भाग को छोड़कर; iti arthaḥ — यह अर्थ है।
Viśvanātha reads 'a little' exactly as Jīva did. It is 'a little' because you keep only two tiers and drop the third — the knowledge of oneness, of merging into brahman. That top tier is set aside; what remains is the 'little' that can help.
वहाँ 'ईषत्' कहने का अभिप्राय यह है कि उस ज्ञान में से एकता-विषयक भाग को छोड़ देना चाहिए।
s3gloss
vairāgyaṁ cātra brahma-jñānopayogy eva |
vairāgyam ca atraand 'detachment' hereऔर यहाँ वैराग्य
brahma-jñāna-upayogi evameans precisely the detachment that serves brahman-knowledge eva = preciselyकेवल ब्रह्म-ज्ञान में ही उपयोगी है
vairāgyam ca atra — and detachment here; brahma-jñāna-upayogi eva — is precisely the kind useful for brahman-knowledge
vairāgyam ca atra — और यहाँ वैराग्य; brahma-jñāna-upayogi eva — केवल ब्रह्म-ज्ञान के लिए ही उपयोगी है।
Detachment too, word for word with Jīva. It means only the detachment that serves brahman-knowledge — the seeker's withdrawal from the world. Viśvanātha is naming the specific detachment in view, not a devotee's natural detachment.
और यहाँ वैराग्य केवल ब्रह्म-ज्ञान में ही उपयोगी है (ऐसा समझना चाहिए)।
s4gloss
tatreṣad iti bhakti-virodhi tyaktvety arthaḥ |
tatraof that [detachment]उस (वैराग्य) में
īṣat itiby the word 'a little''ईषत्' कहने का
bhakti-virodhi tyaktvāafter dropping the part opposed to bhaktiभक्ति-विरोधी (अंश) को छोड़कर
iti arthaḥthis is the meaningयह अर्थ है
tatra — of that detachment; īṣat iti — the word 'a little'; bhakti-virodhi tyaktvā — means dropping what opposes bhakti; iti arthaḥ — that is the sense
tatra — उस वैराग्य में; īṣat iti — 'ईषत्' शब्द का; bhakti-virodhi tyaktvā — भक्ति-विरोधी अंश को छोड़कर; iti arthaḥ — यह अर्थ है।
And 'a little' for detachment. It is 'a little' because you drop the side of it that opposes bhakti — the dry rejection that would refuse even the Lord's service. Strip that off, and the harmless remainder is the 'little' detachment allowed. (Viśvanātha writes 'bhakti-virodhi,' the opposing thing itself, where Jīva wrote 'bhakti-virodhitvam,' its opposing-quality; the sense is the same.)
और वहाँ 'ईषत्' कहने का अभिप्राय यह है कि उस वैराग्य में से भक्ति-विरोधी अंश को छोड़ देना चाहिए।
s5gloss
tac ca tac ca prathamam evety anyāveśa-parityāga-mātrāya te upādīyete |
tat ca tat cathat [knowledge] and that [detachment]वह (ज्ञान) और वह (वैराग्य)
prathamam evaonly at the beginning eva = onlyकेवल आरम्भ में ही
iti[the verse's phrase] meansइस प्रकार
anya-āveśa-parityāga-mātrāyafor the sole purpose of giving up absorption in other things dative of purpose; mātra = merelyअन्य (विषयों) में आवेश (आसक्ति) के त्याग मात्र के लिए
tethose twoवे दोनों
upādīyeteare taken up passive dualग्रहण किए जाते हैं
tat ca tat ca — that knowledge and that detachment; prathamam eva — only at the start; anya-āveśa-parityāga-mātrāya — merely to give up absorption in other things; te upādīyete — those two are taken up
tat ca tat ca — वह और वह (ज्ञान तथा वैराग्य); prathamam eva — केवल आरम्भ में ही; iti — इस प्रकार; anya-āveśa-parityāga-mātrāya — अन्य में आसक्ति के त्याग मात्र के लिए; te — वे दोनों; upādīyete — ग्रहण किए जाते हैं।
Same as Jīva on 'only at the beginning.' Knowledge and detachment are taken up for one purpose alone: to shake off absorption in other things. That done, their work is finished — which is why they belong only at the start.
वे दोनों — ज्ञान और वैराग्य — केवल आरम्भ में ही, अन्य विषयों में आसक्ति के त्याग मात्र के लिए ग्रहण किए जाते हैं।
s6reply
tat-parityāgena jāte ca bhakti-praveśe tayor akiṁcitkaratvāt tat-tad-bhāvanāyā bhakti-vicchedakatvāc ca ||
tat-parityāgenabecause, by giving up those [worldly absorptions] instrumental of causeउस (आसक्ति के) त्याग के द्वारा
jāte ca bhakti-praveśeand once entry into bhakti has occurred locative absoluteऔर भक्ति में प्रवेश हो जाने पर
tayoḥ akiṁcitkaratvātbecause the two then do nothing at all ablative of reasonक्योंकि उन दोनों का कुछ भी करना शेष नहीं रहता (अकिंचित्कर होने के कारण)
tat-tad-bhāvanāyāḥand because dwelling on this-and-that [impersonal contemplation] ablative of reasonउस-उस भावना के कारण
bhakti-vicchedakatvāt cacuts bhakti off — this too ablative of reason; ca = andऔर क्योंकि वह भक्ति का विच्छेद करती है
tat-parityāgena — by giving up worldly absorption; jāte bhakti-praveśe — once entry into bhakti has happened; tayoḥ akiṁcitkaratvāt — because the two then accomplish nothing; tat-tad-bhāvanāyāḥ bhakti-vicchedakatvāt ca — and because dwelling on impersonal contemplation severs bhakti
tat-parityāgena — उस त्याग के द्वारा; jāte ca bhakti-praveśe — और भक्ति में प्रवेश हो जाने पर; tayoḥ akiṁcitkaratvāt — उन दोनों के अकिंचित्कर होने के कारण; tat-tad-bhāvanāyāḥ — उस-उस भावना के कारण; bhakti-vicchedakatvāt ca — और भक्ति का विच्छेद करने के कारण।
Viśvanātha closes with both of Jīva's reasons in one sentence (Jīva split them across two). First: once absorption is given up and you have entered bhakti, the two accomplish nothing — they are idle inside. Second: keeping up that impersonal contemplation actually severs bhakti. On both counts, then, jñāna and vairāgya cannot be limbs of devotion.
उस त्याग से जब भक्ति में प्रवेश हो जाता है, तब उन दोनों का कुछ भी करना शेष नहीं रहता; और उन-उन की भावना भक्ति में विच्छेद डाल देती है — इन्हीं दो कारणों से वे अङ्ग नहीं।