L1definition
anāsaktasya viṣayān yathārham upayuñjataḥ |
anāsaktasyaof a person who is not attached — free from clinging genitive, of the subjectजो अनासक्त है, अर्थात् जिसकी विषयों में आसक्ति नहीं, उस पुरुष का
viṣayānthe objects of the senses accusative, object of upayuñjataḥविषयों को (जिन्हें वह काम में लाता है)
yathārhameach thing only as much as is fitting — to the proper degree adverbजितना उचित हो उतना, यथायोग्य रूप से
upayuñjataḥwho goes on making use of them — putting them to use genitive present participleकाम में लाते हुए (उस पुरुष का)
anāsaktasya — of one who is unattached; viṣayān — the sense-objects; yathārham — each only as much as is fitting; upayuñjataḥ — of one who makes use of them
anāsaktasya — जो अनासक्त है उसका; viṣayān — विषयों को; yathārham — यथायोग्य; upayuñjataḥ — काम में लाते हुए (पुरुष का)।
Take a person who is inwardly unattached. He still uses the things of this world, but only as much as is proper for each one. This first line sets up who is being talked about.
जो अनासक्त है और विषयों को केवल जितना उचित हो उतना ही काम में लाता है।
L2definition
nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate ||
nirbandhaḥa firm holding-on — his tenacity, what he clings to nominative, the grammatical subjectदृढ़ आग्रह, अर्थात् निरन्तर लगे रहना
kṛṣṇa-sambandheis fixed on the link with Kṛṣṇa — on whatever connects to Kṛṣṇa locative, where the holding is fixedकृष्ण के सम्बन्ध में
yuktaṁ vairāgyamproper renunciation — renunciation that is rightly joined, not overdone predicate nominativeयुक्त वैराग्य (यही कर्ता का विशेषण है)
ucyateis called — this is what the word names passive verbकहा जाता है
kṛṣṇa-sambandhe — on the connection with Kṛṣṇa; nirbandhaḥ — his firm holding-on; yuktaṁ vairāgyam — proper renunciation; ucyate — is called
nirbandhaḥ — दृढ़ आग्रह; kṛṣṇa-sambandhe — कृष्ण के सम्बन्ध में; yuktaṁ vairāgyam — युक्त वैराग्य; ucyate — कहा जाता है।
Such a person keeps one firm hold: on everything connected to Kṛṣṇa. That single tenacity is what we call proper renunciation — vairāgya that is rightly fitted, not renunciation for its own sake.
कृष्ण के सम्बन्ध में जो दृढ़ आग्रह हो, वह युक्त वैराग्य कहा जाता है।
vairāgya: at home in yoga circles it means dispassion, dropping objects outright; here it is 'yukta' — joined, measured — so it means using things in Kṛṣṇa's service rather than rejecting them wholesale.
वैराग्य शब्द योग की परिभाषा में प्रायः विरक्ति, अर्थात् विषयों को सर्वथा त्याग देना, कहलाता है। परन्तु यहाँ इसे 'युक्त' कहा गया है, अर्थात् जुड़ा हुआ और मर्यादित — इसलिए इसका तात्पर्य विषयों को छोड़ देना नहीं, वरन् उन्हें कृष्ण की सेवा में लगाना है।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
tat prāg uktaṁ bhakti-praveśa-yogyam eva vairāgyaṁ vyanakti anāsaktasyeti |
tatthat — picking up the point just made connectiveइसलिए, इसी को लेकर
prāg uktaṁwhich was stated earlier — mentioned before this past participleपहले कहा गया
bhakti-praveśa-yogyam evathe kind fit precisely for entering devotion — and only that kind eva restricts itभक्ति में प्रवेश के योग्य ही ('ही' से अन्य वैराग्य का निषेध)
vairāgyaṁrenunciation accusative, object of vyanaktiवैराग्य को
vyanaktihe now brings out — makes it plain present verbप्रकट करते हैं, स्पष्ट करते हैं
anāsaktasya itiwith the words 'anāsaktasya…' — i.e. by quoting this verse pratīka, naming the verse'अनासक्तस्य' इस पद से (इस श्लोक का नामोल्लेख)
tat prāg uktaṁ — that renunciation mentioned earlier; bhakti-praveśa-yogyam eva vairāgyaṁ — the renunciation fit only for entering devotion; vyanakti — he brings out; anāsaktasya iti — in the words 'anāsaktasya'
tat — इसलिए; prāg uktaṁ — पहले कहा गया; bhakti-praveśa-yogyam eva — भक्ति-प्रवेश के योग्य ही; vairāgyaṁ — वैराग्य को; vyanakti — प्रकट करते हैं; anāsaktasya iti — 'अनासक्तस्य' इस पद से।
Jīva sets up the verse. Earlier the kind of renunciation that lets you enter devotion was mentioned. Now, he says, Rūpa spells out that very kind — and only that kind — in the line beginning 'anāsaktasya'.
'अनासक्तस्य' इस पद से आचार्य उसी वैराग्य को प्रकट करते हैं जो पहले कहा गया — जो भक्ति में प्रवेश के योग्य ही है।
s2gloss
anāsaktasya sataḥ yathārhaṁ sva-bhakty-upayukta-mātraṁ yathā syāt tathā viṣayān upayuñjato bhuñjānasya puruṣasya yad vairāgyaṁ tad yuktam ucyate |
anāsaktasya sataḥof a person who is genuinely unattached — one who really is free from clinging genitive with 'sat', stressing the real stateजो वस्तुतः अनासक्त है, उस विद्यमान पुरुष का
yathārhaṁeach thing only as much as is fitting adverb, now to be unpackedयथायोग्य, अर्थात् जितना उचित हो उतना (अब इसका विवरण)
sva-bhakty-upayukta-mātraṁmeaning: just so much as serves his own devotion — nothing beyond that mātra 'only', limiting itकेवल अपनी भक्ति में जितना उपयोगी हो उतना ही ('मात्र' से सीमा)
yathā syāt tathāin the exact measure that would be so — to just that extent correlative, fixing the amountजिस प्रकार हो उसी प्रकार (मात्रा को नियत करते हुए)
viṣayānthe sense-objects accusativeविषयों को
upayuñjataḥ bhuñjānasyawho goes on using — that is, enjoying — them the second word explains the firstकाम में लाते हुए, अर्थात् भोगते हुए (दूसरा शब्द पहले को समझाता है)
puruṣasyaof such a man genitive, the subjectउस पुरुष का
yad vairāgyaṁwhatever renunciation he has relativeजो वैराग्य है
tad yuktam ucyatethat is what is called proper renunciation correlative to yadवह युक्त कहा जाता है
anāsaktasya sataḥ puruṣasya — of a man who is truly unattached; yathārhaṁ = sva-bhakty-upayukta-mātraṁ yathā syāt tathā — using each thing only to the degree it serves his devotion; viṣayān upayuñjataḥ bhuñjānasya — while using, i.e. enjoying, the sense-objects; yad vairāgyaṁ tad yuktam ucyate — the renunciation such a man has is called proper
anāsaktasya sataḥ — जो सचमुच अनासक्त है उसका; yathārhaṁ — यथायोग्य; sva-bhakty-upayukta-mātraṁ — केवल अपनी भक्ति में उपयोगी जितना; yathā syāt tathā — जैसा हो वैसा; viṣayān — विषयों को; upayuñjataḥ bhuñjānasya — काम में लाते अर्थात् भोगते हुए; puruṣasya — पुरुष का; yad vairāgyaṁ — जो वैराग्य; tad yuktam ucyate — वह युक्त कहा जाता है।
Jīva unpacks the words. 'Unattached' means truly free inside. 'As is fitting' he defines tightly: only as much as serves the person's own devotion, and no more. And 'making use of the objects' he glosses as actually enjoying them. So: a man who is inwardly free, who uses worldly things only up to the point they help his bhakti — the renunciation of that man is what the verse calls 'proper'.
जो पुरुष सचमुच अनासक्त है और विषयों को केवल इतना ही काम में लाता, अर्थात् भोगता है जितना अपनी भक्ति में उपयोगी हो — उसका जो वैराग्य है, वही युक्त कहा जाता है।
s3conclusion
atra kṛṣṇa-sambandhe nirbandhaḥ syād ity arthaḥ ||
atrahere — in this case, for such a man adverbयहाँ, इस विषय में
kṛṣṇa-sambandheon the link with Kṛṣṇa — on all that ties to Kṛṣṇa locativeकृष्ण के सम्बन्ध में
nirbandhaḥ syādthere should be a firm holding-on — this is where his tenacity belongs optative, the prescribed pointदृढ़ आग्रह होना चाहिए (यही उपदिष्ट बात)
iti arthaḥthat is the meaning closing formulaऐसा अर्थ है
atra — here; kṛṣṇa-sambandhe — on the connection with Kṛṣṇa; nirbandhaḥ syād — there should be firm holding-on; iti arthaḥ — this is the sense
atra — यहाँ; kṛṣṇa-sambandhe — कृष्ण के सम्बन्ध में; nirbandhaḥ syād — दृढ़ आग्रह हो; iti arthaḥ — ऐसा अर्थ है।
Jīva rounds off the second line. For such a man, the one firm grip should fall here — on everything connected to Kṛṣṇa. That, he says, is the meaning.
यहाँ तात्पर्य यह है कि कृष्ण के सम्बन्ध में दृढ़ आग्रह होना चाहिए।
Mukunda-dāsa Gosvāmī
s1avataranika
bhakti-svabhāvaṁ vairāgyaṁ lakṣayati anāsaktasyeti |
bhakti-svabhāvaṁthe renunciation whose very nature is devotion — that arises from bhakti itself adjective of vairāgyaṁ
vairāgyaṁrenunciation accusative, object of lakṣayati
lakṣayatihe defines — gives the mark of it present verb
anāsaktasya itiwith the words 'anāsaktasya…' pratīka
bhakti-svabhāvaṁ vairāgyaṁ — the renunciation whose nature is devotion; lakṣayati — he defines; anāsaktasya iti — in the words 'anāsaktasya'
Mukunda frames the verse a shade differently from Jīva. Here Rūpa defines the renunciation that is devotional by its very nature — vairāgya born of bhakti — in the line 'anāsaktasya'.
svabhāva 'own-nature': ordinarily just 'character'; here it marks the class of vairāgya whose defining nature is bhakti, as against dry world-renouncing vairāgya.
s2gloss
yathārhaṁ svādhikāropayukta-mātraṁ yathā syāt viṣayān upayuñjato bhuñjānasya janasya yaḥ kṛṣṇa-sambandhe mahā-prasāda-srak-candanādau nirbandha āgrahaḥ sa yuktaṁ vairāgyaṁ ucyate |
yathārhaṁeach thing only as much as is fitting adverb, to be unpacked
svādhikāropayukta-mātraṁmeaning: just so much as suits one's own standing in devotion — no more than one's level calls for adhikāra = eligibility/level; mātra 'only'
yathā syātin the measure that would be so correlative
viṣayān upayuñjataḥ bhuñjānasyawho goes on using — that is, enjoying — the sense-objects second word explains first
janasyaof such a person genitive
yaḥ kṛṣṇa-sambandhewhatever [holding] he has on the link with Kṛṣṇa relative pronoun opening the clause
mahā-prasāda-srak-candanādaunamely on Kṛṣṇa's remnants, garlands, sandal-paste and the like — concrete Kṛṣṇa-connected things locative in apposition to kṛṣṇa-sambandhe
nirbandhaḥ āgrahaḥa firm holding — that is, an eager insistence on having them āgraha glosses nirbandha
sa yuktaṁ vairāgyaṁ ucyatethat is what is called proper renunciation correlative to yaḥ
yathārhaṁ = svādhikāropayukta-mātraṁ yathā syāt — using each thing only as much as suits one's own level; viṣayān upayuñjataḥ bhuñjānasya janasya — of a person who while using, i.e. enjoying, the objects; yaḥ kṛṣṇa-sambandhe = mahā-prasāda-srak-candanādau nirbandhaḥ āgrahaḥ — whatever firm, eager insistence he has on Kṛṣṇa-connected things: prasāda, garlands, sandal-paste, and so on; sa yuktaṁ vairāgyaṁ ucyate — that is called proper renunciation
Mukunda makes it concrete. 'As is fitting' he reads as: only as much as your own level of devotion warrants. And he pins down what 'the connection with Kṛṣṇa' points to — Kṛṣṇa's food-remnants, his garlands, his sandal-paste, and things like them. The person keeps an eager, firm insistence on exactly those. That insistence is what is called proper renunciation.
adhikāra: elsewhere 'authority' or 'right'; here it means one's spiritual eligibility or level — you take up only what your stage of devotion actually calls for.
s3avataranika
etat svayaṁ bhagavatā vivṛtaṁ, yathā—
etatthis very point accusative, object of vivṛtaṁ
svayaṁ bhagavatāby the Lord himself — in his own words instrumental of agent
vivṛtaṁhas been laid out at length — explained fully past participle
yathā—as follows — here it comes introduces the quotation
etat — this point; svayaṁ bhagavatā — by the Lord himself; vivṛtaṁ — has been explained; yathā — as follows
Mukunda now brings scriptural backing. This very teaching, he says, the Lord spelled out himself. And he quotes it, in these words:
s4citation
jāta-śraddho mat-kathāsu nirviṇṇaḥ sarva-karmasu | veda duḥkhātmakaṁ kāmān parityāge’py anīśvaraḥ ||
jāta-śraddhaḥ mat-kathāsuin whom faith has arisen for the talks about me — who has come to trust hearing of me nominative bahuvrīhi + locative
nirviṇṇaḥ sarva-karmasugrown weary of every kind of ritual work — disgusted with all fruitive action nominative + locative
veda duḥkhātmakaṁhe knows [them, the desires] to be made of misery — sees they are nothing but pain present verb + predicate accusative
kāmānthe objects of desire accusative, object of veda
parityāge api anīśvaraḥyet even so unable to give them up — powerless to renounce them outright api 'even'; locative parityāge; anīśvara 'not master'
jāta-śraddhaḥ mat-kathāsu — one who has developed faith in talks of me; nirviṇṇaḥ sarva-karmasu — weary of all ritual action; kāmān duḥkhātmakaṁ veda — knows the desires to be made of misery; parityāge api anīśvaraḥ — yet even so unable to renounce them
The Lord describes such a devotee. Faith in hearing about Kṛṣṇa has woken in him. He is sick of ritual work. He knows full well that sense-pleasures are nothing but misery. And yet — even knowing this — he still cannot simply throw them off.
Why cited: Scriptural proof (Bhāgavata) that even a real, faith-filled devotee may still be unable to renounce objects outright — the very case yukta-vairāgya is built for.
s5citation
tato bhajeta māṁ prītaḥ śraddhālur dṛṭha-niścayaḥ |
tataḥthen — from that state, on that basis ablative adverb
bhajeta māmlet him worship me — he should serve me optative + accusative
prītaḥwith love — full of affection nominative
śraddhāluḥhaving faith — trusting nominative
dṛṭha-niścayaḥfirm in resolve — settled and unwavering nominative bahuvrīhi
tataḥ — then; prītaḥ śraddhāluḥ dṛṭha-niścayaḥ — loving, faithful, firm in resolve; mām bhajeta — let him worship me
The Lord gives the remedy. From right there — that mixed state — let him worship me. He should do it with love, with faith, and with a settled, firm resolve.
Why cited: The Lord's prescription: such a person is told to keep worshipping Kṛṣṇa anyway — the positive 'nirbandha on Kṛṣṇa' the verse defines as yukta-vairāgya.
s6citation
juṣamāṇaś ca tān kāmān duḥkhodarkāṁś ca garhayan || [bhā.pu. 11.20.28|
juṣamāṇaḥ ca tān kāmāneven while still tasting those very pleasures — going on partaking of them present participle + accusative; ca 'and/even'
duḥkhodarkān cawhich end in misery — whose after-fruit is pain accusative; udarka 'consequence'
garhayanall the while condemning them — reproaching them within present participle
tān kāmān juṣamāṇaḥ ca — even while enjoying those pleasures; duḥkhodarkān ca garhayan — and condemning them as ending in misery
The Lord finishes the picture. Yes, he still partakes of those pleasures. But even as he does, he keeps condemning them in his heart, knowing they end in misery. He worships Kṛṣṇa while holding his own enjoyments in contempt.
Why cited: Completes the proof-text (Bhāgavata 11.20.28): one keeps worshipping and using objects yet inwardly disowns them — the exact shape of 'proper' renunciation.
s7citation
iti ||
itiso far the quotation — thus the Lord's words end quotation-closing marker
iti — thus [ends the citation]
With that, Mukunda closes the quotation.
Why cited: Marks the close of the Bhāgavata passage adduced as the Lord's own expansion of yukta-vairāgya.
Viśvanātha Cakravartī
s1avataranika
prāg uktaṁ bhakti-praveśa-yogyam eva vairāgyaṁ vyanakti |
prāg uktaṁwhich was stated earlier — mentioned before past participleपहले कहा गया
bhakti-praveśa-yogyam evathe kind fit precisely for entering devotion — and only that kind eva restricts itभक्ति में प्रवेश के योग्य ही ('ही' से अन्य वैराग्य का निषेध)
vairāgyaṁrenunciation accusativeवैराग्य को
vyanaktihe brings out — makes it plain present verbप्रकट करते हैं
prāg uktaṁ bhakti-praveśa-yogyam eva vairāgyaṁ — the renunciation, mentioned earlier, fit only for entering devotion; vyanakti — he brings out
prāg uktaṁ — पहले कहा गया; bhakti-praveśa-yogyam eva — भक्ति-प्रवेश के योग्य ही; vairāgyaṁ — वैराग्य को; vyanakti — प्रकट करते हैं।
Viśvanātha opens just as Jīva did. The renunciation mentioned earlier — the kind fit only for entering devotion — Rūpa now brings out in this verse.
आचार्य उसी वैराग्य को प्रकट करते हैं जो पहले कहा गया — जो भक्ति में प्रवेश के योग्य ही है।
s2gloss
anāsaktasya sataḥ yathārhaṁ sva-bhakty-upayuktaṁ yathā syāt tathā viṣayān upayuñjato bhuñjānasya puruṣasya yad vairāgyaṁ tad yuktam ucyate |
anāsaktasya sataḥof a person who is genuinely unattached genitive with 'sat'जो वस्तुतः अनासक्त है, उस विद्यमान पुरुष का
yathārhaṁeach thing only as much as is fitting adverb, to be unpackedयथायोग्य, जितना उचित हो उतना (अब इसका विवरण)
sva-bhakty-upayuktaṁmeaning: what serves his own devotion — useful for his bhakti predicate of the amountअपनी भक्ति में जितना उपयोगी हो उतना (मात्रा का विधान)
yathā syāt tathāin the exact measure that would be so correlativeजिस प्रकार हो उसी प्रकार
viṣayān upayuñjataḥ bhuñjānasyawho goes on using — that is, enjoying — the sense-objects second word explains firstविषयों को काम में लाते हुए, अर्थात् भोगते हुए (दूसरा शब्द पहले को समझाता है)
puruṣasyaof such a man genitiveउस पुरुष का
yad vairāgyaṁ tad yuktam ucyatewhatever renunciation he has, that is called proper relative–correlativeजो वैराग्य है वह युक्त कहा जाता है
anāsaktasya sataḥ puruṣasya — of a man who is truly unattached; yathārhaṁ = sva-bhakty-upayuktaṁ yathā syāt tathā — using each thing only as it serves his devotion; viṣayān upayuñjataḥ bhuñjānasya — while using, i.e. enjoying, the objects; yad vairāgyaṁ tad yuktam ucyate — the renunciation such a man has is called proper
anāsaktasya sataḥ — जो सचमुच अनासक्त है उसका; yathārhaṁ — यथायोग्य; sva-bhakty-upayuktaṁ — अपनी भक्ति में उपयोगी जितना; yathā syāt tathā — जैसा हो वैसा; viṣayān upayuñjataḥ bhuñjānasya — विषयों को काम में लाते अर्थात् भोगते हुए; puruṣasya — पुरुष का; yad vairāgyaṁ tad yuktam ucyate — जो वैराग्य वह युक्त कहा जाता है।
Viśvanātha glosses the words almost exactly as Jīva does. 'Unattached' means truly free. 'As is fitting' means: what serves his own devotion. 'Using the objects' means actually enjoying them. So the renunciation of a man who is inwardly free and uses things only as they help his bhakti — that is what the verse calls proper.
जो पुरुष सचमुच अनासक्त है और विषयों को केवल इतना ही काम में लाता, अर्थात् भोगता है जितना अपनी भक्ति में उपयोगी हो — उसका जो वैराग्य है, वही युक्त कहा जाता है।
s3conclusion
yatra vairāgye sati kṛṣṇa-sambandhe nirbandhaḥ syād ity arthaḥ ||
yatra vairāgye sationce that renunciation is present — given that this vairāgya is there locative absolute, 'when/once'जिस वैराग्य के होने पर
kṛṣṇa-sambandheon the link with Kṛṣṇa locativeकृष्ण के सम्बन्ध में
nirbandhaḥ syādthere would then be a firm holding-on — this is where the tenacity falls optativeदृढ़ आग्रह हो
iti arthaḥthat is the meaning closing formulaऐसा अर्थ है
yatra vairāgye sati — when that renunciation is present; kṛṣṇa-sambandhe — on the connection with Kṛṣṇa; nirbandhaḥ syād — there would be firm holding-on; iti arthaḥ — this is the sense
yatra vairāgye sati — जिस वैराग्य के होने पर; kṛṣṇa-sambandhe — कृष्ण के सम्बन्ध में; nirbandhaḥ syād — दृढ़ आग्रह हो; iti arthaḥ — ऐसा अर्थ है।
Viśvanātha adds one nuance to the close. Once this renunciation is in place, then the firm hold takes hold — right on the connection with Kṛṣṇa. That, he says, is the meaning. He reads the two lines as linked: the detachment is the ground, and the grip on Kṛṣṇa is what stands on it.
तात्पर्य यह है कि जिस वैराग्य के होने पर कृष्ण के सम्बन्ध में दृढ़ आग्रह बना रहे।