dhana-śiṣyādibhir dvārair yā bhaktir upapādyate |
vidūratvād uttamatā-hānyā tasyāś ca nāṅgatā ||
viśeṣaṇatvam evaiṣāṁ saṁśrayanty adhikāriṇām |
vivekādīnyato’mīṣām api nāṅgatvam ucyate ||
kṛṣṇonmukhaṁ svayaṁ yānti yamāḥ śaucādayas tathā |
ity eṣāṁ ca na yuktā syād bhakty-aṅgāntara-pātitā ||
yathā skānde—
ete na hy adbhutā vyādha tavāhiṁsādayo guṇāḥ |
hari-bhaktau pravṛttā ye na te syuḥ para-tāpinaḥ ||
tatraiva—
antaḥ-śuddhir bahiḥ-śuddhis tapaḥ-śānty-adayas tathā |
amī guṇāḥ prapadyante hari-sevābhikāminām ||
sā bhaktir eka-mukhyāṅgāśritānaikāṅgikātha vā |
sva-vāsanānusāreṇa niṣṭhātaḥ siddhi-kṛd bhavet ||quoted · yathā skānde— / tatraiva—
The verse — decoded
L1definition
dhana-śiṣyādibhir dvārair yā bhaktir upapādyate |
dhana-śiṣya-ādibhiḥby means of wealth, disciples, and the like instrumental of meansधन, शिष्य आदि को साधन बनाकर
dvāraiḥthrough such intermediary channels instrumental, in appositionइन्हीं द्वारों (माध्यमों) से
yā bhaktiḥwhatever devotional service nom., correlative yāजो भक्ति
upapādyateis carried out / is performed passive presentसम्पादित की जाती है
yā bhaktiḥ — whatever devotion; dhana-śiṣya-ādibhiḥ dvāraiḥ — through channels such as wealth and disciples; upapādyate — is performed
dhana-śiṣya-ādibhiḥ — धन, शिष्य आदि के; dvāraiḥ — इन्हीं द्वारों से; yā bhaktiḥ — जो भक्ति; upapādyate — की जाती है।
Take the kind of devotional service that is carried out through outside channels — through one's wealth, one's disciples, and so on. Here the service is not done directly; it is routed through some possession or dependent.
धन, शिष्य आदि को साधन बनाकर — इन्हीं द्वारों के आश्रय से — जो भक्ति सम्पन्न की जाती है।
L2conclusion
vidūratvād uttamatā-hānyā tasyāś ca nāṅgatā ||
vidūratvātbecause it is far removed (from the Lord, being done at one remove) ablative of reasonक्योंकि वह (कृष्ण से) बहुत दूर पड़ती है, इस कारण
uttamatā-hānyāby the loss of its top rank instrumental of causeउसकी उत्तमता घट जाने से
tasyāḥ caand of that service genitiveऔर उस (भक्ति) की
na aṅgatāthere is no status as a limb (of bhakti) predicate nom.अंगता नहीं (मानी जाती)
vidūratvāt — because it is remote; uttamatā-hānyā — through the loss of first-rank status; tasyāḥ ca — of that service too; na aṅgatā — there is no limb-hood
vidūratvāt — दूरी के कारण; uttamatā-hānyā — उत्तमता घटने से; tasyāḥ ca — और उस भक्ति की; na aṅgatā — अंगता नहीं।
Because such service is done at a remove, it loses its top rank. And because it loses that rank, it does not count as a proper limb of bhakti. The word 'uttamā' (topmost) is understood: it is not a topmost limb.
वह भक्ति कृष्ण से दूर पड़ती है, इससे उसकी उत्तमता घट जाती है; अतः उसकी अंगता नहीं मानी जाती।
aṅga — home sense 'a bodily limb, a part'; here a technical 'limb of bhakti,' one of the recognized component practices (like hearing, chanting) that directly make up devotional service.
अंग — मूल अर्थ 'शरीर का अवयव, अंश'; यहाँ तकनीकी रूप से 'भक्ति का अंग' — श्रवण, कीर्तन जैसी मान्य साधन-क्रियाओं में से एक, जो सीधे भक्ति की रचना करती है।
L3definition
viśeṣaṇatvam evaiṣāṁ saṁśrayanty adhikāriṇām |
viśeṣaṇatvam evaonly the role of a describing qualifier — nothing more eva restrictsकेवल विशेषणता को ही
eṣāmthese things (viveka and the rest) take on genitive as subject of āśrayantiये (विवेक आदि), जो
saṁśrayantithey resort to / take shelter in 3rd pl. presentआश्रय करते हैं
adhikāriṇāmbelonging to the qualified practitioners genitiveअधिकारियों के (विशेषण मात्र बनते हैं)
eṣām — these (viveka etc.); adhikāriṇām — of the eligible devotees; viśeṣaṇatvam eva — merely the status of a qualifier; saṁśrayanti — they take on
eṣām — ये विवेक आदि; adhikāriṇām — अधिकारियों के; viśeṣaṇatvam eva — विशेषणता का ही; saṁśrayanti — आश्रय लेते हैं।
These items — discrimination and the rest — do only one job: they act as describing words for the qualified devotees. They tell you what such a devotee is like. That is all they resort to; they do not become limbs of the service itself.
ये विवेक आदि तो अधिकारियों (भक्तों) के केवल विशेषण-भाव का ही आश्रय लेते हैं — अर्थात् भक्त के गुण-वर्णन मात्र बनते हैं।
viśeṣaṇa — home sense in grammar 'a qualifier, an adjective'; here a trait that merely characterizes the devotee (like calling him 'discriminating'), as opposed to a component of his practice.
विशेषण — व्याकरण में मूल अर्थ 'गुणवाचक पद, विशेषण'; यहाँ वह गुण जो भक्त का केवल वर्णन करता है (जैसे उसे 'विवेकी' कहना), न कि उसकी साधना का कोई अंग।
L4conclusion
vivekādīnyato’mīṣām api nāṅgatvam ucyate ||
vivekādīnidiscrimination and the rest (the Gītā's list) nom. pl., subjectविवेक आदि (गुण)
ataḥfor this reason (being only qualifiers) ablative connectiveइसी कारण
amīṣām apieven of these genitive; api = evenइन (विवेक आदि) की भी
na aṅgatvamthere is no limb-hood predicate nom.अंगत्व नहीं
ucyateis declared / is said passive presentकहा जाता है
ataḥ — therefore; amīṣām api — even of these (viveka etc.); na aṅgatvam ucyate — no limb-status is declared
ataḥ — इसलिए; vivekādīni — विवेक आदि; amīṣām api — इनका भी; na aṅgatvam — अंगत्व नहीं; ucyate — कहा जाता है।
So, for that reason, even of these — discrimination and the rest — it is said that they are not limbs of bhakti. 'Even' is pointed: one might have expected such fine qualities to count as limbs, but they do not.
इसी कारण इन विवेक आदि गुणों का भी भक्ति में अंगत्व नहीं कहा जाता।
L5definition
kṛṣṇonmukhaṁ svayaṁ yānti yamāḥ śaucādayas tathā |
kṛṣṇa-unmukhamthe person who faces toward Kṛṣṇa accusative, object of yāntiकृष्ण की ओर उन्मुख (जन) को
svayamon their own, by themselves adverbस्वयं ही, अपने आप
yānticome to / approach 3rd pl. presentप्राप्त हो जाते हैं
yamāḥthe restraints (yamas — non-violence, truthfulness, etc.) nom. pl., subjectयम (संयम आदि)
śauca-ādayaḥand the observances beginning with cleanliness (niyamas) nom. pl.तथा शौच आदि (नियम)
tathālikewise adverbवैसे ही
yamāḥ — the restraints; śauca-ādayaḥ tathā — and cleanliness and the rest likewise; kṛṣṇa-unmukham — to the one facing Kṛṣṇa; svayam yānti — come of their own accord
kṛṣṇa-unmukham — कृष्णोन्मुख जन को; yamāḥ — यम; tathā — तथा; śauca-ādayaḥ — शौच आदि; svayam — स्वयं ही; yānti — प्राप्त हो जाते हैं।
The yamas — restraints like non-violence and truthfulness — and likewise the niyamas beginning with cleanliness, come by themselves to the person who has turned to face Kṛṣṇa. He does not have to chase them; they arrive on their own once he is Kṛṣṇa-facing.
जो जन कृष्ण की ओर उन्मुख है, उसे यम तथा शौच आदि नियम अपने आप ही प्राप्त हो जाते हैं।
yama / niyama — home sense in Patañjali's yoga, the first two 'limbs' of aṣṭāṅga-yoga (restraints and observances); here treated not as practices one must cultivate but as by-products that follow devotion.
यम / नियम — पतंजलि के योग में मूल अर्थ अष्टांग-योग के प्रथम दो 'अंग' (संयम और नियम); यहाँ इन्हें साधने योग्य अभ्यास नहीं, बल्कि भक्ति से स्वतः फलित होने वाले परिणाम माना गया है।
L6conclusion
ity eṣāṁ ca na yuktā syād bhakty-aṅgāntara-pātitā ||
itithus (since they come on their own) concluding particleइस प्रकार
eṣām caand of these (the yamas and niyamas) genitiveऔर इन (यम आदि) की
na yuktā syātit would not be fitting optative + negationउचित नहीं होगी
bhakti-aṅga-antara-pātitāthe falling into the category of being some other limb of bhakti abstract noun, nom.भक्ति के अन्य किसी अंग में गिनती
iti — thus; eṣām ca — of these too; bhakti-aṅga-antara-pātitā — inclusion among the other limbs of bhakti; na yuktā syāt — would not be proper
iti — इस प्रकार; eṣām ca — इनकी भी; bhakti-aṅga-antara-pātitā — भक्ति के अन्य अंग में गिनती; na yuktā syāt — उचित न होगी।
So it would not be right to slot these — the yamas and niyamas — in among the various limbs of bhakti as if they were one more limb. Since they come by themselves to a devotee, they need not be counted as a separate practice to be performed.
इस प्रकार इन यम आदि की भी भक्ति के किसी अन्य अंग के रूप में गिनती करना उचित नहीं होगा।
L7citation
ete na hy adbhutā vyādha tavāhiṁsādayo guṇāḥ |
ete guṇāḥthese qualities nom. pl. (guṇāḥ carried from line's end)ये गुण
na hi adbhutāḥare surely not astonishing / are no wonder hi = for, emphaticकोई अद्भुत बात नहीं, क्योंकि
vyādhaO hunter vocativeहे व्याध!
tavain you / that you possess genitiveतेरे (भीतर के)
ahiṁsā-ādayaḥnon-violence and the rest nom. pl., in apposition to guṇāḥअहिंसा आदि (गुण)
vyādha — O hunter; tava — your; ete ahiṁsā-ādayaḥ guṇāḥ — these qualities, non-violence and the rest; na hi adbhutāḥ — are no wonder at all
vyādha — हे व्याध; tava — तेरे; ete ahiṁsā-ādayaḥ guṇāḥ — ये अहिंसा आदि गुण; na hi adbhutāḥ — कोई अद्भुत बात नहीं।
O hunter, these qualities of yours — non-violence and the rest — are really no wonder at all. That such virtues should appear in you is nothing to marvel at.
हे व्याध! तेरे ये अहिंसा आदि गुण कोई आश्चर्य की बात नहीं हैं।
Why cited: Adduced to prove that virtues like non-violence arise spontaneously in one engaged in Hari-bhakti, so they need not be counted as separate limbs.
क्यों उद्धृत: यह प्रमाण इसलिए उद्धृत है कि हरि-भक्ति में लगे व्यक्ति में अहिंसा आदि गुण स्वयं ही प्रकट हो जाते हैं, अतः इन्हें भक्ति के पृथक् अंगों में गिनने की आवश्यकता नहीं।
L8citation
hari-bhaktau pravṛttā ye na te syuḥ para-tāpinaḥ ||
hari-bhaktauin devotion to Hari locativeहरि-भक्ति में
pravṛttāḥ yethose who are engaged nom. pl., correlative yeजो लोग प्रवृत्त (लगे हुए) हैं
na te syuḥthey would not be optative + negationवे नहीं होते
para-tāpinaḥtormentors of others nom. pl. predicateदूसरों को कष्ट देने वाले
ye — those who; hari-bhaktau pravṛttāḥ — are engaged in devotion to Hari; te — they; para-tāpinaḥ na syuḥ — would not be causers of pain to others
hari-bhaktau — हरि-भक्ति में; ye pravṛttāḥ — जो प्रवृत्त हैं; te — वे; para-tāpinaḥ — परपीड़क; na syuḥ — नहीं होते।
Those who have taken up devotion to Hari simply would not go about causing pain to others. Non-violence follows from the devotion itself, not from a separate discipline. So the completion of the previous line: your virtues are no wonder, because a devotee is naturally non-violent.
जो लोग हरि-भक्ति में लगे हुए हैं, वे दूसरों को कष्ट देने वाले नहीं होते।
Why cited: Completes the proof: since devotees do not harm others, non-violence is a natural fruit of Hari-bhakti, not an independent limb requiring cultivation.
क्यों उद्धृत: प्रमाण को पूरा करता है: चूँकि भक्त किसी को पीड़ा नहीं देते, अतः अहिंसा हरि-भक्ति का स्वाभाविक फल है, अलग से साधने योग्य कोई स्वतंत्र अंग नहीं।
L9citation
antaḥ-śuddhir bahiḥ-śuddhis tapaḥ-śānty-adayas tathā |
antaḥ-śuddhiḥinner purity nom., subjectभीतर की शुद्धि
bahiḥ-śuddhiḥouter purity nom.बाहर की शुद्धि
tapaḥ-śānti-ādayaḥausterity, peacefulness, and the rest nom. pl.तप, शान्ति आदि
tathālikewise adverbतथा
antaḥ-śuddhiḥ — inner purity; bahiḥ-śuddhiḥ — outer purity; tapaḥ-śānti-ādayaḥ tathā — and austerity, peace, and so on
antaḥ-śuddhiḥ — अन्तःशुद्धि; bahiḥ-śuddhiḥ — बाह्यशुद्धि; tathā — तथा; tapaḥ-śānti-ādayaḥ — तप, शान्ति आदि।
Inner purity, outer purity, austerity, peacefulness, and the like — these too are listed. The next line completes the thought.
भीतरी शुद्धि, बाहरी शुद्धि, तथा तप, शान्ति आदि (गुण) —
Why cited: Second scriptural verse; opens the list of virtues (purity, austerity, peace) that come on their own to one who longs to serve Hari.
क्यों उद्धृत: दूसरा शास्त्र-वचन; उन गुणों की सूची आरम्भ करता है (शुद्धि, तप, शान्ति) जो हरि की सेवा के अभिलाषी को अपने आप प्राप्त हो जाते हैं।
L10citation
amī guṇāḥ prapadyante hari-sevābhikāminām ||
amī guṇāḥthese qualities nom. pl., subjectये गुण
prapadyantecome of their own accord / present themselves 3rd pl. present (ātmanepada)अपने आप आ पहुँचते हैं
hari-sevā-abhikāmināmto those who eagerly long for the service of Hari genitive (goal of prapadyante)हरि की सेवा की तीव्र अभिलाषा रखने वालों को
amī guṇāḥ — these qualities; hari-sevā-abhikāminām — of those longing for Hari's service; prapadyante — approach on their own
amī guṇāḥ — ये गुण; hari-sevā-abhikāminām — हरि-सेवा के अभिलाषियों को; prapadyante — प्राप्त हो जाते हैं।
These qualities present themselves, on their own, to people who eagerly long to serve Hari. The devotee does not have to acquire them by separate effort; they come to him because of his longing for service.
ये गुण हरि की सेवा की तीव्र अभिलाषा रखने वालों को स्वयं ही प्राप्त हो जाते हैं।
Why cited: Scriptural support that inner/outer purity, austerity, and peace arrive spontaneously in one who desires Hari's service — hence they are not separate limbs to be practiced.
क्यों उद्धृत: शास्त्रीय समर्थन कि भीतरी-बाहरी शुद्धि, तप और शान्ति हरि-सेवा के अभिलाषी को अपने आप आ मिलते हैं — अतः ये साधने योग्य पृथक् अंग नहीं हैं।
L11definition
sā bhaktir eka-mukhyāṅgāśritānaikāṅgikātha vā |
sā bhaktiḥthat devotional service nom., subjectवह भक्ति
eka-mukhya-aṅga-āśritāresting on a single main limb first option, nom. adj.एक मुख्य अंग का आश्रय लेने वाली
aneka-āṅgikāor made up of many limbs second option, nom. adj.अनेक अंगों वाली
atha vāor else (marking the two alternatives) disjunctiveअथवा
sā bhaktiḥ — that devotion; eka-mukhya-aṅga-āśritā — either resting on one chief limb; atha vā aneka-āṅgikā — or else consisting of many limbs
sā bhaktiḥ — वह भक्ति; eka-mukhya-aṅga-āśritā — एक मुख्य अंग पर आश्रित; atha vā — अथवा; aneka-āṅgikā — अनेक अंगों वाली।
That devotional service comes in two forms. Either it rests on one main limb — the devotee makes one practice (say, hearing or chanting) his chief one — or it is many-limbed, taking up several practices together. The verse holds both open as valid options.
वह भक्ति या तो एक मुख्य अंग का आश्रय लेने वाली होती है, अथवा अनेक अंगों वाली।
Two accepted patterns of practice, not a doctrinal dispute; the following pāda says both alike bring perfection.
ये अभ्यास के दो मान्य प्रकार हैं, कोई सैद्धान्तिक विवाद नहीं; अगला पाद कहता है कि दोनों समान रूप से सिद्धि देते हैं।
L12conclusion
sva-vāsanānusāreṇa niṣṭhātaḥ siddhi-kṛd bhavet ||
sva-vāsanā-anusāreṇaaccording to one's own inner disposition instrumental of mannerअपनी रुचि के अनुसार
niṣṭhātaḥwhen carried out with steady fixity ablative, 'from firm adherence'दृढ़ निष्ठा से
siddhi-kṛt bhavetbecomes bringer of perfection optativeसिद्धि देने वाली होती है
sva-vāsanā-anusāreṇa — following one's own taste; niṣṭhātaḥ — through steadiness; siddhi-kṛt bhavet — it becomes productive of perfection
sva-vāsanā-anusāreṇa — अपनी रुचि के अनुसार; niṣṭhātaḥ — दृढ़ निष्ठा से; siddhi-kṛt bhavet — सिद्धि देने वाली होती है।
Whichever form a devotee takes up, following his own natural bent, it will bring him perfection — provided he holds to it with steadiness. Both the one-limbed and the many-limbed path work; the key is firm, settled practice suited to one's own disposition.
अपनी रुचि के अनुसार अपनाई गई वह भक्ति दृढ़ निष्ठा से सिद्धि प्रदान करने वाली होती है।
vāsanā — home sense often 'a latent karmic impression'; here neutrally 'one's own taste or bent,' the inclination that draws a devotee to one style of practice over another.
वासना — मूल अर्थ प्रायः 'कर्म का सूक्ष्म संस्कार'; यहाँ तटस्थ भाव से 'अपनी रुचि या झुकाव', वह प्रवृत्ति जो भक्त को एक साधन-शैली की ओर आकर्षित करती है।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
dhaneti |
dhanā itithe verse beginning 'dhana…' (i.e. 'dhana-śiṣyādibhiḥ') pratīka, naming the verse'धना' — इस पद से (श्लोक का नामकरण)
dhanā iti — [the verse] 'dhana…' [is now taken up]
dhanā iti — 'धना' इति (प्रतीक)।
Jīva marks the verse he is about to comment on by its opening word: the one starting 'dhana-śiṣyādibhiḥ.' This is just the label for the verse under discussion.
'धना' शब्द उठाकर श्लोक का नामकरण किया जाता है।
s2gloss
jñāna-karmādy-anāvṛtam ity ādi-grahaṇena śaithilyasyāpi grahaṇād iti bhāvaḥ |
jñāna-karma-ādy-anāvṛtam'uncovered by knowledge, fruitive action, and the like' (the earlier definition-verse) quoted phrase'ज्ञान-कर्म आदि से अनावृत' — यह उद्धृत पद
itiin that phrase quotativeऐसा कहकर
ādi-grahaṇenaby the word 'ādi' (and-the-like) used there instrumental of means'आदि' शब्द के ग्रहण से
śaithilyasya apieven slackness / looseness (of practice) genitive; api = evenशिथिलता (ढीलेपन) का भी
grahaṇātbecause it too is included ablative of reasonग्रहण हो जाने के कारण
iti bhāvaḥthis is the underlying sense closing formulaऐसा भाव है
jñāna-karma-ādy-anāvṛtam iti — in the phrase 'uncovered by jñāna, karma, and the rest'; ādi-grahaṇena — by its word 'ādi'; śaithilyasya api grahaṇāt — since even slackness is picked up; iti bhāvaḥ — such is the sense
jñāna-karma-ādy-anāvṛtam iti — 'ज्ञान-कर्मादि-अनावृत' इस पद में; ādi-grahaṇena — 'आदि' के ग्रहण से; śaithilyasya api grahaṇāt — शिथिलता का भी ग्रहण हो जाने से; iti bhāvaḥ — यह भाव है।
Jīva connects back to the earlier definition of pure bhakti as 'uncovered by knowledge, fruitive work, and the like.' He points out that the word 'ādi' (and-the-like) in that phrase quietly includes even slackness or half-heartedness in practice. That is the hidden import: routing service through wealth and disciples is a kind of loose, second-rate devotion, already covered by that earlier 'and-the-like.'
'ज्ञान-कर्म आदि से अनावृत' — इस पद के 'आदि' शब्द से शिथिलता (ढीली भक्ति) का भी ग्रहण हो जाता है; यही यहाँ भाव है।
s3gloss
nāṅgatety atrottamāyām iti śeṣaḥ ||
na-aṅgatā iti atrahere, in the word 'na aṅgatā' (there is no limb-hood) locative, pointing to the word'नाङ्गता' — इस स्थल पर
uttamāyām itithe words 'in the case of the topmost' quotative'उत्तमा (भक्ति) में' — यह
śeṣaḥare to be supplied as the remainder predicate: an ellipsisशेष (अध्याहृत) है
na-aṅgatā iti atra — in this word 'na aṅgatā'; uttamāyām iti śeṣaḥ — 'with respect to the topmost [bhakti]' is the supplied remainder
na-aṅgatā iti atra — 'नाङ्गता' इस पद पर; uttamāyām iti śeṣaḥ — 'उत्तमा में' यह शेष (अध्याहार) है।
In the phrase 'na aṅgatā' (it is not a limb), something is left unstated. Jīva supplies it: understand 'not a limb of the topmost bhakti.' Such routed service is not disqualified outright — it is only denied the status of a limb of the highest devotion.
'नाङ्गता' — यहाँ 'उत्तमा भक्ति में' इतना पद शेष रूप से जोड़ लेना चाहिए।
Mukunda-dāsa Gosvāmī
s1avataranika
lakṣaṇopāttādi-śabdārtham āha ||
lakṣaṇā-upātta-ādi-śabda-arthamthe meaning of words such as 'grasped-by-implication' and the rest accusative, object of āha
āhahe (the author) states 3rd sg. present
lakṣaṇā-upātta-ādi-śabda-artham — the sense of terms like 'lakṣaṇayā-upātta'; āha — he states
Mukunda introduces the passage by saying: now the author explains what is meant by terms such as 'grasped by implication (lakṣaṇā),' and so forth. This sets up the section on how these secondary items relate to bhakti.
lakṣaṇā — home sense in poetics/semantics 'implied or indirect meaning' (as opposed to direct denotation); here flagged as the kind of term the author is about to unpack.
s2avataranika
yamānāṁ śaucādīnāṁ ca svayaṁ prāptiṁ sandarśya bhakty-aṅgatvaṁ nirākaroti kṛṣṇonmukham ity ādinā hari-sevābhikāminām ity antena |
yamānāmof the restraints (yamas) genitive
śauca-ādīnām caand of the observances beginning with cleanliness genitive
svayam prāptimtheir coming-of-their-own-accord accusative, object of sandarśya
sandarśyahaving shown / having demonstrated gerund, 'after showing'
bhakti-aṅgatvamtheir status as limbs of bhakti accusative, object of nirākaroti
nirākarotihe refutes / sets aside 3rd sg. present
kṛṣṇa-unmukham iti ādinābeginning with 'kṛṣṇonmukham…' instrumental, marking start
hari-sevā-abhikāminām iti antenaand ending with '…hari-sevābhikāminām' instrumental, marking end
yamānām śauca-ādīnām ca — of the yamas and the niyamas; svayam prāptim sandarśya — having shown their arriving on their own; bhakti-aṅgatvam nirākaroti — he denies their being limbs of bhakti; kṛṣṇa-unmukham iti ādinā … hari-sevā-abhikāminām iti antena — by the passage from 'kṛṣṇonmukham' up to 'hari-sevābhikāminām'
Mukunda maps the argument's span. First the author shows that the yamas and the niyamas (cleanliness etc.) come on their own to a devotee. Having shown that, he then denies that they are limbs of bhakti. This whole move runs from the words 'kṛṣṇonmukham…' down to '…hari-sevābhikāminām' — i.e., across verses 261 and 263.
s3gloss
yamāḥ—
yamāḥ—'the yamas' [means / are, namely…] pratīka introducing a definition that follows
yamāḥ — [the word] 'yamāḥ' [is now to be explained as…]
Mukunda picks up the word 'yamāḥ' to gloss it — 'the yamas, namely…' The definition itself continues beyond this segment; here he only flags the term he is about to explain.
Viśvanātha Cakravartī
s1avataranika
dhaneti |
dhanā itithe verse beginning 'dhana…' pratīka, naming the verse'धना' — इस पद से (श्लोक का नामकरण)
dhanā iti — [the verse] 'dhana…' [is taken up]
dhanā iti — 'धना' इति (प्रतीक)।
Viśvanātha, like Jīva, marks the verse by its opening word 'dhana-śiṣyādibhiḥ.' Just the label for the verse he now comments on.
'धना' शब्द उठाकर श्लोक का नामकरण किया जाता है।
s2gloss
jñāna-karmādy-anāvṛtam ity ādi-grahaṇenaiva śaithilyasyāpi grahaṇād iti bhāvaḥ |
jñāna-karma-ādy-anāvṛtam'uncovered by knowledge, fruitive action, and the like' quoted phrase'ज्ञान-कर्म आदि से अनावृत' — यह उद्धृत पद
itiin that phrase quotativeऐसा कहकर
ādi-grahaṇena evaby that very word 'ādi' (and-the-like) instrumental; eva = precisely'आदि' शब्द के ग्रहण से ही
śaithilyasya apieven slackness of practice genitive; api = evenशिथिलता का भी
grahaṇātbecause it too is picked up ablative of reasonग्रहण हो जाने के कारण
iti bhāvaḥsuch is the sense closing formulaऐसा भाव है
jñāna-karma-ādy-anāvṛtam iti — in 'uncovered by jñāna, karma, and the rest'; ādi-grahaṇena eva — by its very word 'ādi'; śaithilyasya api grahaṇāt — since even slackness is included; iti bhāvaḥ — such is the sense
jñāna-karma-ādy-anāvṛtam iti — 'ज्ञान-कर्मादि-अनावृत' इस पद में; ādi-grahaṇena eva — 'आदि' के ग्रहण से ही; śaithilyasya api grahaṇāt — शिथिलता का भी ग्रहण हो जाने से; iti bhāvaḥ — यह भाव है।
Viśvanātha gives the same reading as Jīva, with 'eva' (precisely) added for stress. The word 'ādi' in the old phrase 'uncovered by knowledge, work, and the like' by itself already picks up even slackness in practice. That is the point: devotion routed through wealth or disciples is a slack, lesser form, and was already folded into that earlier 'and-the-like.'
'ज्ञान-कर्म आदि से अनावृत' — इस पद के 'आदि' शब्द के ग्रहण से ही शिथिलता का भी ग्रहण हो जाता है; यही भाव है।
s3gloss
nāṅgatety atrottamāyām iti śeṣaḥ |
na-aṅgatā iti atrahere, in the word 'na aṅgatā' (not a limb) locative, pointing to the word'नाङ्गता' — इस स्थल पर
uttamāyām itithe words 'in the topmost [bhakti]' quotative'उत्तमा (भक्ति) में' — यह
śeṣaḥare the remainder to be supplied predicate: an ellipsisशेष (अध्याहृत) है
na-aṅgatā iti atra — in this 'na aṅgatā'; uttamāyām iti śeṣaḥ — 'in the topmost' is the supplied remainder
na-aṅgatā iti atra — 'नाङ्गता' इस पद पर; uttamāyām iti śeṣaḥ — 'उत्तमा में' यह शेष (अध्याहार) है।
Again like Jīva: in 'na aṅgatā' (not a limb), supply the missing word 'of the topmost.' So the denial is qualified — such service is not a limb of the highest bhakti, not that it has no worth at all.
'नाङ्गता' — यहाँ 'उत्तमा भक्ति में' इतना पद शेष रूप से जोड़ लेना चाहिए।
s4gloss
bhakty-aṅgānāṁ madhye śravaṇa-kīrtanāder dhanādi-dvāratvam prāyo na sambhavati, kintu paricaryā-ghaṭakī-bhūta-yāvad-vyāpārasya ekadā kartum asādhyatvena yasya yasya dhana-śiṣyādi-dvāratvaṁ, tasya tasyaiva mukhyatva-hāniḥ |
bhakti-aṅgānāṁ madhyeamong the limbs of bhakti locative, 'within the set of'भक्ति के अंगों में से
śravaṇa-kīrtana-ādeḥfor hearing, chanting, and the like genitiveश्रवण, कीर्तन आदि का
dhana-ādi-dvāratvambeing done through the channel of wealth and the like nom., the topicधन आदि के द्वारा होना (धन-द्वारता)
prāyaḥ na sambhavatiis generally not even possible present + negationप्रायः सम्भव नहीं होता
kintubut rather adversativeकिन्तु
paricaryā-ghaṭakī-bhūta-yāvad-vyāpārasyaof the whole range of activities that make up direct personal service genitiveपरिचर्या (सेवा) के घटक बने हुए समस्त व्यापार का
ekadā kartum asādhyatvenabecause it cannot all be done at one time instrumental of reasonएक ही समय में कर पाना असम्भव होने के कारण
yasya yasya dhana-śiṣya-ādi-dvāratvamwhichever [limb] happens to be done through wealth, disciples, etc. correlative, distributiveजिस-जिस का धन, शिष्य आदि के द्वारा होना है
tasya tasya evaof that very one alone correlative, distributiveउसी-उसी की
mukhyatva-hāniḥthere is loss of primary/direct rank predicate nom.मुख्यता की हानि (होती है)
bhakti-aṅgānāṁ madhye — among bhakti's limbs; śravaṇa-kīrtana-ādeḥ dhana-ādi-dvāratvam prāyaḥ na sambhavati — hearing and chanting can hardly be routed through wealth; kintu — but; paricaryā-ghaṭakī-bhūta-yāvad-vyāpārasya ekadā kartum asādhyatvena — since the full round of personal-service activities can't be done at once; yasya yasya dhana-śiṣya-ādi-dvāratvam — whichever gets routed through wealth or disciples; tasya tasya eva mukhyatva-hāniḥ — just that one loses its direct rank
bhakti-aṅgānāṁ madhye — भक्ति के अंगों में; śravaṇa-kīrtana-ādeḥ — श्रवण-कीर्तनादि का; dhana-ādi-dvāratvam — धन-द्वारता; prāyaḥ na sambhavati — प्रायः सम्भव नहीं; kintu — किन्तु; paricaryā-ghaṭakī-bhūta-yāvad-vyāpārasya — सेवा के घटक समस्त व्यापार को; ekadā kartum asādhyatvena — एक साथ कर पाना असाध्य होने से; yasya yasya dhana-śiṣya-ādi-dvāratvam — जिस-जिस का धन-शिष्यादि-द्वारा होना; tasya tasya eva mukhyatva-hāniḥ — उसी-उसी की मुख्यता की हानि।
Viśvanātha limits the verse carefully. Not every limb can even be routed through wealth or disciples — you cannot 'hire out' your hearing or chanting; those must be done in person. But direct personal service (paricaryā) is a whole cluster of tasks that one person cannot perform all at once. So a devotee delegates some through his wealth or his disciples. The rule then applies only to whichever specific task gets delegated that way: that particular task loses its 'direct, first-hand' rank — and only that one.
भक्ति के अंगों में श्रवण-कीर्तन आदि का धन आदि के द्वारा होना प्रायः सम्भव नहीं। किन्तु सेवा के घटक समस्त कार्य एक ही समय में कर पाना असम्भव है; अतः जिस-जिस अंग का धन, शिष्य आदि के द्वारा सम्पादन होता है, उसी-उसी की मुख्यता की हानि होती है।
s5gloss
na tu sarveṣām iti bodhyam |
na tu sarveṣāmbut not of all [the limbs] adversative; genitive pl.न कि सब (अंगों) की
iti bodhyamthis is to be understood gerundive formulaऐसा समझ लेना चाहिए
na tu sarveṣām — not of all of them; iti bodhyam — so it should be understood
na tu sarveṣām — न कि सबकी; iti bodhyam — ऐसा जान लेना चाहिए।
And this must be understood clearly: the loss of rank applies only to the delegated task, not to all the limbs across the board. The verse does not downgrade every limb of bhakti — only the ones actually routed through wealth or disciples.
(मुख्यता की हानि केवल उन्हीं अंगों की होती है,) सब अंगों की नहीं — ऐसा समझ लेना चाहिए।
s6gloss
gītokta-vivekādīny eṣāṁ bhakty-adhikāriṇāṁ daśā-viśeṣe viśeṣaṇatvam eva saṁśrayanti |
gīta-ukta-viveka-ādīnidiscrimination and the rest, as stated in the Gītā nom. pl., subjectगीता में कहे गए विवेक आदि
eṣām bhakti-adhikāriṇāmbelonging to these devotees eligible for bhakti genitiveइन भक्ति के अधिकारियों के
daśā-viśeṣeat a particular stage (of their growth) locative of circumstanceकिसी विशेष अवस्था में
viśeṣaṇatvam evaonly the role of a describing qualifier eva restrictsकेवल विशेषणता को ही
saṁśrayantithey take on 3rd pl. presentआश्रय करते हैं
gīta-ukta-viveka-ādīni — viveka etc. spoken of in the Gītā; eṣām bhakti-adhikāriṇām — of these eligible devotees; daśā-viśeṣe — at a certain stage; viśeṣaṇatvam eva saṁśrayanti — take on merely the status of a qualifier
gīta-ukta-viveka-ādīni — गीतोक्त विवेकादि; eṣām bhakti-adhikāriṇām — इन भक्ति-अधिकारियों के; daśā-viśeṣe — विशेष अवस्था में; viśeṣaṇatvam eva saṁśrayanti — विशेषणता का ही आश्रय लेते हैं।
The 'discrimination and the rest' mentioned in the Gītā belong to eligible devotees only as describing traits, and only at a particular stage of their development. That is, at that stage they merely characterize what the devotee is like; they do not become components of his service.
गीता में कहे गए विवेक आदि इन भक्ति के अधिकारियों के किसी विशेष अवस्था में केवल विशेषण-भाव का ही आश्रय लेते हैं।
s7conclusion
na tv amīṣāṁ vivekādīnām aṅgatvam ucitam ity arthaḥ |
na tubut not adversativeपरन्तु नहीं
amīṣām viveka-ādīnāmof these — discrimination and the rest genitiveइन विवेक आदि की
aṅgatvam ucitamis limb-status fitting predicateअंगता उचित (है)
iti arthaḥthis is the meaning closing formulaऐसा अर्थ है
amīṣām viveka-ādīnām — of these, viveka etc.; aṅgatvam na tu ucitam — limb-status is not, however, fitting; iti arthaḥ — such is the sense
na tu — किन्तु नहीं; amīṣām viveka-ādīnām — इन विवेकादि की; aṅgatvam ucitam — अंगता उचित; iti arthaḥ — ऐसा अर्थ है।
But it is not fitting to treat these — discrimination and the rest — as limbs of bhakti. That is the meaning: they qualify the devotee, they do not constitute his practice.
किन्तु इन विवेक आदि की अंगता मानना उचित नहीं — यही अर्थ है।
s8gloss
yato yamādayaḥ kṛṣṇomukhaṁ janaṁ svayam eva prāpnuvanti, teṣāṁ svataḥ-siddhā eva yamādayo bhavantīty arthaḥ |
yataḥbecause causal connectiveक्योंकि
yama-ādayaḥthe restraints and the rest nom. pl., subjectयम आदि
kṛṣṇa-unmukham janamthe person who faces toward Kṛṣṇa accusative, objectकृष्ण की ओर उन्मुख जन को
svayam evaentirely on their own adverb; eva = preciselyस्वयं ही
prāpnuvantireach / come to 3rd pl. presentप्राप्त हो जाते हैं
teṣāmfor them (such devotees) genitiveउन (भक्तों) के लिए
svataḥ-siddhāḥ evaself-established, arising by themselves predicate; eva = justस्वतः-सिद्ध ही
yama-ādayaḥ bhavantithe yamas and the rest become 3rd pl.यम आदि हो जाते हैं
iti arthaḥthis is the meaning closing formulaऐसा अर्थ है
yataḥ — because; yama-ādayaḥ — the restraints etc.; kṛṣṇa-unmukham janam — the Kṛṣṇa-facing person; svayam eva prāpnuvanti — reach on their own; teṣām — for them; svataḥ-siddhāḥ eva yama-ādayaḥ bhavanti — the yamas become self-accomplished; iti arthaḥ — such is the sense
yataḥ — क्योंकि; yama-ādayaḥ — यम आदि; kṛṣṇa-unmukham janam — कृष्णोन्मुख जन को; svayam eva prāpnuvanti — स्वयं ही प्राप्त हो जाते हैं; teṣām — उनके; svataḥ-siddhāḥ eva yama-ādayaḥ bhavanti — यम आदि स्वतः-सिद्ध ही हो जाते हैं; iti arthaḥ — ऐसा अर्थ है।
And here is why they are not limbs: the yamas and the rest come, entirely on their own, to the person who faces Kṛṣṇa. For such devotees these restraints are self-established — they arise by themselves, without separate effort. That is the meaning.
क्योंकि यम आदि कृष्ण की ओर उन्मुख जन को स्वयं ही प्राप्त हो जाते हैं; उन भक्तों के लिए यम आदि स्वतः-सिद्ध ही होते हैं — यही अर्थ है।
s9objection
nanu yeṣāṁ bhaktānāṁ svataḥ-siddhā yamādayo na bhavanti, te kiṁ kṛṣṇa-bahirmukhā eva ? tatrāha—unmukhaṁ kṛṣṇa utkṛṣṭa-mukham ity arthaḥ |
nanubut now (raising a doubt) objection particleयदि यह कहो कि
yeṣām bhaktānāmthose devotees for whom genitive, correlativeजिन भक्तों के
svataḥ-siddhāḥ yama-ādayaḥ na bhavantithe yamas do not arise on their own present + negationयम आदि स्वतः-सिद्ध नहीं होते
te kim kṛṣṇa-bahiḥ-mukhāḥ evaare they, then, simply turned-away-from-Kṛṣṇa? interrogative kim; evaतो क्या वे कृष्ण से विमुख ही हैं?
tatra āhato that he replies reply formulaइस पर (ग्रन्थकार) कहते हैं
unmukham'unmukham' [is to be parsed as] pratīka of the word to be reparsed'उन्मुख' (शब्द को फिर से खोलते हुए)
kṛṣṇe utkṛṣṭa-mukhamone whose face is lifted high toward Kṛṣṇa the offered gloss (ut- = utkṛṣṭa)कृष्ण में उत्कृष्ट रूप से उन्मुख (जिसका मुख उन्नत है)
iti arthaḥthis is the meaning closing formulaऐसा अर्थ है
nanu — one may object; yeṣām bhaktānām svataḥ-siddhāḥ yama-ādayaḥ na bhavanti — those devotees in whom the yamas do not arise spontaneously; te kim kṛṣṇa-bahiḥ-mukhāḥ eva — are they then Kṛṣṇa-averse?; tatra āha — he answers; unmukham = kṛṣṇe utkṛṣṭa-mukham — 'un-mukham' means having one's face raised high toward Kṛṣṇa; iti arthaḥ — such is the sense
nanu — यदि कहो; yeṣām bhaktānām — जिन भक्तों के; svataḥ-siddhāḥ yama-ādayaḥ na bhavanti — यम आदि स्वतः-सिद्ध नहीं होते; te kim kṛṣṇa-bahiḥ-mukhāḥ eva — तो क्या वे कृष्ण-विमुख ही हैं; tatra āha — इस पर कहते हैं; unmukham — 'उन्मुख'; kṛṣṇe utkṛṣṭa-mukham — कृष्ण में उत्कृष्ट-मुख; iti arthaḥ — ऐसा अर्थ है।
An objection: what about devotees in whom the yamas do NOT come by themselves? Does that make them Kṛṣṇa-averse? Viśvanātha answers by re-reading the word 'unmukham.' Take the 'un-' as 'utkṛṣṭa' (high, intense): 'un-mukham' means one whose face is lifted intensely toward Kṛṣṇa. The verse's promise applies specifically to that intense, whole-hearted turning — so a devotee whose absorption is not yet at that pitch is not thereby branded as Kṛṣṇa-averse.
यदि पूछो — जिन भक्तों के यम आदि स्वयं सिद्ध नहीं होते, तो क्या वे कृष्ण से विमुख ही हैं? इस पर कहते हैं: 'उन्मुख' का अर्थ है कृष्ण में जिसका मुख उत्कृष्ट (उन्नत) है — यहाँ 'उत्' का अर्थ 'उत्कृष्ट' है।
s10reply
hari-sevāyām abhi sarvato-bhāvena kāminaṁ janam amī guṇāḥ prapadyante svayam eva prapannā bhavantīty arthaḥ ||
hari-sevāyāmin the service of Hari locativeहरि की सेवा में
abhithe prefix 'abhi' [is glossed as] isolating the preverb of abhikāmin'अभि' (अभिकामिन् का उपसर्ग)
sarvataḥ-bhāvenawith one's whole being, in every way instrumental, the gloss of abhiसब प्रकार से (पूर्ण भाव से) — यही 'अभि' का अर्थ
kāminam janamthe person who longs [for it] accusative, objectकामना करने वाले जन को
amī guṇāḥthese qualities nom. pl., subjectये गुण
prapadyantecome of their own accord 3rd pl. presentप्राप्त हो जाते हैं
svayam eva prapannāḥ bhavantithey become present all by themselves predicate restatementस्वयं ही आ पहुँचते हैं
iti arthaḥthis is the meaning closing formulaऐसा अर्थ है
hari-sevāyām abhi = sarvataḥ-bhāvena — 'abhi' in abhikāmin means 'wholeheartedly'; kāminam janam — the longing person; amī guṇāḥ prapadyante — these qualities come on their own; svayam eva prapannāḥ bhavanti — they become present by themselves; iti arthaḥ — such is the sense
hari-sevāyām — हरि-सेवा में; abhi — 'अभि'; sarvataḥ-bhāvena — सब प्रकार से; kāminam janam — कामना करने वाले जन को; amī guṇāḥ prapadyante — ये गुण प्राप्त होते हैं; svayam eva prapannāḥ bhavanti — स्वयं ही आ पहुँचते हैं; iti arthaḥ — ऐसा अर्थ है।
Viśvanātha unpacks 'abhikāminām.' The prefix 'abhi' means 'with one's whole being, from every side.' So the verse speaks of a person who longs for Hari's service wholeheartedly. To such a person these qualities — purity, austerity, peace — come entirely on their own; they simply present themselves without being separately cultivated. That is the meaning.
जो जन हरि की सेवा की सब प्रकार से (पूर्ण भाव से) कामना करता है — 'अभि' उपसर्ग यही 'सब प्रकार से' दर्शाता है — उसे ये गुण स्वयं ही आ मिलते हैं; यही अर्थ है।
s11gloss
śravaṇa-kīrtanādīnāṁ madhye mukhyatayā kriyamāṇam ekam aṅgaṁ yasyāḥ sā |
śravaṇa-kīrtana-ādīnām madhyeamong hearing, chanting, and the rest locative, 'within the set'श्रवण, कीर्तन आदि में से
mukhyatayā kriyamāṇamperformed as the main one instrumental of manner + passive participleमुख्य रूप से किया जाने वाला
ekam aṅgamone single limb accusative/nom., the relatumएक अंग
yasyāḥof which [bhakti] genitive, correlative (relative clause)जिस (भक्ति) का
sāthat is she — 'eka-mukhyāṅga-āśritā' resolving the compound of L11वह ('एक-मुख्य-अंग-आश्रिता')
śravaṇa-kīrtana-ādīnām madhye — among hearing, chanting, etc.; mukhyatayā kriyamāṇam ekam aṅgam yasyāḥ — that bhakti which has one limb done as its main one; sā — she [is what 'eka-mukhyāṅgāśritā' names]
śravaṇa-kīrtana-ādīnām madhye — श्रवण-कीर्तनादि में से; mukhyatayā kriyamāṇam ekam aṅgam — मुख्य रूप से किया जाने वाला एक अंग; yasyāḥ — जिसका; sā — वह।
Viśvanātha now unpacks the compound 'eka-mukhyāṅgāśritā' from the last verse. It means: the bhakti in which, out of hearing, chanting, and the rest, one single limb is performed as the chief one. That devotion is what the word describes — devotion resting on one main limb.
जिस भक्ति में श्रवण, कीर्तन आदि में से कोई एक अंग मुख्य रूप से किया जाता है, वह 'एक-मुख्य-अंग-आश्रिता' कहलाती है।
s12gloss
tathā cānyāṅgāni tu gauṇatayā kriyamānānīti labhyante |
tathā caand accordingly inferential connectiveऔर इस प्रकार
anya-aṅgāni tubut the other limbs nom. pl.; tu = whileजबकि अन्य अंग
gauṇatayā kriyamānāniare performed in a secondary way instrumental of manner + participleगौण रूप से किए जाने वाले (होते हैं)
iti labhyanteare understood [to be so] passive; 'it is gathered that'यह भी ज्ञात हो जाता है
tathā ca — and thus; anya-aṅgāni tu gauṇatayā kriyamānāni — while the other limbs are done secondarily; iti labhyante — this is understood
tathā ca — और इस प्रकार; anya-aṅgāni tu — जबकि अन्य अंग; gauṇatayā kriyamānāni — गौण रूप से किए जाने वाले; iti labhyante — ऐसा प्राप्त होता है।
It follows that, on this pattern, the other limbs are still performed — but in a secondary, supporting way. So 'resting on one main limb' does not mean the rest are dropped; it means one is primary and the others are kept up as minor. This is understood from the wording.
और इससे यह भी ज्ञात हो जाता है कि शेष अन्य अंग गौण रूप से किए जाते हैं।
s13gloss
āśritāny anekāṅgāni yasyāḥ sā |
āśritāni aneka-aṅgānimany limbs taken up [together] nom./acc. pl., the relatumआश्रित अनेक अंग
yasyāḥof which [bhakti] genitive, correlativeजिस (भक्ति) के
sāthat is she — 'anaikāṅgikā' resolving the second compound of L11वह ('अनैकांगिका')
āśritāni aneka-aṅgāni yasyāḥ — that bhakti which has taken up many limbs; sā — she [is what 'anaikāṅgikā' names]
āśritāni aneka-aṅgāni — आश्रित अनेक अंग; yasyāḥ — जिसके; sā — वह।
And the second compound, 'anaikāṅgikā': it means the bhakti in which many limbs are taken up together. That is the many-limbed devotion — the alternative to resting on a single main limb.
जिस भक्ति के अनेक अंग आश्रित हों, वह 'अनैकांगिका' (अनेक अंगों वाली) कहलाती है।
s14conclusion
atra kalpa-dvayam eva śreṣṭham ity āha sva-vāsaneti ||
atrahere (among the various options) adverbयहाँ
kalpa-dvayam evajust these two patterns [one-limbed and many-limbed] nom.; eva = precisely theseये दोनों प्रकार ही
śreṣṭhamare the best predicateश्रेष्ठ (हैं)
iti āhaso he states reply formulaऐसा कहते हैं
sva-vāsanā itiin the words 'sva-vāsanā…' pratīka, naming the next pāda'स्व-वासना' — इस पाद से
atra — here; kalpa-dvayam eva śreṣṭham — precisely these two options are best; iti āha sva-vāsanā iti — this he states in the passage 'sva-vāsanā…'
atra — यहाँ; kalpa-dvayam eva śreṣṭham — ये दोनों प्रकार ही श्रेष्ठ; iti āha — ऐसा कहते हैं; sva-vāsanā iti — 'स्व-वासना' इस पाद से।
Viśvanātha closes: of the options, precisely these two — the one-main-limb path and the many-limbed path — are the best. The author states this in the line beginning 'sva-vāsanānusāreṇa,' which teaches that either one, followed steadily according to one's own bent, brings perfection.
यहाँ ये दोनों ही प्रकार श्रेष्ठ हैं — यह कहने के लिए 'स्व-वासना' आदि पाद कहते हैं।