L1citation
tathā hi śruyate śāstre kaścit kurupurī-sthitaḥ |
nanda-sūnor adhiṣṭhānaṁ tatra putratayā bhajan |
nāradasyopadeśena siddho’bhūd vṛddha-vardhakiḥ
tathā hito show this, here is how it goes — introducing a scriptural illustration illustrative particleजैसे कि (उदाहरणार्थ)
śrūyateit is heard, it is taught passive, 'in scripture we hear…'सुना जाता है
śāstrein scripture locativeशास्त्र में
kaścita certain man nominative, subjectकोई एक व्यक्ति
kurupurī-sthitaḥwho lived in Kurupurī (the city of the Kurus) nominative, describing the manजो कुरुपुरी में रहता था
nanda-sūnoḥof the son of Nanda, that is, of Kṛṣṇa genitive with adhiṣṭhānaनन्दनन्दन कृष्ण का
adhiṣṭhānamthe seat, the deity-form (here: the image in which Kṛṣṇa is present) accusative, object of bhajanअधिष्ठान (प्रतिमा) को
tatrathere, in that deity-form locative adverbवहाँ
putratayātreating him as his own son — i.e. with a parent's love instrumental of mannerपुत्र-भाव से
bhajanworshiping, serving present participle, nominativeभजता हुआ
nāradasya upadeśenaby the instruction of Nārada — because Nārada taught him this instrumental of meansनारद के उपदेश से
siddhaḥ abhūtbecame perfected aorist / pastसिद्ध हो गया
vṛddha-vardhakiḥthe old carpenter nominative, in apposition to kaścitएक बूढ़ा बढ़ई
śāstre — in scripture; śrūyate — it is heard; tathā hi — that this is so, namely: kaścit vṛddha-vardhakiḥ — a certain old carpenter; kurupurī-sthitaḥ — living in Kurupurī; nanda-sūnoḥ adhiṣṭhānam — a deity-form of Kṛṣṇa the son of Nanda; tatra — in it; putratayā — as his own son; bhajan — worshiping; nāradasya upadeśena — by Nārada's instruction; siddhaḥ abhūt — became perfected.
tathā hi — जैसे कि; śrūyate — सुना जाता है; śāstre — शास्त्र में; kaścit — कोई एक व्यक्ति; kurupurī-sthitaḥ — कुरुपुरी में रहने वाला; nanda-sūnoḥ — नन्दनन्दन का; adhiṣṭhānam — अधिष्ठान (प्रतिमा) को; tatra — वहाँ; putratayā — पुत्र-भाव से; bhajan — भजता हुआ; nāradasya upadeśena — नारद के उपदेश से; siddhaḥ abhūt — सिद्ध हो गया; vṛddha-vardhakiḥ — एक बूढ़ा बढ़ई
Scripture itself teaches this. There was a certain old carpenter who lived in Kurupurī, the city of the Kurus. He worshiped a deity-form of Kṛṣṇa, the son of Nanda, and served that form as if it were his own son — that is, with a parent's love. By the instruction of Nārada, this old carpenter became perfected.
शास्त्र में सुना जाता है कि कुरुपुरी में रहने वाला कोई एक बूढ़ा बढ़ई था। वह वहाँ नन्दनन्दन कृष्ण के अधिष्ठान (प्रतिमा) को पुत्र-भाव से भजता हुआ, नारद के उपदेश से सिद्ध हो गया।
Why cited: The verse Rūpa Gosvāmī quotes as scriptural proof that a sādhaka may practice rāgānugā by serving Kṛṣṇa in a chosen loving mood.
क्यों उद्धृत: रूप गोस्वामी इस श्लोक को शास्त्र-प्रमाण के रूप में उद्धृत करते हैं कि साधक अपने चुने हुए प्रेम-भाव से कृष्ण की सेवा करके रागानुगा भक्ति का अभ्यास कर सकता है।
adhiṣṭhāna: ordinarily 'seat, support, basis'; here it means the pratimā — the deity-image that is the seat in which Kṛṣṇa is present, as the commentators gloss below.
'अधिष्ठान' का सामान्य अर्थ है आसन, आश्रय या आधार; परन्तु यहाँ इसका अर्थ प्रतिमा है — वह अर्चा-विग्रह जो कृष्ण की उपस्थिति का आसन है, जैसा नीचे टीकाकार व्याख्या करते हैं।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
atha pūrvam evocitam iti darśayati—tathā hīti |
athanow transition particleअब
pūrvam evaalready earlier, before this eva = 'already', emphasizing it was settled beforeपहले ही
ucitamthat this was fitting, that it was right predicate of the iti-clauseउचित (सिद्ध) है
itithis point — 'that it was fitting' quotative, closing the thought shownयह बात
darśayatihe shows, he points out present, subject = Rūpaदिखाते हैं
tathā hi itiwith the words 'tathā hi' ('for so it is heard…') naming the verse's opening words'तथा हि' कहकर
atha — now; pūrvam eva ucitam iti — that it was already fitting earlier; darśayati — he shows; tathā hi iti — by the words 'tathā hi'.
atha — अब; pūrvam eva — पहले ही; ucitam — उचित (सिद्ध) है; iti — यह बात; darśayati — दिखाते हैं; tathā hi iti — 'तथा हि' कहकर
Now Rūpa shows that this practice was already fitting from before. He does this with the verse beginning 'tathā hi' — 'for so it is heard in scripture.' Jīva is telling us what work the opening words are doing: they introduce a scriptural example that backs up the point made earlier.
अब रूप गोस्वामी यह दिखाते हैं कि यह बात पहले ही उचित सिद्ध हो चुकी है — 'तथा हि' इन शब्दों से।
s2gloss
adhiṣṭhānaṁ pratimām |
adhiṣṭhānamthe word 'adhiṣṭhāna' (the seat) the lemma being glossedअधिष्ठान (यह पद)
pratimāmmeans the deity-image accusative, the gloss-wordप्रतिमा (अर्थात्)
adhiṣṭhānam — the word 'adhiṣṭhāna'; pratimām — means the deity-image.
adhiṣṭhānam — अधिष्ठान (जिसकी व्याख्या हो रही है); pratimām — प्रतिमा
The word 'adhiṣṭhāna' in the verse means the pratimā — the deity-image. So when the verse says the carpenter served Kṛṣṇa's 'seat,' it means he served Kṛṣṇa's deity-form.
'अधिष्ठान' का अर्थ है प्रतिमा।
adhiṣṭhāna: home sense 'a seat, station, basis'; here Jīva fixes it to pratimā, the consecrated image that serves as the seat in which the Lord is present.
'अधिष्ठान' का मूल अर्थ है आसन, स्थान या आधार; यहाँ जीव गोस्वामी इसे प्रतिमा में स्थिर करते हैं — वह प्रतिष्ठित विग्रह जो भगवान की उपस्थिति का आसन है।
s3gloss
siddho’bhūd iti |
siddhaḥ abhūtas for the words 'he became perfected' the lemma flagged for comment'सिद्ध हो गया' (यह पद)
iti— on this phrase quotative marking the lemmaइस पद को (लेकर)
siddhaḥ abhūt iti — [regarding] the phrase 'he became perfected'.
siddhaḥ abhūt — 'सिद्ध हो गया'; iti — यह पद
Now Jīva takes up the phrase 'he became perfected.' He flags it here and explains in the next sentence what kind of perfection is meant.
'सिद्धोऽभूत्' (सिद्ध हो गया) — यह पद (आगे समझाया जाता है)।
s4gloss
bāla-vatsa-haraṇa-līlālāyāṁ tat-pitṝṇām iva siddhir jñeyā |
bāla-vatsa-haraṇa-līlāyāmin the pastime of the stealing of the boys and calves locative, 'in the case of…'बाल-वत्स-हरण-लीला में
tat-pitṝṇām ivajust as it was for their fathers (the fathers of those boys) iva = 'just like'; genitive pluralउन (बालकों तथा बछड़ों) के पिताओं की तरह
siddhiḥthe perfection nominative, subjectसिद्धि
jñeyāshould be understood to be gerundive, 'is to be known'जाननी चाहिए
bāla-vatsa-haraṇa-līlāyām — in the pastime of stealing the boys and calves; tat-pitṝṇām iva — just as for their fathers; siddhiḥ — the perfection; jñeyā — is to be understood.
bāla-vatsa-haraṇa-līlāyām — बाल-वत्स-हरण-लीला में; tat-pitṝṇām iva — उनके पिताओं की तरह; siddhiḥ — सिद्धि; jñeyā — जाननी चाहिए
What kind of perfection did the carpenter reach? Understand it to be like the perfection the fathers of the cowherd boys attained in the pastime where Kṛṣṇa stole away the boys and the calves. In that līlā Kṛṣṇa expanded himself into all the boys and calves, and their fathers loved those expansions as their own sons — and so gained perfection. The carpenter's perfection, says Jīva, is of that same kind: loving a form of Kṛṣṇa as one's own son.
जैसे बाल-वत्स-हरण-लीला में उन बालकों और बछड़ों के पिताओं को सिद्धि प्राप्त हुई, वैसी ही सिद्धि यहाँ जाननी चाहिए।
The mapping: the boys' fathers = the loving devotee; Kṛṣṇa-expanded-as-the-boys = the deity-form loved as a son; the parental love = the mood of service. The analogy proves that loving Kṛṣṇa as one's child brings perfection; it holds precisely on the point of vātsalya (parental love).
यहाँ का रूपक इस प्रकार है — बालकों के पिता = प्रेमी भक्त; बालकों के रूप में विस्तृत कृष्ण = वह विग्रह जिसे पुत्र-रूप में प्रेम किया जाता है; वात्सल्य-प्रेम = सेवा का भाव। यह दृष्टान्त सिद्ध करता है कि कृष्ण को पुत्र-रूप में प्रेम करने से सिद्धि मिलती है, और ठीक वात्सल्य के बिन्दु पर ही लागू होता है।
s5citation
evam eva hi skānde sanat-kumāra-prokta-saṁhitāyāṁ prabhākara-rājopākhyānam |
evam eva hifor in just this same way hi = 'for', giving corroborationइसी प्रकार निश्चय ही
skāndein the Skānda Purāṇa locative, source-textस्कान्द पुराण में
sanat-kumāra-prokta-saṁhitāyāmin the collection spoken by Sanat-kumāra locative, naming the sectionसनत्कुमार द्वारा कही गई संहिता में
prabhākara-rāja-upākhyānamthere is the story of King Prabhākara nominative, 'there is…'प्रभाकर राजा का उपाख्यान (है)
evam eva hi — for in just this same way; skānde sanat-kumāra-prokta-saṁhitāyām — in the Skānda, in the Saṁhitā spoken by Sanat-kumāra; prabhākara-rāja-upākhyānam — [there is] the story of King Prabhākara.
evam eva hi — इसी प्रकार निश्चय ही; skānde — स्कान्द (पुराण) में; sanat-kumāra-prokta-saṁhitāyām — सनत्कुमार-प्रोक्त संहिता में; prabhākara-rāja-upākhyānam — प्रभाकर राजा का उपाख्यान
In just this same way, Jīva says, the Skānda Purāṇa — in the section called the Saṁhitā spoken by Sanat-kumāra — tells the story of King Prabhākara. Jīva now cites this story to show that the same kind of perfection is taught elsewhere in scripture.
इसी प्रकार स्कान्द पुराण की सनत्कुमार-प्रोक्त संहिता में प्रभाकर राजा का उपाख्यान इसी सिद्धान्त को दर्शाता है।
Why cited: Named as a second scriptural case of the same teaching — a king who gained Kṛṣṇa as his son — to corroborate the carpenter's story.
क्यों उद्धृत: इसे उसी शिक्षा के दूसरे शास्त्रीय दृष्टान्त के रूप में नामांकित किया गया है — एक राजा जिसने कृष्ण को अपने पुत्र-रूप में पाया — जो बढ़ई की कथा की पुष्टि करता है।
s6citation
aputro’pi sa vai naicchat putraṁ karmānucintayan |
vāsudevaṁ jagannāthaṁ sarvātmānaṁ sanātanam ||
aputraḥ apieven though he was childless api = 'even though', concessiveपुत्रहीन होते हुए भी
saḥhe (King Prabhākara) nominative, subjectवह (राजा)
vaiindeed emphatic particleनिश्चय ही
na aicchatdid not want imperfectनहीं चाहता था
putrama son accusative, object(सामान्य) पुत्र को
karma-anucintayanbecause he kept reflecting on [the fruits of] action present participle of causeकर्म (के फल) का विचार करता हुआ
vāsudevamVāsudeva accusative — object he desired instead (carried to next lines)वासुदेव को (उसने चाहा)
jagannāthamthe Lord of the universe accusative, in appositionजगन्नाथ को
sarva-ātmānamthe Self of all accusative, in appositionसर्वात्मा को
sanātanamthe eternal one accusative, in appositionसनातन को
saḥ — he; aputraḥ api — though childless; vai — indeed; karma-anucintayan — reflecting on the fruits of action; na aicchat putram — did not want a son; [but wanted] vāsudevam jagannātham sarva-ātmānam sanātanam — Vāsudeva, the Lord of the universe, the Self of all, the eternal one.
aputraḥ api — पुत्रहीन होते हुए भी; saḥ — वह; vai — निश्चय ही; na aicchat — नहीं चाहता था; putram — पुत्र को; karma-anucintayan — कर्म का विचार करता हुआ; vāsudevam — वासुदेव को; jagannātham — जगन्नाथ को; sarva-ātmānam — सर्वात्मा को; sanātanam — सनातन को
Though he had no child, the king indeed did not want an ordinary son. Reflecting on where the fruits of action lead, he did not desire a son of that kind. What he wanted instead was Vāsudeva himself — the Lord of the universe, the Self of all beings, the eternal one — as his son.
पुत्रहीन होते हुए भी वह राजा कर्म (के बन्धन) का विचार करता हुआ सामान्य पुत्र नहीं चाहता था; उसने तो वासुदेव, जगन्नाथ, सर्वात्मा और सनातन कृष्ण को ही पुत्र-रूप में चाहा।
Why cited: Skānda verse showing King Prabhākara refused an ordinary son and wanted only Kṛṣṇa as his child — the same parental (vātsalya) desire as the carpenter's.
क्यों उद्धृत: स्कान्द का यह श्लोक दिखाता है कि राजा प्रभाकर ने सामान्य पुत्र को अस्वीकार कर केवल कृष्ण को अपने पुत्र-रूप में चाहा — बढ़ई के समान ही वात्सल्य-भाव।
s7citation
aśeṣopaniṣad-vedyaṁ putrīkṛtya vidhānataḥ | abhiṣecayituṁ rājā svarāja upacakrame ||
aśeṣa-upaniṣad-vedyamhim who is to be known through all the Upaniṣads accusative, describing Kṛṣṇaसमस्त उपनिषदों से जानने योग्य (कृष्ण) को
putrīkṛtyahaving made him his son absolutive, 'after making…'पुत्र बनाकर
vidhānataḥaccording to the prescribed rites ablative of mannerविधिपूर्वक
abhiṣecayitumin order to consecrate him (by coronation) infinitive of purposeअभिषेक करने के लिए
rājāthe king nominative, subjectराजा ने
svarājaḥof his own kingdom genitive with abhiṣekaअपने राज्य के (अभिषेक हेतु)
upacakramebegan, set about perfect middleआरम्भ किया
rājā — the king; aśeṣa-upaniṣad-vedyam — him who is known through all the Upaniṣads; vidhānataḥ putrīkṛtya — having made his son by the prescribed rites; svarājaḥ abhiṣecayitum — to consecrate him to his own kingship; upacakrame — set about it.
aśeṣa-upaniṣad-vedyam — समस्त उपनिषदों से जानने योग्य (कृष्ण) को; putrīkṛtya — पुत्र बनाकर; vidhānataḥ — विधिपूर्वक; abhiṣecayitum — अभिषेक करने के लिए; rājā — राजा ने; svarājaḥ — अपने राज्य के; upacakrame — आरम्भ किया
The king took the Lord — the very one who is to be known through all the Upaniṣads — and, by the prescribed rites, made him his son. Then the king set about consecrating him by coronation as the ruler of his own kingdom.
समस्त उपनिषदों से जानने योग्य कृष्ण को विधिपूर्वक पुत्र बनाकर राजा ने अपने राज्य पर उनका अभिषेक करने का आरम्भ किया।
Why cited: Continues the Prabhākara story: the king formally adopted Kṛṣṇa as son and moved to enthrone him — showing the parental relationship carried through in full.
क्यों उद्धृत: प्रभाकर की कथा को आगे बढ़ाता है — राजा ने कृष्ण को विधिपूर्वक पुत्र बनाया और उनके अभिषेक की तैयारी की, जिससे पुत्र-सम्बन्ध पूर्ण रूप से निभा।
s8citation
na putram abhyarthitavān sākṣād bhūtāj janārdanāt ||
na abhyarthitavānhe did not ask for past active participle, 'he did not beg'उसने नहीं माँगा
putrama son accusative, object(दूसरा) पुत्र
sākṣāt bhūtātfrom the one who had appeared before him in person ablative of sourceसाक्षात् प्रकट हुए (कृष्ण) से
janārdanātfrom Janārdana (Kṛṣṇa) ablative, in appositionजनार्दन से
sākṣāt bhūtāt janārdanāt — from Janārdana, present before him in person; putram — a son; na abhyarthitavān — he did not ask for.
na abhyarthitavān — नहीं माँगा; putram — पुत्र को; sākṣāt bhūtāt — साक्षात् प्रकट हुए से; janārdanāt — जनार्दन से
Even when Janārdana appeared before him in person, the king did not beg him for a son. He wanted the Lord himself as his child, not any other son from him.
साक्षात् प्रकट हुए जनार्दन कृष्ण से भी उसने दूसरा पुत्र नहीं माँगा।
Why cited: Closes the Prabhākara story: even face to face with Kṛṣṇa, the king asked for no other son — his one desire was Kṛṣṇa as his son, matching the carpenter's mood.
क्यों उद्धृत: प्रभाकर की कथा का समापन — कृष्ण के साक्षात् सामने होने पर भी राजा ने कोई दूसरा पुत्र नहीं माँगा; उसकी एकमात्र इच्छा कृष्ण को ही पुत्र-रूप में पाने की थी, बढ़ई के भाव के समान।
s9citation
ūrdhvaṁ bhagavad-vacaś ca—ahaṁ te bhavitā putraḥ ity ādi ||
ūrdhvamfurther on, later in the passage adverbइसके आगे
bhagavat-vacaḥ caand the Lord's own words ca = 'and', adding the Lord's speech; nominativeऔर भगवान के वचन (भी हैं)
aham te bhavitā putraḥ'I shall become your son' the quoted words of the Lord'मैं तुम्हारा पुत्र बनूँगा'
iti ādiand so on closing an abbreviated quotationइत्यादि
ūrdhvam — further on; bhagavat-vacaḥ ca — and the Lord's words [occur]; aham te bhavitā putraḥ iti ādi — 'I shall be your son,' and so on.
ūrdhvam — इसके आगे; bhagavat-vacaḥ ca — और भगवान के वचन; aham te bhavitā putraḥ — 'मैं तुम्हारा पुत्र बनूँगा'; iti ādi — इत्यादि
And further on in the same passage come the Lord's own words: 'I shall become your son,' and so on. Jīva points to the Lord's promise as the seal on the story — Kṛṣṇa himself agrees to be the king's son.
इसके आगे भगवान के वचन भी हैं — 'मैं तुम्हारा पुत्र बनूँगा' इत्यादि।
Why cited: The Lord's own promise 'I shall become your son' — clinching proof that Kṛṣṇa accepts the role of son to a devotee who loves him that way.
क्यों उद्धृत: भगवान की अपनी प्रतिज्ञा 'मैं तुम्हारा पुत्र बनूँगा' — यह निर्णायक प्रमाण कि कृष्ण उस भक्त के लिए पुत्र की भूमिका स्वीकार करते हैं जो उन्हें इस भाव से प्रेम करता है।
Viśvanātha Cakravartī
s1avataranika
ataḥ sādhaka-dehena sādhaka-bhaktānusāri-sevānāṁ karaṇe purāṇaṁ pramāṇayati—tathā hīti |
ataḥtherefore, for this reason ablative adverb of consequenceइसलिए
sādhaka-dehenawith the practitioner's [present] body instrumental of meansसाधक-देह से
sādhaka-bhakta-anusāri-sevānāmof acts of service that follow [the mood of] a practitioner-devotee genitive with karaṇaसाधक-भक्त के अनुसार होने वाली सेवाओं के
karaṇein the doing, for the performing locative, 'as to the doing of…'करने के विषय में
purāṇama Purāṇa (this scriptural passage) accusative, objectपुराण को
pramāṇayatihe brings forward as proof present, subject = Rūpaप्रमाण-रूप में प्रस्तुत करते हैं
tathā hi itiwith the words 'tathā hi' naming the verse's opening'तथा हि' कहकर
ataḥ — therefore; sādhaka-dehena — with the practitioner's body; sādhaka-bhakta-anusāri-sevānām karaṇe — for performing services that follow a practitioner-devotee's mood; purāṇam pramāṇayati — he adduces a Purāṇa as proof; tathā hi iti — by the words 'tathā hi'.
ataḥ — इसलिए; sādhaka-dehena — साधक-देह से; sādhaka-bhakta-anusāri-sevānām — साधक-भक्त के अनुसारी सेवाओं के; karaṇe — करने के विषय में; purāṇam — पुराण को; pramāṇayati — प्रमाण देते हैं; tathā hi iti — 'तथा हि' कहकर
Therefore, to prove that with one's present practitioner's body one may perform services in line with the mood of an advanced practitioner-devotee, Rūpa brings forward a Purāṇa as evidence. He does this with the verse beginning 'tathā hi.' Viśvanātha is telling us why the citation appears here: it is scriptural proof for rāgānugā service done in the sādhaka's own body.
इसलिए साधक-देह से साधक-भक्त के अनुसार सेवाएँ करने के विषय में रूप गोस्वामी पुराण को प्रमाण-रूप में प्रस्तुत करते हैं — 'तथा हि' कहकर।
s2gloss
nanda-sūnoḥ śrī-kṛṣṇasyādhiṣṭhānaṁ pratimety anena iyaṁ sevā na vrajendrasya bhāva-ceṣṭitānusāriṇī jñeyā |
nanda-sūnoḥ śrī-kṛṣṇasyaof the son of Nanda, that is, of Śrī Kṛṣṇa genitive with adhiṣṭhānaनन्दनन्दन श्रीकृष्ण का
adhiṣṭhānam pratimāthe 'seat' means the deity-image the gloss equationअधिष्ठान अर्थात् प्रतिमा
iti anenaby this [word 'deity-image'] instrumental, 'by saying this'ऐसा कहने से
iyam sevāthis service nominative, subjectयह सेवा
nais not negationनहीं
vrajendrasya bhāva-ceṣṭita-anusāriṇīone that follows the moods and doings of the king of Vraja (Nanda) nominative, predicate; genitive vrajendrasyaव्रजेन्द्र नन्द के भाव-चेष्टाओं का अनुसरण करने वाली
jñeyāshould be understood gerundiveजाननी चाहिए
nanda-sūnoḥ śrī-kṛṣṇasya adhiṣṭhānam pratimā iti anena — by [the gloss] that Kṛṣṇa's 'seat' is the deity-image; iyam sevā — this service; vrajendrasya bhāva-ceṣṭita-anusāriṇī na jñeyā — should be understood not to follow the moods and acts of Nanda.
nanda-sūnoḥ śrī-kṛṣṇasya — नन्दनन्दन श्रीकृष्ण का; adhiṣṭhānam pratimā — अधिष्ठान अर्थात् प्रतिमा; iti anena — ऐसा कहने से; iyam sevā — यह सेवा; na — नहीं; vrajendrasya bhāva-ceṣṭita-anusāriṇī — व्रजेन्द्र के भाव-चेष्टा का अनुसरण करने वाली; jñeyā — जाननी चाहिए
By glossing Kṛṣṇa's 'seat' as the deity-image, Viśvanātha draws a careful point. Understand that this carpenter's service is not one that imitates the moods and doings of Nanda, the king of Vraja himself. That is: the carpenter is not stepping into Nanda's own role. He is a practitioner serving a deity-form, following a devotee's parental mood — not literally reenacting Nanda's pastimes.
'नन्दनन्दन श्रीकृष्ण का अधिष्ठान अर्थात् प्रतिमा' — ऐसा कहने से यह समझना चाहिए कि यह सेवा व्रजेन्द्र नन्द के भाव और चेष्टाओं का अनुसरण करने वाली नहीं जाननी चाहिए।
s3gloss
tena tu sākṣāt śrī-kṛṣṇasyaiveti sevā kṛtā |
tena tubut by him (Nanda himself) instrumental; tu = 'but', marking the contrastपरन्तु उस (नन्द) के द्वारा
sākṣāt śrī-kṛṣṇasya evaof the actual Śrī Kṛṣṇa himself, in person genitive, object of service; eva = 'himself, directly'साक्षात् श्रीकृष्ण की ही
itiwith the sense 'this is Kṛṣṇa in person' quotative giving Nanda's stanceइस भाव से
sevā kṛtāservice was done past passive, 'service was rendered'सेवा की गई
tena tu — but by Nanda; sākṣāt śrī-kṛṣṇasya eva iti — [with the awareness] 'of the very Kṛṣṇa in person'; sevā kṛtā — service was rendered.
tena tu — परन्तु उस (नन्द) के द्वारा; sākṣāt śrī-kṛṣṇasya eva — साक्षात् श्रीकृष्ण की ही; iti — इस भाव से; sevā kṛtā — सेवा की गई
By Nanda himself, on the other hand, service was rendered to the actual Kṛṣṇa in person — Nanda served the living Kṛṣṇa directly, knowing him as his own son. Viśvanātha is setting Nanda's direct service against the carpenter's service of a deity-form.
परन्तु उस व्रजेन्द्र नन्द ने तो 'साक्षात् श्रीकृष्ण की ही' — इस भाव से सेवा की।
s4gloss
na tu tat-pratimāyāḥ |
na tuand not tu = 'but', continuing the contrastपरन्तु नहीं
tat-pratimāyāḥof his (Kṛṣṇa's) deity-image genitive, object not servedउनकी प्रतिमा की
na tu tat-pratimāyāḥ — and not [service] of his deity-image.
na tu — परन्तु नहीं; tat-pratimāyāḥ — उनकी प्रतिमा की
Nanda did not serve a deity-image of Kṛṣṇa; he served Kṛṣṇa in person. This completes the contrast: Nanda's object was the living Lord, the carpenter's object was the deity-form.
परन्तु उनकी प्रतिमा की सेवा नहीं की।
s5conclusion
tasmāt sādhakena tu sākṣād-darśanāsambhavāt tat-pratimāyā eva sevā kartavyā |
tasmāttherefore ablative of consequenceइसलिए
sādhakena tubut by a practitioner instrumental of agent; tu marks the practitioner's caseपरन्तु साधक को
sākṣāt-darśana-asambhavātsince direct sight [of Kṛṣṇa] is not possible ablative of reasonसाक्षात् दर्शन असम्भव होने के कारण
tat-pratimāyāḥ evaof his deity-image alone genitive, object of service; eva = 'precisely, only'उनकी प्रतिमा की ही
sevā kartavyāservice should be done gerundive of obligationसेवा करनी चाहिए
tasmāt — therefore; sādhakena tu — but by a practitioner; sākṣāt-darśana-asambhavāt — since direct sight is impossible; tat-pratimāyāḥ eva sevā kartavyā — service is to be done to his deity-image alone.
tasmāt — इसलिए; sādhakena tu — परन्तु साधक को; sākṣāt-darśana-asambhavāt — साक्षात् दर्शन असम्भव होने से; tat-pratimāyāḥ eva — उनकी प्रतिमा की ही; sevā kartavyā — सेवा करनी चाहिए
Therefore the rule for us follows. Since a practitioner cannot see Kṛṣṇa face to face, a practitioner must render service to his deity-image alone. This is Viśvanātha's practical conclusion: because direct darśana is beyond the sādhaka, deity-service is the prescribed path.
इसलिए साधक को तो, साक्षात् दर्शन असम्भव होने के कारण, उनकी प्रतिमा की ही सेवा करनी चाहिए।
s6conclusion
ata eva vṛddha-vardhakir api sādhaka-mahānya-bhāva-bhaktānusāreṇa putratvena pratimā-sevāṁ cakāreti jñeyam |
ata evafor exactly this reason ablative, 'this is just why'इसीलिए
vṛddha-vardhakiḥ apithe old carpenter too api = 'too, as well'; nominative subjectवह बूढ़ा बढ़ई भी
sādhaka-mahā-anya-bhāva-bhakta-anusāreṇaby following a great practitioner-devotee of a mood other [than Nanda's] instrumental of meansअन्य-भाव वाले किसी महान् साधक-भक्त का अनुसरण करते हुए
putratvenain the relationship of [Kṛṣṇa as his] son — i.e. with parental love instrumental of mannerपुत्र-भाव से
pratimā-sevāmservice of the deity-image accusative, objectप्रतिमा की सेवा
cakārahe performed perfectकी
iti jñeyamthis should be understood gerundive closing the pointऐसा जानना चाहिए
ata eva — for this very reason; vṛddha-vardhakiḥ api — the old carpenter too; sādhaka-mahā-anya-bhāva-bhakta-anusāreṇa — following a great devotee of a mood other than Nanda's; putratvena — in the mood of [Kṛṣṇa as his] son; pratimā-sevām cakāra — performed service of the deity-image; iti jñeyam — this is to be understood.
ata eva — इसीलिए; vṛddha-vardhakiḥ api — वह बूढ़ा बढ़ई भी; sādhaka-mahā-anya-bhāva-bhakta-anusāreṇa — अन्य-भाव वाले किसी महान् साधक-भक्त के अनुसरण से; putratvena — पुत्र-भाव से; pratimā-sevām — प्रतिमा की सेवा; cakāra — की; iti jñeyam — ऐसा जानना चाहिए
For exactly this reason, understand that the old carpenter too did the same. He followed a great devotee whose parental mood is other than Nanda's own, and in that mood — treating Kṛṣṇa as his son — he served the deity-image. So the carpenter is our model: a practitioner following an advanced devotee's vātsalya, serving through the deity-form.
इसीलिए वह बूढ़ा बढ़ई भी, नन्द से भिन्न भाव वाले किसी महान् साधक-भक्त का अनुसरण करते हुए, पुत्र-भाव से प्रतिमा की सेवा करता था — ऐसा जानना चाहिए।
'anya-bhāva' = a mood other than Nanda's: the carpenter loves Kṛṣṇa as a son (vātsalya) by following some great parental devotee, but not by imitating Nanda the king of Vraja himself — the same parental relationship, taken up in the practitioner's own capacity, not by usurping Nanda's role.
'अन्य-भाव' का अर्थ है नन्द से भिन्न भाव — बढ़ई कृष्ण को पुत्र-रूप (वात्सल्य) में प्रेम करता है, किसी महान् वात्सल्य-भक्त का अनुसरण करते हुए, परन्तु स्वयं व्रजराज नन्द का अनुकरण करके नहीं। वही पुत्र-सम्बन्ध, साधक की अपनी क्षमता में ग्रहण किया गया, नन्द की भूमिका छीनकर नहीं।
s7gloss
vārdhakir bāḍhai iti prasiddhaḥ |
vārdhakiḥthe word 'vardhaki' (carpenter) the lemma being explained'वार्धकि' (यह पद)
bāḍhai itiis known in common speech as 'bāḍhaī' (the vernacular word for carpenter) vernacular gloss'बाढ़ई' (बढ़ई) के रूप में
prasiddhaḥis the familiar, well-known term nominative predicateप्रसिद्ध है
vārdhakiḥ — the word 'vardhaki'; bāḍhai iti prasiddhaḥ — is well known as 'bāḍhaī'.
vārdhakiḥ — वार्धकि; bāḍhai iti — 'बाढ़ई' (बढ़ई) कहकर; prasiddhaḥ — प्रसिद्ध है
The Sanskrit word 'vardhaki' is the same as the common word 'bāḍhaī' — the everyday vernacular name for a carpenter. Viśvanātha adds this plain note so the reader knows exactly which trade is meant.
'वार्धकि' शब्द 'बाढ़ई' अर्थात् बढ़ई के रूप में प्रसिद्ध है।
s8gloss
siddho’bhūd iti vatasa-haraṇa-līlāyāṁ yathā sarveṣāṁ putro’bhūt tathaiva siddhir jñeyā ||
siddhaḥ abhūt itias for the words 'he became perfected' the lemma being explained'सिद्ध हो गया' (यह पद)
vatsa-haraṇa-līlāyāmin the pastime of the stealing of the calves locative, 'in the case of…'वत्स-हरण-लीला में
yathājust as correlative, 'in the way that…'जैसे
sarveṣāmfor everyone (all the parents) genitive pluralसबका
putraḥ abhūthe (Kṛṣṇa) became the son past, subject = Kṛṣṇaपुत्र बन गया
tathā evain just that same way correlative answering yathāवैसे ही
siddhiḥ jñeyāthe perfection should be understood gerundiveसिद्धि जाननी चाहिए
siddhaḥ abhūt iti — [regarding] 'he became perfected'; vatsa-haraṇa-līlāyām — in the calf-stealing pastime; yathā sarveṣām putraḥ abhūt — just as Kṛṣṇa became the son of all [the parents]; tathā eva siddhiḥ jñeyā — in that same way the perfection is to be understood.
siddhaḥ abhūt iti — 'सिद्धोऽभूत्'; vatsa-haraṇa-līlāyām — वत्स-हरण-लीला में; yathā — जैसे; sarveṣām — सबका; putraḥ abhūt — पुत्र बन गया; tathā eva — वैसे ही; siddhiḥ jñeyā — सिद्धि जाननी चाहिए
As for 'he became perfected': understand it by the calf-stealing pastime. There, Kṛṣṇa expanded himself and became the very son of every one of the parents at once. In just that same way, understand the carpenter's perfection — Kṛṣṇa became his son too. Viśvanātha, like Jīva, reads the carpenter's 'perfection' as Kṛṣṇa personally becoming his son.
'सिद्धोऽभूत्' — जैसे वत्स-हरण-लीला में कृष्ण सबका पुत्र बन गया, वैसे ही यहाँ सिद्धि जाननी चाहिए।
The mapping: the parents in the vatsa-haraṇa līlā = the carpenter; Kṛṣṇa-become-their-son = Kṛṣṇa become the carpenter's son; the shared point is that Kṛṣṇa really takes the son's place for one who loves him so. The analogy proves the reality of the carpenter's perfection and stops at exactly that — Kṛṣṇa becoming the loved son.
यहाँ का रूपक — वत्स-हरण-लीला के माता-पिता = बढ़ई; उनका पुत्र बने कृष्ण = बढ़ई का पुत्र बने कृष्ण; साझा बिन्दु यह कि कृष्ण उसके लिए सचमुच पुत्र का स्थान ले लेते हैं जो उन्हें ऐसे प्रेम करता है। यह दृष्टान्त बढ़ई की सिद्धि की वास्तविकता सिद्ध करता है और ठीक इसी बिन्दु पर रुक जाता है — कृष्ण का प्रिय पुत्र बन जाना।