Bhakti-rasāmṛta-sindhu 1.2.309

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IASTदेवनागरीবাংলা

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JīvaMukunda-dāsaViśvanātha

BRS 1.2.309

← 1.2.308 1.3.1 →

kṛṣṇa-tad-bhakta-kāruṇya-mātra-lābhaika-hetukā | puṣṭi-mārgatayā kaiścid iyaṁ rāgānugocyate ||

The verse — translated

Some call this rāgānugā the path of grace, since its one and only cause is obtaining the mercy of Kṛṣṇa and His devotee.

कृष्ण और उनके भक्त की कृपा की प्राप्ति ही जिसका एकमात्र कारण है, वह यह रागानुगा कुछ लोगों के द्वारा पुष्टि-मार्ग के रूप में कही जाती है।

The verse — line by line

L1definition

kṛṣṇa-tad-bhakta-kāruṇya-mātra-lābhaika-hetukā | puṣṭi-mārgatayā kaiścid iyaṁ rāgānugocyate ||

kṛṣṇa-tad-bhakta-kāruṇya-mātra-lābhaika-hetukāwhose one and only cause is getting nothing but the mercy of Kṛṣṇa and his devotee bahuvrīhi qualifying rāgānugā; -mātra = 'only/nothing but', eka = 'sole', -hetukā = 'having as its cause'जिसका एकमात्र कारण कृष्ण और उनके भक्त की कृपा की मात्र प्राप्ति ही है (रागानुगा का विशेषण, बहुव्रीहि)

puṣṭi-mārgatayātreating it as the puṣṭi-mārga, the path of grace where God's nourishing mercy does everything instrumental of manner: 'in the character of / as the'पुष्टि-मार्ग के रूप में

kaiścidby some [teachers] instrumental plural of the agentकिन्हीं (कुछ आचार्यों) के द्वारा

iyaṁthis [devotion just described]यह

rāgānugārāgānugā, the devotion that follows spontaneous attachmentरागानुगा (भक्ति)

ucyateis called passive, 3rd sg.कही जाती है

iyaṁ — this devotion; kṛṣṇa-tad-bhakta-kāruṇya-mātra-lābhaika-hetukā — whose one and only cause is getting nothing but the mercy of Kṛṣṇa and his devotee; kaiścid — by some; puṣṭi-mārgatayā — treating it as the path of grace; rāgānugā ucyate — is called rāgānugā.

kṛṣṇa-tad-bhakta-kāruṇya-mātra-lābhaika-hetukā — जिसका एकमात्र कारण कृष्ण और उनके भक्त की कृपा की मात्र प्राप्ति ही है; puṣṭi-mārgatayā — पुष्टि-मार्ग के रूप में; kaiścid — किन्हीं आचार्यों के द्वारा; iyaṁ — यह; rāgānugā — रागानुगा; ucyate — कही जाती है।

This kind of devotion has only one cause: getting the mercy of Kṛṣṇa and of his devotee, and nothing else. Because of that, some teachers call it rāgānugā and speak of it as the puṣṭi-mārga, the path of grace, since it runs entirely on God's freely given mercy, not on one's own effort.

यह रागानुगा भक्ति, जिसका एकमात्र कारण कृष्ण और उनके भक्त की कृपा की प्राप्ति ही है, किन्हीं आचार्यों के द्वारा "पुष्टि-मार्ग" कही जाती है।

puṣṭi-mārga: in Vallabha's school this is the technical name for the 'path of nourishing grace' as opposed to the path of rules (maryādā-mārga); here Rūpa uses it descriptively — rāgānugā works purely by mercy, the way the puṣṭi-mārga is defined by grace rather than one's own qualification.

पुष्टि-मार्ग: वल्लभ-सम्प्रदाय में यह "कृपा से पोषण के मार्ग" का पारिभाषिक नाम है, जो मर्यादा-मार्ग (विधि-नियमों के मार्ग) के विपरीत है। यहाँ रूप गोस्वामी इसे वर्णनात्मक रूप में प्रयोग करते हैं — रागानुगा केवल कृपा से ही चलती है, जैसे पुष्टि-मार्ग अपनी योग्यता के बजाय कृपा से परिभाषित होता है।

Commentary — decoded

Jīva Gosvāmī

s1avataranika

kṛṣṇeti |

kṛṣṇa itithe verse beginning 'kṛṣṇa…' — i.e. now the verse just quoted is taken up pratīka: catchword flagging which verse is being commented on"कृष्ण" इत्यादि (प्रतीक — किस श्लोक की व्याख्या हो रही है, यह दर्शाने वाला उद्धरण-पद)

kṛṣṇa iti — [the verse] starting with the word 'kṛṣṇa' [is now explained].

kṛṣṇa iti — "कृष्ण" इस पद से आरम्भ होने वाला श्लोक।

He picks up the verse by its first word, 'kṛṣṇa…', to signal which line he is about to comment on.

"कृष्ण" इस शब्द से आरम्भ होने वाले श्लोक की व्याख्या यहाँ की जा रही है।

s2gloss

mātra-padasya vidhi-mārge kutracit karmādi-samarpaṇam api dvāraṁ bhavatīti tad-vicchedārthaḥ prayoga iti bhāvaḥ ||

mātra-padasyaof the word 'mātra' ('only, nothing but') [in the verse] genitive: 'the point of the word mātra is…'"मात्र" शब्द का (अभिप्राय यह है)

vidhi-mārgeon the path of rules, the devotion done under scriptural injunction locative: 'in the case of the vidhi-mārga'विधि-मार्ग में

kutracitin some instancesकहीं-कहीं

karmādi-samarpaṇam apieven the offering up of one's prescribed duties and the like api = 'even'; -ādi = 'and the like'अपने कर्म आदि का समर्पण भी

dvāraṁ bhavatican serve as a doorway [into bhakti]द्वार (कारण) बन जाता है

iti tad-viccheda-arthaḥ prayogaḥso the word 'mātra' is used precisely in order to cut that off iti closes the point being excluded; tad-viccheda-arthaḥ = 'for the purpose of severing that'इति — इसी बात को काटने के लिए ("मात्र" शब्द का) प्रयोग है

iti bhāvaḥthis is the intended sense iti bhāvaḥ = 'such is the purport'ऐसा अभिप्राय है

vidhi-mārge kutracit karmādi-samarpaṇam api dvāraṁ bhavati iti — [the fact that] on the path of rules, sometimes even offering one's duties can be a doorway; tad-viccheda-arthaḥ mātra-padasya prayogaḥ — the word 'mātra' is used to cut off that [possibility]; iti bhāvaḥ — this is the purport.

mātra-padasya — "मात्र" शब्द का प्रयोजन यह है; vidhi-mārge — विधि-मार्ग में; kutracit — कहीं-कहीं; karmādi-samarpaṇam api — कर्म आदि का समर्पण भी; dvāraṁ bhavati — द्वार बन जाता है; iti tad-viccheda-arthaḥ prayogaḥ — उसी का विच्छेद (निषेध) करने के लिए "मात्र" का प्रयोग है; iti bhāvaḥ — ऐसा अभिप्राय है।

Why does the verse say the cause is mercy 'only' (mātra)? Because on the path of rules, sometimes even offering up your prescribed duties can open the door to devotion. The little word 'only' is placed there precisely to rule that out: in rāgānugā, nothing but mercy is the cause. That is the intended sense.

विधि-मार्ग में कहीं-कहीं अपने कर्म आदि का समर्पण भी (भक्ति का) द्वार बन जाता है। "मात्र" शब्द इसीलिए रखा गया है कि उस बात को काट दिया जाए — अर्थात् रागानुगा का कारण केवल कृपा ही है, और कुछ नहीं। ऐसा अभिप्राय है।

vidhi-mārga vs. the mercy-only cause: vidhi-mārga is bhakti done because scripture commands it; the point is that its 'doorways' (like offering one's karma) do NOT count as causes of rāgānugā — hence 'mātra', mercy and nothing else.

विधि-मार्ग बनाम केवल-कृपा-कारण: विधि-मार्ग वह भक्ति है जो शास्त्र की आज्ञा के कारण की जाती है। यहाँ बात यह है कि उसके "द्वार" (जैसे अपने कर्म का समर्पण) रागानुगा के कारण नहीं गिने जाते — इसीलिए "मात्र", अर्थात् केवल कृपा, और कुछ नहीं।

Mukunda-dāsa Gosvāmī

s1gloss

kṛṣṇa-tad-bhakta-kāruṇya-mātra-lābha evaikaḥ sarvottamo hetuḥ pravṛtti-kāraṇaṁ yasyāṁ sā tathā |

kṛṣṇa-tad-bhakta-kāruṇya-mātra-lābhaḥthe getting of only the mercy of Kṛṣṇa and his devotee the compound resolved as the subject-idea of the bahuvrīhi

eva ekaḥ sarva-uttamaḥ hetuḥis the one, single, very highest cause eva = 'precisely'; sarva-uttamaḥ = 'best of all'

pravṛtti-kāraṇaṁthat is, the trigger that sets the devotion going gloss on hetuḥ: 'the cause of its arising/engagement'

yasyāṁin which [devotion] locative relative pronoun, feminine: pointing back to rāgānugā

sā tathāshe is the one so described — this unpacks the verse's word '-hetukā' bahuvrīhi resolution: 'she [rāgānugā] is such'

yasyāṁ — in which devotion; kṛṣṇa-tad-bhakta-kāruṇya-mātra-lābhaḥ eva — precisely the getting of only the mercy of Kṛṣṇa and his devotee; ekaḥ sarva-uttamaḥ hetuḥ pravṛtti-kāraṇam — is the one supreme cause, the trigger that sets it going; sā tathā — she [rāgānugā] is 'that whose cause is such'.

Mukunda unpacks the compound word 'hetukā' from the verse. It is a bahuvrīhi: the devotion 'in which' the single, highest cause — the very thing that sets it in motion — is getting only the mercy of Kṛṣṇa and his devotee. That devotion is what the verse means by 'having that as its cause'.

s2gloss

tayoḥ kāruṇya-mātra eva lobhotpatteḥ sarvottamaṁ kāraṇam |

tayoḥof those two — Kṛṣṇa and his devotee genitive dual

kāruṇya-mātra evafrom their mercy alone and nothing else eva reinforces 'only'

lobha-utpatteḥbecause the [devotional] greed arises ablative/genitive of reason: 'since the arising of lobha comes from…'

sarva-uttamaṁ kāraṇam[their mercy] is therefore the highest of all causes

tayoḥ kāruṇya-mātra eva lobha-utpatteḥ — because the [devotional] greed springs from the mercy of those two alone; sarva-uttamaṁ kāraṇam — [that mercy] is the supreme cause.

Why is that mercy the supreme cause? Because the devotional greed (lobha) that drives rāgānugā springs from the mercy of those two — Kṛṣṇa and his devotee — and from nothing else. So their mercy stands above every other cause.

lobha here is not ordinary greed; it is the intense hankering to follow the mood of Vraja's devotees — the technical trigger of rāgānugā. The claim is that this hankering has one source only: mercy.

s3gloss

anyat kim api svalpam api nety arthaḥ |

anyat kim apianything else at all

svalpam apieven the tiniest bit api = 'even'

nais not [a cause] the negation carried over from the previous clause

iti arthaḥthat is the meaning [of the word 'mātra'] iti arthaḥ = 'such is the sense'

anyat kim api svalpam api na — nothing else, not even a little, [is a cause]; iti arthaḥ — that is the meaning.

So 'only' means exactly this: nothing else counts as a cause — not even the smallest thing. Mercy, and mercy alone, brings rāgānugā about.

s4reply

śrī-mūrter eka-vāra-darśanān niraparādhe sāmānyā—yā ratiḥ sad-dhiyāṁ bhāva-janmane iti bhāva-janmana ity atra darśitā, tato’pi rāgānugāyāṁ lobhas tu durlabhaḥ kevala-kṛpayaiveti bhāvaḥ ||

śrī-mūrteḥ eka-vāra-darśanātfrom seeing the sacred deity-form just once ablative of cause: 'because of a single darśana'

niraparādhewhen one is free of offense locative absolute: 'the seer being offenseless'

sāmānyā yā ratiḥ sad-dhiyāṁ'the ordinary rati (loving attraction) that, in the pure-minded, [leads to the birth of bhāva]' quoted words; sad-dhiyāṁ = 'of/in those of good mind'

bhāva-janmane iti bhāva-janmanaḥ'…for the birth of bhāva' — the phrase 'for the birth of bhāva' [shows this] quoted tag; dative bhāva-janmane = 'for the arising of bhāva'

iti atra darśitāwas shown in that passage 'here [in the cited text] it was pointed out'

tataḥ apieven more than that [ordinary rati] ablative of comparison: 'harder than even that'

rāgānugāyāṁ lobhaḥ tubut the greed that belongs to rāgānugā tu = 'but'; locative 'in the case of rāgānugā'

durlabhaḥis hard to get

kevala-kṛpayā evaand comes by sheer mercy alone instrumental of means: 'only through mercy'

iti bhāvaḥthis is the purport

śrī-mūrteḥ eka-vāra-darśanāt niraparādhe sad-dhiyāṁ sāmānyā yā ratiḥ bhāva-janmane — the ordinary rati that, from one offenseless sight of the deity, arises in the pure-minded for the birth of bhāva; iti atra darśitā — was shown in that passage; tataḥ api rāgānugāyāṁ lobhaḥ tu durlabhaḥ — [yet] even harder to get than that is the lobha of rāgānugā; kevala-kṛpayā eva — [obtainable] by pure mercy alone; iti bhāvaḥ — this is the purport.

One might point to an earlier statement: even a single, offenseless glimpse of the deity can awaken in a pure-hearted person an ordinary rati (loving attraction) that leads on to bhāva. Mukunda grants that — it was indeed shown there. But his point is that the lobha of rāgānugā is rarer still, harder to come by than even that rati. It cannot be earned; it comes by sheer mercy alone. That is the purport.

Why cited: The quoted lines about rati-from-one-darśana leading to bhāva are adduced as the easier case, to argue a fortiori that rāgānugā's lobha is rarer and won by mercy alone.

The quoted words echo the well-known teaching that rati awakened by deity-darśana can ripen into bhāva; here it is used only as a foil — if even that comparatively accessible rati matters, the lobha of rāgānugā is scarcer, purely mercy-given.

Viśvanātha Cakravartī

s1gloss

kṛṣṇeti mātra-padasya vidhi-mārge kutracit karmādi-samarpaṇam api dvāraṁ bhavatīti tad-vicchedārthaḥ prayoga iti ||

kṛṣṇa ition the verse beginning 'kṛṣṇa…' pratīka"कृष्ण" इत्यादि (प्रतीक)

mātra-padasyathe word 'mātra' ('only') genitive: 'as for the word mātra'"मात्र" शब्द के विषय में

vidhi-mārge kutraciton the path of rules, in some casesविधि-मार्ग में कहीं-कहीं

karmādi-samarpaṇam api dvāraṁ bhavatieven offering up one's duties and the like can be a doorway [into bhakti] api = 'even'कर्म आदि का समर्पण भी द्वार बन जाता है

iti tad-viccheda-arthaḥ prayogaḥ itiso 'only' is used in order to cut that off tad-viccheda-arthaḥ = 'for severing that'उसी को काटने के लिए ("मात्र" का) प्रयोग है — इति

kṛṣṇa iti — on the 'kṛṣṇa' verse; vidhi-mārge kutracit karmādi-samarpaṇam api dvāraṁ bhavati iti — [since] on the path of rules even offering one's duties can sometimes be a doorway; tad-viccheda-arthaḥ mātra-padasya prayogaḥ — the word 'mātra' is used to cut that off.

kṛṣṇa iti — "कृष्ण" इस पद से; mātra-padasya — "मात्र" शब्द का; vidhi-mārge kutracit — विधि-मार्ग में कहीं-कहीं; karmādi-samarpaṇam api dvāraṁ bhavati — कर्म आदि का समर्पण भी द्वार बन जाता है; iti tad-viccheda-arthaḥ prayogaḥ iti — उसका विच्छेद करने के लिए प्रयोग है, इति।

Viśvanātha gives the same reading as Jīva. On the path of rules, sometimes even offering up your prescribed duties can open the door to devotion. So the word 'only' in the verse is used precisely to rule that out for rāgānugā.

"कृष्ण" इत्यादि। "मात्र" शब्द के विषय में — विधि-मार्ग में कहीं-कहीं कर्म आदि का समर्पण भी (भक्ति का) द्वार बन जाता है; उसी बात को काटने के लिए "मात्र" का प्रयोग है।

This segment repeats Jīva's gloss almost word for word; per the discipline the two are simply recorded side by side, not harmonized into one.

यह अंश जीव गोस्वामी की व्याख्या का लगभग शब्दशः पुनरावर्तन है; अनुशासन के अनुसार दोनों को एक में मिलाया नहीं जाता, अपितु पास-पास ज्यों-का-त्यों रख दिया जाता है।

s2other

309||

309verse 309 [ends here] closing verse-number markerश्लोक-संख्या 309

309 — [the numeral closing] verse 309.

309 — समापन पर श्लोक-संख्या का चिह्न।

A closing marker: this is the end of verse 309.

श्लोक-संख्या 309।

s3other

purva-vibhāge sādhana-bhakti-laharī-dvitiyā ||

pūrva-vibhāgein the Eastern division [of the book] locative: 'within the pūrva-vibhāga'पूर्व-विभाग में

sādhana-bhakti-laharīthe wave on devotion-in-practice (sādhana-bhakti)साधन-भक्ति की लहरी (तरंग)

dvitīyāthe second [wave — now complete]दूसरी

pūrva-vibhāge — in the Eastern division; sādhana-bhakti-laharī dvitīyā — the second wave, on sādhana-bhakti [ends].

pūrva-vibhāge — पूर्व-विभाग में; sādhana-bhakti-laharī — साधन-भक्ति की लहरी; dvitīyā — दूसरी।

A colophon closing the section: this was the second wave, on sādhana-bhakti (devotion in practice), within the Eastern division of the book.

पूर्व-विभाग में साधन-भक्ति की दूसरी लहरी (यहाँ समाप्त)।

Why cited: Chapter colophon marking the close of the second wave (sādhana-bhakti) of the pūrva-vibhāga.

क्यों उद्धृत: अध्याय की पुष्पिका, जो पूर्व-विभाग की दूसरी लहरी (साधन-भक्ति) की समाप्ति को चिह्नित करती है।

s4other

|| 1.2 ||

|| 1.2 ||[end of] wave 1.2 structural numeral: division 1, wave 2विभाग 1, लहरी 2

1.2 — [the marker for] the second wave of the first division.

|| 1.2 || — विभाग 1, लहरी 2।

A structural marker: the end of wave 1.2.

विभाग 1, लहरी 2।

s5other

|| 1.3 ||

|| 1.3 ||[heading for] wave 1.3 structural numeral: division 1, wave 3विभाग 1, लहरी 3

1.3 — [the marker introducing] the third wave of the first division.

|| 1.3 || — विभाग 1, लहरी 3।

A structural marker pointing ahead to wave 1.3.

विभाग 1, लहरी 3।

s6other

śrī-hari-bhakti-rasāmṛta-sindhau pūrva-vibhāge tṛtīyā laharī

śrī-hari-bhakti-rasāmṛta-sindhauin the Śrī Hari-bhakti-rasāmṛta-sindhu [this book] locative: 'within the work titled…'श्री-हरि-भक्ति-रसामृत-सिन्धु (नामक ग्रन्थ) में

pūrva-vibhāgein the Eastern division locativeपूर्व-विभाग में

tṛtīyā laharīthe third wave [begins]तीसरी लहरी

śrī-hari-bhakti-rasāmṛta-sindhau pūrva-vibhāge — in this book, in the Eastern division; tṛtīyā laharī — the third wave.

śrī-hari-bhakti-rasāmṛta-sindhau — श्री-हरि-भक्ति-रसामृत-सिन्धु में; pūrva-vibhāge — पूर्व-विभाग में; tṛtīyā laharī — तीसरी लहरी।

A colophon opening the next section: in the Śrī Hari-bhakti-rasāmṛta-sindhu, within the Eastern division, the third wave now begins.

श्री-हरि-भक्ति-रसामृत-सिन्धु के पूर्व-विभाग की तीसरी लहरी।

Why cited: Section heading marking the start of the third wave of the pūrva-vibhāga.

क्यों उद्धृत: अनुभाग का शीर्षक, जो पूर्व-विभाग की तीसरी लहरी के आरम्भ को चिह्नित करता है।

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