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Commentary
JīvaMukunda-dāsaViśvanātha
BRS 1.3.6-8
← 1.3.4-51.3.9 →
sādhanābhiniveśena kṛṣṇa-tad-bhaktayos tathā |
prasādenātidhanyānāṁ bhāvo dvedhābhijāyate |
ādyas tu prāyikas tatra dvitīyo viralodayaḥ ||
tatra sādhanābhiniveśa-jaḥ—
vaidhī-rāgānugā-mārga-bhedena parikīrtitaḥ |
dvividhaḥ khalu bhāvo’tra sādhanābhiniveśajaḥ ||
sādhanābhiniveśas tu tatra niṣpādayan rucim |
harāv āsaktim utpādya ratiṁ saṁjanayaty asau ||
The verse — translated
In the supremely fortunate, bhāva arises in two ways: through absorption in sādhana, and through the grace of Kṛṣṇa and His devotees. Of these, the first is common; the second arises rarely. (6) The bhāva born of absorption in sādhana is indeed twofold here, declared according to the division into the vaidhī and rāgānugā paths. (7) Absorption in sādhana first produces ruci, then generates attachment to Hari, and finally brings forth rati. (8)
साधन में अभिनिवेश से, तथा कृष्ण और उनके भक्तों की कृपा से — अत्यन्त धन्य जनों में भाव दो प्रकार से उत्पन्न होता है; इनमें पहला प्रायः होता है, दूसरे का उदय विरल है (6)। साधन के अभिनिवेश से उत्पन्न होने वाला भाव यहाँ वैधी और रागानुगा मार्ग के भेद से निश्चय ही दो प्रकार का कहा गया है (7)। साधन का अभिनिवेश तो रुचि उत्पन्न करता हुआ, हरि में आसक्ति उपजाकर रति को जन्म देता है (8)
The verse — line by line
L1definition
sādhanābhiniveśena kṛṣṇa-tad-bhaktayos tathā |
sādhana-abhiniveśenabecause one throws oneself into the practice (sādhana) with full absorption instrumental of cause/meansसाधन में तल्लीनता के द्वारा (क्योंकि उससे)
kṛṣṇa-tad-bhaktayoḥof Kṛṣṇa and of his devotees genitive; goes with prasāda in L2कृष्ण और उनके भक्तों की (कृपा से)
tathāand likewise / and in the same way connects the second cause to the firstतथा, उसी प्रकार (दूसरे कारण को पहले से जोड़ते हुए)
sādhana-abhiniveśena — because one throws oneself into the practice with full absorption; tathā — and likewise; kṛṣṇa-tad-bhaktayoḥ — of Kṛṣṇa and of his devotees [by their grace, prasādena in L2]
sādhana-abhiniveśena — साधन में तल्लीनता के द्वारा (कारण); kṛṣṇa-tad-bhaktayoḥ — कृष्ण और उनके भक्तों की (आगे कही जाने वाली कृपा से अन्वय); tathā — उसी प्रकार, दूसरे कारण को पहले से जोड़ते हुए
There are two ways bhāva comes. The first is by absorption in the practice — sādhana done with the whole heart. The second, said next, is by the grace of Kṛṣṇa and of his devotees. This line names the two causes; the sentence finishes in the next line.
साधन में पूरी तरह लीन हो जाने से, तथा उसी प्रकार कृष्ण और उनके भक्तों की (कृपा से) — ये दो कारण हैं।
sādhana here = the disciplined devotional practice; abhiniveśa = wholehearted absorption in it, not its ordinary sense of stubborn clinging.
यहाँ 'साधन' का अर्थ है नियमित भक्ति-साधना; और 'अभिनिवेश' का अर्थ है उसमें पूरे हृदय से लीन हो जाना — न कि इसका सामान्य अर्थ 'हठ' या 'दुराग्रह'।
L2definition
prasādenātidhanyānāṁ bhāvo dvedhābhijāyate |
prasādenaby the grace [of Kṛṣṇa and his devotees, named in L1] instrumental of cause/meansकृपा के द्वारा
ati-dhanyānāmin those who are supremely fortunate genitive; the persons in whom bhāva arisesअत्यन्त धन्य पुरुषों में (जिनमें भाव उदित होता है)
bhāvaḥbhāva (the first dawning of loving emotion) nominative; the subjectभाव (कर्ता)
dvedhāin two ways adverbदो प्रकार से
abhijāyatearises, is born present verbउत्पन्न होता है
prasādena — by the grace [of Kṛṣṇa and his devotees]; ati-dhanyānām — in the supremely fortunate; bhāvaḥ — bhāva; dvedhā — in two ways; abhijāyate — arises
prasādena — कृपा के द्वारा; ati-dhanyānām — अत्यन्त धन्य पुरुषों में; bhāvaḥ — भाव (कर्ता); dvedhā — दो प्रकार से; abhijāyate — उत्पन्न होता है
By that grace, in people who are supremely fortunate, bhāva is born. And it is born in two ways: from the two causes just named — absorption in practice, and grace. "Supremely fortunate" points to those who have first won the company of great devotees.
(इन कारणों से) अत्यन्त धन्य पुरुषों में भाव दो प्रकार से उत्पन्न होता है।
bhāva here = the technical first sprout of divine love (the stage just before prema), not "mood" or "feeling" in general.
यहाँ 'भाव' का अर्थ है दिव्य प्रेम का प्रथम अंकुर (प्रेम से ठीक पहले की अवस्था), न कि साधारण 'मनोभाव' या 'भावना'।
L3definition
ādyas tu prāyikas tatra dvitīyo viralodayaḥ ||
ādyaḥthe first [of the two, i.e. bhāva from absorption in practice] nominativeइनमें पहला (भाव)
tuand, for its part / whereas marks the contrast between the twoपरन्तु
prāyikaḥis the common one, the usual case predicate adjectiveप्रायः होने वाला, बहुधा
tatraof these two locativeउन दोनों में
dvitīyaḥthe second [i.e. bhāva from grace] nominativeदूसरा
virala-udayaḥrarely arises — its dawning is uncommon bahuvrīhi: whose arising is rareजिसका उदय विरल है (बहुव्रीहि)
tatra — of these two; ādyaḥ tu — the first, for its part; prāyikaḥ — is the common one; dvitīyaḥ — the second; virala-udayaḥ — rarely arises
ādyaḥ — पहला; tu — परन्तु; prāyikaḥ — प्रायः होने वाला; tatra — उन दोनों में; dvitīyaḥ — दूसरा; virala-udayaḥ — जिसका उदय विरल है
Of these two, the first is the ordinary route: bhāva that comes from absorption in practice. That is how it usually happens. The second — bhāva that comes purely by grace — dawns only rarely. Viśvanātha names them: the first is sādhana-absorption, the second is the mercy of the Lord and his devotees.
इन दोनों में पहला भाव प्रायः (बहुधा) होता है, परन्तु दूसरे का उदय विरल है।
L4definition
vaidhī-rāgānugā-mārga-bhedena parikīrtitaḥ |
vaidhī-rāgānugā-mārga-bhedenaby the split into two paths — the rule-governed (vaidhī) path and the path that follows spontaneous love (rāgānugā) instrumental of means: divided by this differenceवैधी और रागानुगा — इन दो मार्गों के भेद से
parikīrtitaḥis declared, is taught to be past participle; predicate of the first bhāvaकहा गया है, वर्णित है
[ādyaḥ bhāvaḥ] — [the first bhāva]; vaidhī-rāgānugā-mārga-bhedena — by the split into the vaidhī and rāgānugā paths; parikīrtitaḥ — is declared [to be twofold]
vaidhī-rāgānugā-mārga-bhedena — वैधी और रागानुगा मार्गों के भेद से; parikīrtitaḥ — कहा गया है
That first bhāva — the one from absorption in practice — is itself declared to be of two kinds. The split follows the two paths of practice: vaidhī, which runs on rule and command, and rāgānugā, which follows spontaneous love. So the common bhāva sub-divides according to which path produced it.
पहला भाव वैधी और रागानुगा — इन दो मार्गों के भेद से (दो प्रकार का) कहा गया है।
vaidhī = practice driven by scriptural rule (vidhi); rāgānugā = practice that follows (anugā) the spontaneous passion (rāga) of Vraja's devotees. Two roads, one goal.
'वैधी' अर्थात् शास्त्र के विधि-विधान से चलने वाली साधना; 'रागानुगा' अर्थात् व्रज के भक्तों के स्वाभाविक राग का अनुसरण करने वाली साधना। दो मार्ग, पर लक्ष्य एक।
L5definition
dvividhaḥ khalu bhāvo’tra sādhanābhiniveśajaḥ ||
dvividhaḥtwofold predicate adjectiveदो प्रकार का
khaluindeed, as is well known emphatic particleनिश्चय ही
bhāvaḥthe bhāva nominative; subjectभाव (कर्ता)
atrahere [in this teaching] locativeयहाँ, इस प्रसंग में
sādhana-abhiniveśa-jaḥthat is born from absorption in the practice compound qualifying bhāva: -ja "born of"साधन में तल्लीनता से उत्पन्न
atra — here; sādhana-abhiniveśa-jaḥ bhāvaḥ — the bhāva born from absorption in practice; dvividhaḥ khalu — is indeed twofold
dvividhaḥ — दो प्रकार का; khalu — निश्चय ही; bhāvaḥ — भाव; atra — यहाँ; sādhana-abhiniveśa-jaḥ — साधन में तल्लीनता से उत्पन्न
So, here, the bhāva that is born from absorption in practice is indeed of two kinds. Viśvanātha spells out the anvaya: absorption in practice is itself twofold, split by the vaidhī and rāgānugā paths; the bhāva born from that twofold absorption is therefore twofold too — and that is the bhāva declared here.
यहाँ साधन में तल्लीनता से उत्पन्न होने वाला भाव निश्चय ही दो प्रकार का है।
L6definition
sādhanābhiniveśas tu tatra niṣpādayan rucim |
sādhana-abhiniveśaḥabsorption in the practice nominative; subject of L6-L7साधन में तल्लीनता (कर्ता)
tunow, for its part resumptive; turns to how it worksअब (प्रसंग को आगे मोड़ते हुए)
tatrain that [devotee, in the course of practice] locativeउस भक्त में
niṣpādayanby producing, bringing about present participle: as it produces…उत्पन्न करती हुई
rucimruci — a real taste, a liking for devotion accusative objectरुचि को
sādhana-abhiniveśaḥ tu — now absorption in the practice, for its part; tatra — in that devotee; rucim niṣpādayan — producing a taste (ruci) [for devotion]
sādhana-abhiniveśaḥ — साधन में तल्लीनता (कर्ता); tu — अब, प्रसंग बदलते हुए; tatra — उस भक्त में; niṣpādayan — उत्पन्न करती हुई; rucim — रुचि को
Now the verse shows how absorption in practice actually does its work. First, in the devotee, it produces ruci — a genuine taste, a real liking for devotional practice. This is the first link in a chain; the participle "producing" waits for the main verb in the next line.
साधन में तल्लीनता उस भक्त में पहले रुचि को उत्पन्न करती है,
ruci = the awakened relish for devotional acts, the stage after steadiness (niṣṭhā) and before deep attachment (āsakti).
'रुचि' अर्थात् भक्ति के कार्यों में जागी हुई रुचि — निष्ठा के पश्चात् और आसक्ति से पहले की अवस्था।
L7conclusion
harāv āsaktim utpādya ratiṁ saṁjanayaty asau ||
haraufor Hari (Kṛṣṇa) locative: attachment directed to Hariहरि में (जिसकी ओर आसक्ति हो)
āsaktimāsakti — deep attachment, a clinging of the heart accusative object of utpādyaआसक्ति को
utpādyahaving then generated gerund: after it produces…उत्पन्न करके
ratimrati — loving attraction (the same as bhāva) accusative object of saṁjanayatiरति को
saṁjanayatiat last brings forth, fully generates main verbभली-भाँति उत्पन्न कर देती है
asauthis [absorption in practice] nominative; picks up sādhana-abhiniveśa from L6वह (साधन-तल्लीनता)
asau [sādhana-abhiniveśaḥ] — this absorption in practice; ruciṁ niṣpādayan — producing ruci; harau āsaktim utpādya — then generating attachment to Hari; ratim saṁjanayati — finally brings forth rati (= bhāva)
harau — हरि में; āsaktim — आसक्ति को; utpādya — उत्पन्न करके; ratim — रति को; saṁjanayati — भली-भाँति उत्पन्न कर देती है; asau — वह (साधन-तल्लीनता)
Then, having generated āsakti — deep attachment to Hari — this same absorption in practice at last brings forth rati, which is bhāva itself. So the whole ladder is: absorption in practice → ruci (taste) → āsakti (attachment to Hari) → rati / bhāva. This answers the doubt Viśvanātha raises — practice does not jump straight to bhāva; it climbs these rungs and only then produces it.
फिर हरि में आसक्ति उत्पन्न करके वह (तल्लीनता) रति (भाव) को भली-भाँति उत्पन्न कर देती है।
rati here is a synonym for bhāva, the first sprout of prema; the verse closes the chain by naming the final rung the practice reaches.
यहाँ 'रति' 'भाव' का ही पर्याय है — प्रेम का प्रथम अंकुर; साधना जिस अन्तिम सोपान तक पहुँचती है, श्लोक उसी का नाम लेकर इस शृंखला को पूरा करता है।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
athasyāḥ prapañca-gata-bhakteṣv āvirbhāva-nidānam āha—sādhaneti |
athanow, to begin opening particleअब
asyāḥof this — that is, of bhāva (the first stir of loving emotion), just defined genitive; refers back to bhāvaइस (भाव) के
prapañca-gata-bhakteṣuin the devotees who are still inside this expanded material world locative of place/sphereइस संसार में स्थित भक्तों में
āvirbhāva-nidānamthe cause of its coming-into-view — what makes it appear accusative, object of āhaप्रकट होने के कारण को
āhahe (Rūpa) states main verbकहते हैं
sādhanetiwith the words beginning “sādhana…” — that is, the verse sādhanābhiniveśena pratīka, citing the verse by its first word'साधन' इत्यादि (श्लोक के प्रथम शब्द से उद्धरण)
atha — now; asyāḥ — of this (bhāva); prapañca-gata-bhakteṣu — in the devotees still within the material world; āvirbhāva-nidānam — the cause of its appearance; āha — he states; sādhaneti — in the verse beginning “sādhana…”
atha — अब; asyāḥ — इस (भाव) के; prapañca-gata-bhakteṣu — इस संसार में स्थित भक्तों में; āvirbhāva-nidānam — प्रकट होने के कारण को; āha — कहते हैं; sādhaneti — 'साधन' इत्यादि से (श्लोक का प्रतीक)
Now Rūpa turns to a new question. Bhāva — the first stir of love for Kṛṣṇa — has just been defined. Here he tells us what makes it appear in devotees who are still living inside this material world. He does this in the verse that begins “sādhana…”
अब इस भाव के, इस संसार में स्थित भक्तों में प्रकट होने के कारण को 'साधन' इत्यादि (श्लोक) से कहते हैं।
prapañca (home meaning: the fivefold-expanded cosmos, the manifest material world; here): simply this world we live in — the point is that bhāva can dawn even in a devotee not yet liberated, while still embodied here.
'प्रपञ्च' का सामान्य अर्थ है पञ्चभूतों से विस्तृत यह प्रकट जगत्; यहाँ इसका अर्थ है यही संसार जिसमें हम रहते हैं। तात्पर्य यह कि भाव अभी अमुक्त, देहधारी भक्त में भी उदित हो सकता है।
s2gloss
atidhanyānāṁ prāthamika-mahat-saṅga-jāta-mahā-bhāgyānām—bhavāpavargo bhramato yadā bhaved [bhā.pu. 10.51.53] ity ādeḥ, rahūgaṇaitat tapasā na yāti ity ādeś ca |
atidhanyānām“of the exceedingly fortunate” — the word from the verse now being explained genitive plural; the lemma glossed'अत्यन्त धन्य' का अर्थ
prāthamika-mahat-saṅga-jāta-mahā-bhāgyānāmmeaning: those whose great good fortune was born from an early contact with a great devotee genitive plural, unpacking atidhanyānāmप्रारम्भिक महात्-संग से उत्पन्न महाभाग्य वाले
bhavāpavargo bhramato yadā bhaved“when, as he wanders, release from birth-and-death should come to him…” — a supporting line quoted verse-opening, BhP 10.51.53'भटकते हुए जीव का जब संसार से छुटकारा होने को होता है' (उद्धृत श्लोक)
ity ādeḥand from the passage beginning so, and the rest of it ablative of source; “on the strength of”इत्यादि वचनों के आधार पर
rahūgaṇaitat tapasā na yāti“O Rahūgaṇa, this is not reached by austerity…” — a second supporting line quoted verse-fragment, BhP 5.11.12'हे रहूगण! यह (तत्त्व) तपस्या से प्राप्त नहीं होता' (उद्धृत श्लोक)
ity ādeḥ caand likewise from the passage beginning so, and the rest of it — the “and” joins the two proofs ablative of source + caइत्यादि वचनों के आधार पर भी
atidhanyānām — of the exceedingly fortunate; [that is] prāthamika-mahat-saṅga-jāta-mahā-bhāgyānām — of those whose great fortune arose from early association with a great soul; bhavāpavargo bhramato yadā bhaved ity ādeḥ — on the strength of the passage beginning “when release from saṁsāra should come to the wanderer…”; rahūgaṇaitat tapasā na yāti ity ādeḥ ca — and of the passage beginning “O Rahūgaṇa, this is not reached by austerity…”
atidhanyānām — 'अत्यन्त धन्य' अर्थात्; prāthamika-mahat-saṅga-jāta-mahā-bhāgyānām — प्रारम्भिक महात्-संग से उत्पन्न महाभाग्य वालों का; bhavāpavargo bhramato yadā bhaved — 'भटकते हुए जीव का जब संसार से छुटकारा होने को होता है'; ity ādeḥ — इत्यादि वचनों के आधार पर; rahūgaṇaitat tapasā na yāti — 'हे रहूगण! यह तपस्या से प्राप्त नहीं होता'; ity ādeḥ ca — इत्यादि वचनों के आधार पर भी
He explains the verse's word “atidhanyānām,” the exceedingly fortunate. It means those whose great fortune was born from an early meeting with a great devotee. Two lines of the Bhāgavata back this up. One: “when, as a soul wanders through birth after birth, release finally comes to him…” And the other: “O Rahūgaṇa, this is not reached by austerity…” Both show that this fortune comes through the company of the great, not by one's own effort.
'अत्यन्त धन्य' अर्थात् प्रारम्भिक महात्-संग से उत्पन्न महाभाग्य वाले पुरुष — 'भटकते हुए जीव का जब संसार से छुटकारा होने को होता है' इत्यादि, तथा 'हे रहूगण! यह तपस्या से प्राप्त नहीं होता' इत्यादि वचनों के आधार पर (ऐसा कहा गया)।
Why cited: cited to show that the “exceedingly fortunate” owe their fortune to contact with great devotees, not to their own austerity or effort.
क्यों उद्धृत: यह दिखाने के लिए उद्धृत कि 'अत्यन्त धन्य' पुरुषों का सौभाग्य महान भक्तों के संग से आता है, अपनी तपस्या या प्रयत्न से नहीं।
s3other
vicāra-viśeṣas tu bhakti-sandarbhe dṛśyaḥ ||
vicāra-viśeṣaḥthe fuller, more detailed analysis of this nominative, subjectविशेष विचार (कर्ता)
tuhowever — setting this point aside for now contrastive particleतो
bhakti-sandarbhein the Bhakti-sandarbha (Jīva's own treatise) locative of placeभक्ति-सन्दर्भ में
dṛśyaḥshould be looked up — is to be seen there gerundive: “is to be seen”द्रष्टव्य है, देखना चाहिए
vicāra-viśeṣaḥ tu — but the detailed analysis; bhakti-sandarbhe — in the Bhakti-sandarbha; dṛśyaḥ — is to be seen
vicāra-viśeṣaḥ — विशेष विचार; tu — तो; bhakti-sandarbhe — भक्ति-सन्दर्भ में; dṛśyaḥ — द्रष्टव्य है
The detailed treatment of this, though, is left aside here. For that, look to the Bhakti-sandarbha. Jīva points the reader to his own larger work rather than expanding the argument in this commentary.
इस विषय का विशेष विचार तो भक्ति-सन्दर्भ में देखना चाहिए।
sandarbha (home meaning: a stringing-together, a composition; here): the title of one of Jīva Gosvāmī's six systematic treatises — he cross-refers the reader to the Bhakti-sandarbha for the full discussion.
'सन्दर्भ' का सामान्य अर्थ है रचना या ग्रन्थ; यहाँ यह जीव गोस्वामी के छह सन्दर्भ-ग्रन्थों में से एक — भक्ति-सन्दर्भ — का नाम है, जिसमें वे पाठक को पूरे विवेचन के लिए भेजते हैं।
Viśvanātha Cakravartī
s1avataranika
tasya bhāvasya āvirbhāve prakāra-dvayam āha—sādhanasyābhiniveśenānartha-nivṛtty-uttara-niṣṭhayety arthaḥ |
tasya bhāvasyaof that bhāva (the devotional mood just defined) gen.उस भाव के
āvirbhāveas to how it appears, its coming-to-light loc. 'in the matter of'प्रकट होने के विषय में
prakāra-dvayamthe two ways, the pair of modes acc., object of āhaदो प्रकारों को
āhahe now sets out, he states vs. the verseकहते हैं
sādhanasya abhiniveśenaby throwing oneself into the practice, by absorption in sādhana instr. of meansसाधन में तल्लीनता के द्वारा
anartha-nivṛtty-uttara-niṣṭhayāthat is, by the fixed steadiness that sets in after the unwanted things (anarthas) have fallen away instr., unpacking abhiniveśaअनर्थों की निवृत्ति के पश्चात् की निष्ठा के द्वारा
ity arthaḥthis is what the word meansऐसा अर्थ है
tasya bhāvasya — of that bhāva; āvirbhāve — as to its appearing; prakāra-dvayam — the two modes; āha — he sets out; [and glosses:] sādhanasya abhiniveśena — by absorption in sādhana; anartha-nivṛtty-uttara-niṣṭhayā iti arthaḥ — meaning, by the steadiness that follows the removal of anarthas.
tasya bhāvasya — उस भाव के; āvirbhāve — प्रकट होने के विषय में; prakāra-dvayam — दो प्रकारों को; āha — कहते हैं; sādhanasya abhiniveśena — साधन में तल्लीनता के द्वारा; anartha-nivṛtty-uttara-niṣṭhayā — अनर्थों की निवृत्ति के पश्चात् की निष्ठा के द्वारा; ity arthaḥ — ऐसा अर्थ है
Now Viśvanātha introduces the verse. He says the ācārya is setting out the two ways bhāva comes to appear. Then he glosses the first term. 'Absorption in sādhana' means this: the fixed steadiness in practice that sets in once the anarthas — the unwanted habits and obstacles — have dropped away. That steadiness is what the word 'abhiniveśa' points to.
उस भाव के प्रकट होने के दो प्रकार कहते हैं — साधन में तल्लीनता के द्वारा, अर्थात् अनर्थों की निवृत्ति के पश्चात् की निष्ठा के द्वारा — ऐसा अर्थ है।
abhiniveśa: in ordinary usage a 'clinging' or fixation (in Yoga, even a fault — clinging to life); here read positively as niṣṭhā, settled, unshakeable engagement in practice after the anarthas are gone.
'अभिनिवेश' का सामान्य अर्थ है आसक्ति या हठ (योग में तो यह एक क्लेश है — जीवन के प्रति आग्रह); यहाँ इसे सकारात्मक रूप में निष्ठा — अर्थात् अनर्थों के दूर हो जाने के बाद साधना में स्थिर, अटल लगन — के रूप में समझना चाहिए।
s2gloss
tathā śrī-kṛṣṇa-tad-bhaktayoḥ prasādena dhanyānāṁ prāthamika-mahat-saṅga-jāta-mahā-bhāgyānāṁ—bhavāpavargo bhramato yadā bhaved ity ādeḥ, rahūgaṇaitat tapasā na yāti ity ādeś ca |
tathāand likewise (the second way)उसी प्रकार
śrī-kṛṣṇa-tad-bhaktayoḥof Śrī Kṛṣṇa and of his devotees gen. dual, whose graceश्रीकृष्ण और उनके भक्तों की (जिनकी कृपा)
prasādenaby their grace, because they show favor instr. of meansकृपा के द्वारा
dhanyānāmof the fortunate ones gen., glossing the verse's atidhanyānāmधन्य पुरुषों का
prāthamika-mahat-saṅga-jāta-mahā-bhāgyānāmof those whose great good fortune was born from an early contact with a great soul gen., unpacking 'fortunate'प्रारम्भिक महात्-संग से उत्पन्न महाभाग्य वाले
bhavāpavargo bhramato yadā bhaved[quote] 'when, as he wanders, release from worldly existence comes to be…' Bhā.Pu. 10.51.53'भटकते हुए जीव का जब संसार से छुटकारा' (उद्धृत श्लोक)
ity ādeḥand passages beginning so abl., 'on the strength of'इत्यादि के आधार पर
rahūgaṇaitat tapasā na yāti[quote] 'O Rahūgaṇa, this is not reached by austerity…' Bhā.Pu. 5.11.12'हे रहूगण! यह तपस्या से प्राप्त नहीं होता' (उद्धृत श्लोक)
ity ādeḥ caand passages beginning so, as well abl.इत्यादि के आधार पर भी
tathā — and likewise; śrī-kṛṣṇa-tad-bhaktayoḥ prasādena — by the grace of Kṛṣṇa and his devotees; dhanyānām = prāthamika-mahat-saṅga-jāta-mahā-bhāgyānām — of the fortunate, i.e. those whose fortune arose from early contact with a great soul; [proof:] 'bhavāpavargo bhramato yadā bhaved' ity ādeḥ, 'rahūgaṇaitat tapasā na yāti' ity ādeḥ ca — from passages beginning thus, and thus.
tathā — उसी प्रकार; śrī-kṛṣṇa-tad-bhaktayoḥ — श्रीकृष्ण और उनके भक्तों की; prasādena — कृपा के द्वारा; dhanyānām — धन्य पुरुषों का; prāthamika-mahat-saṅga-jāta-mahā-bhāgyānām — प्रारम्भिक महात्-संग से उत्पन्न महाभाग्य वालों का; bhavāpavargo bhramato yadā bhaved — 'भटकते हुए जीव का जब संसार से छुटकारा'; ity ādeḥ — इत्यादि के आधार पर; rahūgaṇaitat tapasā na yāti — 'हे रहूगण! यह तपस्या से प्राप्त नहीं होता'; ity ādeḥ ca — इत्यादि के आधार पर भी
And likewise the second way: bhāva appears by the grace of Śrī Kṛṣṇa and of his devotees. He glosses the verse's word 'the fortunate.' It means those whose great good fortune came from an early meeting with a great soul. He backs this with two Bhāgavata lines. One: 'when, in the course of his wandering, a person's release from worldly life is due to come…' The other, spoken to Rahūgaṇa: 'this is not reached by austerity…' Both are quoted with 'and so on,' pointing to whole passages, not just the half-lines.
तथा श्रीकृष्ण और उनके भक्तों की कृपा से धन्य — प्रारम्भिक महात्-संग से उत्पन्न महाभाग्य वाले — 'भटकते हुए जीव का जब संसार से छुटकारा' इत्यादि, तथा 'हे रहूगण! यह तपस्या से प्राप्त नहीं होता' इत्यादि वचनों के आधार पर।
Why cited: cited to show this good fortune and grace come by favor, not by one's own austerity or effort
क्यों उद्धृत: यह दिखाने के लिए उद्धृत कि यह सौभाग्य और कृपा अनुग्रह से मिलती है, अपनी तपस्या या प्रयत्न से नहीं।
s3gloss
ādyaḥ sādhanābhiniveśa-rūpaḥ, dvitīyo bhagavat-tad-bhaktayoḥ kṛpā |
ādyaḥthe first of the two nom.पहला (कारण)
sādhana-abhiniveśa-rūpaḥhas the form of absorption in sādhana, i.e. is that absorption itself predicate nom.साधन में तल्लीनता के रूप में है
dvitīyaḥthe second nom.दूसरा
bhagavat-tad-bhaktayoḥof the Lord and of his devotees gen. dualभगवान् और उनके भक्तों की
kṛpāis their mercy predicate nom. (supply 'is')कृपा (है)
ādyaḥ — the first; sādhana-abhiniveśa-rūpaḥ — is absorption in sādhana; dvitīyaḥ — the second; bhagavat-tad-bhaktayoḥ kṛpā — is the mercy of the Lord and of his devotees.
ādyaḥ — पहला (कारण); sādhana-abhiniveśa-rūpaḥ — साधन में तल्लीनता के रूप में; dvitīyaḥ — दूसरा; bhagavat-tad-bhaktayoḥ — भगवान् और उनके भक्तों की; kṛpā — कृपा (है)
Now he names the two plainly. The first way is absorption in sādhana itself. The second way is the mercy of the Lord and of his devotees. So one comes from your own steady practice; the other comes as a gift from above.
पहला (कारण) साधन में तल्लीनता के रूप में है, दूसरा भगवान् और उनके भक्तों की कृपा है।
s4gloss
tatra sādhanābhinviśaja iti vaidhī-mārga-bhedena rāgānugā-mārga-bhedena ca jāto yo dvividhaḥ sādhanābhiniveśas tena jāto yo dvividho bhāvaḥ, sa evātra parikīrtita ity anvayaḥ |
tatraon that point (of the first way)उस प्रसंग में
sādhana-abhiniveśaja itias for the verse-word 'sādhanābhiniveśaja' (born of absorption in sādhana) the lemma being construed'साधन-अभिनिवेश-ज' यह पद
vaidhī-mārga-bhedenaby the division that is the path of rules (vaidhī) instr., 'in the form of'वैधी मार्ग के भेद से
rāgānugā-mārga-bhedena caand by the division that is the path of spontaneous attraction (rāgānugā) instr.और रागानुगा मार्ग के भेद से
jātaḥarising, that comes to be past part.उत्पन्न हुई
yaḥ dvividhaḥ sādhana-abhiniveśaḥthe twofold absorption-in-sādhana that thus arises nom., the antecedentजो दो प्रकार की साधन-तल्लीनता है
tena jātaḥand, born from that, instr. of sourceउससे उत्पन्न
yaḥ dvividhaḥ bhāvaḥthe twofold bhāva nom.जो दो प्रकार का भाव है
sa eva atra parikīrtitaḥthat very one, and no other, is what is declared here eva = 'precisely'वही यहाँ कहा गया है ('एव' = ठीक वही)
ity anvayaḥsuch is how the words connect upऐसा अन्वय है
tatra — on the first; 'sādhanābhiniveśaja' iti — the word so read: vaidhī-mārga-bhedena rāgānugā-mārga-bhedena ca jātaḥ yaḥ dvividhaḥ sādhanābhiniveśaḥ — the twofold sādhana-absorption arising by the vaidhī-path division and the rāgānugā-path division; tena jātaḥ yaḥ dvividhaḥ bhāvaḥ — the twofold bhāva born from that; sa eva atra parikīrtitaḥ — that very one is what is proclaimed here; ity anvayaḥ — so runs the construction.
tatra — उस प्रसंग में; sādhana-abhiniveśaja iti — 'साधन-अभिनिवेश-ज' यह पद; vaidhī-mārga-bhedena — वैधी मार्ग के भेद से; rāgānugā-mārga-bhedena ca — और रागानुगा मार्ग के भेद से; jātaḥ — उत्पन्न हुई; yaḥ dvividhaḥ sādhana-abhiniveśaḥ — जो दो प्रकार की साधन-तल्लीनता है; tena jātaḥ — उससे उत्पन्न; yaḥ dvividhaḥ bhāvaḥ — जो दो प्रकार का भाव है; sa eva atra parikīrtitaḥ — वही यहाँ कहा गया है; ity anvayaḥ — ऐसा अन्वय है
Here he works out how the verse's word 'sādhanābhiniveśaja' actually parses. Absorption in sādhana splits two ways: along the path of rules (vaidhī) and along the path of spontaneous attraction (rāgānugā). So there is a twofold absorption. From that twofold absorption a twofold bhāva is born. And it is exactly that twofold bhāva — no other — that the verse is declaring here. That, he says, is how the words hang together.
'साधन-अभिनिवेश-ज' — वैधी मार्ग के भेद से और रागानुगा मार्ग के भेद से उत्पन्न जो दो प्रकार की साधन-तल्लीनता है, उससे उत्पन्न जो दो प्रकार का भाव है, वही यहाँ कहा गया है — ऐसा अन्वय है।
s5objection
nanu sādhanasyābhiniveśo niṣṭhā sā ca bhaktau ruciṁ tad-anantaraṁ harāv āsaktim anutpādya kathaṁ bhāvaṁ janayiṣyatīty ata āha—sādhanābhiniveśaja iti |
nanubut surely one may object—ननु (यह शंका उठती है कि)
sādhanasya abhiniveśaḥ niṣṭhāabsorption in sādhana is [just] steadiness, settled practice predicate nom.साधन में तल्लीनता तो निष्ठा है
sā caand that steadiness, nom., picking it upऔर वह (निष्ठा)
bhaktau rucima taste for devotion acc., what is producedभक्ति में रुचि को
tad-anantaramand, right after that, adv.उसके पश्चात्
harāv āsaktimattachment to Hari acc.हरि में आसक्ति को
anutpādyawithout first producing — neg. gerund, 'not having produced'उत्पन्न किए बिना
kathaṁ bhāvaṁ janayiṣyatihow could it ever produce bhāva? fut., the challengeभाव को कैसे उत्पन्न करेगी?
iti ataḥ āha— it is to meet this that he speaks, sets up the replyइस शंका पर उत्तर में कहते हैं
sādhana-abhiniveśaja itinamely, with the word 'sādhanābhiniveśaja' (born of absorption in sādhana) the reply-lemma'साधन-अभिनिवेश-ज' यह (उत्तर का प्रतीक)
nanu — but one may object; sādhanasya abhiniveśaḥ niṣṭhā — absorption in sādhana is [only] steadiness; sā ca bhaktau rucim tad-anantaram harāv āsaktim anutpādya — and that, without first producing a taste for devotion and then attachment to Hari; kathaṁ bhāvaṁ janayiṣyati — how will it produce bhāva?; iti ataḥ āha 'sādhanābhiniveśaja' iti — so, to answer this, he speaks the word 'sādhanābhiniveśaja.'
nanu — ननु (शंका); sādhanasya abhiniveśaḥ niṣṭhā — साधन में तल्लीनता तो निष्ठा है; sā ca — और वह; bhaktau rucim — भक्ति में रुचि को; tad-anantaram — उसके पश्चात्; harāv āsaktim — हरि में आसक्ति को; anutpādya — उत्पन्न किए बिना; kathaṁ bhāvaṁ janayiṣyati — भाव को कैसे उत्पन्न करेगी?; iti ataḥ āha — इस शंका पर कहते हैं; sādhana-abhiniveśaja iti — 'साधन-अभिनिवेश-ज' यह
Now an objection is raised. Absorption in sādhana is really just niṣṭhā — steady, settled practice. But steadiness cannot jump straight to bhāva. First it must produce a taste (ruci) for devotion, and right after that attachment (āsakti) to Hari. Without producing those, how could it ever give rise to bhāva? To meet exactly this doubt, Viśvanātha points to the verse's own word, 'sādhanābhiniveśaja' — 'born of absorption in sādhana.' The reply is that this absorption is not a dead end: it does pass through taste and attachment on its way to bhāva, just as the following verse (harāv āsaktim utpādya ratiṁ saṁjanayaty asau) spells out.
ननु — साधन में तल्लीनता तो निष्ठा है; और वह भक्ति में रुचि को, उसके पश्चात् हरि में आसक्ति को उत्पन्न किए बिना, भाव को कैसे उत्पन्न करेगी? — इस शंका पर 'साधन-अभिनिवेश-ज' यह कहते हैं।
s6avataranika
tatrādyaṁ vaidhī-mārga-bhedena sādhanābhiniveśa-janya-bhāvo yathā ||
tatraof those two,उनमें
ādyamthe first kind acc., object of the coming illustrationपहले (भाव) को
vaidhī-mārga-bhedenaby way of the path of rules (vaidhī) instr., 'in the form of'वैधी मार्ग के भेद से
sādhana-abhiniveśa-janya-bhāvaḥthe bhāva produced by absorption in sādhana nom.साधन में तल्लीनता से जन्य भाव
yathāis, for example, as follows — introduces the illustration to comeजैसे (आगे उदाहरण दिखाया जाता है)
tatra — of the two; ādyam — the first; vaidhī-mārga-bhedena sādhana-abhiniveśa-janya-bhāvaḥ — the bhāva produced by absorption in sādhana along the vaidhī path; yathā — is illustrated as follows.
tatra — उनमें; ādyam — पहले (भाव) को; vaidhī-mārga-bhedena — वैधी मार्ग के भेद से; sādhana-abhiniveśa-janya-bhāvaḥ — साधन में तल्लीनता से जन्य भाव; yathā — जैसे (आगे उदाहरण)
Of the two kinds, he now turns to the first. This is the bhāva produced by absorption in sādhana along the path of rules, the vaidhī path. 'Yathā' — 'for example' — signals that an illustration is coming to show what this first kind looks like. He does not describe it here; he simply sets up the example that follows.
उनमें पहले (भाव) को — वैधी मार्ग के भेद से साधन में तल्लीनता से जन्य भाव को — इस प्रकार (आगे उदाहरण से दिखाते हैं)।
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