L1citation
mahābhāgavato jātaḥ putras te bādarāyaṇa |
mahābhāgavataḥa great devotee — the highest kind of devotee nom. sg., predicateपरम भागवत (सर्वोच्च कोटि का भक्त) — यही उसका स्वरूप
jātaḥwas born, came into the world as nom. sg. past part.उत्पन्न हुआ / जन्मा
putraḥa son — the one being spoken of nom. sg., subjectपुत्र (कर्ता)
teyour — belonging to you gen. sg. encliticतुम्हारा
bādarāyaṇaO Bādarāyaṇa (Vyāsa) — the one being addressed vocativeहे बादरायण (व्यास)!
bādarāyaṇa — O Bādarāyaṇa; te — your; putraḥ — son; mahābhāgavataḥ — a great devotee; jātaḥ — was born
mahābhāgavataḥ — परम भागवत; jātaḥ — उत्पन्न हुआ; putraḥ — पुत्र; te — तुम्हारा; bādarāyaṇa — हे व्यास
O Bādarāyaṇa, your son was born a great devotee. This is Śukadeva, addressed to his father Vyāsa. The point set up here is what kind of devotion he already had, which the next line states.
हे बादरायण (व्यास)! तुम्हारा पुत्र (शुक) परम भागवत के रूप में उत्पन्न हुआ।
Why cited: cited to show viṣṇu-bhakti arose in Śuka without any practice — proof that pure devotion can appear on its own
क्यों उद्धृत: यह दिखाने के लिए उद्धृत कि शुक में विष्णु-भक्ति बिना किसी साधन के प्रकट हुई — इसका प्रमाण कि शुद्ध भक्ति स्वयं ही उदित हो सकती है।
mahā-bhāgavata: in general a devotee of the highest grade; here it names Śuka as one born already perfect in devotion.
महाभागवत सामान्यतः सर्वोच्च कोटि के भक्त को कहते हैं; यहाँ यह शुक को उस रूप में नामित करता है जो भक्ति में पहले से ही सिद्ध होकर जन्मा।
L2citation
vinopāyair upeyābhūd viṣṇu-bhaktir ihoditā ||
vināwithout — with none of indecl., governs the instrumentalबिना (जिसके, वह तृतीया में)
upāyaiḥthe means, the practices one would use inst. pl., governed by vināसाधनों के (बिना)
upeyāthe goal — the very thing that is normally reached only by those means nom. sg. fem., predicateप्राप्य / साध्य (जो पाई जानी है)
abhūtcame to be, turned out to be 3rd sg. aorist of √bhūहो गई / हुई
viṣṇu-bhaktiḥdevotion to Viṣṇu — the subject of the sentence nom. sg. fem., subjectविष्णु-भक्ति (कर्ता)
ihahere — that is, in your son while still in the womb indecl.यहाँ (इस शुक में)
uditāarose, appeared (and so is declared here) nom. sg. fem. past part.उदित हुई / प्रकट हुई
viṣṇu-bhaktiḥ — devotion to Viṣṇu; upeyā — [though] the goal reached only by means; vinā upāyaiḥ — without any means; iha — here, in him; uditā abhūt — arose
vinā — बिना; upāyaiḥ — साधनों के; upeyā — प्राप्य; abhūt — हो गई; viṣṇu-bhaktiḥ — विष्णु-भक्ति; iha — यहाँ; uditā — उदित
Devotion to Viṣṇu is normally a goal you reach only through practice — the practices are the means, and the devotion is the end. But here, in your son, that same devotion arose without any means at all. It simply appeared in him while he was still in the womb. That is the wonder the verse points to.
यहाँ (शुक में) विष्णु-भक्ति — जो प्राप्य (साध्य) है — बिना किसी साधन के ही उदित हो गई।
Why cited: cited to show that viṣṇu-bhakti — normally reached only by practice — arose in Śuka with no practice at all
क्यों उद्धृत: यह दिखाने के लिए उद्धृत कि विष्णु-भक्ति, जो सामान्यतः साधन से ही प्राप्त होती है, शुक में बिना किसी साधन के उदित हुई।
Commentary — decoded
Jīva Gosvāmī + Viśvanātha Cakravartī
s1gloss
maheti upeyā upāyenaiva labhyā śrī-viṣṇu-bhaktir vinopāyair uditābhūt |
mahā itithe word "mahā-[bhāgavataḥ]" — quoting the verse's opening to comment on it pratīka (lemma-tag citing the verse)"महा" इत्यादि — (श्लोक का प्रतीक, जिसकी व्याख्या हो रही है)
upeyāis a goal to be reached — the end you aim at gerundive, predicate of bhaktiप्राप्य / साध्य (भक्ति का विशेषण)
upāyena eva labhyāand normally is gotten only through a means (a practice) instrumental of means + eva "only"साधन के द्वारा ही प्राप्त होने योग्य
śrī-viṣṇu-bhaktiḥthis devotion to Śrī Viṣṇu subject (nom.)श्रीविष्णु-भक्ति (कर्ता)
vinā upāyaiḥbut without any such means vinā + instrumental "without"साधनों के बिना
uditā abhūthere came up / arose on its own finite verb, pastउदित हो गई
mahā iti — the word "mahā-[bhāgavataḥ]"; śrī-viṣṇu-bhaktiḥ — devotion to Śrī Viṣṇu; upeyā — is a goal to be reached; upāyena eva labhyā — normally gotten only through a means; vinā upāyaiḥ — [yet] without means; uditā abhūt — arose here.
mahā iti — "महा" इत्यादि (प्रतीक); upeyā — प्राप्य; upāyena eva labhyā — साधन के द्वारा ही प्राप्य; śrī-viṣṇu-bhaktiḥ — श्रीविष्णु-भक्ति; vinā upāyaiḥ — साधनों के बिना; uditā abhūt — उदित हो गई
He begins from the word "mahā-[bhāgavataḥ]." Devotion to Viṣṇu is a goal you aim at. Normally you reach it only by practicing some means. But here it arose without any means at all.
"महा" इत्यादि श्लोक की व्याख्या — श्रीविष्णु-भक्ति, जो साध्य है और साधन के द्वारा ही प्राप्त होती है, वह यहाँ साधनों के बिना ही उदित हो गई।
upeya (goal) vs upāya (means): the standard pair — upāya is the practice you do, upeya is the end it wins. The whole point is that here the upeya came without the upāya.
उपेय (लक्ष्य) और उपाय (साधन) — यह प्रसिद्ध युग्म है: उपाय वह अभ्यास है जो किया जाता है, उपेय वह फल है जो उससे मिलता है। यहाँ का सारा मर्म यही है कि उपेय बिना उपाय के आ गया।
s2conclusion
atra sādhanāntara-niṣedhāt mahat-prasādasyākathanāc ca bhagavat-prasāda eva labhyate |
atrain this case locative / adverbialयहाँ (इस श्लोक में)
sādhanāntara-niṣedhātbecause the verse rules out any other practice ("without means") ablative of reasonक्योंकि किसी अन्य साधन का निषेध है — इस कारण
mahat-prasādasya akathanāt caand because it says nothing about a great devotee's grace either ablative of reason + ca "and"और क्योंकि महात्माओं की कृपा का उल्लेख नहीं है — इस कारण
bhagavat-prasādaḥ evait must be the Lord's own grace alone subject + eva "alone"भगवान् की कृपा ही
labhyatethat is left as the cause here passive present "is obtained / inferred"प्राप्त होती है (यही समझ में आता है)
atra — in this case; sādhanāntara-niṣedhāt — because another practice is ruled out; mahat-prasādasya akathanāt ca — and because a great devotee's grace is not mentioned; bhagavat-prasādaḥ eva — the Lord's grace alone; labhyate — is what remains.
atra — यहाँ; sādhanāntara-niṣedhāt — अन्य साधन के निषेध के कारण; mahat-prasādasya akathanāt ca — और महात्मा-कृपा का उल्लेख न होने के कारण; bhagavat-prasādaḥ eva — भगवत्कृपा ही; labhyate — प्राप्त होती है
So what caused it here? Two things are ruled out. The verse denies any other practice. And it never mentions the grace of a great devotee. That leaves only one cause: the Lord's own grace. That alone is what we are left with.
यहाँ किसी अन्य साधन का निषेध है और महात्माओं की कृपा का भी उल्लेख नहीं है — इसलिए (इस भक्ति के मूल में) भगवान् की कृपा ही प्राप्त होती है, ऐसा समझ में आता है।
s3gloss
sa ca hārda eva |
saḥ caand that grace pronoun picking up bhagavat-prasāda + caऔर वह (भगवत्कृपा)
hārdaḥ evais precisely the kind that arises in the heart (hārda) predicate + eva "precisely"हार्द (हृदयगत) ही है
saḥ ca — and that [grace of the Lord]; hārdaḥ eva — is precisely hārda, the grace that arises in the heart.
saḥ ca — और वह; hārdaḥ eva — हार्द (हृदयगत) ही
And that grace is precisely hārda. Hārda is the grace that springs up from within the heart, not one given through anything outward.
और वह (भगवान् की कृपा) हार्द ही है — अर्थात् हृदय के भीतर से उठने वाली।
hārda: from hṛd (heart) — literally "of the heart." Here it names grace that awakens inwardly in the devotee's heart, as opposed to grace conveyed by seeing or hearing something outside.
हार्द शब्द हृद् (हृदय) से बना है — शाब्दिक अर्थ "हृदय का"। यहाँ यह उस कृपा को कहता है जो भक्त के हृदय में भीतर से जागती है, न कि जो बाहर किसी वस्तु के देखने या सुनने से मिलती है।
s4reply
yato garbhasthasyaiva tasya yā tadīyā smaraṇa-mayī bhaktir jātā, sā darśanajā na bhavati, na ca vācikajā |
yataḥbecause — here is the proof causal conjunctionक्योंकि
garbha-sthasya eva tasyaof him [Śuka] while he was still in the womb genitive + eva "even while still"गर्भ में स्थित रहते हुए ही उस (शुक) की
yā tadīyā smaraṇa-mayī bhaktiḥ jātāthe devotion made of remembering the Lord that arose in him relative clause, nom. subjectजो उस भगवान् विषयक स्मरणमयी भक्ति उत्पन्न हुई
sā darśana-jā na bhavatithat devotion is not born of seeing [the Lord or his form] main clause, negatedवह दर्शन से उत्पन्न नहीं है
na ca vācika-jāand it is not born of hearing words about him either na ca "and not"और न ही वचन (सुनने) से उत्पन्न है
yataḥ — because; garbha-sthasya eva tasya — of him even while in the womb; yā tadīyā smaraṇa-mayī bhaktiḥ jātā — the remembrance-filled devotion that arose; sā darśana-jā na bhavati — that is not born of seeing; na ca vācika-jā — and not born of hearing.
yataḥ — क्योंकि; garbha-sthasya eva tasya — गर्भ में स्थित रहते हुए ही उसकी; yā tadīyā smaraṇa-mayī bhaktiḥ jātā — जो उस विषयक स्मरणमयी भक्ति उत्पन्न हुई; sā darśana-jā na bhavati — वह दर्शन से उत्पन्न नहीं; na ca vācika-jā — और न वचन से
Here is the proof. Śuka had this devotion while he was still in the womb. It was a devotion made of remembering the Lord. A child in the womb cannot see the Lord, so it was not born of seeing. And it cannot hear teaching about him, so it was not born of hearing either. Both outward channels are closed.
क्योंकि गर्भ में रहते हुए ही उस शुक की जो भगवान् विषयक स्मरणमयी भक्ति उत्पन्न हुई, वह न तो दर्शन से जन्मी और न ही सुनने (वचन) से।
s5conclusion
tato hārdajaivety avasīyate tad etad brahma-vaivartāj jñeyam ||
tataḥtherefore, since both outward causes are ruled out ablative/adverbial "from that"इससे / इस कारण
hārda-jā eva iti avasīyatewe settle that it was born of hārda alone (of the heart's inward grace) iti + passive "it is concluded" + eva"हार्द (कृपा) से ही उत्पन्न है" — ऐसा निश्चित होता है
tat etatall this correlative pronoun pairयह वह (सारी बात)
brahma-vaivartāt jñeyamis to be learned from the Brahma-vaivarta [Purāṇa] ablative of source + gerundiveब्रह्मवैवर्त (पुराण) से जाननी चाहिए
tataḥ — therefore; hārda-jā eva iti avasīyate — it is concluded to be born of hārda alone; tat etat — all this; brahma-vaivartāt jñeyam — is to be known from the Brahma-vaivarta.
tataḥ — इससे; hārda-jā eva iti avasīyate — "हार्द से ही उत्पन्न है" — ऐसा निश्चित होता है; tat etat — यह वह बात; brahma-vaivartāt jñeyam — ब्रह्मवैवर्त से जाननी चाहिए
Therefore we conclude: this devotion was born of hārda alone, the grace that rises in the heart. All of this can be learned from the Brahma-vaivarta Purāṇa.
इससे यह निश्चित होता है कि वह भक्ति हार्द (कृपा) से ही उत्पन्न है। यह सारी बात ब्रह्मवैवर्त (पुराण) से जाननी चाहिए।
Why cited: points to the Brahma-vaivarta as the source where Śuka's womb-born, heart-grace devotion is told in full.
क्यों उद्धृत: ब्रह्मवैवर्त की ओर संकेत करता है, जहाँ शुक की गर्भ में उत्पन्न हार्द-कृपा वाली भक्ति का पूरा वर्णन मिलता है।
Mukunda-dāsa Gosvāmī
s1gloss
upeyā upāyair labhyā |
upeyāthe goal to be reached — this is the word Mukunda is explaining from the verse (feminine, agreeing with viṣṇu-bhakti, 'devotion to Viṣṇu') fem. sg. nom.; gerundive of upa-√i, 'to be attained'
upāyairby means — by the practices one takes up instrumental pl. of cause/means
labhyāis what gets obtained fem. sg. nom.; gerundive of √labh
upeyā — the goal (devotion to Viṣṇu); upāyaiḥ — by means; labhyā — is to be obtained.
Mukunda explains the verse-word upeyā. An upeyā is a goal — something you reach by means. So here it names devotion to Viṣṇu as the end that is normally won by taking up practices (the upāyas). This sets up the verse's point: in this case that devotion came without any such means.
upeya / upāya: 'the end to be reached' and 'the means to it' — a standard pair in Indian thought (as in yoga and Nyāya). Here upeyā is devotion to Viṣṇu as the goal; upāyas are the practices that usually earn it.
s2gloss
iha garbhasthe tava putre ||
iha"here" — the verse's word that Mukunda now pins down indeclinable; the verse-word being glossed
garbhasthein the one still in the womb locative sg.; garbha-stha, 'situated in the womb'
tavayour genitive sg.
putrein the son locative sg.
iha — "here"; garbhasthe tava putre — means: in your son who is in the womb.
Mukunda now explains the verse-word iha, "here." It does not mean vaguely "in this world." It means: in your son while he is still in the womb. So the devotion the verse speaks of arose in the child before birth, inside Bādarāyaṇa's unborn son.