L1definition
āśā-bandho bhagavataḥ prāpti-sambhāvanā dṛḍhā ||
āśā-bandhaḥthe bond of hope — the thing being definedआशा-बन्ध (आशा का बँधना)
bhagavataḥof the Lord — of getting him genitive, object of prāptiभगवान् की (जिसकी प्राप्ति)
prāpti-sambhāvanāthe expectation of reaching (him)प्राप्ति की सम्भावना
dṛḍhāfirm, unshakeableदृढ़ (जो हो)
āśā-bandhaḥ — the bond of hope; bhagavataḥ prāpti-sambhāvanā — the expectation of reaching the Lord; dṛḍhā — firm.
āśā-bandhaḥ — आशा-बन्ध; bhagavataḥ — भगवान् की; prāpti-sambhāvanā — प्राप्ति की सम्भावना; dṛḍhā — दृढ़ (होना)
This line defines the term. The bond of hope (āśā-bandha) is a firm expectation that one will reach the Lord. "Firm" is the key word: it is not a passing wish but a settled confidence that holds. The verse that follows illustrates it.
भगवान् की प्राप्ति की जो दृढ़ सम्भावना है, वही आशा-बन्ध है।
This is the lakṣaṇa (definition) sentence that heads the section, distinct from the illustrative verse (L2–L5) that follows it.
यह वह लक्षण-वाक्य (परिभाषा) है जो प्रकरण के आरम्भ में आता है; आगे आने वाले उदाहरण-श्लोक (L2–L5) से यह अलग है।
L2avataranika
na premā śravaṇādi-bhaktir api vā yogo’thavā vaiṣṇavo
na premāthere is no love (premā) — the list of what I lack beginsन प्रेम (है)
śravaṇādi-bhaktiḥnor devotion that begins with hearing (the nine limbs: hearing, chanting, and the rest)न श्रवण आदि भक्ति
api vānor even that eitherअथवा
yogaḥnor yoga (the eightfold discipline)योग
athavāor elseया फिर
vaiṣṇavaḥthe Vaiṣṇava kind — yoga fixed on meditating on Viṣṇuवैष्णव (विष्णु-सम्बन्धी — यहाँ योग का विशेषण)
na premā — I have no love; na śravaṇādi-bhaktiḥ api vā — nor devotion beginning with hearing; na yogaḥ athavā vaiṣṇavaḥ — nor yoga, or even the Vaiṣṇava kind of yoga.
na premā — प्रेम नहीं; śravaṇādi-bhaktiḥ — श्रवणादि भक्ति (भी नहीं); api vā — अथवा; yogaḥ — योग; athavā — या फिर; vaiṣṇavaḥ — वैष्णव (योग)
Here the gopī begins listing everything she does not have. I have no premā (pure love). I have none of the devotion that begins with hearing — the nine practices like hearing and chanting. I have no yoga either — not even the Vaiṣṇava kind, the yoga of meditating on Viṣṇu. The whole verse is one long sentence; this line opens the catalogue of missing qualifications.
न मुझमें प्रेम है, न श्रवण-कीर्तन आदि भक्ति, न ही वैष्णव योग।
vaiṣṇava (home sense: 'belonging to Viṣṇu / a devotee of Viṣṇu'); here it qualifies yoga — the strand of yoga made of meditation on Viṣṇu, as the commentators gloss (viṣṇu-dhyāna-mayatvam).
'वैष्णव' का मूल अर्थ है 'विष्णु का / विष्णु का भक्त'; यहाँ यह 'योग' का विशेषण है — विष्णु के ध्यान से बना योग, जैसा टीकाकार बताते हैं (विष्णु-ध्यान-मयत्व)।
L3avataranika
jñānaṁ vā śubha-karma vā kiyad aho saj-jātir apy asti vā |
jñānaṁ vānor knowledge (jñāna — fixing the mind on Brahman)अथवा ज्ञान
śubha-karma vānor good works (the duties of caste and stage of life)अथवा शुभ कर्म
kiyathow little of these I have — that is, none worth countingकितना (सा भी) / क्या ही
ahoalas! — the sigh over this lackहाय (खेद-सूचक)
saj-jātiḥ api asti vāis there even good birth? — no, not even thatअथवा क्या सज्जाति (उत्तम कुल में जन्म) भी है
jñānaṁ vā — nor knowledge; śubha-karma vā — nor pious action; kiyat aho — how much (of these)? alas!; saj-jātiḥ api asti vā — is there even good birth? (no).
jñānaṁ vā — या ज्ञान; śubha-karma vā — या शुभ कर्म; kiyat — कितनी-सी (भी); aho — हाय; saj-jātiḥ api asti vā — क्या सज्जाति भी है (सो भी नहीं)
The list of what she lacks continues. I have no jñāna (knowledge fixed on Brahman). I have no pious works — the prescribed duties of caste and life-stage. "Kiyad aho" — how much of any of this do I have? Almost nothing, alas. And is there at least good birth to fall back on? No — not even that. Every conventional means of reaching you is absent.
न ज्ञान है, न शुभ कर्म; और हाय, क्या तनिक-सी सज्जाति (उत्तम कुल में जन्म) भी है? वह भी नहीं।
saj-jāti (good/high birth) is the last and lowest item on the ladder; the point is that even this bare social qualification is missing, so nothing at all remains on her side.
सज्जाति (उत्तम कुल में जन्म) इस सीढ़ी की सबसे अन्तिम और सबसे नीची वस्तु है; भाव यह है कि यह मामूली-सी सामाजिक योग्यता भी नहीं है, अतः उसके पक्ष में कुछ भी शेष नहीं रहता।
L4reply
hīnārthādhika-sādhake tvayi tathāpy acchedya-mūlā satī
hīnārthādhika-sādhakein you, who abundantly accomplish the goal of the utterly destitute locative, agreeing with tvayiदीन के प्रयोजन को अधिक मात्रा में सिद्ध करने वाले (आप में)
tvayiin you — this is where hope fastensआप में (आप ऐसे होने पर)
tathāpieven so — even with nothing on my sideतो भी
acchedya-mūlāwhose root cannot be cut — it stays rooted no matter whatजिसका मूल न काटा जा सके, ऐसी
satībeing (such) — being firm in this wayहोती हुई
hīnārthādhika-sādhake tvayi — in you, who accomplish, more than anyone, the aim of the destitute; tathāpi — even so; acchedya-mūlā satī — being one whose root cannot be cut.
hīnārthādhika-sādhake — दीन के प्रयोजन को अधिक सिद्ध करने वाले; tvayi — आप में; tathāpi — तो भी; acchedya-mūlā — अच्छेद्य-मूल वाली; satī — होती हुई
Now the turn. Even though I have none of those qualifications — even so, hope will not leave. Why? Because of who you are: you are the one who accomplishes the goal even of the completely destitute, and accomplishes it more fully than their merit would ever earn (hīnārtha-adhika-sādhaka). Fixed on such a you, my hope has a root that cannot be cut. That is what "firm" (dṛḍhā, from the definition) means in practice: the hope holds precisely because it rests on your nature, not on my worth.
आप जो दीन-हीन का प्रयोजन उसकी योग्यता से भी अधिक सिद्ध करते हैं — ऐसे आप में मेरी आशा का मूल कट ही नहीं सकता।
hīnārthādhika-sādhaka: the commentators unpack it as accomplishing (sādhaka) the aim (artha) of the destitute (hīna) in fuller measure (adhika) than his qualification warrants — Kṛṣṇa gives fruit beyond what one deserves (Siddhānta: yogyatā-parimāṇādhika-phala-dātā).
हीनार्थाधिक-साधक: टीकाकार इसे यों खोलते हैं — जो दीन (हीन) के प्रयोजन (अर्थ) को उसकी योग्यता से अधिक (अधिक) मात्रा में सिद्ध (साधक) करे; कृष्ण पात्रता से बढ़कर फल देते हैं (सिद्धान्ती: योग्यता-परिमाण से अधिक फल देने वाले)।
L5conclusion
he gopī-jana-vallabha vyathayate hā hā mad-āśaiva mām ||
he gopī-jana-vallabhaO beloved of the gopīs — she calls on the very Kṛṣṇa who wins the unworthyहे गोपीजनवल्लभ
vyathayatetorments, causes anguish the -aya causative made intransitive/reflexive here — it afflicts of its own accordव्यथित करती है (अपने आप ही)
hā hāalas, alas — the cry of helplessnessहाय हाय
mad-āśā evamy hope, and precisely my hope — the very hope itself, nothing elseमेरी आशा ही
māmme — the one it tormentsमुझको
he gopī-jana-vallabha — O beloved of the gopīs; hā hā — alas, alas; mad-āśā eva — my very hope itself; mām — me; vyathayate — torments.
he gopī-jana-vallabha — हे गोपीजनवल्लभ; vyathayate — व्यथित करती है; hā hā — हाय हाय; mad-āśā eva — मेरी आशा ही; mām — मुझको
The paradox lands here. O beloved of the gopīs — she names Kṛṣṇa by the very title that grounds her hope. And then: alas, alas — it is my hope itself, this very hope and nothing else (eva), that torments me. The pain is not from despair; it is from a hope that cannot die. Because you save even the worthless, I cannot stop hoping — and the unfulfilled longing itself becomes the anguish. That torment is the sign that the bond of hope is truly firm.
हे गोपीजनवल्लभ! हाय हाय, मेरी वह आशा ही मुझे व्यथित करती है।
The grammarian-commentators note the verb form vyathayate (ātmanepada): the causative "torment" is turned back on itself, so the hope torments as if on its own, without an external agent — the anguish is self-generated by the longing.
वैयाकरण-टीकाकार 'व्यथयते' (आत्मनेपद) क्रियारूप पर ध्यान देते हैं: प्रेरणार्थक 'व्यथित करना' यहाँ अपने ही ऊपर लौट पड़ता है, अतः आशा मानो बिना किसी बाहरी कर्ता के अपने आप ही व्यथित करती है — यह पीड़ा उसी लालसा से स्वयं उपजती है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
yogo’ṣṭāṅgaḥ |
yogaḥthe "yoga" the verse namesयोग
aṣṭāṅgaḥmeans the eight-limbed yoga (of Patañjali) predicate nominativeअष्टांग (आठ अंगों वाला) है
yogaḥ — the yoga [in the verse]; aṣṭāṅgaḥ — is the eightfold yoga
yogaḥ — योग; aṣṭāṅgaḥ — अष्टांग (है)
Jīva starts glossing the terms the verse listed. The "yoga" it mentions means aṣṭāṅga-yoga, the eight-limbed yoga.
(यहाँ) 'योग' से अष्टांग योग अभिप्रेत है।
yoga: in general "union / spiritual discipline"; here specifically the aṣṭāṅga (eight-limbed) system — yama, niyama, āsana, and so on.
योग का सामान्य अर्थ 'मिलन / साधना' है; यहाँ विशेष रूप से अष्टांग (आठ अंगों वाला) योग — यम, नियम, आसन आदि।
s2gloss
tasya vaiṣṇavatvaṁ viṣṇu-dhyāna-mayatvam |
tasyaof that yoga genitiveउस (योग) का
vaiṣṇavatvamits being "vaiṣṇava" (the quality the verse gave it)वैष्णव होना
viṣṇu-dhyāna-mayatvammeans that it is made of meditation on Viṣṇuविष्णु के ध्यान से भरा होना
tasya — of that yoga; vaiṣṇavatvam — its being vaiṣṇava; viṣṇu-dhyāna-mayatvam — is its being made of meditation on Viṣṇu
tasya — उस योग का; vaiṣṇavatvam — वैष्णवपन; viṣṇu-dhyāna-mayatvam — विष्णु-ध्यान-मयता
The verse called the yoga "vaiṣṇava." That word means the yoga is filled with meditation on Viṣṇu. That is what makes it a Vaiṣṇava yoga.
उस योग का वैष्णव होना अर्थात् विष्णु के ध्यान से भरा होना है।
s3gloss
sa eva hi rasa-garbha ucyate |
sa evathat very yoga alone eva = precisely that oneवही (योग)
hifor indeed explanatory particleक्योंकि
rasa-garbhaḥis the one that carries rasa within it (rasa = the devotional mood)रस को गर्भ में धारण करने वाला
ucyateis what is called [rasa-garbha] passiveकहा जाता है
sa eva hi — for that very one alone; rasa-garbhaḥ — as "holding rasa within"; ucyate — is what is spoken of
sa eva — वही; hi — क्योंकि; rasa-garbhaḥ — रस-गर्भ; ucyate — कहा जाता है
It is precisely this Viṣṇu-meditation yoga that is called "rasa-garbha" — the yoga pregnant with rasa, the devotional mood. Only a yoga centered on Viṣṇu can carry that inner rasa.
क्योंकि वही योग रस-गर्भ (भीतर रस को धारण करने वाला) कहलाता है।
rasa: literally "juice, taste"; here the technical devotional mood or relished emotion. rasa-garbha = "having rasa in its womb," i.e. inwardly charged with devotional feeling.
रस का शब्दार्थ 'रस, स्वाद' है; यहाँ यह पारिभाषिक भक्ति-भाव या आस्वादित भाव है। रस-गर्भ = 'जिसके गर्भ में रस हो', अर्थात् भीतर से भक्ति-भाव से भरा हुआ।
s4gloss
jñānaṁ brahma-niṣṭham |
jñānamthe "jñāna" the verse namesज्ञान
brahma-niṣṭhammeans knowledge fixed on Brahman (the impersonal Absolute)ब्रह्म में निष्ठा रखने वाला
jñānam — the jñāna [in the verse]; brahma-niṣṭham — is that which is grounded in Brahman
jñānam — ज्ञान; brahma-niṣṭham — ब्रह्म-निष्ठ
The "jñāna" (knowledge) in the verse means knowledge grounded in Brahman — the pursuit of the impersonal Absolute.
(यहाँ) 'ज्ञान' से ब्रह्म में निष्ठा रखने वाला ज्ञान अभिप्रेत है।
s5gloss
śubhaṁ karma varṇāśramācārādi-rūpam |
śubham karmathe "good work" the verse namesशुभ कर्म
varṇāśramācārādi-rūpammeans action in the form of the duties of the varṇas and āśramas, and the likeवर्णाश्रम के आचार आदि रूप वाला
śubham karma — the auspicious/good work; varṇāśramācārādi-rūpam — is that which takes the form of varṇāśrama conduct and so on
śubham karma — शुभ कर्म; varṇāśramācārādi-rūpam — वर्णाश्रमाचार आदि रूप
The "good work" (śubha-karma) means the prescribed conduct of the social orders and life-stages (varṇa and āśrama), and duties of that kind.
शुभ कर्म अर्थात् वर्णाश्रम के आचार आदि रूप वाला कर्म।
s6gloss
saj-jātis tad-yogyatā-hetuḥ |
saj-jātiḥ"good birth" (the verse's saj-jāti)सज्जाति
tad-yogyatā-hetuḥmeans what makes one fit for that [devotional service] hetu = the cause of fitnessउस (साधना की) योग्यता का कारण
saj-jātiḥ — good birth; tad-yogyatā-hetuḥ — is the cause of fitness for that [service to the Lord]
saj-jātiḥ — सज्जाति; tad-yogyatā-hetuḥ — उसकी योग्यता का कारण
"Good birth" (saj-jāti) means the kind of birth that qualifies a person — it is what makes one eligible for service to the Lord.
सज्जाति अर्थात् उस साधना की योग्यता का कारण (उत्तम जन्म)।
s7reply
tatra yogādīnāṁ tat-prāpti-hetutvam bhakty-uktatayā kṛtatvena draṣṭavyam |
tatraon this point (an objection lurks: how can yoga, jñāna, karma reach Him at all?)वहाँ (उस विषय में)
yogādīnāmof yoga and the rest genitiveयोग आदि का
tat-prāpti-hetutvamtheir being a means of attaining Himउसकी (भगवत्) प्राप्ति का हेतु होना
bhakty-uktatayāonly because bhakti is present/spoken of within them instrumental of causeक्योंकि (उनमें) भक्ति कही गई है
kṛtatvenaas something brought about by that [bhakti in them] instrumental(उसी भक्ति से) सम्पादित होने के रूप में
draṣṭavyamis to be understood [in this way] gerundiveदेखना चाहिए
tatra — here; yogādīnām — of yoga etc.; tat-prāpti-hetutvam — their capacity to be a means of reaching Him; bhakty-uktatayā kṛtatvena — as effected by the bhakti stated within them; draṣṭavyam — is to be seen
tatra — वहाँ; yogādīnām — योग आदि का; tat-prāpti-hetutvam — उसकी प्राप्ति का हेतुत्व; bhakty-uktatayā — भक्ति के कथन के कारण; kṛtatvena — सम्पादित होने के रूप में; draṣṭavyam — देखना चाहिए
One might ask: if He is reached only by bhakti, how can yoga, jñāna, and good work lead to Him? Jīva answers: they can serve as means to reach Him only insofar as bhakti is already present in them. Any power they have to reach Him is really produced by that bhakti mixed inside — not by the practices on their own.
वहाँ योग आदि का भगवत्प्राप्ति का हेतु होना इस रूप में देखना चाहिए कि वह हेतुत्व उनमें कही गई भक्ति के द्वारा ही सम्पादित होता है।
s8citation
tac ca yogasya tṛtīye kāpileyānusāreṇa, jñānasya brahma-bhūtaḥ prasannātmā iti śrī-gītānusāreṇa, śubha-karmaṇaś ca sa vai puṁsāṁ paro dharmaḥ ity anusāreṇa jñeyam |
tat caand this [that bhakti is what is present in them]और वह (हेतुत्व)
yogasyain the case of yoga genitiveयोग का
tṛtīyein the Third Canto [of the Bhāgavata] locative(भागवत के) तृतीय (स्कन्ध) में
kāpileya-anusāreṇashould be understood following Kapila's teaching there instrumental of accordanceकपिल-सम्बन्धी वचन के अनुसार
jñānasyain the case of jñāna genitiveज्ञान का
brahma-bhūtaḥ prasannātmā itiby the words "one who has become Brahman, serene in self" quotation'ब्रह्मभूतः प्रसन्नात्मा' इस वचन से
śrī-gītā-anusāreṇafollowing the Gītā [18.54] instrumental of accordanceश्रीगीता के अनुसार
śubha-karmaṇaḥ caand in the case of good workऔर शुभ कर्म का
sa vai puṁsāṁ paro dharmaḥ ity anusāreṇafollowing "that is the highest dharma for humankind" [Bhā.Pu. 1.2.6] instrumental of accordance'स वै पुंसां परो धर्मः' इसके अनुसार
jñeyamis to be known gerundiveजानना चाहिए
tat ca — and this; yogasya — for yoga; tṛtīye kāpileya-anusāreṇa — per Kapila in the Third Canto; jñānasya — for jñāna; brahma-bhūtaḥ prasannātmā iti śrī-gītā-anusāreṇa — per the Gītā's "become Brahman, serene"; śubha-karmaṇaḥ ca — and for good work; sa vai puṁsāṁ paro dharmaḥ ity anusāreṇa — per "that is the highest dharma"; jñeyam — is to be known
tat ca — और वह; yogasya — योग का; tṛtīye — तृतीय स्कन्ध में; kāpileya-anusāreṇa — कपिल के वचन के अनुसार; jñānasya — ज्ञान का; brahma-bhūtaḥ prasannātmā iti — 'ब्रह्मभूतः प्रसन्नात्मा' इस वचन से; śrī-gītā-anusāreṇa — श्रीगीता के अनुसार; śubha-karmaṇaḥ ca — और शुभ कर्म का; sa vai puṁsāṁ paro dharmaḥ ity anusāreṇa — 'स वै पुंसां परो धर्मः' इसके अनुसार; jñeyam — जानना चाहिए
Jīva gives the scriptural anchor for each. For yoga, follow Kapila's teaching in the Third Canto of the Bhāgavata. For jñāna, follow the Gītā's "one who has become Brahman is serene in self." For good work, follow "that alone is the highest dharma for all people." In each case the point is the same: the practice reaches Him only where bhakti is folded into it.
और यह हेतुत्व — योग का तृतीय स्कन्ध में कपिल के वचन के अनुसार, ज्ञान का 'ब्रह्मभूतः प्रसन्नात्मा' इस गीता-वचन के अनुसार, तथा शुभ कर्म का 'स वै पुंसां परो धर्मः' इस वचन के अनुसार — जानना चाहिए।
Why cited: three proofs that yoga, jñāna, and karma reach the Lord only through the bhakti embedded in each — Kapila (3rd Canto) for yoga, Gītā 18.54 for jñāna, Bhā.Pu. 1.2.6 for good work.
क्यों उद्धृत: तीन प्रमाण कि योग, ज्ञान और कर्म भगवान् तक केवल अपने भीतर निहित भक्ति के द्वारा ही पहुँचते हैं — योग के लिए कपिल (तृतीय स्कन्ध), ज्ञान के लिए गीता (18.54), और शुभ कर्म के लिए भागवत (1.2.6)।
s9gloss
mad-āśā mama sva-sukha-mātrecchayā tvāṁ prāptuṁ pravṛttasya yāśā, na tu bhagavat-premṇā pravṛttasya yā āśā kāpi tṛṣṇā sā |
mad-āśā"my hope" (the verse's mad-āśā)'मत्-आशा' (मेरी आशा)
mamaof me — that is genitive, unpacking mat-मेरी (यही 'मत्' का अर्थ)
sva-sukha-mātra-icchayābecause I act out of desire for my own happiness alone instrumental of motiveकेवल अपने सुख की इच्छा से
tvām prāptum pravṛttasyaof me who has set out to attain You genitive of the agentआपको पाने में प्रवृत्त हुए (मुझ) की
yā āśāwhatever hope [there is] — that is what "my hope" meansजो आशा है (वही)
na tubut not exclusionन कि
bhagavat-premṇā pravṛttasyaof one who acts out of love for the Lord genitiveभगवत्प्रेम से प्रवृत्त हुए की
yā āśāwhatever hope [such a person has]जो आशा
kā api tṛṣṇāany thirst/craving whateverकोई (और ही) तृष्णा हो
sāthat [pure kind] — is not what is meant hereवह (आशा)
mad-āśā — "my hope"; mama sva-sukha-mātra-icchayā tvām prāptum pravṛttasya yā āśā — the hope of me who has set out to reach You purely from desire for my own pleasure; na tu bhagavat-premṇā pravṛttasya yā āśā kā api tṛṣṇā sā — not the hope, any craving, of one who acts out of love for the Lord
mad-āśā — 'मत्-आशा'; mama — मेरी; sva-sukha-mātra-icchayā — केवल अपने सुख की इच्छा से; tvām prāptum pravṛttasya — आपको पाने में प्रवृत्त की; yā āśā — जो आशा; na tu — न कि; bhagavat-premṇā pravṛttasya — भगवत्प्रेम से प्रवृत्त की; yā āśā — जो आशा; kā api tṛṣṇā — कोई तृष्णा; sā — वह
Now the key word: "my hope." Jīva pins down whose hope and what kind. It is the hope of someone who runs toward Kṛṣṇa only wanting his own happiness. It is NOT the longing of a lover who acts out of pure love for the Lord. The speaker is confessing to a self-centered craving, and marking it off from a devotee's selfless longing.
'मत्-आशा' का अर्थ है — केवल अपने सुख की इच्छा से आपको पाने में लगे हुए मुझ की जो आशा है, वही; न कि भगवत्प्रेम से प्रवृत्त हुए की जो आशा-रूपी कोई (और ही) तृष्णा होती है, वह।
s10gloss
yata acchedya-mūlaṁ sva-sukha-kāmatvaṁ yasyāḥ sā |
yataḥbecause — [this hope is "uncuttable-rooted"] since gives the reason for acchedya-mūlā in the verseक्योंकि / जिस कारण
acchedya-mūlamthe root that cannot be cutअच्छेद्य (न कटने वाला) मूल
sva-sukha-kāmatvamis [her] wanting her own happinessअपने सुख की कामना होना
yasyāḥof which [hope] — whose root is that relative, genitiveजिस (आशा) का
sāshe [that hope] is the one [called "having an uncuttable root"]वह (आशा)
yataḥ — since; acchedya-mūlam — the uncuttable root; sva-sukha-kāmatvam — is the craving for one's own happiness; yasyāḥ sā — [the hope] whose [root that is], she
yataḥ — क्योंकि; acchedya-mūlam — अच्छेद्य मूल; sva-sukha-kāmatvam — अपने सुख की कामना; yasyāḥ — जिसकी; sā — वह
The verse called this hope "acchedya-mūlā" — one whose root can't be cut. Jīva explains why: its root is the craving for one's own happiness. That self-desire is so deep-seated it cannot be severed, and that is exactly what makes the hope uncuttable.
क्योंकि वह आशा ऐसी है जिसकी अपने सुख की कामना का मूल अच्छेद्य (कभी न कटने वाला) है — इसी से श्लोक में उसे 'अच्छेद्य-मूला' कहा।
s11avataranika
tarhi kiṁ karavāṇi tatrāha—hīneti |
tarhithen — [if my hope is only selfish craving] sets up the difficultyतो फिर
kim karavāṇiwhat should I do? deliberative question in the speaker's voiceमैं क्या करूँ
tatrain answer to thatइस पर
āhahe [the poet, in the verse] says introduces the lemma(ग्रन्थकार) कहते हैं
hīna itithe words beginning "hīna…" (i.e. hīnārthādhika-sādhake — "You who accomplish the aim of the lowly") pratīka / lemma-tag'हीन' इत्यादि पद से (प्रतीक)
tarhi — then; kim karavāṇi — what am I to do?; tatra — thereto; āha — he says; hīna iti — [the verse-portion] "hīna…"
tarhi — तो फिर; kim karavāṇi — मैं क्या करूँ; tatra — इस पर; āha — कहते हैं; hīna iti — 'हीन' इत्यादि
This raises the speaker's own worry: "Then what am I to do? My hope is nothing but selfish craving." To answer, Jīva points to the verse's next words, the phrase beginning "hīna…" — "You who bring about the good even of the lowly and unfit."
'तो फिर मैं क्या करूँ?' — इस पर (ग्रन्थकार) 'हीन' इत्यादि पद से कहते हैं।
s12reply
bhavatā sāpi premamayīkartuṁ śakyata iti vicārya saiva kriyata iti bhāvaḥ |
bhavatāby You instrumental of agentआपके द्वारा
sā apieven that [selfish hope of mine] api = even this flawed oneवह (दोषयुक्त आशा) भी
premamayī-kartum śakyatecan be made into one filled with love capacityप्रेममयी बनाई जा सकती है
iti vicāryahaving considered this having reasoned thusऐसा विचार कर
sā eva kriyatethat very [hope] is [therefore] kept up / acted on passiveवही की जाती है
iti bhāvaḥsuch is the underlying sense closes the paraphraseयही भाव है
bhavatā — by You; sā api premamayī-kartum śakyate — even that hope can be turned into one made of love; iti vicārya — having reflected thus; sā eva kriyate — that very hope is held onto; iti bhāvaḥ — this is the intended sense
bhavatā — आपके द्वारा; sā api — वह भी; premamayī-kartum śakyate — प्रेममयी बनाई जा सकती है; iti vicārya — ऐसा विचार कर; sā eva kriyate — वही की जाती है; iti bhāvaḥ — यह भाव है
Here is the resolution. Because You accomplish the good of even the lowly, You can transform even this selfish hope of mine into a hope made of love. Reflecting on that, the speaker holds on to the very same hope instead of dropping it. That is the inner sense: don't abandon the hope — trust Kṛṣṇa to purify it.
'आप उस दोषयुक्त आशा को भी प्रेममयी बना सकते हैं' — ऐसा विचार कर वही (आशा) की जाती है; यही भाव है।
s13gloss
vyathayata ity atra svasyācittatva-mananāt—aṇāv akarmakāc cittavat kartṛtvāt ity anena prāptasya parasmaipadasyābhāvaḥ |
vyathayate iti atrain the word "vyathayate" ("it torments") here'व्यथयते' यहाँ
svasya acittatva-mananātbecause [the speaker] thinks of herself as non-conscious (inert) ablative of cause(आशा के) अपने को अचित् (अचेतन) मानने के कारण
aṇau akarmakāt cittavat kartṛtvāt iti anenaby this rule — "[parasmaipada] after a causative that is intransitive, when the agent acts like a conscious being" [Pā. 1.3.88] quoted sūtra'अणावकर्मकाच्चित्तवत्कर्तृत्वात्' इस सूत्र से
prāptasya parasmaipadasyaof the parasmaipada ending that would [otherwise] be obtained genitive(अन्यथा) प्राप्त हुए परस्मैपद का
abhāvaḥthere is the absence — so it does not applyअभाव (हो जाता है)
vyathayate iti atra — in "vyathayate"; svasya acittatva-mananāt — because she regards herself as non-sentient; aṇau akarmakāt cittavat kartṛtvāt iti anena prāptasya parasmaipadasya — of the parasmaipada that rule Pā. 1.3.88 would have supplied; abhāvaḥ — there is absence
vyathayate iti atra — 'व्यथयते' में; svasya acittatva-mananāt — अपने को अचित् मानने से; aṇau akarmakāt cittavat kartṛtvāt iti anena — 'अणावकर्मकाच्चित्तवत्कर्तृत्वात्' इस सूत्र से; prāptasya parasmaipadasya — प्राप्त परस्मैपद का; abhāvaḥ — अभाव
A grammar note on the verb "vyathayate" ("it torments me"). Pāṇini 1.3.88 would normally give a parasmaipada ending ("vyathayati") to such a causative, since its agent acts like a conscious being. But here the speaker regards her own self as inert, not conscious. So the "conscious agent" condition of the rule fails, that parasmaipada does not apply, and the ātmanepada form "vyathayate" is kept.
'व्यथयते' में — आशा के अपने को अचित् (अचेतन) मानने के कारण, 'अणावकर्मकाच्चित्तवत्कर्तृत्वात्' इस सूत्र से जो परस्मैपद प्राप्त होता, उसका अभाव हो जाता है (और आत्मनेपद बना रहता है)।
s14conclusion
tad idaṁ sarvaṁ dainyenaivoktam iti ratāv evodāhṛtam ||
tat idam sarvamall of this [prayer]यह सब
dainyena evais spoken purely out of humility/wretchedness instrumental of manner; eva = purelyकेवल दैन्य (दीनता) के भाव से
uktamhas been saidकहा गया
itiand for this reason thereforeअतः
ratau evaunder "rati" (attachment/love) itself locative — the section where it is citedरति (प्रकरण) में ही
udāhṛtamit has been quoted as an example passiveउदाहरण रूप में दिया गया
tat idam sarvam — this whole [utterance]; dainyena eva uktam — is spoken only out of humility; iti — therefore; ratau eva — under the heading of rati (love); udāhṛtam — it is cited as an illustration
tat idam sarvam — यह सब; dainyena eva — केवल दैन्य से; uktam — कहा गया; iti — अतः; ratau eva — रति में ही; udāhṛtam — उदाहृत किया गया
Jīva closes: this entire prayer is spoken purely out of humility and a sense of one's own wretchedness. That is why the verse is quoted here as an example under "rati" (loving attachment) — the humble cry is itself a mark of that love.
यह सब केवल दैन्य (दीनता) के भाव से कहा गया है, अतः इसे रति (प्रकरण) में ही उदाहरण रूप में दिया गया है।
rati: ordinarily "pleasure, attachment"; here the technical term for the budding love (bhāva) for the Lord, under whose heading Rūpa places this verse.
रति का सामान्य अर्थ 'प्रीति, आसक्ति' है; यहाँ यह पारिभाषिक शब्द है — भगवान् के प्रति उदित होते हुए प्रेम (भाव) का, जिसके अन्तर्गत रूप गोस्वामी इस श्लोक को रखते हैं।
Mukunda-dāsa Gosvāmī
s1gloss
yogo’ṣṭāṅgaḥ |
yogaḥthe word 'yoga' [in the verse]
aṣṭāṅgaḥmeans the eightfold yoga (the yoga of eight limbs)
yogaḥ — the word 'yoga'; aṣṭāṅgaḥ — [means] the eightfold yoga.
Mukunda begins by pinning down the verse's terms one by one. First: the 'yoga' the verse mentions means the eightfold yoga, the yoga of eight limbs.
aṣṭāṅga-yoga: the classical eight-limbed yoga of Patañjali (yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna, samādhi). Here it is simply the referent of the verse's word 'yoga'.
s2gloss
tasya vaiṣṇavatvaṁ viṣṇu-dhyāna-mayatvaṁ yatra rasa-garbha ucyate |
tasyaof that [yoga]
vaiṣṇavatvaṁits being 'Vaiṣṇava' [as the verse calls it]
viṣṇu-dhyāna-mayatvaṁis its being made of meditation on Viṣṇu
yatrain which [yoga]
rasa-garbhaḥthe rasa-bearing one (the yoga pregnant with devotional relish)
ucyateis what is spoken of
tasya — of that yoga; vaiṣṇavatvaṁ — its being Vaiṣṇava; viṣṇu-dhyāna-mayatvaṁ — is its being made of meditation on Viṣṇu; yatra — in which; rasa-garbhaḥ — the rasa-bearing [yoga]; ucyate — is spoken of.
The verse calls this yoga 'Vaiṣṇava.' Mukunda explains: its Vaiṣṇava-ness is that it is made of meditation on Viṣṇu. And it is in this Vaiṣṇava yoga that the rasa-garbha yoga — the one carrying devotional relish inside it — is being spoken of.
rasa-garbha: literally 'having rasa as its womb/embryo,' i.e. pregnant with, carrying, the devotional mood inside it. Here: the Vaiṣṇava yoga is the yoga that holds rasa within, unlike dry meditation.
s3gloss
jñānaṁ brahma-niṣṭham |
jñānaṁthe word 'jñāna' (knowledge) [in the verse]
brahma-niṣṭhammeans the knowledge fixed on Brahman
jñānaṁ — the word 'jñāna'; brahma-niṣṭham — [means] that which is fixed on Brahman.
Next term: the 'jñāna,' the knowledge, that the verse names means the knowledge that is set on Brahman — the impersonal-realization path.
s4gloss
śubha-karma varṇāśramācāra-lakṣaṇam |
śubha-karmathe phrase 'good works' [in the verse]
varṇāśramācāra-lakṣaṇammeans action marked by the conduct of the varṇas and āśramas
śubha-karma — 'good works'; varṇāśramācāra-lakṣaṇam — [means] that whose mark is the conduct of the varṇas and āśramas.
Next: the 'good works' the verse names means action whose mark is the prescribed conduct of the varṇas and āśramas — the duties of one's social and spiritual station.
varṇāśrama: the system of four social orders (varṇa) and four life-stages (āśrama). Here it identifies which 'good works' the verse means: dutiful action within that system.
s5gloss
sajjātis tay-yogyatā-hetuḥ |
sajjātiḥthe word 'good birth' [in the verse]
tay-yogyatā-hetuḥmeans what causes fitness for that [devotional service] (read tad-yogyatā-hetuḥ) 'tay-' in the source is a slip for 'tad-'
sajjātiḥ — the word 'good birth'; tad-yogyatā-hetuḥ — [means] the cause of fitness for that [service].
Last of the listed items: the 'good birth' the verse names means whatever makes one fit for that devotional service. So even high birth is valued here only as a qualifier for service, not for its own sake.
s6gloss
yadyapi premādīni na santi, tathāpi tvayi mad-āśā ayogyo’py ahaṁ tvāṁ prāpnuyām iti lalasaiva māṁ vyathayate vyathāvantaṁ karoti |
yadyapi premādīni na santialthough prema and the rest [the whole list just glossed] are not present [in me]
tathāpinevertheless
tvayitoward you
mad-āśāmy hope —
ayogyo'py ahaṁ tvāṁ prāpnuyām itiwith the content 'though I am unworthy, may I attain you'
lalasā evathis yearning, precisely it,
māṁ vyathayatetorments me —
vyathāvantaṁ karotithat is, it makes me full of pain
yadyapi premādīni na santi — although prema and the rest are absent; tathāpi — yet; tvayi mad-āśā — my hope toward you; ayogyo'py ahaṁ tvāṁ prāpnuyām iti — namely 'unworthy though I am, may I reach you'; lalasā eva — this very yearning; māṁ vyathayate = vyathāvantaṁ karoti — torments me, i.e. makes me full of pain.
Now the heart of the verse. Although prema and everything else on the list are missing in me, still my hope toward you torments me. What hope? The yearning that says, 'unworthy as I am, may I still reach you.' It is precisely this yearning that pains me. Mukunda glosses the verb: 'vyathayate' means it makes me full of pain.
s7other
ṇāviṣṭavat prātipādikasyeti matub-āder lopaḥ |
ṇāviṣṭavat prātipādikasya itiby the grammatical rule 'ṇāviṣṭavat prātipādikasya' — a cited sūtra treating a stem as if it carried the causative
matub-ādeḥ lopaḥthere is elision of the suffix -mat and the like
ṇāviṣṭavat prātipādikasya iti — by the rule 'a bare stem [is treated] as if it bore the ṇic'; matub-ādeḥ lopaḥ — the possessive suffix -mat and its kind drop off.
A quick grammar footnote, to license the reading he just gave. The word 'āśā' really means 'one who has longing,' which should carry a possessive suffix like -mat. By the cited rule — 'ṇāviṣṭavat prātipādikasya,' which lets a bare stem behave as though it already held the causative — that possessive suffix and its kind simply drop away. So 'āśā' can stand as the agent that does the tormenting.
This is a grammatical justification, not a scriptural proof: it explains why the naked stem 'āśā' can function as 'the longing one' without an overt possessive suffix. (Jīva at the parallel spot reaches instead for Pāṇini 1.3.88 to explain the verb's voice — the two commentators solve different formal puzzles here; they are not harmonized.)
s8gloss
tvad-aprāptis tad-anirvartanāc ca duḥkham evānubhavāmīty arthaḥ |
tvad-aprāptiḥbecause I do not attain you
tad-anirvartanātand because that [longing] never comes to rest
caand [these two together]
duḥkham evanothing but suffering
anubhavāmiis what I experience
iti arthaḥthis is the meaning
tvad-aprāptiḥ — not attaining you; tad-anirvartanāt ca — and because the longing does not cease; duḥkham eva anubhavāmi — I experience only pain; iti arthaḥ — that is the sense.
Mukunda spells out the sense of 'it torments me.' On one side I do not attain you; on the other the longing itself will not settle down. Caught between the two, I experience nothing but pain. That, he says, is what the line means.
s9objection
nanu ayogyo’haṁ kathaṁ taṁ labheyam iti vicāreṇa tāṁ nirvartya sukhībhaveti cet tatrāha—hīnety ādi |
nanubut one might object —
ayogyo'haṁ kathaṁ taṁ labheya iti vicāreṇaby reasoning 'I am unworthy; how could I ever attain him?'
tāṁ nirvartyayou could put an end to that [hope]
sukhī bhavaand become happy
iti cetif [someone says] this,
tatra āhato that he replies
hīna iti ādiwith the words beginning 'hīna...' [the verse's fourth line]
nanu — one may object; ayogyo'haṁ kathaṁ taṁ labheya iti vicāreṇa — by the thought 'unworthy as I am, how could I attain him?'; tāṁ nirvartya — having dismissed that hope; sukhī bhava — become happy; iti cet — if this be urged; tatra āha — to that he answers; hīna iti ādi — with 'hīna...' and what follows.
Mukunda raises an objection. Someone could say: why suffer? Just reason it out — 'I am unworthy; how could I ever get him?' — drop the hope, and be happy. If that is the challenge, the poet answers it. And the answer is the verse's fourth quarter, beginning with the word 'hīna.' Mukunda now turns to unpack that reply.
s10reply
hīnasya sarva-sādhana-rahitatvād ayogyasyārthaṁ prayojanam adhikaṁ yathā syāt tathā sādhayatīti hīnārthādhika-sādhakas tasmin, pratyuta acchedya-mūlā baddha-mūlā satī ||
hīnasyaof the lowly one —
sarva-sādhana-rahitatvātbecause he is stripped of every means [that is why he is called 'lowly']
ayogyasyaof that unworthy one
arthaṁ prayojanamhis goal, his aim
adhikaṁ yathā syāt tathā sādhayatiyou bring about in such a way that it turns out abundant, more than he deserves
iti hīnārthādhika-sādhakaḥso you are the 'accomplisher-of-abundant-good-for-the-lowly'
tasminin you, who are such [this resolves the verse's 'tvayi']
pratyutaon the contrary [far from giving up]
acchedya-mūlāthe hope, whose root cannot be cut
baddha-mūlāthat is, whose root is fixed fast
satībeing so [it torments me]
hīnasya — of the lowly one; sarva-sādhana-rahitatvāt — because devoid of all means; ayogyasya — of the unworthy one; arthaṁ prayojanam adhikaṁ yathā syāt tathā sādhayati — accomplishes his aim so that it becomes abundant; iti hīnārthādhika-sādhakaḥ tasmin — thus, in you the accomplisher of abundant good for the lowly; pratyuta — on the contrary; acchedya-mūlā = baddha-mūlā satī — [the hope] having a root that cannot be cut, i.e. a firmly fixed root.
Here is the reply to the objection. Look at how the poet parses the verse's compound 'hīnārthādhika-sādhaka.' 'Hīna,' the lowly one — and Mukunda adds why he is lowly: because he is stripped of every means. For such an unworthy person, you bring his aim about so richly that it comes out greater than he ever deserved. So you are 'the one who accomplishes abundant good for the lowly' — and that is exactly the 'you' the verse addresses. So the objection fails. Far from reasoning the hope away, the opposite happens: precisely because you rescue the unworthy, the hope's root can never be cut — it is bound fast. And being so rooted, it goes on tormenting me.
Viśvanātha Cakravartī
s1gloss
vaiṣṇavo yogaḥ |
vaiṣṇavaḥ yogaḥthe "Vaiṣṇava yoga" of the verse means devotional yoga — yoga centered on Viṣṇu nom.; supplying what the compound in the mūla namesवैष्णव योग (मूल का 'वैष्णव' पद यही कहता है)
vaiṣṇavaḥ yogaḥ — [the phrase] "Vaiṣṇava yoga" [means] yoga of the Vaiṣṇava kind
vaiṣṇavaḥ yogaḥ — वैष्णव योग
He starts glossing the verse's list. "Vaiṣṇava yoga" means the yoga that is directed to Viṣṇu.
(मूल का 'वैष्णव' पद) वैष्णव योग को कहता है।
s2gloss
jñānaṁ bhagavad-viṣayakam |
jñānam"knowledge" in the verse nom., the item being definedज्ञान (जिसकी परिभाषा दी जा रही है)
bhagavad-viṣayakammeans knowledge that has the Lord as its object — knowledge about Bhagavān bahuvrīhi qualifying jñānamभगवान् को विषय बनाने वाला
jñānam — the word "knowledge"; bhagavad-viṣayakam — [means knowledge] whose object is the Lord
jñānam — ज्ञान; bhagavad-viṣayakam — भगवद्विषयक
"Knowledge" here means knowledge about Bhagavān. It is not knowledge in general; it is God-directed knowledge.
(यहाँ) 'ज्ञान' से भगवान् को विषय बनाने वाला ज्ञान अभिप्रेत है।
s3gloss
śubha-karma bhakta-paricaryādi |
śubha-karma"pious work" in the verse nom., the item being definedशुभ कर्म (जिसकी परिभाषा दी जा रही है)
bhakta-paricaryā-ādimeans serving the devotees and the like defining apposition; ādi = "and such"भक्तों की सेवा-शुश्रूषा आदि
śubha-karma — the word "pious work"; bhakta-paricaryā-ādi — [means] service to devotees and so on
śubha-karma — शुभ कर्म; bhakta-paricaryā-ādi — भक्त-परिचर्या आदि
"Pious work" means serving the devotees and things of that kind. He reads the verse's "good deeds" as devotee-service.
शुभ कर्म अर्थात् भक्तों की सेवा-शुश्रूषा आदि।
s4gloss
kiyad aho paricaryopayukta-sajjātir api nāsti |
kiyat aho"how little — alas!"; even the smallest amount kiyat = how much/how little; aho = exclamation of griefकितनी-सी (भी) — हाय (खेद-सूचक)
paricaryā-upayukta-sajjātiḥ apieven the good birth that would fit me for such service api = "even"; the qualifying compound narrows "good birth"सेवा के योग्य सज्जाति भी
na astiis not there — I do not have it present of absenceनहीं है
kiyat aho — how little, alas; paricaryā-upayukta-sajjātiḥ api — even a good birth useful for service; na asti — is absent
kiyat aho — क्या ही, हाय; paricaryā-upayukta-sajjātiḥ api — सेवा के उपयोगी सज्जाति भी; na asti — नहीं है
"How little — alas!" She cries out. Even the high birth that would qualify me to serve you — even that I do not have. So the "good birth" of the verse is specifically the birth that would make one fit for service.
और हाय, क्या ही (कहूँ) — सेवा के योग्य सज्जाति (उत्तम कुल) भी नहीं है।
s5gloss
yeṣāṁ sajjātīnāṁ darśana-sparśane śāstre snānaṁ vihitam uktaṁ, taj-jāty-antar-bhūto’ham iti abhiprāyāt |
yeṣāṁ sajjātīnāmthose high-born people whose gen. pl., set up for the relative clauseजिन सज्जातियों (उत्तम कुल वालों) के लिए
darśana-sparśaneseeing or touching [of whom] loc./nom. dual — the two occasions(मुझ जैसे को) देखने और छूने पर
śāstre snānaṁ vihitam uktamscripture prescribes a bath — it is enjoined in the texts loc. "in scripture"; vihitam = laid downशास्त्र में स्नान विहित कहा गया है
taj-jāty-antar-bhūtaḥ ahamI am one who falls inside that very [low] class nom.; antar-bhūta = counted withinमैं उसी (नीच) जाति में अन्तर्भूत (गिना जाने वाला) हूँ
iti abhiprāyāt— such is her intended meaning; because this is what she has in mind iti + abl. of reason: "since this is the sense"ऐसा अभिप्राय होने से
yeṣāṁ sajjātīnāṁ darśana-sparśane — at the sight or touch of which high-born ones; śāstre snānaṁ vihitam uktam — a purifying bath is prescribed in scripture; taj-jāty-antar-bhūtaḥ aham — I belong to that class; iti abhiprāyāt — this is her meaning
yeṣāṁ sajjātīnām — जिन सज्जातियों के; darśana-sparśane — देखने और छूने पर; śāstre snānaṁ vihitam uktam — शास्त्र में स्नान विहित कहा गया; taj-jāty-antar-bhūtaḥ aham — मैं उसी जाति में गिना जाता हूँ; iti abhiprāyāt — ऐसा अभिप्राय होने से
He unpacks why she says even good birth is missing. There are high-born people so pure that scripture tells one to bathe merely after seeing or touching a low-born person like her. Her thought is: "I am counted among those low classes." That, he says, is what she really means by lacking good birth.
जिन उत्तम-कुल वालों के लिए (मुझ जैसे को) देखने या छूने पर शास्त्र में स्नान का विधान कहा गया है, 'मैं उन्हीं के सम्पर्क से अशुद्ध करने वाली उसी (नीच) जाति में अन्तर्भूत हूँ' — यह अभिप्राय होने से (सज्जाति भी नहीं कही जा सकती)।
s6conclusion
tathāpi hīna-jana-sambandhy-arthasyādhikatayā sādhake tvayi acchedya-mūlā mad-āśā māṁ vyathayate |
tathā apiand yet — even though all this is missing concessive, picking up the whole list of lacksतो भी
hīna-jana-sambandhy-arthasya adhikatayā sādhakein you, who accomplish in fuller measure the aim that belongs to a fallen person — because you bring about, and more than fully, what a lowly person needs loc. (agreeing with tvayi); instr.-sense adhikatayā = "to a greater degree"दीन जनों से सम्बन्धित प्रयोजन को अधिक मात्रा में सिद्ध करने वाले
tvayiin you, toward you loc., the object of the hopeआप में (आशा के विषय आप में)
acchedya-mūlā mad-āśāmy hope, whose root cannot be cut bahuvrīhi: acchedya-mūlā = having an uncuttable rootअच्छेद्य-मूला (न कटने वाले मूल वाली) मेरी आशा
māṁ vyathayatetorments me causative presentमुझे व्यथित करती है
tathā api — even so; hīna-jana-sambandhy-arthasya adhikatayā sādhake tvayi — toward you, who fulfill more than fully the very aim a fallen person longs for; acchedya-mūlā mad-āśā — my hope, rooted so it cannot be cut; māṁ vyathayate — torments me
tathā api — तो भी; hīna-jana-sambandhy-arthasya adhikatayā sādhake — दीन जनों के प्रयोजन को अधिक सिद्ध करने वाले; tvayi — आप में; acchedya-mūlā mad-āśā — अच्छेद्य-मूला मेरी आशा; māṁ vyathayate — मुझे व्यथित करती है
Now the point of the verse. Even with all of that missing, you are the one who supplies — and more than fully — exactly what a fallen person needs. And so my hope for you, with a root that cannot be cut, torments me. The very fact that you help the lowly is what keeps the hope alive and makes it hurt.
तो भी — आप जो दीन जनों के प्रयोजन को (उनकी योग्यता से) अधिक मात्रा में सिद्ध करते हैं, ऐसे आप में — मेरी अच्छेद्य-मूला आशा मुझे व्यथित करती है।
s7conclusion
atrāśā-bandha-lakṣaṇasyodāharaṇatvād etat-padya-stha āśāpi jñāna-karmādi-rahitā śuddha-bhakti-janyā prema-sevā-pratyāśā jñeyā |
atra āśā-bandha-lakṣaṇasya udāharaṇatvātbecause here [this verse] serves as the illustration of the definition of "the binding of hope" abl. of reason: since it is the example-verse for āśā-bandhaयहाँ (यह श्लोक) आशा-बन्ध के लक्षण का उदाहरण होने से
etat-padya-sthā āśā apithe hope spoken of in this very verse, too nom.; padya-sthā = standing in the verseइस श्लोक में स्थित आशा भी
jñāna-karma-ādi-rahitāis free of knowledge, works, and the rest bahuvrīhi: rahita = devoid ofज्ञान, कर्म आदि से रहित
śuddha-bhakti-janyāis born from pure devotion born-of compoundशुद्ध भक्ति से उत्पन्न
prema-sevā-pratyāśāis the longing for loving service the defining apposition of āśāप्रेममयी सेवा की प्रत्याशा (रूप)
jñeyāis to be understood as gerundive: "should be taken as"जाननी चाहिए
atra āśā-bandha-lakṣaṇasya udāharaṇatvāt — since this is the example for the definition of āśā-bandha; etat-padya-sthā āśā api — the hope in this verse too; jñāna-karma-ādi-rahitā śuddha-bhakti-janyā prema-sevā-pratyāśā jñeyā — is to be understood as the longing for loving service, free of knowledge and works, born of pure devotion
atra āśā-bandha-lakṣaṇasya udāharaṇatvāt — यहाँ आशा-बन्ध के लक्षण का उदाहरण होने से; etat-padya-sthā āśā api — इस श्लोक की आशा भी; jñāna-karma-ādi-rahitā — ज्ञान-कर्म आदि से रहित; śuddha-bhakti-janyā — शुद्ध भक्ति से जन्य; prema-sevā-pratyāśā — प्रेम-सेवा की प्रत्याशा; jñeyā — जाननी चाहिए
Why read the hope this way? Because this verse is placed here as the illustration of "āśā-bandha," the binding of hope. So the very hope named in the verse must be understood as this: a longing for loving service that is free of knowledge, works, and the rest, and that arises from pure devotion alone.
चूँकि यहाँ यह श्लोक आशा-बन्ध के लक्षण का उदाहरण है, इसलिए इस श्लोक में स्थित आशा को भी ज्ञान-कर्म आदि से रहित, शुद्ध भक्ति से उत्पन्न, प्रेममयी सेवा की प्रत्याशा जानना चाहिए।
s8conclusion
ato vyākhyāntarasyāsambhavāt tan noktam ||
ataḥtherefore — because the hope can only be pure devotional longing abl. "from this", drawing the consequenceअतः / इसी से
vyākhyā-antarasya asambhavātsince any other explanation is impossible — because a second reading cannot stand abl. of reason: a-sambhava = impossibilityदूसरी व्याख्या के असम्भव होने से
tat na uktamthat [other interpretation] has not been given here tat = the alternative gloss; na uktam = was not statedवह (दूसरी व्याख्या) नहीं कही गई
ataḥ — therefore; vyākhyā-antarasya asambhavāt — because another explanation is not possible; tat na uktam — that [second reading] is not offered
ataḥ — अतः; vyākhyā-antarasya asambhavāt — अन्य व्याख्या के असम्भव होने से; tat na uktam — वह नहीं कही गई
He closes by explaining his own silence. Since the hope here can only mean pure devotional longing, no other explanation is possible. That is why he has not given any second reading of the verse. Note: unlike other places, there is no suspended alternative here — Viśvanātha is saying a second reading is ruled out.
अतः दूसरी व्याख्या के सम्भव न होने से वह (यहाँ) नहीं कही गई।
vyākhyā-antara here is a real second interpretation of the verse, which commentators often add. Viśvanātha explicitly declines to give one, saying it cannot stand — so this is not a suspended yad-vā but its deliberate refusal.
यहाँ 'व्याख्यान्तर' श्लोक की एक वास्तविक दूसरी व्याख्या है, जिसे टीकाकार प्रायः जोड़ देते हैं। विश्वनाथ स्पष्ट रूप से ऐसी व्याख्या देने से इनकार करते हैं, यह कहकर कि वह टिक नहीं सकती — अतः यह कोई स्थगित 'यद्वा' नहीं, बल्कि उसका सोच-समझकर किया गया अस्वीकार है।
Bhaktisiddhānta Sarasvatī
s1gloss
mama premā vā śravaṇādi-bhaktir api athavā vaiṣṇavo viṣṇu-dhyāna-mayaḥ yogaḥ śuddha-bhakti-yogaḥ, jñānaṁ brahma-niṣṭhaṁ vā, śubha-karma daiva-varṇāśramādi-rūpaṁ vā, aho khede kiyat sajjātiḥ sad-vaṁśa-jāta-sammāno’pi vā nāsti |
mama premā vāeither love (premā) for the Lord [is not there in me] vā = 'or' opening the list of things the speaker lacksअथवा मेरा प्रेम
śravaṇādi-bhaktir apior even devotion (bhakti) that begins with hearing (śravaṇa) and the rest api = 'even'श्रवण आदि भक्ति भी
athavā vaiṣṇavo viṣṇu-dhyāna-mayaḥ yogaḥor else vaiṣṇava yoga — that is, yoga made of meditation on Viṣṇu athavā = 'or else'; vaiṣṇava glossed as viṣṇu-dhyāna-mayaअथवा वैष्णव अर्थात् विष्णु-ध्यान-मय योग
śuddha-bhakti-yogaḥin other words, the yoga of pure devotion further apposition glossing that same yoga(अथवा) शुद्ध भक्ति-योग
jñānaṁ brahma-niṣṭhaṁ vāor knowledge (jñāna) — meaning knowledge fixed on Brahman jñāna glossed as brahma-niṣṭhaअथवा ब्रह्म-निष्ठ ज्ञान
śubha-karma daiva-varṇāśramādi-rūpaṁ vāor pious action (śubha-karma) — that is, the God-ordained varṇāśrama duties and the like śubha-karma glossed as daiva-varṇāśrama-ādi-rūpaअथवा दैव-वर्णाश्रम आदि रूप शुभ कर्म
aho khede'aho' here is a cry of grief the verse's aho glossed as khede, an exclamation of sorrow'अहो' अर्थात् खेद में (खेद-सूचक)
kiyatand how little — what is there even to mention kiyat = rhetorical minimizer, 'to what small extent'कितना (सा भी) — तनिक-सा
sajjātiḥ sad-vaṁśa-jāta-sammāno'pi vāor even good birth — the respect that comes of being born in a good family sajjāti glossed as sad-vaṁśa-jāta-sammāna; api = 'even'सज्जाति अर्थात् सत्कुल में जन्म से मिला सम्मान भी
nāstinone of it is there [in me] na + asti; supplies the single negation governing the whole listनहीं है (एक ही निषेध पूरी सूची पर)
aho khede — 'alas' is a cry of grief; mama premā vā — either love for the Lord, śravaṇādi-bhaktir api — or even hearing-and-the-rest devotion, athavā vaiṣṇavo viṣṇu-dhyāna-mayaḥ yogaḥ śuddha-bhakti-yogaḥ — or vaiṣṇava yoga, i.e. yoga made of meditation on Viṣṇu, the yoga of pure devotion, jñānaṁ brahma-niṣṭhaṁ vā — or Brahman-fixed knowledge, śubha-karma daiva-varṇāśramādi-rūpaṁ vā — or pious action as the God-ordained varṇāśrama duties, kiyat sajjātiḥ sad-vaṁśa-jāta-sammāno'pi vā — and how little — even good birth, the honor of high-family descent; nāsti — none of it is there in me.
mama premā vā — अथवा मेरा प्रेम; śravaṇādi-bhaktir api — श्रवणादि भक्ति भी; athavā vaiṣṇavo viṣṇu-dhyāna-mayaḥ yogaḥ — अथवा विष्णु-ध्यान-मय वैष्णव योग; śuddha-bhakti-yogaḥ — शुद्ध भक्ति-योग; jñānaṁ brahma-niṣṭhaṁ vā — अथवा ब्रह्म-निष्ठ ज्ञान; śubha-karma daiva-varṇāśramādi-rūpaṁ vā — अथवा दैव-वर्णाश्रमादि रूप शुभ कर्म; aho khede — 'अहो' अर्थात् खेद में; kiyat — कितना-सा भी; sajjātiḥ sad-vaṁśa-jāta-sammāno'pi vā — सज्जाति अर्थात् सत्कुल-जन्य सम्मान भी; nāsti — नहीं है
Here Siddhānta simply names, one by one, everything the verse says the speaker lacks. I have no premā, no love for the Lord. I have no devotion either — not even the kind that starts with hearing about him. I have no vaiṣṇava yoga, that is, yoga made of meditation on Viṣṇu, the yoga of pure devotion. I have no jñāna, no knowledge fixed on Brahman. I have no pious action, none of the God-ordained varṇāśrama duties. And 'aho' here is a sigh of grief: how little I have — I do not even have good birth, the small respect that comes from being born into a good family. Not one of these is there in me.
न मेरा प्रेम है, न श्रवणादि भक्ति, न विष्णु-ध्यान-मय वैष्णव योग अर्थात् शुद्ध भक्ति-योग, न ब्रह्म-निष्ठ ज्ञान, न दैव-वर्णाश्रम आदि रूप शुभ कर्म; और अहो (खेद है!), तनिक-सी सज्जाति अर्थात् सत्कुल में जन्म से मिलने वाला सम्मान भी नहीं है।
sajjāti — literally 'good birth,' the standing conferred by birth in a respectable family or line; here it is not caste-pride but the very least social qualification, and the speaker is saying he lacks even that.
सज्जाति का शब्दार्थ 'उत्तम जन्म' है — किसी प्रतिष्ठित कुल या वंश में जन्म से मिलने वाली प्रतिष्ठा; यहाँ यह जाति-अभिमान नहीं, बल्कि सबसे मामूली सामाजिक योग्यता है, और वक्ता कह रहा है कि उतनी भी उसके पास नहीं है।
s2gloss
he gopī-jana-vallabha hīnārthādhika-sādhake yogyatā-parimāṇādhika-phala-dātari tvayi acchedya-mūlā sarvathaiva avicchedyā satī, hā hā mat mama āśā māṁ vyathayate eva (anubhāṣya 2.23.27) ||
he gopī-jana-vallabhaO beloved of the gopīs — the speaker calls directly on Kṛṣṇa vocativeहे गोपीजनवल्लभ
hīnārthādhika-sādhakeyou who bring about, for the lowly, a benefit greater [than they deserve] locative agreeing with tvayi; glossed by the next phraseदीन के प्रयोजन को अधिक सिद्ध करने वाले (आप में)
yogyatā-parimāṇādhika-phala-dātarithat is, because you hand out a reward beyond the measure of one's own fitness apposition unpacking hīnārthādhika-sādhakaयोग्यता के परिमाण से अधिक फल देने वाले
tvayiin you — since it is you who are like this locative of the person addressed; 'when you are such'आप में (आप ऐसे होने पर)
acchedya-mūlā[my hope] whose root cannot be cut predicate of āśā; glossed by the next phraseअच्छेद्य-मूला (न कटने वाले मूल वाली)
sarvathaiva avicchedyāthat is, one that can never be severed, in any way at all sarvathā + eva = 'in absolutely every way'सर्वथा ही न काटी जा सकने वाली
satībeing just so — and precisely because it is feminine present participle of √as, agreeing with āśā, working concessivelyहोती हुई (तो भी)
hā hāalas, alas cry of anguishहाय हाय
mat mama āśāmy own hope — 'mat' here means 'my' mad-āśā resolved: mad = mama (genitive), āśā = hope'मत्' अर्थात् मेरी — मेरी आशा
māṁ vyathayate evais the very thing that torments me eva = 'the very / precisely'; it, and nothing else, causes the painमुझे व्यथित करती ही है
(anubhāṣya 2.23.27)[cross-reference to Anubhāṣya 2.23.27] editorial locus pointer, not part of the sentence(अनुभाष्य 2.23.27 — सम्पादकीय स्थल-संकेत, वाक्य का अंग नहीं)
he gopī-jana-vallabha — O beloved of the gopīs; tvayi hīnārthādhika-sādhake yogyatā-parimāṇādhika-phala-dātari — in you, who accomplish for the lowly a benefit beyond their measure, i.e. who give a reward exceeding one's fitness; acchedya-mūlā sarvathaiva avicchedyā satī — [my hope] being one whose root cannot be cut, unbreakable in absolutely every way; hā hā mat mama āśā — alas, alas, my own hope; māṁ vyathayate eva — is the very thing that torments me.
he gopī-jana-vallabha — हे गोपीजनवल्लभ; hīnārthādhika-sādhake — दीन के अर्थ को अधिक सिद्ध करने वाले; yogyatā-parimāṇādhika-phala-dātari — योग्यता से अधिक फल देने वाले; tvayi — आप में; acchedya-mūlā — अच्छेद्य-मूला; sarvathaiva avicchedyā — सर्वथा अविच्छेद्य; satī — होती हुई; hā hā — हाय हाय; mat mama āśā — 'मत्' अर्थात् मेरी आशा; māṁ vyathayate eva — मुझे व्यथित करती ही है; (anubhāṣya 2.23.27) — (अनुभाष्य 2.23.27)
Now the second half. 'O beloved of the gopīs' — the speaker calls straight to Kṛṣṇa. 'You who accomplish for the lowly a good beyond their worth' means: you hand out a reward greater than anyone's actual fitness deserves. Because you are like that, my hope has a root that can never be cut — it cannot be severed in any way at all. And that is exactly the problem. Being unbreakable like this, alas, alas — my own hope is the very thing that torments me. It is not my lack of qualifications that hurts; it is the hope itself, which your boundless generosity keeps alive, that will not let me rest. (The edition marks a cross-reference here to Anubhāṣya 2.23.27.)
हे गोपीजनवल्लभ! आप जो दीन के प्रयोजन को उसकी योग्यता के परिमाण से भी अधिक फल देकर सिद्ध करते हैं — ऐसे आप में मेरी आशा, अच्छेद्य-मूला अर्थात् सर्वथा न कटने वाली होती हुई भी, हाय हाय, मुझे व्यथित करती ही है। ('मत्' अर्थात् 'मेरी'।)
hīnārthādhika-sādhaka — the theological pivot of the verse: Kṛṣṇa accomplishes for the destitute (hīna) a benefit (artha) exceeding (adhika) their qualification. It is this very trait that makes the hope 'acchedya-mūlā,' its root uncuttable — so the hope both feeds on his mercy and, unfulfilled, becomes the source of pain. The parenthetical '(anubhāṣya 2.23.27)' is an editorial cross-reference to Baladeva's Anubhāṣya, not a quoted proof-text.
हीनार्थाधिक-साधक इस श्लोक का सैद्धान्तिक केन्द्र है: कृष्ण दीन (हीन) के लिए उसकी योग्यता से बढ़कर (अधिक) हित (अर्थ) सिद्ध करते हैं। यही गुण उस आशा को 'अच्छेद्य-मूला' बनाता है, जिसका मूल कट नहीं सकता — अतः वह आशा एक ओर उनकी कृपा से पुष्ट होती है और दूसरी ओर अपूर्ण रहकर पीड़ा का स्रोत बन जाती है। '(अनुभाष्य 2.23.27)' बलदेव के अनुभाष्य का सम्पादकीय संकेत है, कोई उद्धृत प्रमाण-वाक्य नहीं।