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Jīva + ViśvanāthaMukunda-dāsa
BRS 1.3.42-43
← 1.3.411.3.44-45 →
vimuktākhila-tarṣair yā muktir api vimṛgyate |
yā kṛṣṇenātigopyāśu bhajadbhyo’pi na dīyate ||
sā bhukti-mukti-kāmatvāc chuddhāṁ bhaktim akurvatām |
hṛdaye sambhavaty eṣāṁ kathaṁ bhāgavatī ratiḥ ||
The verse — translated
That rati which is sought even by the liberated who have shed every thirst, and which Kṛṣṇa, keeping it deeply hidden, does not readily give even to those who worship him — (42) how can that rati for Bhagavān arise in the hearts of those who, craving enjoyment and liberation, do not practise pure bhakti? (43)
समस्त तृष्णाओं से छूटे हुए मुक्त पुरुष भी जिसे खोजते हैं, और जिसे अत्यन्त गोपनीय होने के कारण कृष्ण भजन करने वालों को भी शीघ्र नहीं देते, (42) वह भागवती रति उन लोगों के हृदय में कैसे उत्पन्न हो सकती है जो भोग और मोक्ष की कामना के कारण शुद्ध भक्ति नहीं करते? (43)
The verse — line by line
L1other
vimuktākhila-tarṣair yā muktir api vimṛgyate |
vimuktākhila-tarṣaiḥby people who have shed every last thirst — every trace of desire instrumental (agent of the passive verb); bahuvrīhi: 'those whose every thirst is gone'क्योंकि उनकी समस्त तृष्णा मिट चुकी है, ऐसे पुरुषों के द्वारा
yā muktiḥthat liberation which — yā: first of the two relative clauses describing mukti; correlates ahead with sāजो मुक्ति (आगे 'सा' से जुड़ती है)
apieven concessive: even by such desireless peopleभी (ऐसे निष्काम पुरुषों के द्वारा भी)
vimṛgyateis searched for, is longed after passive presentखोजी जाती है
yā muktiḥ — that liberation which; vimuktākhila-tarṣaiḥ — by people who have shed every thirst; api — even; vimṛgyate — is searched for
vimuktākhila-tarṣaiḥ — जिनकी समस्त तृष्णा मिट चुकी है उनके द्वारा; yā muktiḥ — जो मुक्ति; api — भी; vimṛgyate — खोजी जाती है।
Think of liberation (mukti). Even the people who have already burned away every last desire still go searching for it. That is how prized it is. This is the first of two lines describing mukti; the point comes later, that something rarer still is being spoken of.
जिनकी सारी तृष्णा मिट चुकी है, ऐसे निष्काम पुरुष भी जिस मुक्ति को खोजते रहते हैं।
mukti (home: 'release from rebirth', the goal for jñānīs and yogīs; here: named only to be topped — even this exalted goal is set below bhāgavatī rati in the lines that follow).
मुक्ति का सामान्य अर्थ है 'जन्म-मरण से छुटकारा' — यही ज्ञानियों और योगियों का लक्ष्य है। यहाँ इसका नाम केवल इसलिए लिया गया है कि आगे इसे नीचा दिखाया जाए — यह ऊँचा लक्ष्य भी आगे की पंक्तियों में भागवती रति से नीचे रखा जाता है।
L2other
yā kṛṣṇenātigopyāśu bhajadbhyo’pi na dīyate ||
yāand that same liberation which — second relative clause on muktiḥ from L1जो (वही मुक्ति, दूसरा विशेषण)
kṛṣṇenaby Kṛṣṇa instrumental, agent of na dīyateकृष्ण के द्वारा
atigopyābecause he keeps it a closely guarded secret predicative; bahuvrīhi/adj.: 'being most secret'अत्यन्त गोपनीय होने के कारण
āśureadily, right away adverb with na dīyateशीघ्र
bhajadbhyaḥ apieven to people who are actively worshipping him dative; api concessiveभजन करने वालों को भी
na dīyateis not handed over passive presentनहीं दी जाती
yā — and which; kṛṣṇena — by Kṛṣṇa; atigopyā — being kept a close secret; bhajadbhyaḥ api — even to those worshipping him; āśu — readily; na dīyate — is not given
yā — जो मुक्ति; kṛṣṇena — कृष्ण के द्वारा; atigopyā — अत्यन्त गोपनीय होने के कारण; āśu — शीघ्र; bhajadbhyaḥ api — भजन करने वालों को भी; na dīyate — नहीं दी जाती।
The same liberation — Kṛṣṇa guards it like a secret. He does not readily hand it out, not even to people who are worshipping him. So mukti is doubly hard to get: desireless sages chase it, and Kṛṣṇa withholds it. Both lines are still only setting up the contrast to come.
और जिसे कृष्ण अत्यन्त गोपनीय मानकर, भजन करने वालों को भी शीघ्र नहीं देते।
Kṛṣṇa withholds mukti from bhaktas not out of stinginess but because it would pull them away from devotion; this is the traditional sense of why he keeps it 'secret'.
कृष्ण भक्तों को मुक्ति कंजूसी से नहीं रोकते, बल्कि इसलिए कि वह उन्हें भक्ति से खींच ले जाएगी; इसी कारण इसे 'गोपनीय' रखते हैं — यही परम्परागत अभिप्राय है।
L3other
sā bhukti-mukti-kāmatvāc chuddhāṁ bhaktim akurvatām |
sāthat [love] — the one just built up as rarer than even mukti correlative pronoun; picks up the two yā of L1–L2 and points ahead to bhāgavatī ratiḥ in L4वह (जो ऊपर 'या...या' कहा गया, और आगे भागवती रति की ओर संकेत)
bhukti-mukti-kāmatvātbecause they still crave enjoyment and liberation ablative of cause: 'from their desiring bhukti and mukti'क्योंकि वे भोग और मुक्ति की कामना करते हैं, इस कारण
śuddhāṁ bhaktim akurvatāmof those who therefore do not practise pure devotion genitive plural (agrees with eṣāṁ in L4); akurvatām = 'not doing'शुद्ध भक्ति न करने वालों के (हृदय में — आगे 'एषाम्' से जुड़ता है)
sā [ratiḥ] — that love; bhukti-mukti-kāmatvāt — because of their craving for enjoyment and liberation; śuddhāṁ bhaktim akurvatām — of those not practising pure devotion
sā — वह (भागवती रति); bhukti-mukti-kāmatvāt — भोग और मुक्ति की कामना के कारण; śuddhāṁ bhaktim akurvatām — शुद्ध भक्ति न करने वालों के।
Now the turn. That love (the rati just shown to be rarer than even mukti) — consider it against a certain kind of person. Because they still want enjoyment (bhukti) and liberation (mukti), they never do pure devotion. This line gives the reason; the question lands in the next line.
जो भोग और मुक्ति की कामना करते हैं, और इसी कारण शुद्ध भक्ति नहीं करते।
śuddhā bhakti (home: 'pure devotion'; here specified by the commentators as bhakti unmixed with jñāna, karma, or any self-serving wish — the very craving for bhukti and mukti is what makes it impure).
शुद्धा भक्ति का सामान्य अर्थ है 'निर्मल भक्ति'; यहाँ टीकाकार इसे ज्ञान, कर्म या किसी स्वार्थपूर्ण कामना से अमिश्रित भक्ति बताते हैं — भोग और मुक्ति की यही चाह उसे अशुद्ध बना देती है।
L4conclusion
hṛdaye sambhavaty eṣāṁ kathaṁ bhāgavatī ratiḥ ||
eṣāṁ hṛdayein the heart of these very people eṣāṁ genitive (= the akurvatām of L3); hṛdaye locativeइनके (शुद्ध भक्ति न करने वालों के) हृदय में
bhāgavatī ratiḥlove directed to the Lord himself, loving attachment to Bhagavān nominative; the subject 'sā' of L3 spelled outभागवती रति (जो 'सा' का स्वरूप है)
kathaṁ sambhavatihow could it ever arise? rhetorical katham + present; expects the answer 'it cannot'कैसे उत्पन्न हो सकती है (उत्तर अपेक्षित—'हो ही नहीं सकती')
eṣāṁ hṛdaye — in the heart of these people; bhāgavatī ratiḥ — love for the Lord; kathaṁ sambhavati — how can it arise?
eṣāṁ hṛdaye — इनके हृदय में; bhāgavatī ratiḥ — भागवती रति; kathaṁ sambhavati — कैसे उत्पन्न हो सकती है।
So here is the question. In the heart of people like that — people who chase enjoyment and liberation and skip pure devotion — how could love for the Lord (bhāgavatī rati) ever spring up? It cannot. The point of the whole verse: this rati is higher even than the mukti of the first two lines, and it simply will not grow in a heart still angling for other rewards.
ऐसे लोगों के हृदय में वह भागवती रति भला कैसे उत्पन्न हो सकती है?
bhāgavatī rati (here: the tender loving attachment to Bhagavān that is bhakti's own fruit — set above mukti as the thing worth wanting, and shown to be impossible for the enjoyment-and-liberation seeker).
भागवती रति यहाँ भगवान् के प्रति वह कोमल प्रेममयी आसक्ति है जो भक्ति का अपना फल है — मुक्ति से भी ऊँची, चाहने योग्य वस्तु, और भोग-मोक्ष के अभिलाषी के लिए असम्भव बतायी गयी है।
Commentary — decoded
Jīva Gosvāmī + Viśvanātha Cakravartī
s1avataranika
hetum eva viśiṣya darśayati—vimuktety ādinā |
hetumthe cause — what makes it impossible accusative, object of darśayatiहेतु को (दिखाने के कर्म के रूप में)
evaprecisely this cause — the cause itself, and nothing else emphatic particleही
viśiṣyaspelling it out in detail gerund; 'having made it specific'विशेष रूप से बताकर
darśayatihe now shows 3sg presentदिखाते हैं
vimuktety ādināwith the verse that begins 'vimukta-' instrumental of means; vimukta-iti-ādinā'विमुक्त' इत्यादि पद के द्वारा
hetum — the cause; eva — precisely; viśiṣya — spelling it out; vimuktety ādinā — with the verse beginning 'vimukta-'; darśayati — he shows.
hetum — हेतु को; eva — ही; viśiṣya — विशेष रूप से बताकर; darśayati — दिखाते हैं; vimuktety ādinā — 'विमुक्त' इत्यादि पद से।
Now he points to the cause itself. In the earlier verse he said such love does not arise; here, with the verse-pair beginning 'vimukta-', he shows exactly why. He is not just repeating the claim — he is naming the specific reason behind it.
'विमुक्त' इत्यादि पद के द्वारा वे हेतु को ही विशेष रूप से बताकर दिखाते हैं।
s2avataranika
bhukti-mukti-kāmatvāt kathaṁ sā ratiḥ sambhavet tasmād eva hetoḥ sādhana-gatam api doṣam āha—śuddhāṁ bhaktim akurvatām iti |
bhukti-mukti-kāmatvātbecause they crave enjoyment and liberation ablative of cause; bhukti = worldly enjoyment, mukti = liberationक्योंकि वे भोग और मुक्ति की कामना करते हैं, इस कारण
kathaṁhow ever interrogativeकैसे
sā ratiḥthat rati (loving attachment to Kṛṣṇa)वह रति
sambhavetcould possibly arise optativeउत्पन्न हो सकती है
tasmād eva hetoḥand for that very same reason ablative; tasmāt eva hetoḥउसी हेतु से
sādhana-gatam apia flaw that reaches even into the practice itself api = 'even'; sādhana = the devotional practiceसाधन में रहे हुए दोष को भी
doṣamthe defect accusative, object of āhaदोष को (कहने के कर्म के रूप में)
āhahe states 3sgकहते हैं
śuddhāṁ bhaktim akurvatām itiwith the words 'of those who do not do pure devotion' iti quotes the verse phrase'शुद्धां भक्तिमकुर्वताम्' इस पद से
bhukti-mukti-kāmatvāt — because they crave enjoyment and liberation; kathaṁ sā ratiḥ sambhavet — how could that rati arise?; tasmād eva hetoḥ — and from that very cause; sādhana-gatam api doṣam — a fault reaching even into the practice; āha — he states; śuddhāṁ bhaktim akurvatām iti — with 'of those not doing pure devotion.'
bhukti-mukti-kāmatvāt — भोग और मुक्ति की कामना के कारण; kathaṁ sā ratiḥ sambhavet — वह रति कैसे उत्पन्न हो सकती है; tasmād eva hetoḥ — उसी हेतु से; sādhana-gatam api doṣam āha — साधन में रहे दोष को भी कहते हैं; śuddhāṁ bhaktim akurvatām iti — 'शुद्धां भक्तिमकुर्वताम्' इस पद से।
The point is a rhetorical question: when people are set on enjoyment and liberation, how could that rati — real love for Kṛṣṇa — ever arise in them? And that same craving does more than block the result. It spoils the practice too. So, with the phrase 'of those who do not do pure devotion,' the commentator says the fault reaches even into their sādhana, their devotional practice itself.
भोग और मुक्ति की कामना के कारण वह रति कैसे उत्पन्न हो सकती है? उसी हेतु से, साधन में रहे हुए दोष को भी वे 'शुद्धां भक्तिमकुर्वताम्' इस पद से कहते हैं।
rati: in general Sanskrit rati just means 'liking' or 'attachment'; here it is the technical bhāgavatī rati — the awakened loving attachment to Kṛṣṇa that is the seed of prema.
सामान्य संस्कृत में रति का अर्थ केवल 'चाह' या 'आसक्ति' है; यहाँ यह पारिभाषिक भागवती रति है — कृष्ण के प्रति जगी हुई वह प्रेममयी आसक्ति जो प्रेम का बीज है।
s3gloss
śuddhāṁ jñāna-karmādy-amiśrām ||
śuddhāṁ'pure' means — the word being defined, from the verse'शुद्धाम्' (श्लोक का जो पद यहाँ समझाया जा रहा है)
jñāna-karmādy-amiśrāmnot mixed with jñāna (impersonal knowledge), karma (fruitive action), and the like jñāna-karma-ādi-amiśrām; amiśrā = unmixedज्ञान, कर्म आदि से अमिश्रित
śuddhāṁ — 'pure'; jñāna-karmādy-amiśrām — meaning: unmixed with jñāna, karma, and so on.
śuddhāṁ — 'शुद्धाम्'; jñāna-karmādy-amiśrām — ज्ञान-कर्म आदि से अमिश्रित।
He defines the one word 'pure.' Pure devotion means devotion that is not blended with jñāna — the pursuit of impersonal knowledge — nor with karma — action done for its rewards — nor with anything else of that kind. Devotion stands clean and by itself.
'शुद्धाम्' अर्थात् ज्ञान, कर्म आदि से अमिश्रित।
← 1.3.411.3.44-45 →