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Commentary
JīvaMukunda-dāsaViśvanātha
BRS 1.3.55
← 1.3.541.3.56 →
gāḍhāsaṅgāt sadāyāti mumukṣau supratiṣṭhite |
ābhāsatām asau kiṁ vā bhajanīyeśa-bhāvatām ||
The verse — decoded
L1definition
gāḍhāsaṅgāt sadāyāti mumukṣau supratiṣṭhite |
gāḍha-āsaṅgātbecause of a deep, clinging attachment ablative of causeगाढ़ आसक्ति के कारण
sadāalwaysसदा
āyātiit comes to, it ends up in 3rd sg. present; subject is the devotional feeling named in L2(वह भाव) आ पहुँचता है
mumukṣau supratiṣṭhitewhen the seeker of liberation is firmly established locative absoluteजब मुमुक्षु भलीभाँति स्थित हो
mumukṣau supratiṣṭhite — when the seeker of liberation is firmly established; gāḍha-āsaṅgāt — because of a deep, clinging attachment; asau (from L2) — this feeling; sadā — always; āyāti — comes to [the states named in L2].
gāḍha-āsaṅgāt — गाढ़ आसक्ति के कारण; sadā — सदा; āyāti — (वह भाव) आ पहुँचता है; mumukṣau supratiṣṭhite — जब मुमुक्षु भलीभाँति स्थित हो।
Take a mumukṣu — someone bent on liberation — who has become firmly established. Because his attachment is deep and clinging, this feeling of his always ends up going somewhere. Where it goes is stated in the next line. The point: for such a person the devotional feeling does not stay pure; the deep attachment always drags it into one of two outcomes.
गाढ़ आसक्ति के कारण, मुमुक्षु के भलीभाँति स्थित हो जाने पर, वह भाव सदा (किसी अवस्था को) प्राप्त होता है। यह भाव किस अवस्था को प्राप्त होता है, यह अगली पंक्ति में कहा गया है।
mumukṣu: literally one who desires mokṣa (liberation); here a devotee whose real aim is liberation, not loving service. 'supratiṣṭhite' — the commentators take him as well-grounded in the reasoning and scriptures that argue liberation is supreme.
मुमुक्षु — शब्दशः वह जो मोक्ष चाहता है; यहाँ ऐसा भक्त जिसका वास्तविक लक्ष्य प्रेममयी सेवा नहीं, अपितु मोक्ष है। 'सुप्रतिष्ठित' को टीकाकार उस युक्ति और शास्त्र में दृढ़ मानते हैं जो मोक्ष को ही सर्वश्रेष्ठ ठहराते हैं।
L2alternative
ābhāsatām asau kiṁ vā bhajanīyeśa-bhāvatām ||
ābhāsatāmto the state of being only a semblance (ābhāsa) [of the real feeling] accusative, goal of āyātiआभासरूपता को (जो केवल भक्ति-सा दिखता है)
asauthis [devotional feeling] subject of āyāti in L1वह (भाव)
kiṁ vāor else — the second outcome disjunctive: āyāti governs both this and the previous accusativeअथवा
bhajanīya-īśa-bhāva-tāmto taking on the very identity of the worshipable Lord — feeling 'I am He' accusative, second goal of āyāti; bhāva here = self-conception (abhimāna)भजनीय ईश्वर के भाव अर्थात् अभिमान की अवस्था को
asau — this feeling; ābhāsatām [āyāti] — comes to being a mere semblance; kiṁ vā — or else; bhajanīya-īśa-bhāva-tām [āyāti] — comes to taking on the identity of the worshipable Lord.
ābhāsatām — आभासरूपता को; asau — वह भाव; kiṁ vā — अथवा; bhajanīya-īśa-bhāva-tām — भजनीय ईश्वर के भाव (अभिमान) की अवस्था को।
So where does that feeling end up? Two possibilities, and the verse leaves both standing. First: it sinks into ābhāsa — a mere semblance of real devotion, devotion in name only. Or else, second: it turns into 'bhajanīyeśa-bhāva' — the worshiper starts to feel that he himself is the worshipable Lord. The commentators name this second outcome ahaṅgraha-upāsanā: worship in which one grasps 'I am the Lord' (Mukunda glosses it as taking on brahmatva, the identity of Brahman). Two ends for the same misdirected feeling — a hollow imitation of devotion, or the conceit of being God oneself.
वह भाव या तो आभासमात्र रह जाता है, अथवा भजनीय ईश्वर के भाव अर्थात् अभिमान की अवस्था में बदल जाता है। 'किं वा' कहकर श्लोक इन दोनों को दो विकल्पों के रूप में रखता है, किसी एक का निर्णय नहीं करता।
ābhāsa: literally a reflection, a semblance; here a feeling that only looks like devotion. bhajanīya-īśa-bhāva: 'bhāva' is read as abhimāna, a self-conception — hence not merely a mood toward the Lord but the stance of being Him. 'kiṁ vā' poses these as two alternative outcomes; the verse does not choose between them.
आभास — शब्दशः प्रतिबिम्ब, आभासमात्र; यहाँ ऐसा भाव जो केवल भक्ति-सा दिखता है। 'भजनीय-ईश-भाव' में 'भाव' को अभिमान अर्थात् स्वयं की धारणा के रूप में पढ़ा गया है — इसलिए यह ईश्वर के प्रति कोई भाव नहीं, अपितु स्वयं को ईश्वर मान लेने की स्थिति है। 'किं वा' इन्हें दो सम्भावित परिणामों के रूप में रखता है; श्लोक इनमें से किसी को नहीं चुनता।
Commentary — decoded
Jīva Gosvāmī
s1gloss
bhajanīyo ya īśas tasya bhāvo’bhimāna iva bhāvo’bhimāno yasya tat tāṁ yāti |
bhajanīyo yaḥ īśaḥthe Lord (īśa) who is the one to be worshipped relative clause set up for the vigrahaजो भजनीय ईश्वर है
tasya bhāvaḥhis bhāva — his way of being, his state genitive: of that Lordउसका भाव
bhāvaḥ abhimānaḥ ivaand this bhāva means, as it were, abhimāna — thinking of oneself as him iva marks the gloss: bhāva = self-conceptionयहाँ 'भाव' अर्थात् अभिमान
bhāvaḥ abhimānaḥ yasya tatthe one in whom that bhāva, that self-identification, is present — that [seeker] bahuvrīhi: he whose self-conception it isजिसका वह भाव (अभिमान) हो, वह
tāṁ yātihe comes to that state of it — he reaches the condition of being the worshipable Lord -tām, the abstract '-ness'; picks up bhajanīyeśa-bhāvatāmउस अवस्था को प्राप्त होता है
bhajanīyaḥ yaḥ īśaḥ — the Lord who is to be worshipped; tasya bhāvaḥ — his state of being; bhāvaḥ abhimānaḥ iva — where bhāva means, in effect, abhimāna (self-identification); bhāvaḥ abhimānaḥ yasya tat — that seeker in whom this self-identification is present; tāṁ yāti — comes to that very state.
bhajanīyo yaḥ īśaḥ — जो भजनीय ईश्वर है; tasya bhāvaḥ — उसका भाव; bhāvaḥ abhimānaḥ iva — यहाँ 'भाव' अर्थात् अभिमान; bhāvaḥ abhimānaḥ yasya tat — जिसका वह भाव (अभिमान) हो, वह; tāṁ yāti — उस अवस्था को प्राप्त होता है।
Jīva is unpacking the verse's second answer. The verse asked: when a firmly-settled seeker of liberation clings hard, does he end up a mere semblance, OR does he reach bhajanīyeśa-bhāvatā? The verse leaves the two open with 'kiṁ vā' (or else). Here Jīva takes apart that second word, bhajanīyeśa-bhāvatā. First, bhajanīya-īśa: the Lord who is meant to be worshipped. Then bhāva: his way of being. And Jīva glosses bhāva as abhimāna — the thought 'I am he.' So the whole word describes the seeker in whom this self-identification takes hold. He comes to that state: he starts to regard himself as the worshipable Lord himself.
जो भजनीय ईश्वर है, उसका भाव — यहाँ 'भाव' का अर्थ अभिमान है — जिसमें हो, बहुव्रीहि से वही वह पुरुष है; और मुमुक्षु उसी अवस्था को प्राप्त होता है।
abhimāna: in ordinary use 'pride, conceit'; here neutral — the self-referential thought 'I am this,' i.e. identifying oneself with the object.
अभिमान — साधारण प्रयोग में 'गर्व, अहंकार'; यहाँ तटस्थ अर्थ में — 'मैं यह हूँ' यह स्वविषयक धारणा, अर्थात् स्वयं को उस वस्तु के साथ एकरूप मान लेना।
s2gloss
ahaṅgrahopāsanām āviśatīty arthaḥ ||
ahaṅgraha-upāsanāmthe 'I-grasping' mode of worship — worship in which one takes hold of the 'I' and identifies oneself as the deity aham + graha; accusative, object of āviśatiअहंग्रह-उपासना में
āviśatihe enters into it, he takes it up present tense: the seeker's actual practiceप्रवेश कर जाता है
iti arthaḥthat is what it means the closing paraphrase formulaऐसा अर्थ है
ahaṅgraha-upāsanām — the worship of grasping the 'I' (identifying self with the Lord); āviśati — he enters into; iti arthaḥ — this is the meaning.
ahaṅgraha-upāsanām — अहंग्रह-उपासना में; āviśati — प्रवेश कर जाता है; iti arthaḥ — ऐसा अर्थ है।
Now Jīva states the point plainly. The meaning is: such a seeker enters ahaṅgraha-upāsanā. That is the kind of worship where you grasp the 'I' — you meditate 'I am the Lord,' identifying yourself with the very deity you worship. So on this second reading of the verse, the settled seeker who clings hard does not fade into a semblance; he takes up this self-as-Lord worship and comes to regard himself as the worshipable Lord.
अर्थात् वह अहंग्रह-उपासना में प्रवेश कर जाता है।
ahaṅgraha-upāsanā: a recognized technical term for meditation in which the worshipper identifies himself with the deity ('I am He'), as against worship that keeps worshipper and worshipped distinct.
अहंग्रह-उपासना — एक प्रसिद्ध पारिभाषिक शब्द, वह उपासना जिसमें उपासक स्वयं को उपास्य देवता के साथ एकरूप मान लेता है ('मैं ही वह हूँ') — उस उपासना के विपरीत जो उपासक और उपास्य को अलग रखती है।
Viśvanātha Cakravartī
s1gloss
mumukṣau kathambhūte supratiṣṭhite mokṣasya sarvotkarṣa-vyvasthāpaka-jñāna-śāstre yuktyānukula-tarka-racanā-dvārā pratiṣṭhāṁ prāpte bhajanīyo ya īśas tasya bhāvo’bhimāno yasya tat tāṁ yāti |
mumukṣauin the case of the seeker after liberation loc. sg., picking up the mūla wordमुमुक्षु के विषय में
kathambhūte— and being of what kind? (he raises a question to expand the next word) loc. sg. interrogative; commentarial deviceकैसे (मुमुक्षु में)? — यह पूछकर
supratiṣṭhitewhen he is well-established (the mūla word now being unpacked) loc. absolute: 'when he is…'भलीभाँति प्रतिष्ठित होने पर
mokṣasya sarvotkarṣa-vyavasthāpaka-jñāna-śāstrenamely, established in the scripture of knowledge (jñāna-śāstra) that lays down liberation (mokṣa) as the highest goal of all loc.; sarvotkarṣa = 'superior to everything'मोक्ष को सर्वोत्कृष्ट ठहरानेवाले ज्ञान-शास्त्र में
yuktyānukūla-tarka-racanā-dvārāby putting together arguments that fit the reasoning (that is how he gets established) instr. of means, -dvārā 'by way of'युक्ति के अनुकूल तर्क की रचना के द्वारा
pratiṣṭhāṁ prāpteonce he has gained a firm footing (this is what 'well-established' means) loc. absolute glossing su-pratiṣṭhiteप्रतिष्ठा प्राप्त होने पर
bhajanīyaḥ yaḥ īśaḥthe Lord who is the one to be worshipped relative clause setting up the bahuvrīhiजो भजनीय ईश्वर है
tasya bhāvaḥthe being-that-Lord, his state gen. 'of him' + bhāvaउसका भाव
abhimānaḥthat is, the conceit 'I am he' gloss-word for bhāva hereअर्थात् अभिमान
yasya tatthe man who holds that conceit — that state of his bahuvrīhi: 'he whose…'जिसका वह हो, वह
tāṁ yātihe goes to it, he slips into that state verb; tām = the -bhāvatām of the mūlaउस अवस्था को प्राप्त होता है
mumukṣau supratiṣṭhite — when the seeker after liberation is well-established; kathambhūte — of what kind? mokṣasya sarvotkarṣa-vyavasthāpaka-jñāna-śāstre yuktyānukūla-tarka-racanā-dvārā pratiṣṭhāṁ prāpte — namely, one who has gained a firm footing, by composing arguments that fit the reasoning, in the scripture of knowledge that lays down liberation as the highest of all; bhajanīyaḥ yaḥ īśaḥ tasya bhāvaḥ abhimānaḥ yasya tat — the man whose conceit is being the Lord who is to be worshipped — that state of his; tāṁ yāti — he goes to it.
mumukṣau — मुमुक्षु के विषय में; kathambhūte — कैसे मुमुक्षु में?; supratiṣṭhite — भलीभाँति प्रतिष्ठित होने पर; mokṣasya sarvotkarṣa-vyavasthāpaka-jñāna-śāstre — मोक्ष को सर्वोत्कृष्ट ठहरानेवाले ज्ञान-शास्त्र में; yuktyānukūla-tarka-racanā-dvārā — युक्ति के अनुकूल तर्क की रचना के द्वारा; pratiṣṭhāṁ prāpte — प्रतिष्ठा प्राप्त होने पर; bhajanīyaḥ yaḥ īśaḥ — जो भजनीय ईश्वर है; tasya bhāvaḥ — उसका भाव; abhimānaḥ — अर्थात् अभिमान; yasya tat — जिसका वह हो, वह; tāṁ yāti — उस अवस्था को प्राप्त होता है।
Viśvanātha first asks what 'well-established' means. It means this: the seeker after liberation has gotten a firm footing in the scripture of knowledge — the śāstra that lays down liberation as the highest goal of all. And he got that footing by piecing together arguments that fit its reasoning. Once he is settled there, something happens to him. He takes on the conceit 'I am the Lord who ought to be worshipped.' The verse's word bhajanīyeśa-bhāvatām means exactly that: the state of a man who imagines himself to be the worshipable Lord. He slips into that state.
'कैसे मुमुक्षु में?' — यह पूछकर विश्वनाथ 'सुप्रतिष्ठित' को खोलते हैं: मोक्ष को सर्वोत्कृष्ट ठहरानेवाले ज्ञान-शास्त्र में, युक्ति के अनुकूल तर्क रचकर, जो प्रतिष्ठा पा चुका हो। ऐसे मुमुक्षु में वह भाव — यहाँ भाव अर्थात् भजनीय ईश्वर के साथ अभिमान — जिसमें हो, वह उसी अवस्था को प्राप्त होता है।
abhimāna: ordinarily 'pride, self-regard'; here it is the technical self-identification — 'I am that' — the meditator grasping himself as the deity. bhāva in the mūla is read not as loving devotion but as this abhimāna, the assumed identity.
अभिमान — साधारणतः 'गर्व, स्वाभिमान'; यहाँ पारिभाषिक आत्म-तादात्म्य — 'मैं ही वह हूँ' — उपासक का स्वयं को देवता रूप में ग्रहण करना। मूल का 'भाव' प्रेममयी भक्ति के रूप में नहीं, अपितु इसी अभिमान अर्थात् मान ली गई पहचान के रूप में पढ़ा गया है।
s2conclusion
ahaṅgrahopāsanām āviśatīty arthaḥ ||
ahaṅgraha-upāsanāmthe worship in which one grasps oneself as the deity ('I am he') acc. sg., object of āviśati; ahaṅgraha = 'seizing the I'अहंग्रह-उपासना में
āviśatihe enters into, he takes up 3rd sg. presentप्रवेश कर जाता है
iti arthaḥ— that is the meaning closing formulaऐसा अर्थ है
ahaṅgraha-upāsanām — the worship in which the worshipper grasps himself as the deity; āviśati — he enters into; iti arthaḥ — that is the meaning.
ahaṅgraha-upāsanām — अहंग्रह-उपासना में; āviśati — प्रवेश कर जाता है; iti arthaḥ — ऐसा अर्थ है।
So here is the upshot. The man enters into ahaṅgraha-upāsanā — the kind of worship where the worshipper takes hold of himself as the deity and meditates 'I am he.' That, says Viśvanātha, is what the verse is telling us.
अर्थात् वह अहंग्रह-उपासना में प्रवेश कर जाता है।
ahaṅgraha-upāsanā: 'I-seizing worship' — the monistic meditation in which the worshipper identifies himself with the object of worship, rather than worshipping the Lord as another. Named as the concrete practice the verse's bhajanīyeśa-bhāvatā amounts to.
अहंग्रह-उपासना — 'अहं को ग्रहण करनेवाली उपासना', वह अद्वैतपरक ध्यान जिसमें उपासक स्वयं को उपास्य के साथ एकरूप मान लेता है, न कि भगवान को अन्य मानकर उनकी उपासना करता है। श्लोक की 'भजनीय-ईश-भावता' जिस ठोस साधना पर उतरती है, उसका नाम यही है।
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