L1definition
jane cej jāta-bhāve’pi vaiguṇyam iva dṛśyate |
janein a personकिसी जन में / व्यक्ति में
cetif conditional particleयदि
jāta-bhāve apieven though bhāva (loving devotion) has already arisen in him locative absolute + api ('even')भाव के उदित हो जाने पर भी
vaiguṇyam ivasomething that looks like a fault, a seeming flaw iva = 'as if, seemingly'मानो कोई दोष
dṛśyateis seen, shows up passive, 3rd sg.दिखाई देता है
cet — if; jane — in a person; jāta-bhāve api — even though bhāva has already arisen; vaiguṇyam iva — something that looks like a fault; dṛśyate — is seen
jane — किसी व्यक्ति में; cet — यदि; jāta-bhāve api — भाव के उदित हो जाने पर भी; vaiguṇyam iva — मानो कोई दोष; dṛśyate — दिखाई देता है।
Take a person in whom bhāva, real loving devotion, has already arisen. Suppose that, even so, something that looks like a fault shows up in him. Note the word iva, 'as if': it only looks like a flaw. That is the case this verse sets up.
यदि किसी व्यक्ति में भाव जाग चुका हो, और फिर भी उसमें मानो कोई दोष दिखाई दे —
bhāva: elsewhere just 'a feeling, a state of mind'; here the technical stage of loving devotion (the dawn of prema).
यहाँ 'भाव' साधारण मनोभाव या मन की दशा नहीं है, अपितु भक्ति की वह तकनीकी अवस्था है जिसमें प्रेम का उदय होता है।
L2conclusion
kāryā tathāpi nāsūyā kṛtārthaḥ sarvathaiva saḥ ||
tathā apieven so, in spite of that concessiveतो भी / फिर भी
na asūyāno fault-finding, no contempt asūyā = looking for faults in othersअसूया (दोष-दृष्टि) नहीं
kāryāshould be done — so: one must not indulge it gerundive (fem., agreeing with asūyā)करनी चाहिए
saḥhe, that personवह
sarvathā evain absolutely every way, without exception eva = 'precisely, without exception'सर्वथा ही / पूर्णरूप से
kṛtārthaḥhas already reached the goal; his life has succeeded kṛta-artha = 'one whose purpose is accomplished'कृतार्थ है (जिसका प्रयोजन सिद्ध हो चुका)
tathā api — even so; asūyā — fault-finding; na kāryā — should not be done; saḥ — he; sarvathā eva — in absolutely every way; kṛtārthaḥ — has reached the goal
tathā api — तो भी; na asūyā kāryā — असूया (दोष-दृष्टि) नहीं करनी चाहिए; saḥ — वह; sarvathā eva — सर्वथा ही; kṛtārthaḥ — कृतार्थ है।
Even so, you must not find fault with him. Hold back the contempt. Why? Because that person has, in every single way, already reached the goal. His life is a success. The bhāva in him has done its work, so the seeming flaw changes nothing.
तो भी उसमें दोष-दृष्टि नहीं करनी चाहिए। वह तो सर्वथा कृतार्थ ही है।
asūyā: in general usage 'envy, jealousy'; here specifically fault-finding — hunting for defects in a devotee. kṛtārtha: literally 'one whose purpose is done'; here, spiritually fulfilled, having attained the aim of life.
'असूया' का सामान्य अर्थ ईर्ष्या या डाह है; यहाँ इसका विशेष अर्थ है दोष ढूँढ़ना — भक्त में दोष खोजना। 'कृतार्थ' का शाब्दिक अर्थ है 'जिसका प्रयोजन पूरा हो गया'; यहाँ अर्थ है आध्यात्मिक रूप से पूर्ण, जीवन का लक्ष्य पा चुका।
Commentary — decoded
Jīva Gosvāmī + Viśvanātha Cakravartī
s1gloss
vaiguṇyaṁ bahir durācāratā, tad iveti tena liptatvābhāvāt |
vaiguṇyamthe word "fault" in the verse — what it means is picks up vaiguṇyam from the mūla for glossing(मूल का) वैगुण्य अर्थात् दोष
bahir durācāratāoutward bad behavior — misconduct on the surface, not within bahiḥ = outwardly, on the outsideबाहरी दुराचार (है)
tad ivetiand the verse's phrase "like that" (i.e. "seems like a fault") means — tat + iva + iti; quoting vaiguṇyam iva'उसके समान' — ऐसा (कहने से)
tena liptatvābhāvātbecause he is not actually stained by it — the fault does not stick to him tena = by that (fault), instrumental; ablative -ābhāvāt = because there is no…क्योंकि उस दोष से लिप्तता नहीं होती
vaiguṇyam — the "fault" [of the verse]; bahir durācāratā — means outward misconduct; tad iva iti — and "like [a fault]" [is said]; tena liptatva-abhāvāt — because there is no being stained by it.
vaiguṇyam — (मूल का) वैगुण्य; bahir durācāratā — बाह्य दुराचार मात्र; tad iva iti — 'उसके समान' ऐसा (कहने से); tena liptatva-abhāvāt — क्योंकि उस दोष से लिप्तता नहीं है।
First he explains the word "fault" in the verse. The "fault" is only outward misconduct — bad behavior on the surface. And notice the verse says the fault only "seems" to be there. Why only "seems"? Because the devotee is not really stained by it. The misconduct does not stick to him inside.
यहाँ 'वैगुण्य' का अर्थ है केवल बाहरी दुराचार। और 'उसके समान (दोष)' ऐसा इसलिए कहा गया, क्योंकि उस दोष से (भक्त की) कोई लिप्तता नहीं होती।
vaiguṇya: literally a "lack of quality," a flaw or blemish; here narrowed to outward misconduct (durācāra) only, so that it never touches the inner person.
'वैगुण्य' का शाब्दिक अर्थ है गुण का अभाव, कोई त्रुटि या धब्बा; यहाँ इसे सीमित करके केवल बाह्य दुराचार तक रखा गया है, जिससे वह भीतरी व्यक्ति को कभी स्पर्श न करे।
s2citation
tathā coktaṁ—apavitraḥ pavitro vā ity ādi |
tathā ca uktamand this is exactly what scripture says — as it is stated: standard formula introducing a proof-text; ca links back to s1और वैसा ही कहा गया है
apavitraḥ pavitro vā"whether one is impure or pure…" — the opening words of the well-known verse the quoted pratīka (opening) of the purity verse'अपवित्र हो अथवा पवित्र'
ity ādi…and so on (quote the rest: whoever remembers the lotus-eyed Lord is pure within and without) ity-ādi = "and the rest," pointing to the remainder of the verseइत्यादि
tathā ca uktam — and so it is said [in scripture]; apavitraḥ pavitraḥ vā — "whether impure or pure…"; iti ādi — and so on.
tathā ca uktam — और वैसा ही कहा गया है; apavitraḥ pavitro vā — 'अपवित्र हो अथवा पवित्र'; iti ādi — इत्यादि।
To back this up he quotes scripture. "Whether one is impure or pure…" — and the rest of that famous verse. The full verse says: whoever remembers the lotus-eyed Lord becomes pure both outside and inside, no matter what state he is in. He only cites the opening and lets you finish it.
और वैसा ही (शास्त्र में) कहा गया है — 'अपवित्र हो अथवा पवित्र' इत्यादि।
Why cited: cited to prove that remembering the Lord purifies a person regardless of outward state, so an apparent fault leaves the devotee untainted.
क्यों उद्धृत: यह वचन इसलिए उद्धृत किया गया कि भगवान् का स्मरण व्यक्ति को उसकी बाह्य अवस्था चाहे जैसी हो, पवित्र कर देता है; अतः ऊपरी दोष भक्त को दूषित नहीं करता।
s3gloss
kṛtārthatvaṁ cātra jāta-bhāvatvād eva ||
kṛtārthatvamand his being "fully successful" (the verse's word kṛtārtha) — picks up kṛtārthaḥ from mūla L2 as the -tva abstractकृतार्थता (कृतार्थ होना)
caand (moving to the second point in the verse) ca joins this gloss to the earlier onesऔर
atrahere, in this case — atra = in this verse / this situationयहाँ (इस श्लोक में)
jāta-bhāvatvād evais precisely because love for the Lord has already arisen in him — that alone makes him successful ablative -tvāt = because…; eva = precisely / for that very reasonभाव के उदित हो जाने के कारण ही
kṛtārthatvam ca — and his being fully successful; atra — here; jāta-bhāvatvāt eva — is precisely because love has arisen [in him].
kṛtārthatvam — कृतार्थता; ca — और; atra — यहाँ (इस श्लोक में); jāta-bhāvatvāt eva — भाव के जाग उठने के कारण ही।
Now he explains the other key word, "fully successful." Why is such a person completely successful? For one reason only: love for the Lord has already awakened in him. That awakened love — nothing else — is what makes him successful. So even if a fault appears, his success is already secured by the love he has.
और यहाँ उसकी कृतार्थता केवल इसीलिए है, क्योंकि उसमें भाव उदित हो चुका है।
kṛtārtha: literally "one whose purpose is accomplished"; here it means the devotee's life-goal is already met — secured by awakened bhāva, not by faultless conduct.
'कृतार्थ' का शाब्दिक अर्थ है 'जिसका प्रयोजन सिद्ध हो गया'; यहाँ इसका अभिप्राय है कि भक्त के जीवन का लक्ष्य पहले ही पूरा हो चुका — यह जागे हुए भाव से सिद्ध होता है, निर्दोष आचरण से नहीं।
Mukunda-dāsa Gosvāmī
s1avataranika
kasyacij jāta-bhāvasyāpi niṣiddhācaraṇādau pravṛttiḥ svasmin bhāva-vṛddhaye śrī-kṛṣṇecchayā |
kasyacitin the case of some particular person genitive, 'of a certain one'
jāta-bhāvasya apieven of one in whom bhāva (loving devotion) has already arisen genitive; api = 'even'
niṣiddha-ācaraṇa-ādauin doing forbidden things and the like locative of the sphere of action
pravṛttiḥthere can be engagement, a taking-up of such conduct nominative, the head noun
svasminwithin that very person locative
bhāva-vṛddhayein order to increase his bhāva dative of purpose
śrī-kṛṣṇa-icchayāand it happens because Śrī Kṛṣṇa wills it instrumental of cause
kasyacit jāta-bhāvasya api — even of some person in whom bhāva has arisen; niṣiddha-ācaraṇa-ādau — in forbidden conduct and the like; pravṛttiḥ — an engagement [may occur]; svasmin bhāva-vṛddhaye — for the increase of bhāva in that person himself; śrī-kṛṣṇa-icchayā — by the will of Śrī Kṛṣṇa.
Take a particular person in whom bhāva, real loving devotion, has already arisen. Even such a person may sometimes get involved in forbidden acts and the like. Mukunda's point: when that happens, it happens by Kṛṣṇa's own will. And Kṛṣṇa wills it for one purpose only, to make that very person's bhāva grow. So the apparent lapse is not a fall; it is arranged from above.
s2avataranika
ity abhipretyāha—jane ced iti |
iti abhipretyahaving this in mind gerund; iti closes the thought of s1
āhahe (Rūpa Gosvāmī) says the verse present verb, introduces the mūla
jane cet itinamely, the line beginning 'jane cet' (if in a person...) pratīka — quoting the verse's opening words
iti abhipretya — with this in mind; āha — he speaks; jane cet iti — the verse 'jane cet…'.
With exactly that point in mind, Rūpa Gosvāmī now speaks the verse. Mukunda flags it by its first words, 'jane ced' (if in a person...). This sentence just links his setup to the verse he is about to explain.
s3gloss
vaiguṇyam iva kṛṣṇecchayā jātatvād avāstavam ity arthaḥ |
vaiguṇyam iva'something like a fault' — a fault only in appearance, not a real one iva = 'as it were', the key word being glossed
kṛṣṇa-icchayābecause it came about by Kṛṣṇa's will instrumental of cause
jātatvātsince it arose from that ablative of reason
avāstavamit is not real, has no substance as a fault predicate adjective
iti arthaḥthis is the meaning closing formula
vaiguṇyam iva — 'as if a fault'; kṛṣṇa-icchayā jātatvāt — because it arose by Kṛṣṇa's will; avāstavam — it is unreal; iti arthaḥ — this is the sense.
Now Mukunda decodes the verse's phrase 'vaiguṇyam iva', 'something like a fault'. Focus on the little word 'iva', 'as if'. It signals that the fault is only apparent. Why unreal? Because the act arose by Kṛṣṇa's will. Anything Kṛṣṇa himself brings about cannot really be a fault. So the meaning is: it merely looks like a fault; it has no substance as one.
iva (home meaning: 'like, as if', a particle of comparison; meaning here: it downgrades vaiguṇya from a real fault to a mere appearance of one — the whole gloss hangs on it).
s4reply
yataḥ sarvathā kṛtārtho bhagavat-kṛpā-viṣayatayā kṛta-kṛtya eva |
yataḥand here is why relative adverb of reason, 'because'
sarvathāin every respect, completely adverb
kṛtārthaḥhe has gained his goal, his life's aim is fulfilled predicate; echoes the verse-word kṛtārthaḥ
bhagavat-kṛpā-viṣayatayābecause he has become an object of the Lord's grace instrumental of cause, '-tā' abstraction unpacked
kṛta-kṛtya evahe has, precisely, done all that ever needed doing eva = 'precisely'; predicate
yataḥ — because; sarvathā kṛtārthaḥ — he is fulfilled in every way; bhagavat-kṛpā-viṣayatayā — through being an object of the Lord's grace; kṛta-kṛtya eva — he has indeed accomplished all that is to be accomplished.
This gives the ground for calling the fault unreal, and it takes up the verse's own word 'kṛtārthaḥ'. Such a person is completely fulfilled, in every respect. The reason is that he has become an object of the Lord's grace. Once Kṛṣṇa's grace rests on someone, there is nothing left for that person to accomplish. So no residue of 'fault' can attach to him.
s5citation
tad yathā śrī-kṛṣṇaḥ śrī-bilvamaṅgalaṁ cintāmaṇi-veśyāyām āsaktaṁ vidhāya tad-vacana-mātreṇa sarvaṁ santyājya sva-līlaika-niṣṭhaṁ kṛtvā guruṇā līlā-śuka iti khyātiṁ prāpayya vṛndāvanāgataṁ svaṁ darśayāmāseti |
tad yathāto show this by an example introduces a dṛṣṭānta
śrī-kṛṣṇaḥŚrī Kṛṣṇa is the one who acts here nominative subject of all that follows
śrī-bilvamaṅgalaṁtook Bilvamaṅgala accusative object
cintāmaṇi-veśyāyām āsaktaṁ vidhāyaand first made him attached to the courtesan Cintāmaṇi locative + gerund of vi-√dhā, 'having made'
tad-vacana-mātreṇathen, working through her word alone instrumental of means; tat = the courtesan's
sarvaṁ santyājyamade him give up everything gerund, causative sense
sva-līla-eka-niṣṭhaṁ kṛtvāmade him fixed on Kṛṣṇa's own play and pastimes alone gerund kṛtvā; eka = 'solely'
guruṇā līlā-śuka iti khyātiṁ prāpayyahad his guru give him the famous name 'Līlāśuka' instrumental agent + causative gerund, 'caused him to obtain the fame'
vṛndāvana-āgataṁ svaṁ darśayāmāsaand, when he reached Vṛndāvana, showed him his own self accusative + periphrastic perfect
itiso runs the account closes the example
tad yathā — for example; śrī-kṛṣṇaḥ — Kṛṣṇa; śrī-bilvamaṅgalaṁ cintāmaṇi-veśyāyām āsaktaṁ vidhāya — having made Bilvamaṅgala attached to the courtesan Cintāmaṇi; tad-vacana-mātreṇa sarvaṁ santyājya — by her word alone having made him renounce everything; sva-līla-eka-niṣṭhaṁ kṛtvā — having made him single-mindedly devoted to his own līlā; guruṇā līlā-śuka iti khyātiṁ prāpayya — having had his guru bestow the name Līlāśuka; vṛndāvana-āgataṁ svaṁ darśayāmāsa — showed his own self to him once he had come to Vṛndāvana; iti — thus.
Mukunda now proves the point with the story of Bilvamaṅgala. Kṛṣṇa first made him attached to a courtesan named Cintāmaṇi. That is the apparent 'fault'. Then Kṛṣṇa used the very same fault as the lever: through the courtesan's own word he made Bilvamaṅgala renounce everything, made him fixed on Kṛṣṇa's pastimes alone, had his guru give him the name Līlāśuka, and finally, when he reached Vṛndāvana, showed him his own form. Read the mapping this way: the attachment to the courtesan is the 'vaiguṇya', the seeming fault; Kṛṣṇa's will is the hidden hand behind it; and the outcome, direct darśana of Kṛṣṇa, is the bhāva-vṛddhi it was aimed at all along. The example is offered in support: what looked like a fall was Kṛṣṇa's own arrangement carrying him to the goal. Where it stops: it does not say faults are good in themselves, only that in a graced devotee Kṛṣṇa turns even a seeming lapse into an ascent.
Why cited: cited to show Kṛṣṇa himself turns a devotee's apparent fault into the means of his advance to bhāva.
s6citation
śrī-bharatasya mṛgāsakty-ātmakaṁ prārabdhaṁ karma naṣṭam apy udbodhya paścān mṛga-śarīre brāhmaṇa-śarīre ca parama-vairāgyam utpādya bhāva-vṛddhim eva cakāreti ca ||
śrī-bharatasyain the case of Bharata genitive
mṛga-āsakti-ātmakaṁ prārabdhaṁ karmathe ripened karma consisting of attachment to the deer accusative; -ātmaka = 'made of, consisting in'
naṣṭam apieven though it had already been used up and gone api = 'even'; concessive
udbodhyaKṛṣṇa reawakened causative gerund, 'having roused it back'
paścātand afterward adverb of time
mṛga-śarīre brāhmaṇa-śarīre cain both the deer-body and the brāhmaṇa-body locative, the two later births
parama-vairāgyam utpādyaproduced the highest detachment gerund, 'having brought about'
bhāva-vṛddhim eva cakāraand thereby brought about precisely the increase of bhāva eva = 'precisely'; periphrastic perfect of √kṛ
iti caso runs this second account as well iti + ca, closing the pair of examples
śrī-bharatasya — of Bharata; mṛga-āsakti-ātmakaṁ prārabdhaṁ karma naṣṭam api — the prārabdha karma consisting of attachment to the deer, though [it was] exhausted; udbodhya — having reawakened [it]; paścāt mṛga-śarīre brāhmaṇa-śarīre ca — afterward, in the deer-body and the brāhmaṇa-body; parama-vairāgyam utpādya — having produced supreme detachment; bhāva-vṛddhim eva cakāra — brought about the very increase of bhāva; iti ca — and thus.
Mukunda adds a second proof, the story of Bharata. Bharata's fatal attachment to a fawn was a piece of ripened karma that had, in fact, already run its course and lapsed. Kṛṣṇa deliberately reawakened it. Then, working through the two births that followed, first the deer-body, then the brāhmaṇa-body, Kṛṣṇa used it to produce the highest detachment in him, and so made his bhāva grow. The mapping: the attachment to the deer is again the apparent 'vaiguṇya'; Kṛṣṇa's reawakening of the spent karma is his hidden will at work; and supreme detachment leading to increased bhāva is the goal it served. Like the first, this example is offered in support, and it stops at the same limit: the point is not that attachment is good, but that for a graced soul Kṛṣṇa steers even a revived fault toward bhāva-vṛddhi.
Why cited: cited as a second proof that Kṛṣṇa arranges even an apparent fault to increase a devotee's bhāva.