L1example
guru-putram ihānītaṁ nija-karma-nibandhanam |
guru-putramthe son of the guru — [bring] him (the object) accusative object of ānayasva in L2गुरु के पुत्र को (जो L2 के आनयस्व का कर्म है)
iha ānītamwho was brought here (into your realm, O king of death) iha = here, i.e. to Yama's abode; past participle qualifying guru-putramयहाँ (अर्थात् यमराज के धाम में) लाया गया — यह गुरु-पुत्र का विशेषण है
nija-karma-nibandhanambound by his own karma — dragged here because of his own past acts bahuvrīhi: of whom his own karma is the binding cause; Jīva and Viśvanātha unpack it in s1जिसका अपना ही कर्म (यहाँ लाए जाने का) बन्धन-कारण है — ऐसे उसको
guru-putram — the guru's son; nija-karma-nibandhanam — bound here by his own karma; iha ānītam — who was brought here.
guru-putram — गुरु के पुत्र को; iha ānītam — यहाँ लाए हुए; nija-karma-nibandhanam — जिसके अपने कर्म ही यहाँ लाए जाने का कारण हैं, उसको।
Kṛṣṇa is speaking to Yamarāja. He points to the son of his guru — a boy who was dragged into the realm of death by the pull of his own past karma.
गुरु के जिस पुत्र को यहाँ (यमलोक में) ले आया गया है, वह अपने ही कर्म के बन्धन से यहाँ आया है।
An udāharaṇa (illustrative verse, BR̥S 2.1) of bhakta-prārabdha-vidhvaṁsa, 'the wiping out of a devotee's already-fructifying (prārabdha) karma' — the lead-in cites it from the Tenth Canto, Bhāgavata 10.45.45 (Kṛṣṇa retrieving his guru Sāndīpani's dead son).
यह भक्त-प्रारब्ध-विध्वंस का — अर्थात् भक्त का जो प्रारब्ध कर्म फल देने लगा है, उसके भी नाश का — उदाहरण-श्लोक (भा॰र॰सिं॰ 2.1) है; भूमिका इसे दशम स्कन्ध, भागवत 10.45.45 से उद्धृत करती है, जहाँ कृष्ण अपने गुरु सान्दीपनि के मृत पुत्र को वापस ले आते हैं।
L2example
ānayasva mahārāja mac-chāsana-puraskṛtaḥ ||
ānayasvabring [him back to me] — the direct command(उसे) ले आइए
mahārājaO great king (Yamarāja, addressed as lord of the dead)हे महाराज (यमराज)
mac-chāsana-puraskṛtaḥwith my order placed foremost — i.e. carrying out what I command bahuvrīhi qualifying the addressee: 'you, having my command put in front'; the pivot word the commentators fasten onमेरी आज्ञा को आगे रखकर, अर्थात् मेरे शासन को प्रधान मानते हुए — ऐसे आप — यही वह पद है जिस पर टीकाकार बल देते हैं
mahārāja — O great king; mac-chāsana-puraskṛtaḥ — honoring my command above all; [taṁ] ānayasva — bring him back.
mahārāja — हे महाराज; mac-chāsana-puraskṛtaḥ — मेरी आज्ञा को आगे रखकर; ānayasva — (उसे) ले आइए।
So, great king, put my command first and bring the boy back to me. The whole force of the request rests on that phrase — 'honoring my command'.
हे महाराज, मेरी आज्ञा को आगे रखते हुए आप उस बालक को ले आइए।
Commentary — decoded
Jīva Gosvāmī
s1gloss
nijaṁ tadīyaṁ karmaiva tan-nibandhanaṁ tan-nayane nimittaṁ yasya tam |
nijaṁ tadīyaṁ'his own' means belonging to him — the boy's own'निज' का अर्थ है उसका अपना
karma evaprecisely his karma, and nothing else eva pins it down: it is the karma itself that is the binding factorकर्म ही — 'एव' यह पक्का करता है कि बन्धन-कारण कर्म ही है
tan-nibandhanaṁthat which binds him — the tie that holds him thereवही उसका बन्धन-कारण है
tan-nayane nimittaṁ yasya tamhim, of whom [this karma] is the cause in his being carried there spells out the bahuvrīhi of nija-karma-nibandhanam in L1: 'whose being-brought-here is caused by it'जिसके यहाँ लाए जाने में वही (कर्म) निमित्त है, उसको — यह L1 के 'निज-कर्म-निबन्धनम्' बहुव्रीहि को खोलता है
nijaṁ = tadīyaṁ — his own; karma eva tan-nibandhanaṁ — his karma itself is the binding cause; tan-nayane nimittaṁ yasya — of whom it is the cause of being carried there; tam — [that is] him.
nijaṁ tadīyaṁ — निज अर्थात् उसका अपना; karma eva — कर्म ही; tan-nibandhanaṁ — उसका बन्धन-कारण; tan-nayane nimittaṁ yasya tam — जिसके यहाँ लाए जाने में वही निमित्त है, उसको।
Jīva unpacks the compound nija-karma-nibandhanam of the verse. 'His own' just means the boy's; and it is his karma itself that binds him. So the whole word means: him, whose being carried off to death was caused by that karma.
'निज-कर्म-निबन्धनम्' का अर्थ है — जिसके यहाँ लाए जाने का निमित्त उसका अपना कर्म ही है, ऐसा वह बालक।
s2objection
tarhi kathaṁ tat-prārabdha-karmātikramitaṁ ? tatrāha—mac-chāsaneti |
tarhi kathaṁ tat-prārabdha-karma atikramitaṁthen how has his prārabdha-karma been overstepped? the doubt: prārabdha must be lived out, so how can it simply be bypassed?तो फिर उसका प्रारब्ध कर्म कैसे लाँघा गया? — प्रारब्ध तो भोगना ही पड़ता है, उसे कैसे टाला जा सकता है
tatra āha—mac-chāsana itito that [doubt] he speaks: 'mac-chāsana...' — pointing to the answer-word pratīka: quoting the verse-word that carries the replyइस पर (आचार्य) कहते हैं — 'मच्छासन' इत्यादि (उत्तर देने वाले श्लोक-पद को उद्धृत करते हुए)
tarhi kathaṁ tat-prārabdha-karma atikramitaṁ — then how is his prārabdha overstepped?; tatra āha — to that he says; mac-chāsana iti — 'honoring my command'.
tarhi kathaṁ tat-prārabdha-karma atikramitaṁ — तो उसका प्रारब्ध कर्म कैसे लाँघा गया; tatra āha — इस पर कहते हैं; mac-chāsana iti — 'मच्छासन' इत्यादि।
Jīva raises the doubt: prārabdha-karma is supposed to run its full course, so how can it be leapt over here? He answers by pointing to the verse's own word, 'honoring my command.'
प्रश्न यह है कि प्रारब्ध कर्म तो भोगना ही पड़ता है, फिर उसे कैसे लाँघ लिया गया? इसके उत्तर में 'मच्छासन' पद कहा गया है।
s3gloss
bhaktatvam asya pitṛ-sambandhāj jñeyam ||
bhaktatvam asyahis status as a devoteeइसका (बालक का) भक्तपन
pitṛ-sambandhāt jñeyamis to be understood from his relation to his father ablative of ground: because his father is the guru, the boy counts as a devoteeपिता के सम्बन्ध के कारण जानना चाहिए — क्योंकि उसका पिता गुरु है, इसलिए वह भक्त गिना जाता है
asya bhaktatvam — his being a devotee; pitṛ-sambandhāt jñeyam — is to be known from his relation to his father.
bhaktatvam asya — इसका भक्तपन; pitṛ-sambandhāt — पिता के सम्बन्ध से; jñeyam — जानना चाहिए।
And how does this boy qualify as a devotee at all? Jīva says: through his relation to his father. His father being Kṛṣṇa's guru is enough to reckon the son a devotee, so the rule about a devotee's prārabdha applies.
इस बालक का भक्तपन उसके पिता के सम्बन्ध से समझना चाहिए — पिता गुरु होने के कारण पुत्र भी भक्त माना जाता है।
Viśvanātha Cakravartī
s1gloss
nijaṁ tadīyaṁ karmaiva nibandhanaṁ tan-nayane nimittaṁ yasya tam |
nijaṁ tadīyaṁ'his own' means belonging to him'निज' अर्थात् उसका अपना
karma eva nibandhanaṁhis karma itself is the binding factor eva: the karma alone is what bindsकर्म ही बन्धन-कारण है — 'एव' दिखाता है कि बाँधने वाला केवल कर्म ही है
tan-nayane nimittaṁ yasya tamhim, of whom it is the cause in being carried there same bahuvrīhi analysis of nija-karma-nibandhanam as Jīva givesजिसके यहाँ लाए जाने में वही (कर्म) निमित्त है, उसको — 'निज-कर्म-निबन्धनम्' का वही बहुव्रीहि विश्लेषण जो जीव देते हैं
nijaṁ = tadīyaṁ — his own; karma eva nibandhanaṁ — his karma itself is the binding cause; tan-nayane nimittaṁ yasya — of whom it causes the being carried there; tam — that is him.
nijaṁ tadīyaṁ — निज अर्थात् उसका अपना; karma eva nibandhanaṁ — कर्म ही बन्धन-कारण; tan-nayane nimittaṁ yasya tam — जिसके यहाँ लाए जाने में वही निमित्त है, उसको।
Viśvanātha reads the compound the same way: 'his own' means the boy's, and it is his karma itself that is the tie. The word names him — the one whose being carried off was caused by that karma.
'निज-कर्म-निबन्धनम्' अर्थात् जिसके यहाँ लाए जाने में उसका अपना कर्म ही निमित्त है, ऐसा वह बालक।
s2objection
nanu he bhagavan ! tena prārabdhaṁ bhujyate, kathaṁ tad bhogaṁ vinātrānayanaṁ sambhavati ? tatrāha—mac-chāsana-puraskṛta iti |
nanu he bhagavan'But, O Lord!' — the objector turns to Kṛṣṇa himself nanu opens the pūrvapakṣa'ननु' कहकर पूर्वपक्ष उठता है — हे भगवन्!
tena prārabdhaṁ bhujyateby him his prārabdha is [meant] to be undergone instrumental: it is by that very boy that the fructifying karma must be experiencedउसी (बालक) के द्वारा तो प्रारब्ध भोगा जाता है — क्योंकि प्रारब्ध उसी को भोगना है
kathaṁ tad bhogaṁ vinā atra ānayanaṁ sambhavatihow is bringing [him] here possible without that experiencing? atra = here (back to the world of the living); the doubt is that karma cannot be skippedउस भोग के बिना यहाँ (जीवितों के लोक में) लाना कैसे सम्भव है — शंका यह कि कर्म को छोड़ा नहीं जा सकता
tatra āha—mac-chāsana-puraskṛta itito that he speaks: 'honoring my command' — pointing to the answer-word pratīka quoting the reply-phrase from L2इस पर (आचार्य) कहते हैं — 'मच्छासन-पुरस्कृत' इत्यादि (L2 के उत्तर-पद को उद्धृत करते हुए)
nanu he bhagavan — but O Lord; tena prārabdhaṁ bhujyate — by him prārabdha must be undergone; tad bhogaṁ vinā atra ānayanaṁ kathaṁ sambhavati — without that experiencing, how can bringing him here be possible?; tatra āha — to that he says; mac-chāsana-puraskṛta iti — 'honoring my command'.
nanu he bhagavan — हे भगवन्, (शंका यह कि); tena prārabdhaṁ bhujyate — उसी के द्वारा प्रारब्ध भोगा जाता है; kathaṁ tad bhogaṁ vinā atra ānayanaṁ sambhavati — उस भोग के बिना यहाँ लाना कैसे सम्भव है; tatra āha — इस पर कहते हैं; mac-chāsana-puraskṛta iti — 'मच्छासन-पुरस्कृत' इत्यादि।
Viśvanātha frames the objection as spoken straight to Kṛṣṇa: But Lord, the boy is meant to work off his prārabdha; how can you bring him back before he has undergone it? Kṛṣṇa answers with the verse-word 'honoring my command.'
शंका — हे भगवन्, प्रारब्ध तो उसी बालक को भोगना है; उस भोग के बिना उसे यहाँ (जीवितों में) वापस लाना कैसे सम्भव है? इसके उत्तर में 'मच्छासन-पुरस्कृत' पद कहा गया है।
s3reply
tathā ca mad-ājñayaiva sa bhakto jātaḥ |
tathā caand so, accordingly draws the consequence of the answer-wordऔर इस प्रकार (उत्तर-पद से यह परिणाम निकलता है)
mad-ājñayā evaby my command alone instrumental of means, eva: it is the command, and nothing else, that does the workमेरी आज्ञा के द्वारा ही — 'एव' दिखाता है कि यह काम आज्ञा ही करती है, और कुछ नहीं
sa bhakto jātaḥhe became a devoteeवह भक्त बन गया
tathā ca — and so; mad-ājñayā eva — by my command alone; sa bhakto jātaḥ — he became a devotee.
tathā ca — और इस प्रकार; mad-ājñayā eva — मेरी आज्ञा से ही; sa bhakto jātaḥ — वह भक्त बन गया।
Viśvanātha draws it out: it is by Kṛṣṇa's command alone that the boy became a devotee. The Lord's order itself confers devotee-status on him.
इस प्रकार केवल मेरी आज्ञा से ही वह बालक भक्त बन गया।
s4reply
atas tasyānayane na ko’pi doṣaḥ |
ataḥtherefore concludes from s3इसलिए (पूर्वोक्त से यह निष्कर्ष)
tasya ānayanein bringing him [back] locative: in the matter of fetching himउसको ले आने में
na ko’pi doṣaḥthere is no fault whatsoever api generalizes: not the slightest objection standsकोई भी दोष नहीं — 'अपि' यह व्यापक करता है कि तनिक-सा भी दोष नहीं ठहरता
ataḥ — therefore; tasya ānayane — in bringing him back; na ko’pi doṣaḥ — there is no fault at all.
ataḥ — इसलिए; tasya ānayane — उसको ले आने में; na ko’pi doṣaḥ — कोई भी दोष नहीं।
Since he is already a devotee by Kṛṣṇa's own command, there is no fault at all in fetching him back before his karma is spent. The objection collapses.
इसलिए उस बालक को ले आने में कोई भी दोष नहीं है।
s5conclusion
ata eva guru-putrasya sādhanādikaṁ vināpi bhagavat-kṛpā-siddhatvena bhaktatvam iti bhāvaḥ ||
ata evafor this very reason eva: precisely on this groundइसी कारण से — 'एव' दिखाता है कि ठीक इसी आधार पर
guru-putrasyafor the guru's sonगुरु-पुत्र का
sādhanādikaṁ vinā apieven without any practice (sādhana) and the rest api concedes: with none of the usual devotional disciplineसाधन आदि के बिना भी — 'अपि' यह स्वीकार करता है कि सामान्य भक्ति-साधन कुछ भी न होने पर भी
bhagavat-kṛpā-siddhatvenabecause it is accomplished by the Lord's mercy instrumental of cause: his devotee-status is brought about purely by graceभगवान् की कृपा से ही सिद्ध होने के कारण
bhaktatvamhe has the status of a devoteeभक्तपन (है)
iti bhāvaḥsuch is the purportऐसा तात्पर्य है
ata eva — for this very reason; guru-putrasya — for the guru's son; sādhana-ādikaṁ vinā api — even without practice and so on; bhagavat-kṛpā-siddhatvena — because it is achieved by the Lord's mercy; bhaktatvam — [there is] devotee-status; iti bhāvaḥ — such is the sense.
ata eva — इसी कारण; guru-putrasya — गुरु-पुत्र का; sādhanādikaṁ vinā api — साधन आदि के बिना भी; bhagavat-kṛpā-siddhatvena — भगवान् की कृपा से सिद्ध होने के कारण; bhaktatvam — भक्तपन; iti bhāvaḥ — ऐसा तात्पर्य है।
So here is the point, says Viśvanātha: even with no sādhana or other discipline to his name, the guru's son counts as a devotee — because that status was accomplished purely by the Lord's mercy. Grace alone made him a bhakta.
इसी कारण गुरु-पुत्र का भक्तपन बिना किसी साधन आदि के भी, केवल भगवान् की कृपा से सिद्ध होने के रूप में है — यही तात्पर्य है।