L1definition
upasthita-durāpārtha-tyagy asau yena neṣyate |
upasthita-durāpārtha-tyāgīone who gives up a hard-to-get thing that has come right to himसामने आ पहुँचे हुए दुर्लभ पदार्थ का त्यागी
asauhe is the one — [namely,] heवह (यह भक्त)
yenaby whom [the boon below]जिसके द्वारा
na iṣyateis not wanted neṣyate = na + iṣyate (√iṣ, 'to want'); not from √nīनहीं चाहा जाता (√इष् 'चाहना' से, न + इष्यते)
asau upasthita-durāpārtha-tyāgī [bhavati] — he is the one who gives up a hard-to-get thing that has come to him; yena [varaḥ] na iṣyate — [namely] the one by whom the boon is not wanted.
upasthita-durāpārtha-tyāgī — सामने आए दुर्लभ पदार्थ का त्यागी; asau — वह; yena — जिसके द्वारा; na iṣyate — नहीं चाहा जाता
Now the devotee who gives up a hard-to-get thing that has landed right in front of him. He is the one by whom the boon is simply not wanted.
वह भक्त 'सामने आ पहुँचे दुर्लभ पदार्थ का त्यागी' कहलाता है, जिसके द्वारा वह पदार्थ चाहा ही नहीं जाता।
The name is a compound: upasthita = 'has presented itself, come near'; durāpa = 'hard to attain'; artha = 'the object'; tyāgī = 'the one who gives it up'. So: the giver-up of a rare prize already within reach.
यह नाम एक समास है — उपस्थित = जो सामने आ चुका, निकट आ पहुँचा; दुराप = कठिनता से मिलने योग्य; अर्थ = वह वस्तु; त्यागी = छोड़ देने वाला। अतः अर्थ हुआ — हाथ में आ चुकी दुर्लभ वस्तु को भी छोड़ देने वाला।
L2definition
hariṇā dīyamāno’pi sārṣṭy-ādis tuṣyatā varaḥ
hariṇāby Hariहरि के द्वारा
tuṣyatāwho is pleased [with him] instrumental agreeing with hariṇā — 'by the pleased Hari', not a separate agentप्रसन्न हुए (हरि के द्वारा) — यह हरि का ही विशेषण है, कोई अलग कर्ता नहीं
dīyamānaḥ apieven while it is being handed to him api concedes: the boon is actually being offered, and still refusedदिया जाता हुआ भी (यद्यपि सचमुच दिया जा रहा है, फिर भी)
sārṣṭy-ādiḥ[the boon] of sārṣṭi and the rest sārṣṭi = sharing the Lord's own opulence, one of the kinds of liberationसार्ष्टि आदि (भगवान के ऐश्वर्य की समानता आदि मुक्तियाँ)
varaḥthe boon [is what he refuses]वरदान
hariṇā tuṣyatā dīyamānaḥ api — even while it is being given by Hari who is pleased; sārṣṭy-ādiḥ varaḥ — the boon of sārṣṭi and the rest [is the thing not wanted].
hariṇā — हरि के द्वारा; tuṣyatā — प्रसन्न (हरि के द्वारा); dīyamānaḥ api — दिया जाता हुआ भी; sārṣṭy-ādiḥ — सार्ष्टि आदि; varaḥ — वरदान
The boon in question is sārṣṭi and the other forms of liberation. Hari himself, pleased with the devotee, is holding it out to him. And even so, he will not take it.
प्रसन्न हुए हरि के द्वारा दिया जाता हुआ भी सार्ष्टि आदि वरदान — (जिसे वह भक्त नहीं चाहता)।
sārṣṭi (sharing the Lord's opulence) heads the standard list of the kinds of liberation offered to a devotee; here it stands for the whole set of such rare, coveted rewards.
सार्ष्टि (भगवान के ऐश्वर्य की समानता) भक्त को दी जाने वाली मुक्ति के प्रकारों की परिगणित सूची में सबसे आगे है; यहाँ वह ऐसे सब दुर्लभ और अत्यन्त वांछित वरदानों के समूह का प्रतिनिधित्व करती है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
upasthiteti |
upasthiteti[picking up the verse-word] 'upasthita…' — i.e., commenting on the line that begins upasthita-'उपस्थित' इत्यादि (मूल श्लोक का प्रतीक-वचन)
upasthita iti — [the comment on the verse beginning] 'upasthita-'.
upasthiteti — 'उपस्थित' इत्यादि (प्रतीक)
Jīva opens by quoting the verse's first word, 'upasthita-', to mark which line he is about to unpack.
'उपस्थित...' इस श्लोक की व्याख्या आरम्भ होती है।
s2gloss
yadyapi siddha-sādhaka-bhedena dvividho’yaṁ sambhavati, tathāpi yat kiñcij jāta-rucir dṛḍhāgrahaḥ sādhaka evātra lakṣyate |
yadyapigranted thatयद्यपि
siddha-sādhaka-bhedenaby splitting it into the perfected devotee (siddha) and the one still practising (sādhaka)सिद्ध और साधक के भेद से
dvividhaḥ ayam sambhavatithis [type of devotee] could be of two kindsयह (भक्त) दो प्रकार का सम्भव है
tathāpieven soतथापि, फिर भी
yat kiñcitto whatever degree [taste has arisen]कुछ न कुछ (थोड़ी-सी)
jāta-ruciḥone in whom a taste [for bhakti] has arisenजिसमें रुचि उत्पन्न हो चुकी है
dṛḍha-āgrahaḥand whose resolve is firmदृढ़ आग्रह वाला
sādhakaḥ evathe practitioner alone eva restricts: the sādhaka and not the siddhaसाधक ही (सिद्ध नहीं, यही 'एव' का नियमन)
atra lakṣyateis what is meant hereयहाँ अभिप्रेत है
yadyapi siddha-sādhaka-bhedena ayam dvividhaḥ sambhavati — granted this devotee could be of two kinds, perfected or still practising; tathāpi atra yat kiñcit jāta-ruciḥ dṛḍha-āgrahaḥ sādhakaḥ eva lakṣyate — even so, here it is the practitioner alone, in whom some taste has arisen and whose resolve is firm, who is meant.
yadyapi — यद्यपि; siddha-sādhaka-bhedena — सिद्ध-साधक के भेद से; dvividhaḥ ayam sambhavati — यह दो प्रकार का होता है; tathāpi — तथापि; yat kiñcit — कुछ-कुछ; jāta-ruciḥ — जिसमें रुचि उत्पन्न हुई; dṛḍha-āgrahaḥ — दृढ़ आग्रह वाला; sādhakaḥ eva — साधक ही; atra lakṣyate — यहाँ अभिप्रेत है
Jīva grants that this devotee could in principle be of two kinds: the perfected one (siddha) or the one still on the path (sādhaka). Even so, he says, the verse means the sādhaka alone — the one who has developed at least some taste for bhakti and holds to it firmly, however far along he is.
यद्यपि सिद्ध और साधक के भेद से यह भक्त दो प्रकार का हो सकता है, तथापि यहाँ वही साधक अभिप्रेत है जिसमें कुछ-कुछ रुचि उत्पन्न हो चुकी हो और जिसका आग्रह दृढ़ हो।
s3gloss
na tu samyag-bhagavan-mādhuryānubhava-siddhaḥ |
na tuand not, however,परन्तु वह नहीं
samyak-bhagavan-mādhurya-anubhava-siddhaḥthe one already perfected by a full taste of the Lord's sweetnessभगवान के माधुर्य के पूर्ण अनुभव से सिद्ध हुआ (सिद्ध पुरुष)
na tu samyak-bhagavan-mādhurya-anubhava-siddhaḥ — and not, however, the one made perfect by fully experiencing the Lord's sweetness.
na tu — परन्तु नहीं; samyak-bhagavan-mādhurya-anubhava-siddhaḥ — भगवान के माधुर्य के सम्यक् अनुभव से सिद्ध
It is not the devotee who is already perfected by fully tasting the Lord's sweetness. That one is deliberately excluded.
परन्तु वह नहीं, जो भगवान के माधुर्य के पूर्ण अनुभव से सिद्ध हो चुका है।
s4gloss
na hy amṛtāsvāde labdhe guḍādi-tyāgī tathā praśasyate, tasya tasyāpi bhakty-ekāgraha-dṛṣṭyā tuṣṭaḥ śrī-hariḥ tad-āgraha-vyakty-arthaṁ kadācit taṁ dātum iva protsāhayatīti |
na hifor it is not the case thatक्योंकि नहीं
amṛta-āsvāde labdheonce the taste of nectar has been won locative absolute — 'when/once X has happened'अमृत का आस्वाद मिल जाने पर (सति-सप्तमी)
guḍa-ādi-tyāgīsomeone who gives up molasses and suchगुड़ आदि का त्यागी
tathā praśasyateis praised to that same degreeवैसा (विशेष रूप से) प्रशंसित होता है
tasya tasya apieven in the case of each such [sādhaka] api: turning to the practitioner's own case; the doubling tasya tasya = 'of each such one'उस-उस (प्रत्येक ऐसे साधक) का भी
bhakti-eka-āgraha-dṛṣṭyābecause he sees his one-pointed insistence on bhakti instrumental of cause — 'seeing / because of seeing'भक्ति में एकमात्र आग्रह को देखकर, अर्थात् उसके कारण
tuṣṭaḥ śrī-hariḥŚrī Hari, being pleased,प्रसन्न हुए श्रीहरि
tad-āgraha-vyakti-arthamin order to bring that resolve out into the openउसके आग्रह को प्रकट करने के लिए
kadāciton occasionकभी-कभी
taṁ dātum ivaas if [moved] to hand it over iva softens: not that Hari really wants him to take it, but 'as it were'उसे (वर) देने के लिए मानो (सचमुच नहीं, जैसे कि)
protsāhayatiurges [the boon] forward on himप्रोत्साहित करते हैं
iti— so [the point stands]ऐसा (इति)
na hi amṛta-āsvāde labdhe guḍa-ādi-tyāgī tathā praśasyate — for once one has the taste of nectar, giving up molasses and the like earns no such praise; tasya tasya api bhakti-eka-āgraha-dṛṣṭyā tuṣṭaḥ śrī-hariḥ tad-āgraha-vyakti-artham kadācit taṁ dātum iva protsāhayati iti — [yet] even in each such practitioner's case, Śrī Hari, pleased at seeing his one-pointed insistence on bhakti, on occasion, as if to give it, urges the boon on him precisely to bring that resolve into the open.
na hi — क्योंकि नहीं; amṛta-āsvāde labdhe — अमृत का आस्वाद मिल जाने पर; guḍa-ādi-tyāgī — गुड़ आदि का त्यागी; tathā praśasyate — वैसा प्रशंसित होता; tasya tasya api — उस-उस का भी; bhakti-eka-āgraha-dṛṣṭyā — भक्ति के एकमात्र आग्रह को देखकर; tuṣṭaḥ śrī-hariḥ — प्रसन्न श्रीहरि; tad-āgraha-vyakti-artham — उसके आग्रह को प्रकट करने के लिए; kadācit — कभी; taṁ dātum iva — उसे देने के लिए मानो; protsāhayati — प्रोत्साहित करते हैं; iti — इति
Here is why the perfected devotee is set aside. Once you have tasted nectar, turning down molasses is no great feat — nobody praises that especially. The analogy maps out: the nectar is the full taste of the Lord's sweetness that the siddha already has; the molasses is the boon of liberation; the one giving it up is the devotee. For the siddha, refusing the boon is easy, so it wins no special praise — which is exactly why the verse means the sādhaka. And in the sādhaka's own case, Śrī Hari, pleased at seeing his one-pointed hold on bhakti, sometimes as if presses the boon on him — not because Hari wants him to take it, but precisely to let that firm resolve show itself in the refusing.
क्योंकि अमृत का आस्वाद मिल जाने पर गुड़ आदि को छोड़ देने वाला वैसा विशेष प्रशंसित नहीं होता; उस-उस साधक के भक्ति-मात्र में दृढ़ आग्रह को देखकर प्रसन्न हुए श्रीहरि उसके आग्रह को प्रकट करने के लिए कभी-कभी उसे मानो वर देने को प्रोत्साहित करते हैं।
The nectar-and-molasses line is a dṛṣṭānta (illustration): nectar = the siddha's full taste of the Lord's sweetness; molasses = the boon of liberation; the renouncer = the devotee. It proves only that the siddha's refusal is unremarkable; it stops short of saying the sādhaka has no taste at all — s2 already granted him 'some taste' (jāta-ruci).
अमृत और गुड़ वाली पंक्ति एक दृष्टान्त है — अमृत = सिद्ध का भगवान के माधुर्य का पूर्ण आस्वाद; गुड़ = मुक्ति का वरदान; त्यागी = भक्त। यह केवल इतना सिद्ध करता है कि सिद्ध का त्याग कोई अनोखी बात नहीं; यह नहीं कहता कि साधक में रुचि बिलकुल है ही नहीं — s2 उसे पहले ही 'कुछ रुचि' (जात-रुचि) दे चुका है।
s5gloss
vara ity anyair vriyamāṇo’pīty arthaḥ ||
vara iti[as for the word] 'vara' (boon)'वर' यह (पद)
anyaiḥ vriyamāṇaḥ apieven though it is being solicited by others vriyamāṇaḥ from √vṛ 'to choose, solicit' — the same root behind vara; api: others crave it, this devotee still refusesदूसरों के द्वारा माँगा जाता हुआ भी (√वृ 'चुनना/माँगना' से)
iti arthaḥ— that is the senseऐसा अर्थ है
vara iti — [the word] 'vara'; anyaiḥ vriyamāṇaḥ api iti arthaḥ — the sense is 'even though it is being solicited by others'.
vara iti — 'वर' इति; anyaiḥ vriyamāṇaḥ api — दूसरों से माँगा जाता हुआ भी; iti arthaḥ — यह अर्थ है
Jīva glosses the word 'vara'. A vara is a boon others actively beg for — yet even a prize that everyone else is chasing, this devotee will not take.
'वर' इस पद का अर्थ है — दूसरों के द्वारा माँगा जाता हुआ भी (जिसे यह भक्त फिर भी नहीं चाहता)।
An etymological gloss: vara ('boon') comes from √vṛ, 'to choose / solicit', so Jīva reads it as 'the thing that others choose (anyaiḥ vriyamāṇaḥ)' — the word itself carries the note that it is widely coveted.
यह व्युत्पत्तिपरक व्याख्या है — 'वर' शब्द √वृ (चुनना/माँगना) से बना है, अतः जीव इसे 'जिसे दूसरे लोग चुनते या माँगते हैं (अन्यैः व्रियमाणः)' के रूप में पढ़ते हैं; शब्द स्वयं यह सूचित करता है कि वह अत्यन्त वांछित वस्तु है।
Viśvanātha Cakravartī
s1gloss
tuṣyatā hariṇā dīyamāno’pi sārṣṭy-ādi-varaḥ yena neṣyate, sa upasthita-durāpārtha-tyāgī ||
tuṣyatā hariṇāby Hari who is pleased tuṣyatā is instrumental, agreeing with hariṇā — one phrase, 'the pleased Hari'प्रसन्न हुए हरि के द्वारा (एक ही पद, अलग कर्ता नहीं)
dīyamānaḥ apieven while it is being givenदिया जाता हुआ भी
sārṣṭy-ādi-varaḥthe boon of sārṣṭi and the restसार्ष्टि आदि वर
yena na iṣyateby whom it is not wanted neṣyate = na + iṣyateजिसके द्वारा नहीं चाहा जाता (न + इष्यते)
sa upasthita-durāpārtha-tyāgīhe is the giver-up of the hard-to-get thing that has come to himवह 'उपस्थित-दुरापार्थ-त्यागी' है
tuṣyatā hariṇā dīyamānaḥ api sārṣṭy-ādi-varaḥ yena na iṣyate — the boon of sārṣṭi and the rest, though given by the pleased Hari, by whom it is not wanted; sa upasthita-durāpārtha-tyāgī — he is the giver-up of a hard-to-get thing that has come to him.
tuṣyatā hariṇā — प्रसन्न हरि के द्वारा; dīyamānaḥ api — दिया जाता हुआ भी; sārṣṭy-ādi-varaḥ — सार्ष्टि आदि वर; yena na iṣyate — जिसके द्वारा नहीं चाहा जाता; sa upasthita-durāpārtha-tyāgī — वह उपस्थित-दुरापार्थ-त्यागी
Viśvanātha simply strings the verse into plain order. The boon of sārṣṭi and the rest, offered by a pleased Hari — the man who will not want it is precisely the one the verse names: the giver-up of a rare prize that has landed in his lap.
प्रसन्न हुए हरि के द्वारा दिया जाता हुआ भी सार्ष्टि आदि वर जिसके द्वारा नहीं चाहा जाता, वह 'उपस्थित-दुरापार्थ-त्यागी' है।