L1invocation
bhakti-rasāmṛta-sindhau carataḥ paribhūta-kāla-jāla-bhiyaḥ |
bhakti-rasāmṛta-sindhauin the ocean that is the nectar of bhakti-rasa (the devotional mood) — the place they swim in loc. sing.; site of the action; rūpaka: bhakti-rasa = the oceanभक्ति-रस रूपी अमृत के समुद्र में (जहाँ यह क्रिया हो रही है)
carataḥwho range and roam about there — describes the devotee-fish acc. pl. pres. participle, agreeing with bhakta-makarān in L2विचरण करते हुए (उन मकरों को)
paribhūta-kāla-jāla-bhiyaḥwhose fear of the net of time is beaten down — because they swim in that ocean, the dread of time's snare is overcome in them acc. pl. bahuvrīhi; commentators supply 'therefore' (ataḥ) linking this to their sportingजिन्होंने काल रूपी जाल का भय पराभूत कर दिया है (इसलिए)
bhakti-rasāmṛta-sindhau — in the ocean that is the nectar of bhakti-rasa; carataḥ — who roam about; paribhūta-kāla-jāla-bhiyaḥ — and whose fear of the net of time is therefore beaten down
bhakti-rasāmṛta-sindhau — भक्ति-रस रूपी अमृत के समुद्र में; carataḥ — विचरण करते हुए (मकरों को); paribhūta-kāla-jāla-bhiyaḥ — जिनका काल रूपी जाल का भय पराभूत हो चुका है।
He is describing devotees. They roam about in the ocean that is the nectar of bhakti-rasa — the devotional mood. This is a metaphor (rūpaka): the devotees are great fish, and bhakti-rasa is the ocean they swim in. Because they live in that ocean, the fear of time's net is beaten down in them. Time no longer snares them. The commentators supply the link 'therefore': it is precisely from swimming here that their fear of time is gone.
भक्ति-रस रूपी अमृत के समुद्र में विचरने वाले उन मकरों को — जिन्होंने काल रूपी जाल के भय को जीत लिया है।
rasa: in Sanskrit poetics rasa is aesthetic 'flavor' or mood; here it is the devotional mood of bhakti, spoken of as a nectar-ocean. 'Net of time' (kāla-jāla): time pictured as a fowler's or fisher's net that catches the caught in birth and death.
रस — काव्यशास्त्र में आस्वाद्य भाव या मनोदशा; यहाँ यह भक्ति का भाव है, जिसे अमृत का समुद्र कहा गया है। कालजाल — काल को बहेलिये या मछुए के जाल के रूप में दिखाया गया है, जो पकड़े हुए जीवों को जन्म-मरण में फँसाए रखता है।
L2invocation
bhakta-makarān aśīlita-mukti-nadīkān namasāmi ||
bhakta-makarānthe devotee-makaras — the devotees, who are the great fish (makara, the king of fishes) acc. pl.; grammatical object of namasāmi; the two participles of L1 also modify thisभक्त रूपी मकरों को (जो नमस्कार का कर्म हैं)
aśīlita-mukti-nadīkānwho do not take to the rivers of liberation — they never resort to, never care for, liberation; because they have the ocean, they pass its rivers by acc. pl. bahuvrīhi; commentators supply 'therefore' from the same cause (their swimming in the ocean)जिन्होंने मुक्ति रूपी नदी का सेवन नहीं किया
namasāmiI bow — the author's own act of homage 1st sing. presentमैं नमस्कार करता हूँ
bhakta-makarān — the devotees, who are the great fish; aśīlita-mukti-nadīkān — who do not take to the rivers of liberation; namasāmi — I bow
bhakta-makarān — भक्त रूपी मकरों को; aśīlita-mukti-nadīkān — जिन्होंने मुक्ति रूपी नदी का आश्रय नहीं लिया; namasāmi — मैं प्रणाम करता हूँ।
To these devotees I bow. They are the great fish (makara) — that is the metaphor again. They do not take to the rivers of liberation; they never resort to it, never even care for it. Since they already have the whole ocean of bhakti-rasa, they swim right past liberation's mere rivers. To such devotee-fish the author offers his bow.
उन भक्त रूपी मकरों को मैं प्रणाम करता हूँ, जिन्होंने मुक्ति रूपी नदी का सेवन नहीं किया।
makara: a great aquatic creature (often 'the king of fishes', a sea-monster or crocodile) — here the devotees, pictured as the giant fish at home only in the vast ocean. mukti: 'liberation' — in this verse merely 'rivers' next to the ocean of bhakti-rasa, so the devotees leave it unheeded.
मकर — बड़ा जलचर प्राणी (प्रायः 'मत्स्यराज', समुद्री जन्तु या घड़ियाल) — यहाँ भक्तों को उस विशाल महामत्स्य के रूप में दिखाया गया है जो केवल विशाल समुद्र में ही रमता है। मुक्ति — यहाँ भक्ति-रस के समुद्र के आगे केवल 'नदियाँ' मात्र है, अतः भक्त उसे अनदेखा कर छोड़ देते हैं।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
tad evaṁ nāma-grāhaṁ taṁ vanditvā svābhīṣṭānanyān api sāmānyataḥ sad-bhaktān vandate—bhakt-raseti |
tad evamso, in this way connective — links to the previous verseइस प्रकार (पूर्व श्लोक से जोड़ते हुए)
nāma-grāhamby taking his name, naming him outright adverbial acc.नाम लेकर (नामोच्चारणपूर्वक)
tamhim (the Lord just praised)उन (कृष्ण) को
vanditvāhaving bowed to / worshiped gerund — after finishing thatवन्दना करके (यह कर चुकने पर)
sva-abhīṣṭa-ananyān apieven those who are non-different from his own cherished ones api — 'also, even'अपने अभीष्ट (देव) के अनन्य भक्तों को भी
sāmānyataḥin a general way, as a class adverbसामान्य रूप से
sad-bhaktānthe true, saintly devotees acc. pl. — the object worshipedसद्भक्तों की (जिनकी वन्दना की जा रही है)
vandatehe now bows to, worships main verb, presentवन्दना करते हैं
bhakti-rasa itiwith the verse beginning 'bhakti-rasa…' the pratīka — names the verse under comment'भक्ति-रस' इत्यादि (इस श्लोक से) — जिस श्लोक की व्याख्या हो रही है
tad evam — so, in this way; taṁ nāma-grāhaṁ vanditvā — having worshiped him by naming him outright; sva-abhīṣṭa-ananyān api sad-bhaktān — the saintly devotees, even those non-different from his own cherished ones; sāmānyataḥ — in a general way; vandate — he now worships; bhakti-rasa iti — with the verse beginning 'bhakti-rasa'.
tad evam — इस प्रकार; nāma-grāham — नाम लेकर; tam vanditvā — उन (कृष्ण) की वन्दना करके; sva-abhīṣṭa-ananyān api — अपने अभीष्ट के अनन्य भक्तों को भी; sāmānyataḥ sad-bhaktān — सामान्य रूप से सद्भक्तों की; vandate — वन्दना करते हैं; bhakti-rasa iti — 'भक्ति-रस' इत्यादि श्लोक से।
So far he has worshiped the Lord by name. Now he turns to the devotees. He bows to the true, saintly devotees as a general class. These include even the ones who are non-different from his own cherished ones. This is what the verse beginning 'bhakti-rasa' does.
इस प्रकार नाम लेकर उन (कृष्ण) की वन्दना करके, अब वे 'भक्ति-रस' इत्यादि श्लोक से सामान्य रूप से सद्भक्तों की — अपने अभीष्ट के अनन्य भक्तों की भी — वन्दना करते हैं।
sat-bhakta: 'sat' is literally 'the real / the good'; here 'sad-bhakta' means a genuine, established devotee, not merely 'good person.'
सद्भक्त — 'सत्' का शब्दशः अर्थ है वास्तविक या श्रेष्ठ; यहाँ 'सद्भक्त' का तात्पर्य है सच्चा, प्रतिष्ठित भक्त, केवल 'भला मनुष्य' नहीं।
s2gloss
bhaktā eva makarā mīna-rājākhyā jala-carās tān namasyāmi |
bhaktā eva makarāthe devotees are themselves the makara (great fish) eva — 'themselves,' fixing the metaphor's identityभक्त ही (यहाँ) मकर हैं
mīna-rāja-ākhyāthe ones called the king of fishes adj. of makarāजो मीनराज (मत्स्यराज) कहलाते हैं
jala-carāḥwater-dwellers, creatures that move in water adj. of makarāजल में विचरने वाले
tānto them acc. pl. — the objectउन (मकरों) को
namasyāmiI bow unpacks the verse's 'namasāmi'मैं नमस्कार करता हूँ (श्लोक के 'नमसामि' का यही अर्थ)
bhaktā eva makarāḥ — the devotees are themselves the makara; mīna-rāja-ākhyāḥ — called the king of fishes; jala-carāḥ — water-dwellers; tān — to them; namasyāmi — I bow.
bhaktā eva makarā — भक्त ही मकर हैं; mīna-rāja-ākhyā — मीनराज नामक; jala-carāḥ — जल में विचरने वाले; tān namasyāmi — उन्हें मैं नमस्कार करता हूँ।
The devotees are the makara themselves. The makara is the great fish, called the king of fishes, a creature that lives and moves in water. To them, he says, I bow. This spells out the verse's word 'namasāmi.'
भक्त ही मकर हैं — मीनराज नामक, जल में विचरने वाले; उन्हें मैं नमस्कार करता हूँ।
makara: a large aquatic animal of Sanskrit lore (often rendered 'sea-monster' or 'crocodile'); here glossed as mīna-rāja, 'the king of fishes,' to fit the ocean metaphor.
मकर — संस्कृत परम्परा का बड़ा जलचर (प्रायः 'समुद्री जन्तु' या घड़ियाल कहा जाता है); यहाँ समुद्र के रूपक के अनुरूप उसे मीनराज अर्थात् 'मत्स्यों का राजा' कहकर समझाया गया है।
s3gloss
makaratvena rūpake sādṛśya-trayam āha—bhakti-rasa evāmṛta-sindhur nānā-vidha-mukti-nadī-nāmāśrayaḥ parama-paramānandas tasmin carato viharato’to na śīlitā nādṛtā muktir eva nadī tad-rūpatayā nirūpitaṁ janma-maraṇādi-bandha-cchedakaṁm apy anavacchinna-pravāham api brahma-kaivalyādi-sukhaṁ yais tān |
makaratvenaby their being makara, through the fish-image instr. — the means by which the likeness is drawnमकर होने के रूप में (जिसके द्वारा साम्य दिखाया गया)
rūpakewithin the metaphor (of identity) loc. — where the likeness operatesइस रूपक में
sādṛśya-trayama threefold likeness (three points of resemblance) acc. — the object of 'states'तीन साम्यों को
āhahe states, he brings out main verb(ग्रन्थकार) कहते हैं
bhakti-rasa eva amṛta-sindhuḥthe rasa of devotion is itself the ocean of nectar eva — the metaphor's identity; likeness 1भक्ति-रस ही अमृत का समुद्र है (पहला साम्य)
nānā-vidha-mukti-nadī-nāma-āśrayaḥthe shelter that holds the many rivers that bear the name 'liberation' adj. of the ocean; likeness 2 — the sea holds the riversजो नाना प्रकार की मुक्ति रूपी नदियों के नामों का आश्रय है (दूसरा साम्य — समुद्र नदियों को धारण करता है)
parama-parama-ānandaḥthe supreme, highest bliss adj. of the ocean; likeness 3 — its tasteजो परम से भी परम आनन्द रूप है (तीसरा साम्य — उसका आस्वाद)
tasminin it (that ocean) loc. — where they rangeउस (समुद्र) में
carataḥ viharataḥranging about, sporting acc. pl. agreeing with the fish-devotees — glosses the verse's 'carataḥ'विचरते-विहार करते हुए (मकर रूपी भक्त) — श्लोक के 'चरतः' का विवरण
ataḥtherefore, and for that reason connective drawing the consequenceइसलिए (यह परिणाम निकालते हुए)
na śīlitā na ādṛtā muktir eva nadīthe river that is liberation itself is not resorted to, not honored eva — 'liberation itself'; the consequence of sporting in the oceanमुक्ति ही नदी है, जिसका न सेवन किया, न आदर किया (समुद्र में विहार का फल)
tad-rūpatayā nirūpitamset forth under that form, i.e. pictured as a river instr. — 'in that the mukti-happiness is figured as the river'उसी (नदी) रूप में निरूपित (अर्थात् मुक्ति-सुख जो नदी रूप में दिखाया गया)
janma-maraṇa-ādi-bandha-cchedakam apieven though it cuts the bondage of birth, death, and the rest api — a concession: granting its power, they still pass it byयद्यपि वह जन्म-मरण आदि बन्धन का छेदक है (फिर भी वे उसे छोड़ देते हैं)
anavacchinna-pravāham apiand even though its current never breaks off api — a second concession about the riverयद्यपि उसका प्रवाह अखण्ड है (यह दूसरी छूट)
brahma-kaivalya-ādi-sukhamthe happiness of Brahman, of kaivalya, and the like this is what the 'river of liberation' actually isवह ब्रह्म-कैवल्य आदि का सुख (यही यह 'मुक्ति रूपी नदी' वस्तुतः है)
yaiḥby whom (this river is not honored) instr. pl. — the relative that ties back to the devoteesजिन (भक्तों) के द्वारा
tānthem (such devotees) acc. pl. — resumes the object of 'I bow'उन (मकरों) को (जिन्हें 'मैं नमस्कार करता हूँ')
makaratvena — by their being makara; rūpake — within the metaphor; sādṛśya-trayam āha — he states a threefold likeness; bhakti-rasa eva amṛta-sindhuḥ — (1) the rasa of devotion is the ocean of nectar; nānā-vidha-mukti-nadī-nāma-āśrayaḥ — (2) the shelter of the many rivers named 'liberation'; parama-parama-ānandaḥ — (3) the supreme, highest bliss; tasmin carato viharataḥ — ranging, sporting in it; ataḥ na śīlitā na ādṛtā muktir eva nadī — therefore the very river of liberation is not resorted to, not honored; tad-rūpatayā nirūpitaṁ … brahma-kaivalya-ādi-sukhaṁ — that river is the happiness of Brahman, kaivalya, etc., pictured in river-form, even though it cuts the bondage of birth and death and its current never breaks off; yaiḥ — by whom (it is unheeded); tān — them.
makaratvena rūpake — मकर होने के रूप में इस रूपक में; sādṛśya-trayam āha — तीन साम्य कहते हैं; bhakti-rasa eva amṛta-sindhuḥ — भक्ति-रस ही अमृत का समुद्र है; nānā-vidha-mukti-nadī-nāma-āśrayaḥ — नाना मुक्ति रूपी नदियों के नामों का आश्रय; parama-parama-ānandaḥ — परम से भी परम आनन्द रूप; tasmin carataḥ viharataḥ — उसमें विचरण-विहार करते हुए; ataḥ — इसलिए; na śīlitā na ādṛtā muktir eva nadī — मुक्ति रूपी नदी का न सेवन, न आदर; tad-rūpatayā nirūpitam — उसी रूप में निरूपित; janma-maraṇa-ādi-bandha-cchedakam api — बन्धन का छेदक होने पर भी; anavacchinna-pravāham api — अखण्ड प्रवाह वाली होने पर भी; brahma-kaivalya-ādi-sukham — ब्रह्म-कैवल्य आदि सुख; yaiḥ tān — जिनके द्वारा, उन्हें।
Through the fish-image, inside the metaphor, he draws out three points of likeness. First: the rasa of devotion is itself the ocean of nectar. Second: like a sea that holds many rivers, this ocean is the shelter of the many rivers that go by the name 'liberation.' Third: it is the supreme, highest bliss — that is its taste. The devotee-fish range and sport in this ocean. And for that very reason they do not resort to, do not honor, the river that is liberation. What is that river? It is the happiness of Brahman, of kaivalya, and the like, pictured here in the form of a river. He grants two things about it: it does cut the bondage of birth, death, and so on, and its current never runs dry. Even so, these devotees pass it by unhonored. Such are they.
मकर होने के रूप में इस रूपक में (ग्रन्थकार) तीन साम्य कहते हैं — भक्ति-रस ही अमृत का समुद्र है; वही नाना प्रकार की मुक्ति रूपी नदियों का आश्रय है; और वही परम से भी परम आनन्द रूप है। उस समुद्र में विचरण-विहार करते हुए, इसलिए उन्होंने मुक्ति रूपी नदी का न सेवन किया, न आदर किया — यद्यपि उसी रूप में निरूपित वह नदी जन्म-मरण आदि बन्धन की छेदक है और अखण्ड प्रवाह वाली है, तथा वस्तुतः ब्रह्म-कैवल्य आदि का सुख है — ऐसे (मकरों) को।
rūpaka: in Sanskrit poetics (alaṅkāra) the figure of identification — the subject is said to BE the thing compared, not merely 'like' it (devotees ARE makara, bhakti-rasa IS the ocean). kaivalya: in Sāṅkhya-Yoga the puruṣa's 'aloneness,' final isolation from prakṛti; in Advaita, standing as sheer brahman — here it is one of the 'rivers of liberation' the devotee passes by.
रूपक — काव्यशास्त्र (अलंकार) में तादात्म्य का अलंकार, जिसमें विषय को उपमान के समान नहीं, अपितु वही कह दिया जाता है (भक्त ही मकर हैं, भक्ति-रस ही समुद्र है)। कैवल्य — सांख्य-योग में पुरुष का प्रकृति से पृथक् 'अकेलापन', अन्तिम विवेक; अद्वैत में केवल ब्रह्मरूप में स्थिति — यहाँ यह उन 'मुक्ति की नदियों' में से एक है जिसे भक्त छोड़ देता है।
s4alternative
anādṛtyety eva vā pāṭhaḥ |
anādṛtya itithe word-form 'anādṛtya' ('having disregarded') the alternative wording being offered'अनादृत्य' — ऐसा (पाठान्तर)
evasimply, just so particle — 'read plainly as'ही (सीधे इसी रूप में पढ़ो)
vāor else marks a second, suspended readingअथवा (यह दूसरा पाठ भी है)
pāṭhaḥis the (variant) reading nom. — 'such is the text'(ऐसा) पाठ है
anādṛtya iti eva vā pāṭhaḥ — or else the reading is simply 'anādṛtya' ('having disregarded').
anādṛtya iti eva vā pāṭhaḥ — अथवा 'अनादृत्य' — ऐसा ही पाठ भी है।
Or the text may read simply 'anādṛtya,' meaning 'having disregarded.' This is offered as an alternative wording alongside the reading just glossed. He leaves it standing as a variant and does not choose between them.
अथवा 'अनादृत्य' — ऐसा ही पाठ भी है। (दोनों पाठ यथावत् रखे जाते हैं, किसी एक का निर्णय नहीं।)
pāṭha: a 'reading,' i.e. a manuscript variant of the text. Offering a pāṭha this way flags a suspended alternative that the commentator declines to resolve.
पाठ — अर्थात् ग्रन्थ का एक पाठान्तर। इस रीति से पाठ प्रस्तुत करना एक ऐसे विकल्प को सूचित करता है जिसे टीकाकार निश्चित नहीं करता, दोनों को खुला छोड़ देता है।
s5gloss
ata eva paribhūtaṁ janma-maraṇādi-bandha-duḥkha-paramparā-hetoḥ kāla-rūpāj jālād bhayaṁ yais tān |
ata evafor that very reason (because they sport in the ocean of rasa) connective — ties the fearlessness back to the previous causeइसीलिए (पूर्व कारण से जुड़ते हुए)
paribhūtamis overcome, defeated the state of the fearपराभूत (जीता हुआ) है — यही भय की दशा
janma-maraṇa-ādi-bandha-duḥkha-paramparā-hetoḥwhich is the cause of the unbroken chain of sufferings — birth, death, and bondage abl./gen. of cause — 'the source from which those sufferings come'जो जन्म-मरण आदि बन्धन के दुःखों की परम्परा का कारण है, उस (जाल) से
kāla-rūpāt jālātfrom the net that takes the form of time abl. — that from which the fear arisesकाल रूपी जाल से (जिससे भय उठता है)
bhayamthe fear nom. — what is overcome(जिसका) भय — जो पराभूत किया गया
yaiḥby whom (this fear is overcome) instr. pl. — relative tying back to the devoteesजिन (भक्तों) के द्वारा
tānthem (such devotees) acc. pl. — resumes the object of 'I bow'उन (मकरों) को (नमस्कार का कर्म)
ata eva — for that very reason; kāla-rūpāt jālāt — from the net in the form of time; janma-maraṇa-ādi-bandha-duḥkha-paramparā-hetoḥ — that time being the cause of the chain of sufferings of birth, death, and bondage; bhayaṁ paribhūtam — the fear is overcome; yaiḥ — by whom; tān — them.
ata eva — इसीलिए; janma-maraṇa-ādi-bandha-duḥkha-paramparā-hetoḥ kāla-rūpāt jālāt — जन्म-मरण आदि दुःखों की परम्परा के कारण, काल रूपी जाल से; bhayam paribhūtam — जिसका भय पराभूत है; yaiḥ tān — जिनके द्वारा, उन्हें।
For that very reason — because they sport in the ocean of rasa — their fear is overcome. Fear of what? Fear born of the net that is time. And time is the very thing that drives the endless chain of suffering: birth, death, and bondage. These devotees have defeated that fear. Such are they. This unpacks the verse's 'paribhūta-kāla-jāla-bhiyaḥ.'
इसीलिए जिन्होंने काल रूपी जाल से उत्पन्न भय को पराभूत कर दिया है — वह जाल जो जन्म-मरण आदि बन्धन के दुःखों की परम्परा का कारण है — उन (मकरों) को।
kāla-jāla: literally 'the net of time'; time is figured as a net (jāla) that snares beings in repeated birth and death.
कालजाल — शब्दशः 'काल का जाल'; काल को जाल के रूप में दिखाया गया है, जो प्राणियों को बार-बार जन्म-मरण में फँसाता है।
s6citation
naiṣāṁ vayaṁ na ca vayaṁ prabhavāma daṇḍe ity ukteḥ |
na eṣām vayamover these (devotees) we have no power quoted words — Yama to his servants'इन (भक्तों) पर हम (यमदूत) समर्थ नहीं'
na ca vayam prabhavāma daṇḍeand we are not able to punish them 'we have no authority in the matter of punishment''और न दण्ड देने में हमारा कोई अधिकार है'
iti ukteḥbecause it is so stated (in scripture) abl. of reason — 'on the strength of this statement'ऐसा कहा गया है — इस वचन के बल पर
na eṣāṁ vayaṁ na ca vayaṁ prabhavāma daṇḍe — 'neither over them are we [masters], nor do we have power to punish [them]'; iti ukteḥ — because it is thus stated.
na eṣām vayam na ca vayam prabhavāma daṇḍe — 'इन पर हम समर्थ नहीं, न दण्ड में हमारा अधिकार'; iti ukteḥ — इस वचन के बल पर।
He backs this up with scripture. Yama, the lord of death, tells his own servants: 'Over these devotees we have no power; we have no authority to punish them.' Because it is stated this way, the devotees' freedom from the fear of time stands proven.
'इन भक्तों पर हम समर्थ नहीं, और न दण्ड के विषय में हमारा अधिकार है' — इस (यम के) वचन के बल पर।
Why cited: cited (Yama's own words, bhā.pu. 6.3.27) to prove that devotees are beyond time's punishment — hence their fear of the 'net of time' is overcome.
क्यों उद्धृत: यह वचन (यम के अपने शब्द, भा.पु. 6.3.27) यह सिद्ध करने के लिए उद्धृत है कि भक्त काल के दण्ड से परे हैं — अतः उनका 'कालजाल' का भय जाता रहता है।
s7citation
sālokya-sārṣṭi-sārūpya ity ādeḥ mat-sevayā pratītaṁ te ity ādeś ca ||
sālokya-sārṣṭi-sārūpya iti ādeḥfrom the passage beginning 'sālokya, sārṣṭi, sārūpya…' abl. — 'on the strength of that text and what follows''सालोक्य-सार्ष्टि-सारूप्य' इत्यादि (वचन) के आधार पर
mat-sevayā pratītam te iti ādeḥ caand from the passage beginning 'through service to Me they perceived / gained…' ca — 'and likewise from this second text'और 'मेरी सेवा से तुम्हें प्राप्त' इत्यादि (वचन) के आधार पर भी
sālokya-sārṣṭi-sārūpya iti ādeḥ — from 'sālokya, sārṣṭi, sārūpya…' and the rest; mat-sevayā pratītaṁ te iti ādeḥ ca — and from 'through service to Me they gained…' and the rest.
sālokya-sārṣṭi-sārūpya iti ādeḥ — 'सालोक्य-सार्ष्टि-सारूप्य' इत्यादि से; mat-sevayā pratītam te iti ādeḥ ca — और 'मेरी सेवा से तुम्हें प्राप्त' इत्यादि से भी।
He adds two more scriptural supports. One begins 'sālokya, sārṣṭi, sārūpya…' — the four kinds of liberation. The other begins 'through service to Me they gained…' Both are cited in the same way, by naming their opening words and 'the rest.' They confirm that the devotees leave the rivers of liberation unhonored.
'सालोक्य-सार्ष्टि-सारूप्य' इत्यादि तथा 'मेरी सेवा से तुम्हें (मुक्ति) प्राप्त होती है' इत्यादि वचनों के आधार पर भी।
Why cited: cited (bhā.pu. 3.29.11 on the forms of mukti, and 9.4.67) to support that devotees do not resort to liberation — the 'aśīlita-mukti-nadīkān' of the verse.
क्यों उद्धृत: ये वचन (मुक्ति के प्रकारों पर भा.पु. 3.29.11, तथा 9.4.67) यह पुष्ट करने के लिए उद्धृत हैं कि भक्त मुक्ति का आश्रय नहीं लेते — यही श्लोक का 'अशीलित-मुक्ति-नदीकान्' है।
sālokya-sārṣṭi-sārūpya: three of the standard four types of mukti — sharing the Lord's world (sālokya), his opulence/power (sārṣṭi), and his form (sārūpya); named here as the 'rivers of liberation' the devotee declines.
सालोक्य-सार्ष्टि-सारूप्य — मुक्ति के प्रसिद्ध चार प्रकारों में से तीन: भगवान् के लोक में वास (सालोक्य), उनके ऐश्वर्य-सामर्थ्य में समता (सार्ष्टि), और उनके रूप की प्राप्ति (सारूप्य); यहाँ इन्हें उन 'मुक्ति की नदियों' के रूप में गिनाया गया है जिन्हें भक्त ठुकरा देता है।
Mukunda-dāsa Gosvāmī
s1avataranika
atha—
athanow — turning to the next verse, and setting up what follows transitional particle
atha — now (introducing the verse he is about to quote)
Now Mukunda begins. This single word signals a transition: he is about to bring in a scriptural verse before he explains the mūla.
s2citation
avijñātākhila-kleśāḥ sadā kṛṣṇāśrita-kriyāḥ | siddhāḥ syuḥ santata-prema-saukhyāsvāda-parāyaṇāḥ ||
avijñāta-akhila-kleśāḥthey have no awareness of any distress at all — unaware of every trouble bahuvrīhi, nom. pl. describing the devotees
sadāalways, at every moment adverb
kṛṣṇa-āśrita-kriyāḥwhose every action takes shelter of Kṛṣṇa bahuvrīhi, nom. pl.
siddhāḥperfected — the accomplished devotees nom. pl., the subject
syuḥthey would be, they are optative 3rd pl. of as
santata-prema-saukhya-āsvāda-parāyaṇāḥwholly intent on tasting the joy of unbroken prema (love for Kṛṣṇa) bahuvrīhi, nom. pl.
siddhāḥ — the perfected devotees; syuḥ — would be / are; avijñāta-akhila-kleśāḥ — unaware of any distress at all; sadā — always; kṛṣṇa-āśrita-kriyāḥ — with every action sheltered in Kṛṣṇa; santata-prema-saukhya-āsvāda-parāyaṇāḥ — intent on tasting the joy of unbroken prema
The perfected devotees have four marks. First, they feel no distress of any kind. Second, their every action always takes shelter of Kṛṣṇa. Third, they are the accomplished, perfected ones. Fourth, they are absorbed in tasting the joy of continuous prema, love for Kṛṣṇa. Mukunda will use these four marks as the frame for reading the whole verse.
Why cited: cited to supply the four marks of the perfected devotee (no distress, action sheltered in Kṛṣṇa, perfected, tasting unbroken prema) that Mukunda then maps onto the phrases of the mūla verse
prema: in wider usage simply 'love'; here the technical term for the highest love for Kṛṣṇa, ripened beyond ordinary bhakti.
s3avataranika
iti lakṣaṇān siddha-bhaktān namasyati—bhakti-raseti |
iti'thus' — closing off the quoted verse just given quotative particle
lakṣaṇānof such description — marked by those very qualities just listed acc. pl., agrees with siddha-bhaktān
siddha-bhaktānthe perfected devotees — them acc. pl., object of namasyati
namasyatihe bows to, offers respect to present 3rd sg.
bhakti-rasā itiwith the words beginning 'bhakti-rasa…' — i.e. by this verse names the mūla verse by its opening word
iti lakṣaṇān — of the description just given; siddha-bhaktān — the perfected devotees; namasyati — he bows to; bhakti-rasā iti — with the verse beginning 'bhakti-rasa…'
So Mukunda says: with the verse beginning 'bhakti-rasa…' the author bows to the perfected devotees — the very ones just described by those four marks. This line names the target of the salutation and ties it back to the quoted verse.
s4gloss
bhaktā eva makarā mīna-rājākhyāḥ sindhu-carās tān |
bhaktā eva makarāthe devotees are themselves the makarā — the devotees are precisely the great fish eva 'themselves, precisely' marks the metaphor's identification
mīna-rāja-ākhyāḥthe ones called the king of fishes nom. pl., in apposition
sindhu-carāḥwho move about in the ocean nom. pl., in apposition
tānthem — (I bow to) them acc. pl., resuming the object
bhaktāḥ eva — the devotees themselves; makarāḥ — are the makarā; mīna-rāja-ākhyāḥ — called the king of fishes; sindhu-carāḥ — moving in the ocean; tān — them
Mukunda decodes the compound bhakta-makarān. The devotees themselves are the makarā, the great sea-creatures called the king of fishes, who range about in the ocean. 'Them' — these are the ones the author bows to. The word eva makes the point that this is a metaphor of identity: the devotees are not merely like the fish; they are called the fish.
makara: a large aquatic creature of Sanskrit lore (often rendered 'sea-monster' or 'crocodile'); here 'the king of fishes,' the mightiest thing at home in the deep ocean.
s5gloss
makaratvena rūpakena sādṛśya-trayam āha—bhakti-rasa evāmṛta-sindhur nānā-vidha-mukti-nadīnām āśrayaḥ paramānandas tasmin carato viharataḥ |
makaratvena rūpakenaby the metaphor of their being makarā — through the figure that calls them great fish instrumental of means: 'by means of…'
sādṛśya-trayama threefold likeness acc. sg., object of āha
āhahe states, he brings out perfect 3rd sg.
bhakti-rasa eva amṛta-sindhuḥthe rasa of devotion is itself the ocean of nectar — (first likeness) eva marks the identification
nānā-vidha-mukti-nadīnām āśrayaḥit is the reservoir that holds the many rivers called liberation — (second likeness) gen. pl. + nom.: the sea into which those rivers run
parama-ānandaḥit is the highest bliss nom. sg., in apposition to the ocean
tasmin carataḥ viharataḥin it they range about, they sport — (third likeness: as fish sport in the sea) loc. 'in it' + acc. pl. participles agreeing with the devotees
makaratvena rūpakena — by the metaphor of their being makarā; sādṛśya-trayam — a threefold likeness; āha — he brings out; bhakti-rasaḥ eva amṛta-sindhuḥ — the rasa of devotion is itself the ocean of nectar; nānā-vidha-mukti-nadīnām āśrayaḥ — the reservoir of the many rivers of liberation; parama-ānandaḥ — the highest bliss; tasmin carataḥ viharataḥ — in it they range and sport
By calling the devotees makarā, the author draws a threefold likeness. First, the rasa of devotion is itself the ocean of nectar. Second, that ocean is the reservoir into which all the many rivers named 'liberation' pour. Third, the devotees range and sport in it, just as great fish sport in the sea. So the metaphor lines up point by point: devotion is the ocean, liberation the rivers that feed it, and the devotees the fish at play there. He also calls this ocean the highest bliss.
rasa: literally 'juice, taste'; here the technical term for the savoured devotional mood. amṛta: 'nectar,' the drink of deathlessness; here it marks bhakti-rasa as the deathless, immortal ocean.
s6conclusion
anena viśeṣaṇena santata-prema-saukhyāsvāda-parāyaṇatvam uktam |
anena viśeṣaṇenaby this describing word — i.e. by the phrase just glossed (their sporting in the ocean of bhakti-rasa) instrumental: 'by means of this qualifier'
santata-prema-saukhya-āsvāda-parāyaṇatvamtheir being wholly intent on tasting the joy of unbroken prema acc. sg. abstract noun, the fourth mark from the quoted verse
uktamis stated, is expressed past passive participle
anena viśeṣaṇena — by this describing word (their sporting in bhakti-rasa); santata-prema-saukhya-āsvāda-parāyaṇatvam — their being intent on tasting the joy of unbroken prema; uktam — is stated
Now Mukunda makes the first of his cross-links. This describing word — the devotees sporting in the ocean of bhakti-rasa — is what states the fourth mark from the quoted verse: that they are intent on tasting the joy of continuous prema. So the mūla's phrase 'ranging in the ocean of bhakti-rasa' just is the verse's 'santata-prema-saukhyāsvāda-parāyaṇāḥ.'
viśeṣaṇa: the technical pairing is viśeṣaṇa (a describing word, the qualifier) vs. viśeṣya (the word being described). Here rendered plainly as 'this describing word,' meaning the phrase that qualifies the devotees.
s7gloss
tatra viharaṇād eva paribhūta-kāla-rūpāj jālād bhīr bhayaṁ yais tān |
tatra viharaṇāt evaprecisely because they sport there (in that ocean) — eva: for that very reason ablative of cause: 'because of…'
paribhūta-kāla-rūpāt jālāt bhīḥ bhayaṁ yaiḥby whom the fear — the dread — of the net in the form of time has been overcome bahuvrīhi: paribhūta 'overcome' governs bhayam; bhīḥ glosses bhayam
tānthem — (I bow to) them acc. pl., resuming the object
tatra viharaṇāt eva — precisely because they sport there; paribhūta-kāla-rūpāt jālāt bhīḥ (= bhayam) yaiḥ — by whom the fear of the net in the form of time is overcome; tān — them
Mukunda decodes the compound paribhūta-kāla-jāla-bhiyaḥ. Precisely because they sport in that ocean of devotion, these devotees have overcome all fear of the 'net of time.' Time is pictured as a net that snares living beings; the word bhī simply spells out the bhaya, 'fear,' in the verse. 'Them' — such are the ones he bows to. Note the causal link he adds: it is their sporting in bhakti-rasa that frees them from time's net.
s8conclusion
anenāvijñātākhila-kleśatvam |
anenaby this — i.e. by this phrase (their fear of time's net being overcome) instrumental: 'by means of this'
avijñāta-akhila-kleśatvamtheir having no awareness of any distress at all acc. sg. abstract noun; supply uktam 'is stated' from s6
anena — by this phrase (fearlessness of time's net); avijñāta-akhila-kleśatvam — their being unaware of all distress; (uktam — is stated)
The second cross-link. By this phrase — that their fear of time's net is overcome — the author states the first mark from the quoted verse: that these devotees have no awareness of any distress at all. Being past the fear of time is the same thing as being past all distress. The verb 'is stated' carries over from the earlier line.
s9gloss
pūrva-hetor eva na śīlitā nādṛtā mukti-nadīs tān aśīlita-mukti-nadīkān śrī-kṛṣṇa-sevā-nirvṛtyā mukti-spṛhā nāstīty arthaḥ |
pūrva-hetoḥ evafrom that very same earlier cause — i.e. because they sport in the ocean of bhakti-rasa ablative of cause: 'because of…'; points back to s7's reason
na śīlitā na ādṛtā mukti-nadīḥ yaiḥby whom the rivers of liberation are not resorted to, not honored bahuvrīhi; śīlitā 'practised, resorted to' glossed by ādṛtā 'honored'
tān aśīlita-mukti-nadīkānthem — 'those who do not resort to the rivers of liberation' (the compound of the verse) acc. pl., the mūla word being decoded
śrī-kṛṣṇa-sevā-nirvṛtyābecause of the contentment found in serving Śrī Kṛṣṇa instrumental of cause: 'owing to…'
mukti-spṛhā na astithere is no longing for liberation nom. sg. subject + verb
iti arthaḥthis is the meaning closing formula
pūrva-hetoḥ eva — from that same earlier cause (sporting in bhakti-rasa); na śīlitā na ādṛtā mukti-nadīḥ yaiḥ — by whom the rivers of liberation are neither resorted to nor honored; tān aśīlita-mukti-nadīkān — them, 'the ones who do not resort to the rivers of liberation'; śrī-kṛṣṇa-sevā-nirvṛtyā — through the contentment of serving Śrī Kṛṣṇa; mukti-spṛhā na asti — there is no longing for liberation; iti arthaḥ — this is the meaning
Mukunda decodes the compound aśīlita-mukti-nadīkān. For the very same reason — because they sport in the ocean of devotion — these devotees do not resort to the 'rivers of liberation'; śīlita ('resorted to') he glosses with ādṛta ('honored'), so the sense is that they neither seek nor prize liberation. And he states the reason plainly: because serving Śrī Kṛṣṇa is so fulfilling in itself, they have no longing for liberation at all. That, he says, is the meaning.
s10conclusion
anena sadā kṛṣṇāśritatvam ||
anenaby this — i.e. by this phrase (their not seeking the rivers of liberation) instrumental: 'by means of this'
sadā kṛṣṇa-āśritatvamtheir being always sheltered in Kṛṣṇa — their every action always taking shelter of Kṛṣṇa acc. sg. abstract noun; supply uktam 'is stated'
anena — by this phrase (not resorting to liberation); sadā kṛṣṇa-āśritatvam — their being always sheltered in Kṛṣṇa; (uktam — is stated)
The last cross-link, closing the verse. By this phrase — that they do not resort to the rivers of liberation — the author states the remaining mark from the quoted verse: that these devotees are always sheltered in Kṛṣṇa, their every action taking refuge in him. Passing liberation by and taking shelter in Kṛṣṇa are one and the same devotion. So all four marks of the quoted verse have now been matched, one by one, to the phrases of the mūla.
Viśvanātha Cakravartī
s1avataranika
tad evaṁ nāma-grāhaṁ taṁ vanditvā svābhīṣṭānanyān api sāmānyataḥ sad-bhaktān vandate—bhakt-raseti |
tad evamso, in this way — picking up from the previous verse 連 connective / resumptiveइस प्रकार (पूर्व से जोड़ते हुए)
nāma-grāhamby taking his name — i.e. having addressed the Lord by name adverbial acc.नाम लेकर (नामोच्चारणपूर्वक)
tamhim (the Lord just praised)उन (कृष्ण) को
vanditvāhaving bowed to / having worshiped gerund — 'after doing X…'वन्दना करके (यह कर चुकने पर)
sva-abhīṣṭa-ananyān apieven those who are non-different from his own cherished Lord — the devotees who are one with the one he loves api = 'even, also'अपने अभीष्ट (देव) के अनन्य भक्तों को भी
sāmānyataḥin a general way — not each one by name ablative used adverbiallyसामान्य रूप से
sad-bhaktānthe true, saintly devoteesसद्भक्तों की
vandatehe now bows to / he worships main verb, presentवन्दना करते हैं
bhakti-rasa itiwith the words beginning 'bhakti-rasa…' — i.e. the verse now being explained pratīka, citing the verse's opening'भक्ति-रस' इत्यादि (श्लोक के आरम्भ को उद्धृत करते हुए)
tad evam — so, in this way; tam — him (the Lord); nāma-grāham — by taking his name; vanditvā — having bowed; api — also; sāmānyataḥ — in a general way; sva-abhīṣṭa-ananyān sad-bhaktān — the saintly devotees non-different from his own cherished Lord; vandate — he now worships; bhakti-rasa iti — with the verse beginning 'bhakti-rasa…'.
tad evam — इस प्रकार; nāma-grāham tam vanditvā — नाम लेकर उन (कृष्ण) की वन्दना करके; sva-abhīṣṭa-ananyān api sāmānyataḥ sad-bhaktān — अपने अभीष्ट के अनन्य भक्तों को भी, सामान्य रूप से सद्भक्तों की; vandate — वन्दना करते हैं; bhakti-rasa iti — 'भक्ति-रस' इत्यादि से।
This sets up the verse. Having already bowed to the Lord by name, the author now turns to the devotees. He worships them too — not each one individually, but as a class. And these are not just any devotees: they are non-different from the very Lord he cherishes. The verse beginning 'bhakti-rasa…' is where he does this.
इस प्रकार नाम लेकर उन (कृष्ण) की वन्दना करके, अब वे 'भक्ति-रस' इत्यादि श्लोक से सामान्य रूप से सद्भक्तों की — अपने अभीष्ट के अनन्य भक्तों की भी — वन्दना करते हैं।
nāma-grāham: literally 'name-taking'; here it means the previous verse addressed the Lord directly by name, whereas this verse praises the devotees only as a group (sāmānyataḥ).
नामग्राहम् — शब्दशः 'नाम लेकर'; यहाँ इसका अर्थ है कि पूर्व श्लोक में भगवान् को साक्षात् नाम लेकर सम्बोधित किया गया था, जबकि इस श्लोक में भक्तों की केवल सामान्य रूप से (सामान्यतः), समूहरूप में स्तुति की गई है।
s2gloss
bhaktā eva makarā mīna-rājākhyā jala-carās tān namasyāmi |
bhaktā eva makarāthe devotees themselves are the makara-fish — eva marks the metaphor: they simply ARE the great fish eva = 'themselves, precisely'भक्त ही (ठीक-ठीक) मकर हैं
mīna-rāja-ākhyāthe ones called 'the king of fishes' — that is what makara means hereजो मीनराज कहलाते हैं
jala-carāḥthe water-dwellers — creatures who move about in waterजल में विचरने वाले
tānthem (these devotee-fish)उन (मकरों) को
namasyāmiI bow to main verb, first personमैं नमस्कार करता हूँ
bhaktāḥ eva — the devotees themselves; makarāḥ — are the makara-fish; mīna-rāja-ākhyāḥ — called the king of fishes; jala-carāḥ — the water-dwellers; tān — them; namasyāmi — I bow to.
bhaktā eva makarā — भक्त ही मकर हैं; mīna-rāja-ākhyā — मीनराज नामक; jala-carāḥ — जल में विचरने वाले; tān namasyāmi — उन्हें मैं नमस्कार करता हूँ।
He unpacks the metaphor's core word. The 'makara' of the verse are the devotees themselves. Makara means the great sea-creature called the king of fishes, a water-dweller. So the line 'I bow to the makara' means: I bow to these devotees.
भक्त ही मकर हैं — मीनराज नामक, जल में विचरने वाले; उन्हें मैं नमस्कार करता हूँ।
makara: the large aquatic animal (often rendered sea-monster or crocodile); here glossed as mīna-rāja, 'king of fishes,' the grandest of water-dwellers, to fit the devotees as the greatest who move in the ocean of bhakti-rasa.
मकर — वह बड़ा जलचर प्राणी (प्रायः समुद्री जन्तु या घड़ियाल कहा जाता है); यहाँ उसे मीनराज अर्थात् 'मत्स्यों का राजा', जलचरों में सबसे महान्, कहकर समझाया गया है — ताकि भक्ति-रस के समुद्र में विचरने वाले सर्वश्रेष्ठ भक्तों के अनुरूप बैठे।
s3definition
makaratvena rūpakena sādṛśya-trayam āha—bhakti-rasa evāmṛta-sindhur nānā-vidha-mukti-nadīnām āśrayaḥ parama-paramānanda-svarūpas tasmin carato viharataḥ |
makaratvena rūpakenaby the metaphor of their being makara-fish — through this one image instrumental of means: 'by means of…'मकर रूपी रूपक के द्वारा
sādṛśya-trayama threefold likeness — three points of resemblanceतीन साम्यों को
āhahe states / he brings out main verb(ग्रन्थकार) कहते हैं
bhakti-rasa eva amṛta-sindhuḥ(first likeness) the rasa of devotion is itself the ocean of nectar — eva: it IS that ocean, not merely like it eva = 'itself, precisely'भक्ति-रस ही अमृत का समुद्र है
nānā-vidha-mukti-nadīnām āśrayaḥthe resting-place of the many kinds of rivers called 'liberation' — the ocean into which all those rivers flow genitive: 'of / for those rivers'जो नाना प्रकार की मुक्ति रूपी नदियों का आश्रय है
parama-parama-ānanda-svarūpaḥwhose very nature is the highest of high bliss — the supreme joy itself -svarūpa = 'having the nature of'जो परम से भी परम आनन्द स्वरूप है
tasminin it — in that ocean of bhakti-rasa locative: 'in / within'उस (समुद्र) में
carataḥ viharataḥ(second likeness) ranging about, playing — as the great fish sports in the sea, so the devotees move and play in that ocean acc. pl., agreeing with the devotee-fishविचरण-विहार करते हुए (मकर रूपी भक्तों को)
makaratvena rūpakena — by the metaphor of their being makara-fish; sādṛśya-trayam — a threefold likeness; āha — he states; bhakti-rasaḥ eva amṛta-sindhuḥ — the rasa of devotion is itself the ocean of nectar; nānā-vidha-mukti-nadīnām āśrayaḥ — the resting-place of the many rivers of liberation; parama-parama-ānanda-svarūpaḥ — whose nature is the highest bliss; tasmin — in it; carataḥ viharataḥ — (the devotees) ranging about, playing.
makaratvena rūpakena — मकर रूपी रूपक के द्वारा; sādṛśya-trayam āha — तीन साम्य कहते हैं; bhakti-rasa eva amṛta-sindhuḥ — भक्ति-रस ही अमृत का समुद्र; nānā-vidha-mukti-nadīnām āśrayaḥ — मुक्ति रूपी नदियों का आश्रय; parama-parama-ānanda-svarūpaḥ — परम से भी परम आनन्द स्वरूप; tasmin carataḥ viharataḥ — उसमें विचरण-विहार करते हुए।
Through the single image 'devotees are makara-fish,' the author draws out three matching points. First, what the sea is: the rasa of devotion is itself an ocean of nectar — the ocean into which all the many rivers named 'liberation' empty, and whose very nature is the highest possible bliss. Second, what the fish do: the devotees range and play in that ocean, just as great fish sport in the sea. (The third point comes in the next lines.) Notice the metaphor is stacked: bhakti-rasa is the ocean, and liberation is downgraded to mere rivers that feed it.
मकर रूपी रूपक के द्वारा (ग्रन्थकार) तीन साम्य कहते हैं — भक्ति-रस ही अमृत का समुद्र है; वही नाना प्रकार की मुक्ति रूपी नदियों का आश्रय है; और वही परम से भी परम आनन्द स्वरूप है। उस समुद्र में विचरण-विहार करते हुए (मकर रूपी भक्तों को)।
rūpaka: in Sanskrit poetics (alaṅkāra), the figure of 'identification' — the subject is said to BE the thing compared, not merely 'like' it (hence the repeated eva: the devotees are the fish, bhakti-rasa is the ocean), unlike a simple simile (upamā, 'X is like Y').
रूपक — काव्यशास्त्र (अलंकार) में 'तादात्म्य' का अलंकार, जिसमें विषय को उपमान के समान नहीं, अपितु वही कह दिया जाता है (इसीलिए बार-बार 'एव': भक्त ही मत्स्य हैं, भक्ति-रस ही समुद्र है) — उपमा ('X, Y के समान है') से भिन्न।
s4gloss
ataeva na śīlitā nādṛtā mukti-rūpā nadī yais tān |
ataevafor this very reason — because they range and play in that ocean of bhakti-rasa ata eva = 'therefore, precisely because of that'इसीलिए (ठीक उसी कारण से)
na śīlitā na ādṛtāis not resorted to, not honored — they neither cultivate it nor give it any regard two past participles, emphatic 'not…not…'न सेवन की, न आदर की गई
mukti-rūpā nadīthe river that is liberation — liberation cast as a mere river -rūpā = 'in the form of, that is'मुक्ति रूपी नदी (अर्थात् जो नदी है वह मुक्ति है)
yaiḥby whom — the devotees who do this instrumental relative, sets up the bahuvrīhiजिन (भक्तों) के द्वारा
tānthem — such devotees (this decodes 'aśīlita-mukti-nadīkān')उन (मकरों) को
ata eva — for this very reason; yaiḥ — by whom; mukti-rūpā nadī — the river that is liberation; na śīlitā na ādṛtā — is not resorted to, not honored; tān — them (such are they).
ataeva — इसीलिए; mukti-rūpā nadī na śīlitā na ādṛtā — मुक्ति रूपी नदी न सेवन की गई, न आदर की गई; yaiḥ tān — जिनके द्वारा, उन्हें।
This is the third point of the likeness, and it follows straight from the second. Because the devotees are already sporting in the ocean of bhakti-rasa, they simply have no use for the river that is liberation — they neither go to it nor give it any regard. This is what the verse's word 'aśīlita-mukti-nadīkān' means: 'those by whom the river of liberation is left unsought.' The image holds: why would a fish at home in the boundless ocean swim up a mere river?
इसीलिए जिन्होंने मुक्ति रूपी नदी का न सेवन किया, न आदर किया — उन (मकरों) को।
s5gloss
pūrva-hetor eva paribhūtaṁ tiraskṛtaṁ janma-maraṇādi-bandha-duḥkha-paramparā-hetu-bhūtāt kāla-rūpāj jālād bhīr bhayaṁ yais tān ||
pūrva-hetoḥ evafrom that very same earlier cause — again because they range in the ocean of bhakti-rasa ablative of reason: 'because of…'; eva = 'that very'उसी पूर्व कारण से
paribhūtam tiraskṛtamovercome, pushed aside — the two words gloss each other: fully set at naught past participles glossing the verse's paribhūtaपराभूत, अर्थात् तिरस्कृत (श्लोक के 'परिभूत' का विवरण)
janma-maraṇa-ādi-bandha-duḥkha-paramparā-hetu-bhūtātwhich is the cause of the unending chain of sufferings — birth, death, and the rest, the whole bondage of misery ablative, agreeing with kāla-rūpāt: 'from that which causes…'जो जन्म-मरण आदि बन्धन के दुःखों की परम्परा का कारण बना है, उस
kāla-rūpāt jālātfrom the net that is time — time cast as a snaring net ablative: 'from…'; -rūpa = 'in the form of'काल रूपी जाल से
bhīḥ bhayamthe fear, the dread — the two words gloss each other bhīḥ glossed by bhayamभीः अर्थात् भय (एक पद दूसरे का अर्थ खोलता है)
yaiḥby whom — the devotees instrumental relative, bahuvrīhiजिन (भक्तों) के द्वारा
tānthem — such are they (this decodes 'paribhūta-kāla-jāla-bhiyaḥ')उन (मकरों) को
pūrva-hetoḥ eva — from that very same earlier cause; yaiḥ — by whom; kāla-rūpāt jālāt — from the net that is time; janma-maraṇa-ādi-bandha-duḥkha-paramparā-hetu-bhūtāt — which causes the whole chain of sufferings of birth, death, and bondage; bhīḥ bhayam — the fear, the dread; paribhūtam tiraskṛtam — is overcome, set aside; tān — them.
pūrva-hetoḥ eva — उसी पूर्व कारण से; janma-maraṇa-ādi-bandha-duḥkha-paramparā-hetu-bhūtāt kāla-rūpāt jālāt — दुःखों की परम्परा के कारणभूत काल रूपी जाल से; bhīḥ bhayam paribhūtam tiraskṛtam — भय पराभूत, तिरस्कृत; yaiḥ tān — जिनके द्वारा, उन्हें।
The final phrase, and it rests on the same cause as before: because these devotees live in the ocean of bhakti-rasa, their fear too is gone. Fear of what? Time. Time is pictured as a net that snares, and it is time that drives the endless chain of birth, death, and every bondage of suffering. That dread they have overcome — pushed it clean aside. This decodes the verse's 'paribhūta-kāla-jāla-bhiyaḥ,' 'those whose fear of the net of time is overcome.' A fish safe in the open ocean is beyond the reach of the fowler's net.
उसी पूर्व कारण से जिन्होंने काल रूपी जाल से — जो जन्म-मरण आदि बन्धन के दुःखों की परम्परा का कारण है — उत्पन्न भय (भीः) को पराभूत, अर्थात् तिरस्कृत कर दिया है, उन (मकरों) को।
kāla-jāla: 'the net of time' — time (kāla, which in general Sanskrit thought is the devouring power that brings death) is here figured as a hunter's net (jāla) that traps beings in repeated birth and death; the devotee-fish, at home in the ocean of rasa, is out of its reach.
कालजाल — 'काल का जाल'; काल (जो सामान्य संस्कृत विचार में ग्रसने वाली, मृत्यु लाने वाली शक्ति है) यहाँ बहेलिये के जाल के रूप में दिखाया गया है, जो प्राणियों को बार-बार जन्म-मरण में फँसाता है; रस के समुद्र में रमने वाला भक्त-मत्स्य उसकी पहुँच से परे है।