L1definition
ahaituky avyavahitā yā bhaktiḥ puruṣottame ||
ahaitukīwhich asks for nothing in return — it has no ulterior motive feminine, agreeing with bhaktiḥजो निर्हेतुक है — किसी हेतु या फल की कामना से रहित
avyavahitāand which is never broken off — nothing comes in between to cover it over feminine, agreeing with bhaktiḥजो अव्यवहित है — बिना किसी व्यवधान के, अखण्ड
yā bhaktiḥthat devotion which — relative pronoun yā; picked up by saḥ in L4जो भक्ति
puruṣottameis directed toward the Supreme Person locative of the object of devotionपुरुषोत्तम (कृष्ण) के प्रति — भक्ति के विषय में
yā bhaktiḥ — that devotion which; puruṣottame — toward the Supreme Person; ahaitukī — asks for nothing in return; avyavahitā — and is never broken off.
ahaitukī — निर्हेतुक; avyavahitā — अव्यवहित; yā bhaktiḥ — जो भक्ति; puruṣottame — पुरुषोत्तम में।
There is a devotion aimed at the Supreme Person. It is causeless — it wants nothing in exchange for itself. And it is unbroken — nothing slips in to interrupt it. This line opens the definition; the word 'which' (yā) is left hanging and gets completed later by 'that very devotion' (sa eva) in the fourth line.
पुरुषोत्तम के प्रति जो भक्ति निर्हेतुक और अव्यवहित होती है।
puruṣottama — literally 'the highest (uttama) among persons (puruṣa)'; a standard name for the Supreme Person, here the object toward whom this devotion flows.
पुरुषोत्तम — अक्षरशः 'पुरुषों (पुरुष) में उत्तम (उत्तम)'; परम पुरुष का प्रसिद्ध नाम, यहाँ वह जिसकी ओर यह भक्ति बहती है।
L2definition
sālokya-sārṣṭi-sāmīpya-sārūpyaikatvam apy uta |
sālokya-sārṣṭi-sāmīpya-sārūpya-ekatvamsharing his realm, sharing his power, being close to him, sharing his form, and becoming one with him — the five kinds of liberation, taken together compound; the five listed liberations, ending in ekatva (= sāyujya, merging)सालोक्य, सार्ष्टि, सामीप्य, सारूप्य और एकत्व (सायुज्य) — ये पाँच प्रकार की मुक्ति
apieven — even these prizesभी
utaindeed — an emphatic 'yes, even that' (pointing above all at the last one, oneness)और / अथवा
sālokya-sārṣṭi-sāmīpya-sārūpya-ekatvam — sharing his realm, his power, his nearness, his form, and oneness with him; api uta — even these, indeed.
sālokya-sārṣṭi-sāmīpya-sārūpya-ekatvam — सालोक्य आदि पाँच मुक्तियाँ (एकत्व अर्थात् सायुज्य सहित); api — भी; uta — और।
Now the line names the great rewards of liberation. There are five of them: living in the Lord's own realm (sālokya); having power equal to his (sārṣṭi); staying near him (sāmīpya); wearing a form like his (sārūpya); and merging into oneness with him (ekatva, i.e. sāyujya). The words 'even, indeed' (api uta) stress that this includes the highest prize of all — oneness. The sentence is not finished: what people do with these prizes comes in the next line.
सालोक्य, सार्ष्टि, सामीप्य, सारूप्य और एकत्व (सायुज्य) — ये पाँच मुक्तियाँ भी।
ekatva / sāyujya — in the wider tradition sāyujya names the liberation of merging into the Lord, the very goal Advaita prizes most; here it is listed as the last and greatest of the five offered prizes that the pure devotee still turns down.
एकत्व अर्थात् सायुज्य — व्यापक परम्परा में सायुज्य भगवान् में विलीन हो जाने वाली मुक्ति का नाम है, वही जिसे अद्वैतवादी सबसे ऊँचा मानते हैं; यहाँ इसे प्रदत्त पाँच मुक्तियों में अन्तिम और सबसे बड़ी के रूप में गिनाया गया है, जिसे शुद्ध भक्त फिर भी ठुकरा देता है।
L3definition
dīyamānaṁ na gṛhṇanti vinā mat-sevanaṁ janāḥ ||
dīyamānameven while they are being offered — held out, put on the table present passive participle; concessive ('though offered')दी जाने पर भी — यद्यपि प्रदान की जाती है
na gṛhṇantithey do not take them 3rd person pluralस्वीकार नहीं करते
vinā mat-sevanamif it means giving up serving me — anything 'apart from my service' they refuse vinā 'without / apart from' governs mat-sevanamमेरी सेवा के बिना / मेरी सेवा को छोड़कर
janāḥsuch people — the Lord's own devotees nominative plural; subject of na gṛhṇanti(भक्त) जन — जो कर्ता हैं
janāḥ — such people; dīyamānam — though [the five liberations] are being offered; vinā mat-sevanam — if it would mean going without my service; na gṛhṇanti — do not accept them.
janāḥ — भक्तजन; vinā mat-sevanam — मेरी सेवा के बिना; dīyamānam — दी जाने पर भी; na gṛhṇanti — स्वीकार नहीं करते।
Here the Lord speaks in his own voice ('my service'). Even when all five liberations are held out to them, his devotees will not take them — not if accepting means losing the chance to serve him. Service to him is worth more to them than any liberation. This completes the long relative clause begun in the first line: this refusal is the mark of the devotion being defined.
भक्तजन मेरी सेवा के बिना, दी जाने पर भी उन (मुक्तियों) को स्वीकार नहीं करते।
L4alternative
sa eva bhakti-yogākhya ātyantika udāhṛtaḥ
saḥ evathat very devotion — the one just described; picks up the 'which' (yā) from the first line nominative; correlative answering yā bhaktiḥ of L1वही (भक्ति) — जो ऊपर 'यह भक्ति' कही गई
bhakti-yoga-ākhyaḥthe thing that goes by the name 'bhakti-yoga' bahuvrīhi: 'having the name bhakti-yoga'जिसका नाम भक्ति-योग है
ātyantikaḥthe ultimate — read either as 'the supreme goal of life' (Jīva, Viśvanātha) OR as 'the highest, because it is by its own nature the most powerful' (Mukunda) nominative; the two readings are left standing side by side, not mergedआत्यन्तिक — परम, अन्तिम (पुरुषार्थ रूप)
udāhṛtaḥis what has been declared — set forth as the example past passive participleकही गई है / उदाहरण रूप में बताई गई है
saḥ eva — that very devotion; bhakti-yoga-ākhyaḥ — the one called bhakti-yoga; ātyantikaḥ — the ultimate; udāhṛtaḥ — is declared to be.
saḥ eva — वही भक्ति; bhakti-yoga-ākhyaḥ — जिसका नाम भक्ति-योग है; ātyantikaḥ — आत्यन्तिक; udāhṛtaḥ — कही गई है।
The final line answers the 'which' left open in the first line: that very devotion — the one that is causeless, unbroken, and refuses even liberation — is what is called bhakti-yoga, and it is declared to be 'the ultimate' (ātyantika). On the word 'ultimate' the commentators split, and their two readings are kept side by side, not blended. On the first reading (Jīva and Viśvanātha), 'ultimate' means the supreme goal of human life — the highest thing a person can aim at. On the second reading (Mukunda), 'ultimate' means highest in the sense of most powerful — it is the strongest of all paths by its own inherent potency. Both senses stand; the verse does not decide between them.
वही भक्ति, 'भक्ति-योग' नाम से, आत्यन्तिक (परम पुरुषार्थ) रूप में कही गई है।
ātyantika — 'final, absolute, extreme'; here left deliberately two-sided: the supreme goal one reaches (an end-point) versus the supremely potent means (a strength). The commentary preserves both and resolves neither.
आत्यन्तिक — 'अन्तिम, परम, अत्यन्त'; यहाँ जान-बूझकर दो-मुखी छोड़ा गया है — वह परम लक्ष्य जिस तक पहुँचा जाता है (साध्य-अन्त), अथवा परम सामर्थ्यवान् साधन (बल)। टीका दोनों को बनाए रखती है, किसी एक का निर्णय नहीं करती।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
atrāhaitukīti |
atrahere, at this point (in the text) adverb, locative senseयहाँ (इस श्लोक में)
āhaitukī itithe verse that starts with the word "causeless" (ahaitukī) pratīka — catchword naming the verse, + iti'अहैतुकी' — इस पद को उठाकर
atra — here; āhaitukī iti — [the verse] beginning "ahaitukī".
atra — यहाँ; āhaitukī iti — 'अहैतुकी' यह पद।
Here Jīva picks up the verse by its opening word. He names it just by its first word, "ahaitukī" (causeless). This is only the label that tells us which verse he is about to comment on; the actual explaining starts next.
यहाँ 'अहैतुकी' इस पद से (आगे व्याख्या की जाती है)।
s2gloss
atrāhaitukīti anyābhilāṣitā-śūnyā, avyavahitā jñāna-karmādy-anāvṛtā, bhaktir bhāva-rūpā, tathāpy etad avyabhicāriṇī kriyā-rūpo’pi lakṣyate ||
atrahere, in this verse adverbयहाँ
āhaitukī itithe word "causeless" (ahaitukī) — taking it up to explain it pratīka + iti'अहैतुकी' इस पद का (अर्थ)
anyābhilāṣitā-śūnyāit means: empty of any craving for something else gloss of ahaitukī; compound kept wholeअन्य किसी अभिलाषा से रहित
avyavahitāand "uninterrupted" means second word being glossed'अव्यवहित' पद (का अर्थ)
jñāna-karmādy-anāvṛtānot covered over by jñāna, karma, and the like gloss of avyavahitā; -anāvṛtā "un-covered"ज्ञान, कर्म आदि से अनावृत — अनाच्छादित
bhaktiḥthis devotion (bhakti) so described the word being definedभक्ति — जिसका लक्षण दिया जा रहा है
bhāva-rūpāis in its essence bhāva — an inner emotion, a feeling predicate: "has the form of bhāva"भाव-रूप है — जिसका स्वरूप भाव है
tathā apiand yet, even so concessive connectiveतथापि / फिर भी
etad avyabhicāriṇībeing inseparable from that emotion — never parting from it avyabhicāriṇī "not straying from", agreeing with the activityइस (भाव) से अव्यभिचारिणी — उससे कभी अलग न होने वाली
kriyā-rūpaḥ apiit also shows up in the form of activity, in acts one does api "also"; kriyā-rūpa "having the form of action"क्रिया-रूप भी — जिसका स्वरूप क्रिया है वह भी
lakṣyateis observed, is seen to be the case present passive, 3rd sg.लक्षित होती है — लक्षणा से समझी जाती है
atra — here; āhaitukī iti — [the word] "causeless"; anyābhilāṣitā-śūnyā — [means] empty of craving for anything else; avyavahitā — "uninterrupted"; jñāna-karmādy-anāvṛtā — [means] not covered over by jñāna, karma, and the like; bhaktiḥ — this devotion; bhāva-rūpā — is of the nature of emotion (bhāva); tathā api — yet even so; etad avyabhicāriṇī — being inseparable from that emotion; kriyā-rūpaḥ api — also in the form of activity; lakṣyate — is observed.
atra — यहाँ; āhaitukī iti — 'अहैतुकी'; anyābhilāṣitā-śūnyā — अन्य अभिलाषा से रहित; avyavahitā — 'अव्यवहित'; jñāna-karmādy-anāvṛtā — ज्ञान-कर्म आदि से अनावृत; bhaktiḥ — भक्ति; bhāva-rūpā — भाव-रूप; tathā api — तथापि; etad avyabhicāriṇī — इससे अव्यभिचारिणी; kriyā-rūpaḥ api — क्रिया-रूप भी; lakṣyate — लक्षित होती है।
Now Jīva explains the two words. "Causeless" means empty of any craving for something else — you are not doing it to get anything. "Uninterrupted" means not covered over by jñāna, karma, and the like — no admixture of knowledge-seeking or ritual works breaks in. Next he tells us what this devotion basically is: at its core it is bhāva, an inner emotion. But he adds a qualification. Even though it is an emotion, it never parts from that emotion, and so it is also seen in the form of activity — in things the devotee actually does. So bhakti is a feeling that shows itself in action.
'अहैतुकी' का अर्थ है अन्य अभिलाषा से रहित, और 'अव्यवहित' का अर्थ है ज्ञान-कर्म आदि से अनावृत। भक्ति भाव-रूप है; तथापि उस भाव से अव्यभिचारिणी क्रिया-रूप भक्ति भी यहाँ लक्षित होती है।
jñāna / karma (home meaning; meaning here): in Pūrva-Mīmāṁsā and Vedānta these name the two great scriptural paths — the karma-kāṇḍa of ritual works aimed at worldly and heavenly ends, and the jñāna-kāṇḍa of knowledge aimed at liberating realization of brahman. Here they are named not as paths but as admixtures that would "cover over" and adulterate the pure devotional emotion.
ज्ञान / कर्म (मूल अर्थ; यहाँ का अर्थ): पूर्व-मीमांसा और वेदान्त में ये दो महान् शास्त्रीय मार्गों के नाम हैं — कर्म-काण्ड, अर्थात् लौकिक तथा स्वर्गिक फल के लिए किए जाने वाले यज्ञादि कर्म, और ज्ञान-काण्ड, अर्थात् ब्रह्म के मोक्षदायी साक्षात्कार का ज्ञान। यहाँ इन्हें मार्ग के रूप में नहीं, वरन् ऐसे मिश्रण के रूप में नाम दिया गया है जो शुद्ध भक्ति-भाव को 'ढँककर' दूषित कर देते।
s3avataranika
atrāhaitukatvam eva viśeṣeṇa darśayati sālokyeti |
atrahere, next adverbयहाँ
āhaitukatvam evathis very causelessness — precisely the being-causeless just defined eva "precisely, this very"; -tva abstract, "the fact of being causeless"निर्हेतुकता को ही — निर्हेतुक होने के भाव को ही
viśeṣeṇain a special, spelled-out way — in detail instrumental of mannerविशेष रूप से
darśayatihe shows, he brings out present, 3rd sg. (the author)(ग्रन्थकार) दिखाते हैं
sālokya itiin the verse that starts with the word "sālokya" (sharing the same realm) pratīka + iti naming the next verse'सालोक्य' इस श्लोक से
atra — here; āhaitukatvam eva — this very causelessness; viśeṣeṇa — in a special, detailed way; darśayati — he shows; sālokya iti — in the verse beginning "sālokya".
atra — यहाँ; āhaitukatvam eva — निर्हेतुकता को ही; viśeṣeṇa — विशेष रूप से; darśayati — दिखाते हैं; sālokya iti — 'सालोक्य' इस श्लोक से।
Now Jīva sets up the next verse. He says: this very causelessness — the very point he just defined — is what the author now shows in a special, spelled-out way. And he shows it in the verse that begins with the word "sālokya." This is a bridge line: it tells us that the "sālokya" verse is there to illustrate that pure devotion asks for nothing else.
यहाँ 'सालोक्य' इत्यादि श्लोक से (ग्रन्थकार) निर्हेतुकता को ही विशेष रूप से दिखाते हैं।
s4gloss
yasyām iti śeṣaḥ |
yasyām itithe words "in which" (yasyām) — a relative, feminine locative supplied word; feminine locative agreeing with bhakti'यस्याम्' (जिस भक्ति में) — यह पद
śeṣaḥare to be supplied — filled in to complete the sense "the remainder / what is left to be added"अध्याहार्य शेष है — जोड़कर समझना चाहिए
yasyām iti — [the words] "in which"; śeṣaḥ — are to be supplied.
yasyām iti — 'यस्याम्' यह पद; śeṣaḥ — अध्याहार्य शेष।
Here Jīva fixes a gap in the grammar. The "sālokya" verse does not actually say what these liberations are being refused during. So he tells us to supply the words "in which" — meaning "in which [devotion]". The feminine form points back to bhakti. So read it as: it is when that devotion is present that people refuse even these liberations. He is just completing the sentence so it construes.
'यस्याम्' (जिस भक्ति में) — यह पद यहाँ अध्याहार से जोड़ना चाहिए।
s5gloss
ātyantikaḥ parama-puruṣārthaḥ ity arthaḥ ||
ātyantikaḥ"the ultimate" (ātyantika) — the word from the verse being explained the word being glossed'आत्यन्तिक' पद
parama-puruṣārthaḥmeans the highest goal a human life can aim at the gloss; puruṣārtha "aim of human life"परम पुरुषार्थ — जीवन का सर्वोच्च लक्ष्य
iti arthaḥthat is the meaning closing formulaऐसा अर्थ है
ātyantikaḥ — "the ultimate"; parama-puruṣārthaḥ — [means] the supreme goal of human life; iti arthaḥ — that is the meaning.
ātyantikaḥ — 'आत्यन्तिक'; parama-puruṣārthaḥ — परम पुरुषार्थ; iti arthaḥ — ऐसा अर्थ है।
Finally Jīva glosses one more word. "The ultimate" (ātyantika) means the supreme goal of human life — parama-puruṣārtha, the highest thing a person can aim for. So the verse's claim is that this bhakti-yoga is not one good end among others; it is the topmost human goal. That, he says, is the meaning.
'आत्यन्तिक' का अर्थ है परम पुरुषार्थ।
This reading of ātyantika is not shared by all the commentators. Jīva (and Viśvanātha) take it as parama-puruṣārtha, "the supreme human goal"; Mukunda instead takes it as "highest because it is of its own self the most potent." The two readings are left standing side by side, not merged.
आत्यन्तिक का यह अर्थ सभी टीकाकार नहीं मानते। जीव (तथा विश्वनाथ) इसे परम-पुरुषार्थ, 'सर्वोच्च पुरुषार्थ' मानते हैं; मुकुन्द इसके स्थान पर इसे 'स्वयं ही सर्वाधिक सामर्थ्यवान् होने के कारण सर्वोच्च' मानते हैं। दोनों अर्थ साथ-साथ खड़े रहते हैं, एक में मिलाए नहीं जाते।
Mukunda-dāsa Gosvāmī
s1avataranika
atrāhaitukīti, puruṣottame bhaktiḥ |
atrahere, in this verse
ahaitukī itithe verse beginning "ahaitukī (causeless)" — he picks it up by its opening word pratīka, citation-tag naming the verse by its first word
puruṣottamedirected toward the Supreme Person locative, the object of the devotion
bhaktiḥdevotion — this is the heart of the line
atra — here; ahaitukī iti [padye] — in the verse beginning "ahaitukī"; bhaktiḥ — devotion; puruṣottame — [directed] toward the Supreme Person.
Mukunda takes up the verse by its first word, "ahaitukī." He first pulls out its backbone: the devotion the verse speaks of is devotion directed toward the Supreme Person. Everything that follows will describe that one devotion.
puruṣottama: literally "the highest (uttama) among persons (puruṣa)"; here a name of Kṛṣṇa as the supreme object toward whom the devotion is aimed.
s2gloss
ānukūlyena kṛṣṇānuśīlanam ahaitukī anyābhilāṣitā-śūnyā, avyavahitā jñāna-karmādy-anāvṛtā |
ānukūlyenafavorably, in a mood that pleases him instrumental of manner
kṛṣṇa-anuśīlanamthe steady cultivation of Kṛṣṇa — this is what "devotion" means
ahaitukī"causeless" — the verse's word, now to be explained
anyābhilāṣitā-śūnyāmeaning: empty of any longing for something else
avyavahitā"uninterrupted" — the next verse-word to explain
jñāna-karma-ādi-anāvṛtāmeaning: not covered over by jñāna, karma, and the like
ānukūlyena kṛṣṇa-anuśīlanam — the favorable cultivation of Kṛṣṇa [is what bhakti means]; ahaitukī — "causeless" [means] anyābhilāṣitā-śūnyā — empty of longing for anything else; avyavahitā — "uninterrupted" [means] jñāna-karma-ādi-anāvṛtā — not covered over by jñāna, karma, and the like.
First he says what "devotion" itself is: the favorable cultivation of Kṛṣṇa — serving him in a mood that pleases him. Then he glosses the verse's two words. "Causeless" means empty of any longing for anything else; you don't do it to get something. "Uninterrupted" means not covered over by jñāna and karma and such things; nothing is mixed in to break it.
jñāna / karma: the two great scriptural paths — karma, ritual action for worldly and heavenly ends; jñāna, the knowledge-path leading to realization of brahman. Here they are named as admixtures that would "cover over" and adulterate pure devotion.
s3avataranika
atrāhaitukītvam eva viśeṣeṇa darśayati—sālokyeti padyena |
atrahere, at this point
ahaitukītvam evathis very quality of being causeless — precisely this, and nothing else eva restricts the focus to causelessness
viśeṣeṇain a special, pointed way instrumental of manner
darśayatihe shows / brings out
sālokya iti padyenaby means of the verse beginning "sālokya" instrumental of means; pratīka naming the next verse
atra — here; ahaitukītvam eva — this very causelessness; viśeṣeṇa — in a pointed way; sālokya iti padyena — by the verse beginning "sālokya"; darśayati — he shows.
Now Mukunda tells us the job of the next verse. With the verse that starts "sālokya," the author shows one thing in particular: this very causelessness of devotion. That verse (the devotees who refuse the five liberations) is there to display that the devotion asks for nothing in return.
s4gloss
yā atrāhaituky-ādi-lakṣaṇā bhaktiḥ sa eva bhakti-yoga udāhṛta ity anvayaḥ |
yāthe devotion which — relative pronoun, feminine, picking up bhaktiḥ
atrahere, in these verses
ahaituki-ādi-lakṣaṇāis defined by the marks "causeless" and so on
bhaktiḥthat devotion
sa evathat very one — and nothing else correlative, masculine, answering to sa eva bhakti-yoga in the mūla
bhakti-yogaḥis what is called bhakti-yoga
udāhṛtaḥis the thing declared [to be the ultimate] past passive participle
iti anvayaḥ— such is how the words join up iti closes the stated construal
yā bhaktiḥ — the devotion which; atra — here; ahaitukī-ādi-lakṣaṇā — is defined by "causeless" and the rest; sa eva bhakti-yogaḥ udāhṛtaḥ — that very one is what is declared to be bhakti-yoga; iti anvayaḥ — such is the construal.
Here Mukunda spells out how the sentence hangs together across the intervening verse. The devotion described earlier by the marks "causeless" and so on — that very same devotion is the thing the verse calls bhakti-yoga and declares to be the ultimate. So the feminine "which devotion" at the start and the masculine "that very one" at the end point to one and the same thing.
anvaya: the prose word-order that shows how the verse's words connect. Mukunda supplies it because the relative "yā" (feminine, "which devotion") and the far-off correlative "sa" (masculine, "that one") are separated by a whole verse and shift gender — he confirms they name the single devotion.
s5gloss
ātyantikaḥ svato vīryavattamatayottamaḥ ||
ātyantikaḥ"the ultimate" — the verse-word he now explains
svataḥof its own self, in and by itself ablative adverb
vīryavattama-tayābecause it is the most potent of all instrumental of cause; -tama superlative + -tā abstract, "by being most-potent"
uttamaḥso it is the very highest
ātyantikaḥ — "the ultimate"; svataḥ — of its own self; vīryavattama-tayā — because it is the most potent; uttamaḥ — is the highest.
Finally he explains the verse-word "ultimate." Mukunda reads it as: highest of all. And why highest? Because, of its own self, this devotion is the most potent thing there is. Its supremacy comes from its own inner power, not from anything outside it.
"the ultimate" (ātyantikaḥ): the commentators diverge and are not harmonized. Jīva and Viśvanātha gloss it as parama-puruṣārtha, the supreme goal of human life — supreme as an end pursued. Mukunda instead reads it as uttama, highest, because the devotion is by its own self the most potent. Both readings stand as offered.
Viśvanātha Cakravartī
s1avataranika
atrāhaitukīti |
atrahere, at this point in the text adverb / locative senseयहाँ
ahaitukī itithe verse that starts with the word 'ahaitukī (causeless)' iti = verse-label, naming a verse by its first word'अहैतुकी' इस पद (श्लोक) से
atra — here; ahaitukī iti — the verse beginning with 'ahaitukī'.
atra — यहाँ; ahaitukī iti — 'अहैतुकी' यह पद।
He now takes up the verse that begins with the word 'ahaitukī (causeless).' This is just the label that names the verse before he comments on it.
यहाँ 'अहैतुकी' इस पद से (व्याख्या आरम्भ होती है)।
iti after a first word is the standard way a commentator points to a verse: 'the ahaitukī-verse,' i.e. verse 13.
किसी प्रथम शब्द के पश्चात् 'इति' लगाना टीकाकार का श्लोक की ओर संकेत करने का प्रसिद्ध ढंग है: 'अहैतुकी-वाला श्लोक', अर्थात् तेरहवाँ श्लोक।
s2gloss
atrāhaitukīti anyābhilāṣitā-śūnyā, avyavahitā jñāna-karmādy-anāvṛtā, atrāhaitukatvam eva viśeṣeṇa darśayati sālokya iti |
atrahere, in this verse adverbयहाँ
ahaitukī itithe word 'ahaitukī (causeless)' means: quoting the word to be explained'अहैतुकी' इस पद का
anyābhilāṣitā-śūnyāit is devotion empty of any craving for something else — wanting nothing but the Lord the gloss of ahaitukīअन्य अभिलाषा से रहित
avyavahitāand 'avyavahitā (uninterrupted)' means: the next word to be explained'अव्यवहित' पद
jñāna-karmādy-anāvṛtānot covered over by jñāna (knowledge for liberation), karma (ritual action), and the like the gloss of avyavahitāज्ञान-कर्म आदि से अनावृत
atrahere, in the next verse adverbयहाँ
ahaitukatvam evathis very quality of being causeless — and nothing else eva = precisely this, singling it outनिर्हेतुकता को ही — इसी को
viśeṣeṇa darśayatihe shows in a special, detailed way instrumental viśeṣeṇa = 'in particular'विशेष रूप से दिखाते हैं
sālokya itiin the verse that begins with the word 'sālokya' iti = verse-label'सालोक्य' इस श्लोक से
atra ahaitukī iti — here the word 'causeless'; anyābhilāṣitā-śūnyā — [means] empty of craving for anything else; avyavahitā — 'uninterrupted'; jñāna-karma-ādi-anāvṛtā — [means] not covered by knowledge, ritual action, and the rest; atra ahaitukatvam eva — this very causelessness; viśeṣeṇa darśayati — he shows in particular; sālokya iti — in the verse beginning 'sālokya'.
atra — यहाँ; ahaitukī iti — 'अहैतुकी'; anyābhilāṣitā-śūnyā — अन्य अभिलाषा से रहित; avyavahitā — 'अव्यवहित'; jñāna-karmādy-anāvṛtā — ज्ञान-कर्म आदि से अनावृत; atra — यहाँ; ahaitukatvam eva — निर्हेतुकता को ही; viśeṣeṇa darśayati — विशेष रूप से दिखाते हैं; sālokya iti — 'सालोक्य' इस श्लोक से।
Here 'causeless' means devotion that is empty of any craving for something else: it wants nothing but the Lord. And 'uninterrupted' means devotion that is not covered over by knowledge-for-liberation, ritual action, and the like. Then he says: he now shows this very causelessness in detail — in the verse that begins with the word 'sālokya.' So this one sentence both glosses the two words of verse 13 and announces that the next verse will unpack the 'causeless' part.
'अहैतुकी' का अर्थ है अन्य अभिलाषा से रहित, 'अव्यवहित' का अर्थ है ज्ञान-कर्म आदि से अनावृत। यहाँ 'सालोक्य' इत्यादि श्लोक से निर्हेतुकता को ही विशेष रूप से दिखाते हैं।
jñāna / karma: in Mīmāṁsā and Vedānta these name the two great scriptural paths — the ritual path (karma) aimed at worldly and heavenly results, and the knowledge path (jñāna) aimed at liberating realization of brahman; here they name admixtures that would 'cover over' and dilute pure devotion.
ज्ञान / कर्म: मीमांसा और वेदान्त में ये दो महान् शास्त्रीय मार्गों के नाम हैं — कर्म-मार्ग, जो लौकिक तथा स्वर्गिक फल के लिए है, और ज्ञान-मार्ग, जो ब्रह्म के मोक्षदायी साक्षात्कार के लिए है; यहाँ ये ऐसे मिश्रण के नाम हैं जो शुद्ध भक्ति को 'ढँककर' मन्द कर देते।
s3gloss
yasyām bhaktau satyām iti śeṣaḥ |
yasyām bhaktau satyām'when that devotion is present' — a locative-absolute clause, i.e. once such devotion is there locative absolute: 'when… is present'जिस भक्ति के विद्यमान होने पर (सति-सप्तमी)
iti śeṣaḥthis is the phrase you must supply to complete the verse śeṣaḥ = the ellipsis to be filled inयह अध्याहार्य शेष है
yasyām bhaktau satyām — 'when that devotion is present'; iti śeṣaḥ — this is to be supplied.
yasyām bhaktau satyām — जिस भक्ति के होने पर; iti śeṣaḥ — यह अध्याहार्य शेष।
The verse leaves something unsaid. You must supply the clause 'when that devotion is present.' In other words: once such causeless devotion is there, then even the offered liberations are refused. He is filling in the grammar the verse takes for granted.
'जिस भक्ति के विद्यमान होने पर' — यह अध्याहार से जोड़ना चाहिए।
śeṣaḥ marks an ellipsis: the commentator hands the reader the exact words needed to make the sentence run.
'शेषः' किसी लुप्त पद (अध्याहार) को सूचित करता है: टीकाकार पाठक को ठीक वे शब्द दे देता है जिनसे वाक्य पूरा चल सके।
s4definition
sālokyaṁ bhagavatā saha ekasmin loke vāsaḥ |
sālokyaṁ'sālokya (sharing His realm)' means: the term being defined'सालोक्य'
bhagavatā sahatogether with the Lord instrumental + saha = 'together with'भगवान् के साथ
ekasmin lokein one and the same world locative = 'in'एक ही लोक में
vāsaḥdwelling, living there predicate nounनिवास (करना)
sālokyaṁ — sālokya; bhagavatā saha — together with the Lord; ekasmin loke — in one world; vāsaḥ — dwelling.
sālokyaṁ — 'सालोक्य'; bhagavatā saha — भगवान् के साथ; ekasmin loke — एक ही लोक में; vāsaḥ — निवास।
'Sālokya' means living in the same world as the Lord. It is the first of the five liberations the verse names — being granted a place in His own realm.
'सालोक्य' का अर्थ है भगवान् के साथ एक ही लोक में निवास।
s5definition
sārṣṭiṁ samānaiśvaryam |
sārṣṭiṁ'sārṣṭi (equal power)' means: the term being defined'सार्ष्टि'
samāna-aiśvaryamhaving greatness and power equal to His predicate noun; samāna = 'equal'समान ऐश्वर्य — भगवान् के तुल्य ऐश्वर्य
sārṣṭiṁ — sārṣṭi; samāna-aiśvaryam — equal greatness and power.
sārṣṭiṁ — 'सार्ष्टि'; samāna-aiśvaryam — समान ऐश्वर्य।
'Sārṣṭi' means having greatness and power equal to the Lord's. It is the second liberation — being given the same majesty He has.
'सार्ष्टि' का अर्थ है (भगवान् के) समान ऐश्वर्य।
s6definition
sārūpyaṁ samāna-rūpatvam |
sārūpyaṁ'sārūpya (equal form)' means: the term being defined'सारूप्य'
samāna-rūpatvamhaving a form just like His predicate noun; -tva unpacked as 'having…'समान रूप का होना — भगवान् के समान रूप
sārūpyaṁ — sārūpya; samāna-rūpatvam — having a form equal to His.
sārūpyaṁ — 'सारूप्य'; samāna-rūpatvam — समान रूप का होना।
'Sārūpya' means having a bodily form just like the Lord's. It is the third liberation — looking like Him.
'सारूप्य' का अर्थ है (भगवान् के) समान रूप का होना।
s7definition
sāmīpyaṁ nikaṭa-vartitvam |
sāmīpyaṁ'sāmīpya (nearness)' means: the term being defined'सामीप्य'
nikaṭa-vartitvamstaying close to Him, always in His presence predicate noun; -tva unpacked as 'staying…'निकट रहना — भगवान् के समीप वास
sāmīpyaṁ — sāmīpya; nikaṭa-vartitvam — being near, staying close.
sāmīpyaṁ — 'सामीप्य'; nikaṭa-vartitvam — निकट रहना।
'Sāmīpya' means staying close to the Lord, always near Him. It is the fourth liberation.
'सामीप्य' का अर्थ है (भगवान् के) निकट रहना।
s8definition
ekatvaṁ sāyujyam |
ekatvaṁ'ekatva (oneness)' means: the term being defined'एकत्व'
sāyujyamsāyujya — merging into the Lord predicate noun (a second technical term)सायुज्य — भगवान् में मिल जाना
ekatvaṁ — ekatva; sāyujyam — sāyujya (merging).
ekatvaṁ — 'एकत्व'; sāyujyam — सायुज्य।
'Ekatva (oneness)' means sāyujya — merging into the Lord. It is the fifth and last of the offered liberations, and even this the pure devotee turns down.
'एकत्व' का अर्थ है सायुज्य।
sāyujya: in the wider vocabulary of liberation it names the mode where the freed soul merges into the Lord — the very mukti that Advaita prizes as absorption into brahman; here it is simply listed as the fifth liberation the pure devotee still declines.
सायुज्य: मुक्ति की व्यापक शब्दावली में यह उस अवस्था का नाम है जहाँ मुक्त जीव भगवान् में विलीन हो जाता है — वही मुक्ति जिसे अद्वैत ब्रह्म में लय के रूप में सबसे ऊँचा मानता है; यहाँ इसे मात्र पाँचवीं मुक्ति के रूप में गिनाया गया है, जिसे शुद्ध भक्त फिर भी अस्वीकार कर देता है।
s9gloss
ātyantikaḥ parama-puruṣārthaḥ ity arthaḥ |
ātyantikaḥ'ātyantika (ultimate)' means: the word being explained'आत्यन्तिक' पद
parama-puruṣārthaḥthe highest goal a human life can reach predicate nounपरम पुरुषार्थ
iti arthaḥthat is the meaning arthaḥ = 'the sense is'ऐसा अर्थ है
ātyantikaḥ — 'ultimate'; parama-puruṣārthaḥ — the supreme human goal; iti arthaḥ — that is the meaning.
ātyantikaḥ — 'आत्यन्तिक'; parama-puruṣārthaḥ — परम पुरुषार्थ; iti arthaḥ — ऐसा अर्थ है।
'Ātyantika (ultimate)' means the highest goal a human life can reach. That is what the word means here. So bhakti-yoga is being called the supreme aim of all life.
'आत्यन्तिक' का अर्थ है परम पुरुषार्थ।
Viśvanātha here agrees with Jīva (parama-puruṣārtha, 'the highest human goal'); Mukunda glosses ātyantika differently, as 'highest because it is most potent by its own nature.' The two readings are left standing, not merged.
विश्वनाथ यहाँ जीव से सहमत हैं (परम-पुरुषार्थ, 'सर्वोच्च पुरुषार्थ'); मुकुन्द आत्यन्तिक का भिन्न अर्थ करते हैं — 'अपने स्वभाव से ही सर्वाधिक सामर्थ्यवान् होने के कारण सर्वोच्च'। दोनों अर्थ साथ-साथ खड़े रहते हैं, मिलाए नहीं जाते।
s10objection
nanu bhaktānām utkarṣa-nirūpakaṁ sālokyety-ādi-padyaṁ kathaṁ bhakti-lakṣaṇodāhṛtam |
nanubut surely — here is an objection nanu = raises a doubt(शंका) भला —
bhaktānām utkarṣa-nirūpakaṁsince it sets out how excellent the devotees are genitive bhaktānām 'of the devotees'; nirūpakam 'that describes'भक्तों के उत्कर्ष (श्रेष्ठता) का निरूपण करने वाला
sālokya iti-ādi-padyaṁthe verse beginning 'sālokya' iti-ādi = 'the one starting with…''सालोक्य' इत्यादि से आरम्भ होने वाला श्लोक
kathaṁhow can it be that…? katham = 'how?', the force of the objectionकैसे
bhakti-lakṣaṇa-udāhṛtamit is cited as a definition of devotion udāhṛtam 'is adduced / given as an example'भक्ति के लक्षण के उदाहरण रूप में उद्धृत (किया गया)?
nanu — but surely; bhaktānām utkarṣa-nirūpakaṁ — [being] a description of the devotees' excellence; sālokya iti-ādi-padyaṁ — the 'sālokya' verse; kathaṁ — how; bhakti-lakṣaṇa-udāhṛtam — [can it be] cited as a definition of devotion?
nanu — शंका; bhaktānām utkarṣa-nirūpakaṁ — भक्तों के उत्कर्ष का निरूपण करने वाला; sālokya iti-ādi-padyaṁ — 'सालोक्य' इत्यादि श्लोक; kathaṁ — कैसे; bhakti-lakṣaṇa-udāhṛtam — भक्ति के लक्षण का उदाहरण बनाया गया।
Now an objection. The 'sālokya' verse is really about how great the devotees are — it praises them for refusing the liberations. So how can Rūpa cite it as a definition of devotion itself? A description of the devotee and a definition of devotion look like two different things. That is the problem he must answer.
शंका — भक्तों की श्रेष्ठता का वर्णन करने वाला 'सालोक्य' इत्यादि श्लोक भक्ति के लक्षण के उदाहरण रूप में कैसे दिया गया?
s11reply
tatrāha sālokya iti |
tatrato that objection tatra = 'as to that'उस विषय में
āhahe replies, he says āha = the reply-verb(इसका उत्तर) कहते हैं
sālokya itiwith the words beginning 'sālokya' iti = pointing to the reply that follows'सालोक्य' इस (उत्तर-वचन) से
tatra — to that; āha — he replies; sālokya iti — with 'sālokya…'.
tatra — उस विषय में; āha — कहते हैं; sālokya iti — 'सालोक्य' इस वचन से।
In answer to that objection he now speaks — beginning again with 'sālokya.' This just signals that the reply is coming in the sentences that follow.
उस शंका के विषय में 'सालोक्य' इस (उत्तर) से (उत्तर) कहते हैं।
s12reply
sālokya ity ādi-padyaṁ tu madhyastham api noddhṛtam |
sālokya iti-ādi-padyaṁthe verse beginning 'sālokya' iti-ādi = 'starting with…''सालोक्य' इत्यादि श्लोक
tuin fact, to be precise tu = a mild contrast: setting the record straightतो (परन्तु) — बात स्पष्ट करते हुए
madhyastham apieven though it stands right in the middle of the three verses api = 'even though'; madhyastham = 'placed in the middle'बीच में स्थित होने पर भी
na uddhṛtamwas not the verse actually being cited uddhṛtam 'quoted / lifted out'; na negates itउद्धृत नहीं किया गया
sālokya iti-ādi-padyaṁ tu — but the 'sālokya' verse; madhyastham api — although it stands in the middle; na uddhṛtam — was not [the one] cited.
sālokya iti-ādi-padyaṁ — 'सालोक्य' इत्यादि श्लोक; tu — तो; madhyastham api — बीच में स्थित होने पर भी; na uddhṛtam — उद्धृत नहीं किया गया।
Here is the key move of the reply. Rūpa quoted three verses (13-15). The middle one is the 'sālokya' verse. But — he says — that middle verse was not really the verse being cited as the definition. Even though it sits in the middle of the quotation, it is not itself the passage doing the defining. He is separating out the middle verse from the two that carry the definition.
'सालोक्य' इत्यादि श्लोक तो बीच में स्थित होने पर भी (यहाँ प्रमाण रूप में) उद्धृत नहीं किया गया।
s13reply
bhakta-māhātmya-vācitvāt nātra syād upayogi tat |
bhakta-māhātmya-vācitvātbecause it speaks of the greatness of the devotee ablative of reason: 'because it…'; -tva unpacked as 'speaks of'क्योंकि वह भक्त के माहात्म्य का वाचक है
na atranot here, not for the present purpose atra = 'in this context'इस प्रसंग में नहीं
syātwould it be optative = 'would be'होता
upayogiuseful, to the point predicate adjectiveउपयोगी
tatthat verse referring back to the sālokya verseवह (सालोक्य श्लोक)
bhakta-māhātmya-vācitvāt — because it speaks of the devotee's greatness; tat — that verse; na atra — not here; upayogi syāt — would be useful.
bhakta-māhātmya-vācitvāt — क्योंकि भक्त के माहात्म्य का वाचक है; na atra — इस प्रसंग में नहीं; syāt — होता; upayogi — उपयोगी; tat — वह।
Why is the middle verse set aside? Because it speaks of the devotee's greatness, not of what devotion is. For the job at hand — defining devotion — that verse would not be to the point. So it drops out of the citation on purpose. This gives the reason for what he just said in the previous sentence.
क्योंकि वह भक्त के माहात्म्य का वाचक है, इस प्रसंग में वह उपयोगी नहीं होता।
s14reply
yato’smin bhakte’nyābhilāṣitā-śūnyā śuddhā bhaktir asty ato’yaṁ sālokyādikaṁ na gṛhṇāti |
yataḥbecause — here is the reason yataḥ = 'since', opening the groundक्योंकि / जिस कारण
asmin bhaktein this devotee locative = 'in'इस भक्त में
anyābhilāṣitā-śūnyā śuddhā bhaktiḥpure devotion, empty of craving for anything else subject of astiअन्य अभिलाषा से रहित शुद्ध भक्ति
astiis present, exists 'there is'विद्यमान है
ataḥtherefore, for that very reason ataḥ = 'hence', answering yataḥइसलिए
ayaṁthis devotee subject of the main clauseयह (भक्त)
sālokya-ādikaṁsālokya and the rest of the liberations -ādi = 'and so on'सालोक्य आदि (मुक्ति) को
na gṛhṇātidoes not accept them 'does not take'स्वीकार नहीं करता
yataḥ — because; asmin bhakte — in this devotee; anyābhilāṣitā-śūnyā śuddhā bhaktiḥ asti — pure devotion, empty of other craving, exists; ataḥ — therefore; ayaṁ — this one; sālokya-ādikaṁ — sālokya and the rest; na gṛhṇāti — does not accept.
yataḥ — क्योंकि; asmin bhakte — इस भक्त में; anyābhilāṣitā-śūnyā śuddhā bhaktiḥ — अन्य अभिलाषा से रहित शुद्ध भक्ति; asti — विद्यमान है; ataḥ — इसलिए; ayaṁ — यह; sālokya-ādikaṁ — सालोक्य आदि को; na gṛhṇāti — स्वीकार नहीं करता।
Now he shows how the 'greatness' verse secretly turns into a definition. Why does this devotee refuse sālokya and the other liberations? Because pure devotion — devotion empty of any other craving — already lives in him. And because that pure devotion is there, he turns the liberations down. So the refusal is caused by the pure devotion. The verse that looks like mere praise is really pointing at the pure devotion behind the refusal.
क्योंकि इस भक्त में अन्य अभिलाषा से रहित शुद्ध भक्ति विद्यमान है, इसलिए यह भक्त सालोक्य आदि (मुक्तियों) को स्वीकार नहीं करता।
s15conclusion
tasmād etat padyasthaṁ bhaktotkarṣa-nirūpaṇaṁ bhakter viśuddhatā-vyakti-dvārā lakṣaṇe paryavasyati ||
tasmāttherefore, to sum up tasmāt = 'so', drawing the conclusionइसलिए
etat padyasthamthis, as it stands in the verse padya-stham = 'contained in the verse'इस श्लोक में स्थित
bhakta-utkarṣa-nirūpaṇaṁthe setting-out of the devotee's excellence subject of the sentenceभक्त के उत्कर्ष का निरूपण
bhakter viśuddhatā-vyakti-dvārāby way of making visible the pure state of devotion instrumental dvārā = 'through / by way of'; genitive bhakteḥ 'of devotion'भक्ति की विशुद्धता के प्रकाशन के द्वारा
lakṣaṇeinto a definition [of devotion] locative = the end-point: 'in / into'(भक्ति के) लक्षण में
paryavasyatiit finally comes to rest, it ends up as 'culminates in'पर्यवसित होता है — अन्ततः परिणत होता है
tasmāt — therefore; etat padya-stham bhakta-utkarṣa-nirūpaṇaṁ — this setting-out of the devotee's excellence found in the verse; bhakteḥ viśuddhatā-vyakti-dvārā — by way of manifesting devotion's pure state; lakṣaṇe — in a definition; paryavasyati — culminates.
tasmāt — इसलिए; etat padyastham — इस श्लोक में स्थित; bhakta-utkarṣa-nirūpaṇaṁ — भक्त के उत्कर्ष का निरूपण; bhakter viśuddhatā-vyakti-dvārā — भक्ति की विशुद्धता के प्रकाशन द्वारा; lakṣaṇe — लक्षण में; paryavasyati — पर्यवसित होता है।
So here is the conclusion. The middle verse describes the devotee's excellence. But by showing the devotee refusing every liberation, it makes the purity of his devotion visible. And through that display of purity, the praise of the devotee finally turns into a definition of devotion itself. That is how a verse about the devotee's greatness ends up serving as the very definition Rūpa wanted. The objection is answered: it counts as a definition, just indirectly — through the purity it puts on show.
इसलिए इस श्लोक में स्थित भक्त के उत्कर्ष का निरूपण भक्ति की विशुद्धता के प्रकाशन के द्वारा (अन्ततः) भक्ति के लक्षण में ही पर्यवसित होता है।
Bhaktisiddhānta Sarasvatī
s1gloss
mad-guṇa-śruti-mātreṇa mama guṇa-śravaṇa-mātreṇa sarva-guhāśaye sarvāntaḥ-karaṇa-vartitve mayi ambudhau samudre gaṅgāmbhasaḥ yathā tathā avicchinnā apratiruddhā viṣayāntareṇa chettum aśakyā yā mano-gatiḥ puruṣottame yā ahaitukī phalānusandhi-rahitā avyavahitā deha-draviṇa-janatā-lobha-pāṣaṇḍatvādi-vyavadhāna-vivarjitā bhaktiḥ, sā nirguṇasya triguṇātītasya bhāgavataḥ bhakti-yogasya lakṣaṇam udāhṛtaṁ kathitaṁ hi |
mad-guṇa-śruti-mātreṇajust by hearing of my qualities — this is a verse word Siddhānta is about to gloss instrumental of meansमेरे गुणों के श्रवण मात्र से
mama guṇa-śravaṇa-mātreṇahis gloss on it: merely by hearing about my qualitiesअर्थात् मेरे गुणों को सुनने मात्र से
sarva-guhāśayetoward me who rest in every hidden place — another verse word locative, describing mayiजो सबके हृदय-गुहा में स्थित है — ऐसे
sarvāntaḥ-karaṇa-vartitvehis gloss: that is, present within every inner facultyअर्थात् सबके अन्तःकरण में विद्यमान रहने वाले
mayiset upon me locativeमुझ में
ambudhauinto the ocean — verse wordसमुद्र में
samudrehis gloss: that is, the seaअर्थात् समुद्र में (यही अर्थ)
gaṅgāmbhasaḥ yathā tathājust as the water of the Gaṅgā flows to the ocean, so too yathā…tathā correlativeजैसे गंगा का जल (समुद्र की ओर निरन्तर बहता है) उसी प्रकार
avicchinnāunbroken — verse word he now unpacksअविच्छिन्न — बिना टूटे
apratiruddhāhis gloss: unobstructed, nothing blocks itअप्रतिरुद्ध — बिना रुकावट के
viṣayāntareṇa chettum aśakyāand it cannot be cut off by any other object of the senses instrumental of agent with infinitiveजिसे अन्य विषय के द्वारा छेदा (रोका) नहीं जा सकता
yā mano-gatiḥwhich movement of the mind relative pronounजो मन की गति
puruṣottametoward the Supreme Person locativeपुरुषोत्तम के प्रति
yā ahaitukīwhich is causeless — verse word relative pronounजो निर्हेतुक
phalānusandhi-rahitāhis gloss: with no looking for a resultफल की खोज (कामना) से रहित
avyavahitāuninterrupted — verse wordअव्यवहित
deha-draviṇa-janatā-lobha-pāṣaṇḍatvādi-vyavadhāna-vivarjitāhis gloss: free of any screen in between — craving for body, wealth, or people, or hypocrisy and the likeदेह, धन, जन-समूह के लोभ, पाखण्ड आदि रूप व्यवधानों से रहित
bhaktiḥthat devotion — the thing all these words describeभक्ति
sāthat very devotion picks up bhaktiḥवह (भक्ति)
nirguṇasya triguṇātītasya bhāgavataḥ bhakti-yogasyaof the Lord's bhakti-yoga — the Lord who is nirguṇa, beyond the three guṇas genitive, whose defining markनिर्गुण — तीनों गुणों से अतीत — भगवान्-सम्बन्धी भक्ति-योग का
lakṣaṇamthe defining markलक्षण
udāhṛtaṁ kathitaṁ hiis indeed declared — that is, is said to be hi confirmatoryउदाहृत — अर्थात् कहा गया है, यह निश्चय
mad-guṇa-śruti-mātreṇa — just by hearing my qualities; mama guṇa-śravaṇa-mātreṇa — that is, merely by hearing of my qualities; sarva-guhāśaye = sarvāntaḥ-karaṇa-vartitve mayi — set upon me, who dwell within every inner faculty; ambudhau = samudre gaṅgāmbhasaḥ yathā tathā — just as the Gaṅgā's water flows to the ocean, so too; avicchinnā apratiruddhā viṣayāntareṇa chettum aśakyā yā mano-gatiḥ — that movement of the mind which is unbroken, unobstructed, and cannot be cut off by any other object; puruṣottame — toward the Supreme Person; yā ahaitukī phalānusandhi-rahitā — which is causeless, with no reckoning of a result; avyavahitā deha-draviṇa-janatā-lobha-pāṣaṇḍatvādi-vyavadhāna-vivarjitā bhaktiḥ — uninterrupted devotion, free of any screen such as craving for body, wealth, people, or hypocrisy; sā nirguṇasya triguṇātītasya bhāgavataḥ bhakti-yogasya lakṣaṇam udāhṛtaṁ kathitaṁ hi — that very thing is declared to be the defining mark of the bhakti-yoga of the Lord, who is beyond the three guṇas.
mad-guṇa-śruti-mātreṇa — मेरे गुणों के श्रवण मात्र से; sarva-guhāśaye mayi — सबके हृदय में स्थित मुझमें; gaṅgāmbhasaḥ ambudhau yathā tathā — जैसे गंगाजल समुद्र में, वैसे; avicchinnā apratiruddhā viṣayāntareṇa chettum aśakyā yā mano-gatiḥ — अविच्छिन्न, अप्रतिरुद्ध, अन्य विषय से न छेदी जा सकने वाली जो मन की गति; puruṣottame yā ahaitukī phalānusandhi-rahitā avyavahitā deha-draviṇa-…-vivarjitā bhaktiḥ — पुरुषोत्तम में जो निर्हेतुक, अव्यवहित भक्ति; sā nirguṇasya triguṇātītasya bhāgavataḥ bhakti-yogasya lakṣaṇam — वह निर्गुण भक्ति-योग का लक्षण; udāhṛtaṁ kathitaṁ hi — कही गई है।
Siddhānta walks through the verse word by word, giving each verse word a plain synonym. "Just by hearing of my qualities" — that is, merely from hearing about them. The mind turns toward me, and I am the one who rests inside every inner faculty. Then comes a simile: as the water of the Gaṅgā runs down to the ocean, so this movement of the mind runs to the Lord. The mapping is simple — the Gaṅgā's water is the flow of the mind; the ocean is the Supreme Person; and the way the river runs on without a break is the way this devotion runs on. The simile shows just this: that the mind's flow is unbroken, unobstructed, and cannot be cut off by any other object. It does not claim the mind loses itself in the Lord as a river loses itself in the sea; the point held onto is only the unbroken flow. This mental flow is toward the Supreme Person; it is causeless, looking for no result; it is uninterrupted, with no screen in between such as craving for the body, for wealth, for people, or hypocrisy. That devotion, he says, is declared to be the very defining mark of the Lord's bhakti-yoga — the bhakti-yoga of the Lord who is nirguṇa, beyond the three guṇas.
मेरे गुणों के श्रवण मात्र से, सबके हृदय में स्थित मुझमें — जैसे गंगा का जल समुद्र की ओर अविच्छिन्न बहता है, वैसे ही — अखण्ड, अप्रतिरुद्ध, अन्य किसी विषय से न रोकी जा सकने वाली जो मन की गति है; पुरुषोत्तम के प्रति जो निर्हेतुक (फल की कामना से रहित) और अव्यवहित (देह, धन, जन-लोभ, पाखण्ड आदि व्यवधानों से रहित) भक्ति है — वही निर्गुण, त्रिगुणातीत, भगवान्-सम्बन्धी भक्ति-योग का लक्षण कहा गया है।
nirguṇa / triguṇātīta: in Sāṅkhya the three guṇas (sattva, rajas, tamas) are the strands of material nature (prakṛti), and nirguṇa names whatever stands free of them. Here the Lord and his bhakti-yoga are called nirguṇa and "beyond the three guṇas" to say they transcend material nature altogether.
निर्गुण / त्रिगुणातीत: सांख्य में तीन गुण (सत्त्व, रजस्, तमस्) प्रकृति के तन्तु हैं, और निर्गुण उसे कहते हैं जो इनसे मुक्त हो। यहाँ भगवान् तथा उनके भक्ति-योग को निर्गुण एवं 'तीनों गुणों से परे' कहा गया है, यह बताने के लिए कि वे भौतिक प्रकृति से सर्वथा परे हैं।
s2gloss
janā harijanāḥ mat-sevanaṁ vinā mad-bhajanaṁ tyaktvā dīyamānaṁ sālokyaṁ mayā saha ekasmin loke vāsaṁ, sārṣṭiḥ samānam aiśvaryaṁ, sāmīpyaṁ nikaṭa-vartitvaṁ, sārūpyaṁ samāna-rūpatām, ekatvam uta sāyujyam api na gṛhṇanti nābhinandanti (anubhāṣya 1.4.205-207) ||
janāpeople — a verse word he now identifies nominative plural, subject'जन' (लोग)
harijanāḥhis gloss: that is, the people of Hari, the devoteesअर्थात् हरिजन — भगवान् के भक्त
mat-sevanaṁ vināapart from my service — verse phrase vinā governs the accusativeमेरी सेवा के बिना
mad-bhajanaṁ tyaktvāhis gloss: that is, having given up my worship absolutive, "having abandoned"मेरे भजन को छोड़कर
dīyamānaṁeven when it is being offered to them present passive participleदिए जाने पर भी
sālokyaṁsharing my realm — verse wordसालोक्य को
mayā saha ekasmin loke vāsaṁhis gloss: that is, living in one realm together with meअर्थात् मेरे साथ एक ही लोक में निवास को
sārṣṭiḥsharing my power — verse wordसार्ष्टि
samānam aiśvaryaṁhis gloss: that is, equal opulenceअर्थात् समान ऐश्वर्य को
sāmīpyaṁnearness — verse wordसामीप्य
nikaṭa-vartitvaṁhis gloss: that is, staying close to meअर्थात् निकट रहने को
sārūpyaṁa form like mine — verse wordसारूप्य
samāna-rūpatāmhis gloss: that is, having a form equal to mineअर्थात् समान रूप को
ekatvam utaand oneness as well uta "and, also"और एकत्व को
sāyujyam apihis gloss: even sāyujya, merging into me api "even"अर्थात् सायुज्य को भी
na gṛhṇanti nābhinandantithey do not accept, indeed do not welcome two verbs, the second glossing the firstस्वीकार नहीं करते — अभिनन्दन (स्वागत) भी नहीं करते
(anubhāṣya 1.4.205-207)a source reference kept as it stands citation marker(अनुभाष्य १.४.२०५-२०७) — यह वचन अनुभाष्य से उद्धृत
janā = harijanāḥ — people, that is, the devotees of Hari; mat-sevanaṁ vinā = mad-bhajanaṁ tyaktvā — apart from my service, that is, having given up my worship; dīyamānaṁ — even when it is being offered; sālokyaṁ = mayā saha ekasmin loke vāsaṁ — sharing my realm, living in one place with me; sārṣṭiḥ = samānam aiśvaryaṁ — equal opulence; sāmīpyaṁ = nikaṭa-vartitvaṁ — nearness; sārūpyaṁ = samāna-rūpatām — a form equal to mine; ekatvam uta sāyujyam api — and oneness, even sāyujya; na gṛhṇanti nābhinandanti — they do not accept, do not welcome; (anubhāṣya 1.4.205-207) — source reference.
janā harijanāḥ — 'जन' अर्थात् हरिजन; mat-sevanaṁ vinā — मेरी सेवा के बिना; mad-bhajanaṁ tyaktvā — मेरे भजन को छोड़कर; dīyamānaṁ sālokyaṁ — दिए जाने पर भी सालोक्य को; sārṣṭiḥ sāmīpyaṁ sārūpyaṁ ekatvam uta sāyujyam api — सार्ष्टि, सामीप्य, सारूप्य और एकत्व अर्थात् सायुज्य को भी; na gṛhṇanti nābhinandanti — स्वीकार नहीं करते, अभिनन्दन नहीं करते; (anubhāṣya 1.4.205-207) — (अनुभाष्य से उद्धृत)।
He keeps glossing the verse, now line three. "People" means the people of Hari — the devotees. Even when these things are offered to them, if it means giving up my worship, they will not take them. He then names the five, each with a plain synonym: sālokya, living in one realm with me; sārṣṭi, equal opulence; sāmīpya, staying near me; sārūpya, a form like mine; and oneness — even sāyujya, merging into me. The devotees do not accept any of them; they do not even welcome them. The reference (anubhāṣya 1.4.205-207) is kept as it stands.
'जन' अर्थात् हरिजन (भगवान् के भक्त) मेरी सेवा के बिना, मेरे भजन को छोड़कर, दिए जाने पर भी सालोक्य (मेरे साथ एक ही लोक में निवास), सार्ष्टि (समान ऐश्वर्य), सामीप्य (निकट रहना), सारूप्य (समान रूप) और एकत्व अर्थात् सायुज्य को भी स्वीकार नहीं करते, उनका अभिनन्दन तक नहीं करते। (अनुभाष्य १.४.२०५-२०७)