L1definition
śubhāni prīṇanaṁ sarva-jagatām anuraktatā |
śubhāniauspicious things — the good, blessed things nom. pl., subject of the listशुभ (कल्याणकारी) बातें ये हैं —
prīṇanamthe gladdening — making everyone glad, pleasing them nom. sg.प्रसन्न करना
sarva-jagatāmof all the worlds — that is, this gladdening is directed at every world gen. pl., object of prīṇanamसमस्त जगत् का (जगत् को)
anuraktatāand the affection — the worlds' love and attachment (toward him) nom. sg.और सबका अनुरक्त होना
śubhāni — auspicious things; sarva-jagatām prīṇanam — the gladdening of all the worlds; anuraktatā — their affection
śubhāni — शुभ बातें; prīṇanam — प्रसन्न करना; sarva-jagatām — समस्त जगत् का; anuraktatā — अनुरक्ति।
This verse spells out śubhadatvam — Kṛṣṇa's quality of bringing about what is good. The wise name several things here. First, auspicious things — the good, blessed things themselves. Then the gladdening of all the worlds — his making every world glad. Then affection — the worlds' love turned toward him. The line is a list; it runs on into the next.
शुभ बातें ये हैं — समस्त जगत् को प्रसन्न करना, और समस्त जगत् का [उनमें] अनुरक्त होना।
śubha here is the ordinary devotional sense — 'auspicious, blessed, good-bringing' — not a technical ritual term.
यहाँ 'शुभ' साधारण भक्ति-अर्थ में है — मंगलमय, कल्याणकारी, शुभ लानेवाला — न कि कोई पारिभाषिक यज्ञ-सम्बन्धी संकेत।
L2definition
sad-guṇāḥ sukham ity ādīny ākhyātāni manīṣibhiḥ ||
sad-guṇāḥgood qualities — fine, virtuous traits nom. pl., continues the listसद्गुण (उत्तम गुण)
sukhamhappiness — plain wellbeing, joy nom. sg.सुख
iti ādīniand the rest — 'and so on,' leaving the list open 'iti-ādi,' et ceteraइत्यादि बातें
ākhyātānihave been declared — have been stated, spelled out past pass. part., predicate of the whole listकही गई हैं
manīṣibhiḥby the wise — it is the thoughtful, learned ones who declared them instr. pl. of agentमनीषियों (विद्वानों) के द्वारा
sad-guṇāḥ — good qualities; sukham — happiness; iti ādīni — and the rest; ākhyātāni — have been declared; manīṣibhiḥ — by the wise
sad-guṇāḥ — सद्गुण; sukham — सुख; iti ādīni — इत्यादि; ākhyātāni — कही गई हैं; manīṣibhiḥ — मनीषियों के द्वारा।
The list continues: good qualities, and happiness. Then 'and the rest' — the list is left open, more could be added. All of these, says the verse, have been declared by the wise. So this whole set of good things is not the poet's own invention; the thoughtful and learned have stated it. Together with the previous line, that gives: auspicious things, the gladdening of all worlds, affection, good qualities, happiness, and more.
सद्गुण, सुख — इत्यादि बातें मनीषियों के द्वारा कही गई हैं।
L3citation
yenārcito haris tena tarpitāni jaganty api |
yenaby whom — whoever is the one that… instr. sg., relative; correlates with tenaजिसके द्वारा
arcitaḥis worshipped — is honored, served in worship past pass. part.पूजित हुए
hariḥHari — the Lord Hari, the one worshipped nom. sg., subject of arcitaḥहरि (भगवान्)
tenaby that same one — by him who did the worship instr. sg., answers yenaउसके द्वारा
tarpitāniare satisfied — are contented, made full past pass. part.तृप्त हो गए
jaganti apithe worlds too — even the worlds, not just Hari, end up satisfied nom. pl.; api 'too, even'सब लोक भी
yena hariḥ arcitaḥ — by whom Hari is worshipped; tena — by that same one; jaganti api — the worlds too; tarpitāni — are satisfied
yena — जिसके द्वारा; arcitaḥ — पूजित; hariḥ — हरि; tena — उसके द्वारा; tarpitāni — तृप्त हुए; jaganti api — सब लोक भी।
Now a proof-verse is quoted. It works by a 'by whom… by him…' pairing. Whoever worships Hari — by that very same person the worlds too are satisfied. The point of the 'too' is the reach: he worships Hari, and the result spills over so that even all the worlds are contented. So pleasing Hari is enough to please everything. This line is brought in to back up the claim that Kṛṣṇa's good-bringing extends to the gladdening of all the worlds.
जिसके द्वारा हरि पूजित हुए, उसके द्वारा सब लोक भी तृप्त हो गए।
Why cited: cited to prove that worshipping Hari satisfies all the worlds — that his good-bringing reaches everything.
क्यों उद्धृत: यह वचन इसलिए उद्धृत है कि हरि की अर्चना से समस्त लोक तृप्त हो जाते हैं — उनका शुभ-मंगल सब तक पहुँचता है, यही सिद्ध करने के लिए।
L4citation
rajyanti jantavas tatra jaṅgamāḥ sthāvarā api ||
rajyantitake delight — grow fond, feel affection 3rd pl. presentअनुरक्त हो जाते हैं
jantavaḥliving beings — creatures of every kind nom. pl., subjectसब प्राणी
tatrain him — toward Hari, the object of their delight locative adverbउसमें (उन हरि में)
jaṅgamāḥthe moving — beings that move about nom. pl., in apposition to jantavaḥचलने-फिरने वाले (जंगम)
sthāvarāḥ apiand the unmoving too — even the still, rooted things (like plants) nom. pl.; api 'even, too'स्थावर (अचल) भी
tatra — in him; jantavaḥ — living beings; rajyanti — take delight; jaṅgamāḥ sthāvarāḥ api — the moving and the unmoving alike
rajyanti — अनुरक्त होते हैं; jantavaḥ — प्राणी; tatra — उसमें; jaṅgamāḥ — जंगम; sthāvarāḥ api — स्थावर भी।
The proof-verse finishes. Living beings take delight in him — their affection turns toward Hari. And this covers everyone: the moving creatures, and even the unmoving ones too, the still and rooted things. The 'even the unmoving' is the strong claim — the delight reaches all the way down to what cannot move. This closes the demonstration that worshipping Hari makes the whole living world take delight in him.
उसमें सब प्राणी अनुरक्त हो जाते हैं — जंगम (चर) ही नहीं, स्थावर (अचर) भी।
Why cited: cited to show the delight in Hari reaches every living thing, down to the unmoving — proof of his all-reaching good-bringing.
क्यों उद्धृत: यह इसलिए उद्धृत है कि हरि में अनुराग प्रत्येक जीव तक — स्थावर तक — पहुँचता है, जो उनके सर्वव्यापी शुभ-मंगल का प्रमाण है।
The commentary (Mukunda) reads the delight of the 'unmoving' as figuratively ascribed — the affection is really Bhagavān's, worked through them; the plain line here renders only the mūla's own words.
मुकुंद की टीका 'स्थावर' (अचल) प्राणियों के अनुराग को उपचार से (गौणरूप से) कहती है — वह प्रीति वस्तुतः भगवान् की ही है, उन्हीं के द्वारा उनमें प्रवर्तित; यहाँ का सरल अर्थ केवल मूल के अपने शब्दों को ही देता है।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
sarva-jagatām iti |
sarva-jagatām"of all the worlds" — he picks up this word from the verse to comment on pratīka (lemma quoted)'सर्व-जगताम्' — यह पद
itiwith these words — i.e. the phrase he is about to explainइस पद को लेकर (व्याख्या करते हैं)
sarva-jagatām iti — [the phrase] "of all the worlds," [he now explains].
sarva-jagatām — 'सर्व-जगताम्' पद; iti — इसे उद्धृत कर।
Jīva picks up the verse's phrase "of all the worlds" (sarva-jagatām). He quotes it as the heading for the explanation that follows. This is just the lemma he is about to unpack.
'सर्व-जगताम्' — इस पद की व्याख्या करते हैं।
"iti" here simply flags the quoted word being taken up for comment; it is the standard way a commentator names his lemma.
यहाँ 'इति' केवल यह सूचित करता है कि जिस शब्द पर टीका की जा रही है उसे प्रतीक-रूप में उठाया गया है — टीकाकार अपना प्रतीक इसी रीति से नामित करता है।
s2gloss
sarva-jagat-karmakaṁ prīṇanaṁ tat-kartṛkānuraktatā ca |
sarva-jagat-karmakaṁhaving all the worlds as its object — i.e. the worlds are what is gladdened bahuvrīhi; karman = grammatical objectजिसका कर्म (विषय) समस्त जगत् है, ऐसा
prīṇanaṁthe gladdening — the act of making [them] gladप्रसन्न करना
tat-kartṛkāof which they (the worlds) are the agents — i.e. the worlds are the ones who feel it bahuvrīhi; kartṛ = agentजिसका कर्ता वही (समस्त जगत्) है, ऐसी
anuraktatāthe affection — their being fond [of him]अनुरक्ति
caand — joining the two glossesऔर
prīṇanaṁ — the gladdening; sarva-jagat-karmakaṁ — which has all the worlds as its object; ca — and; anuraktatā — the affection; tat-kartṛkā — of which they (the worlds) are the agents.
sarva-jagat-karmakaṁ — जिसका कर्म समस्त जगत्; prīṇanaṁ — प्रसन्न करना; tat-kartṛkā — जिसका कर्ता वही जगत्; anuraktatā — अनुरक्ति; ca — और।
Jīva unpacks two words from the verse. "Gladdening" (prīṇanam) means the gladdening whose object is all the worlds — the worlds are the ones being gladdened. "Affection" (anuraktatā) means the affection whose agents are those same worlds — the worlds are the ones who feel the affection. So in the first, Hari acts on the worlds; in the second, the worlds act toward Hari.
'प्रसन्न करना' वह है जिसका कर्म समस्त जगत् है (अर्थात् कृष्ण जगत् को प्रसन्न करते हैं); और 'अनुरक्ति' वह है जिसका कर्ता वही समस्त जगत् है (अर्थात् जगत् उनमें अनुरक्त होता है)।
s3reply
anayoḥ sādguṇyāntarbhāve’pi pṛthag-uktiḥ sarvottamatāpekṣayā |
anayoḥof these two — the gladdening and the affection genitive dualइन दोनों का
sādguṇya-antarbhāveeven though they are included within "good qualities" locative absolute, concessiveसद्गुणों में अन्तर्भाव होने पर
apieven — granting that they do fall under itतो भी
pṛthag-uktiḥthe separate mention — why they are named on their ownपृथक् कथन
sarva-uttamatā-apekṣayābecause they are the very best — they are singled out for their supreme excellence instrumental of reason (apekṣayā = in view of)सर्वोत्तमता दिखाने की दृष्टि से
anayoḥ — of these two; sādguṇya-antarbhāve api — even though they are included within "good qualities"; pṛthag-uktiḥ — the separate mention [is]; sarva-uttamatā-apekṣayā — because of [their] supreme excellence.
anayoḥ — इन दोनों का; sādguṇya-antarbhāve — सद्गुणों में अन्तर्भाव होने पर; api — तो भी; pṛthag-uktiḥ — पृथक् कथन; sarva-uttamatā-apekṣayā — सर्वोत्तमता की अपेक्षा से।
One might ask: gladdening and affection are themselves good qualities, so why does the verse list them apart from "good qualities" (sad-guṇāḥ)? Jīva answers: even though they do fall under good qualities, they are named separately because they are the very best of them. They are singled out for their supreme excellence.
यद्यपि इन दोनों का सद्गुणों में अन्तर्भाव हो सकता है, तो भी इनका पृथक् कथन सर्वोत्तमता दिखाने की दृष्टि से किया गया है।
s4alternative
kiṁ vā te ete yadyapi sādguṇya-kṛte api tatra sambhavataḥ, tathāpy anyatraiva tāvan-mātra-kṛte na syātāṁ, kintu svarūpa-kṛte apīti pṛthag-uktiḥ kṛtā |
kiṁ vāor else — Jīva now offers a second explanation marks a suspended alternative (yad-vā)अथवा (यह भी हो सकता है कि)
te etethese two [again] — the gladdening and the affectionवे ये दोनों (प्रसन्न करना और अनुरक्ति)
yadyapialthough — granting one thing before the real pointयद्यपि
sādguṇya-kṛte apieven from good qualities — i.e. good qualities can indeed produce them kṛte = on account of; api = evenसद्गुणपने के कारण भी
tatra sambhavataḥthey do arise there — they can come about from good qualities verb, dualवहाँ (सद्गुणों में) सम्भव होते हैं
tathāpieven so — now the contrast the "although" was setting upतो भी
anyatra evain anyone else — in someone other than Hari eva = precisely, restrictiveअन्यत्र ही (केवल दूसरे में)
tāvan-mātra-kṛtefrom that much alone — from good qualities and nothing more kṛte = on account ofकेवल उतने मात्र के कारण
na syātāṁthey would not occur — good qualities by themselves would not produce them optative, dual[वे दोनों] न हों
kintubut rather — the positive pointकिन्तु
svarūpa-kṛte apifrom her very nature as well — from what she essentially is kṛte = on account of; api = as wellस्वरूप के कारण भी
ition this ground — for this reasonइस प्रकार
pṛthag-uktiḥ kṛtāthe separate mention has been made — this is why they are listed apartपृथक् कथन किया गया
kiṁ vā — or else; te ete — these two; yadyapi sādguṇya-kṛte api tatra sambhavataḥ — although they do indeed arise even from good qualities; tathāpi anyatra eva tāvan-mātra-kṛte na syātāṁ — even so, in anyone else they would not occur from that much alone; kintu svarūpa-kṛte api — but rather [they occur] from her very nature as well; iti pṛthag-uktiḥ kṛtā — for this reason the separate mention has been made.
kiṁ vā — अथवा; te ete — वे ये दोनों; yadyapi — यद्यपि; sādguṇya-kṛte api — सद्गुणपने के कारण भी; tatra sambhavataḥ — वहाँ सम्भव होते हैं; tathāpi — तो भी; anyatra eva — अन्यत्र ही; tāvan-mātra-kṛte — केवल उतने मात्र के कारण; na syātāṁ — न हों; kintu — किन्तु; svarūpa-kṛte api — स्वरूप के कारण भी; iti — इस प्रकार; pṛthag-uktiḥ kṛtā — पृथक् कथन किया गया।
Or else Jīva gives a second reason, which he does not resolve against the first — both stand. Grant that gladdening and affection can arise from good qualities; that much is true. Still, in anyone other than Hari, good qualities alone would not produce them. With him they arise from something more — from his very nature (svarūpa) itself. Because they spring not just from qualities but from what he essentially is, the verse lists them separately. Note: Jīva speaks here of "her" nature (feminine svarūpa in his framing of the affection); the reference-meaning keeps this, and the two explanations, s3 and this one, are left side by side, neither cancelled.
अथवा — वे ये दोनों, यद्यपि सद्गुणपने के कारण भी वहाँ (सद्गुणों में) सम्भव हो सकते हैं, तो भी अन्यत्र वे केवल उतने मात्र के कारण न होंगे; किन्तु स्वरूप के कारण भी होते हैं — इसी से इनका पृथक् कथन किया गया है।
s5avataranika
yathoktaṁ caturthe dhruva-carite—
yathā uktaṁas it is said — introducing a scriptural proof standard citation-formulaजैसा कहा गया है
caturthein the fourth [canto] — of the Bhāgavata locativeचतुर्थ (स्कन्ध) में
dhruva-caritein the account of Dhruva — the passage about Dhruva Mahārāja locativeध्रुव-चरित में
yathā uktaṁ — as it is said; caturthe — in the fourth canto; dhruva-carite — in the account of Dhruva.
yathā uktaṁ — जैसा कहा गया; caturthe — चतुर्थ में; dhruva-carite — ध्रुव-चरित में।
Jīva now points to scripture to back up his point. He introduces a verse from the fourth canto of the Bhāgavata, from the story of Dhruva. This line just sets up the quotation that follows.
जैसा चतुर्थ स्कन्ध के ध्रुव-चरित में कहा गया है —
s6citation
yasya prasanno bhagavān guṇair maitry-ādibhir hariḥ | tasmai namanti bhūtāni nimnam āpa iva svayam ||
yasyawith whom — the person the Lord is pleased with genitive, correlative to tasmaiजिस पर
prasanno bhagavān hariḥHari the Lord is pleased — the Supreme Lord is well-disposedप्रसन्न हुए भगवान् हरि
guṇaiḥ maitrī-ādibhiḥthrough qualities such as friendliness — because of that person's good qualities instrumental of causeमैत्री आदि गुणों के कारण
tasmaito him — to that very person dativeउसके प्रति (उसको)
namanti bhūtānibeings bow down — all creatures pay him homageसब प्राणी नमन करते हैं
nimnam āpaḥ ivaas waters [run] to a low place — the way water flows downhill on its own iva = like; dṛṣṭāntaजैसे जल नीची भूमि की ओर [बहता है]
svayamof their own accord — spontaneously, unbiddenस्वयं ही (अपने आप)
yasya — with whom; bhagavān hariḥ — Hari the Lord; guṇaiḥ maitrī-ādibhiḥ — through qualities such as friendliness; prasannaḥ — is pleased; tasmai — to him; bhūtāni — beings; svayam — of their own accord; namanti — bow down; nimnam āpaḥ iva — as waters to a low place.
yasya — जिस पर; prasanno bhagavān hariḥ — प्रसन्न भगवान् हरि; guṇaiḥ maitrī-ādibhiḥ — मैत्री आदि गुणों से; tasmai — उसको; namanti bhūtāni — प्राणी नमन करते हैं; nimnam āpaḥ iva — जैसे जल नीचे की ओर; svayam — स्वयं।
When Hari the Lord is pleased with someone on account of that person's qualities — friendliness and the like — then all beings bow to that person on their own, with no prompting. Jīva gives a homely comparison: just as water runs downhill by itself, so beings are drawn to bow before such a person spontaneously. The point: once Hari is pleased, the affection and homage of all creatures follow by themselves.
मैत्री आदि गुणों के कारण जिस पर भगवान् हरि प्रसन्न होते हैं, उसको सब प्राणी स्वयं ही नमन करते हैं — जैसे जल स्वयं ही नीची भूमि की ओर बहता है।
Why cited: Cited to show that when Hari is pleased with a devotee, the affection and homage of all beings follow spontaneously — proving anuraktatā flows from Hari's favor.
क्यों उद्धृत: यह वचन इसलिए उद्धृत है कि जब हरि किसी भक्त पर प्रसन्न होते हैं, तब समस्त प्राणियों का अनुराग और नमन स्वयमेव अनुसरण करता है — अनुरक्तता हरि की प्रसन्नता से ही प्रवाहित होती है, यही दिखाने के लिए।
s7gloss
ādi-grahaṇāt sarva-vaśīkāritva-maṅgala-kāritvādīni jñeyāni ||
ādi-grahaṇātfrom taking the word "and the rest" — because the verse says "iti-ādīni," etc. ablative of cause'आदि' शब्द के ग्रहण से (क्योंकि 'आदि' कहा गया)
sarva-vaśīkāritvathe bringing of all under one's sway — winning everyone overसबको वश में करना
maṅgala-kāritvathe working of blessing — bringing about what is auspiciousमंगल करना
ādīniand the like — other such qualities tooइत्यादि (गुण)
jñeyāniare to be understood — these should be taken as included gerundiveजानने चाहिए
ādi-grahaṇāt — from the word "and the rest"; sarva-vaśīkāritva — the bringing of all under one's sway; maṅgala-kāritva — the working of blessing; ādīni — and the like; jñeyāni — are to be understood.
ādi-grahaṇāt — 'आदि' के ग्रहण से; sarva-vaśīkāritva — सर्व-वशीकरण; maṅgala-kāritva — मंगल-करण; ādīni — इत्यादि; jñeyāni — जानने योग्य।
The verse ends its list with "and the rest" (iti-ādīni). Jīva says: because of that little word, we should read still more qualities into the list. He names two — bringing everyone under one's sway (sarva-vaśīkāritva) and working what is auspicious (maṅgala-kāritva) — and adds "and the like." So the list is open: these and other such qualities are all to be understood as included.
'आदि' शब्द के ग्रहण से सबको वश में करना, मंगल करना — इत्यादि गुण भी जानने चाहिए।
Mukunda-dāsa Gosvāmī
s1gloss
śubhānīti prīṇanaṁ bhakta-kartṛkaṁ jagat-kartṛkānuraktatā |
śubhāni itiHe takes up the verse-word "śubhāni" (auspicious things) — commenting on it here. pratīka (lemma marker)
prīṇanaṁthe "gladdening" —
bhakta-kartṛkaṁis something the devotee does — the devotee is the one who gladdens. bahuvrīhi: "whose agent is the devotee"
jagat-kartṛkā-anuraktatāwhile the "affection" is something the world does — the world is the one who feels the affection. bahuvrīhi: "whose agent is the world"
śubhāni iti — under the word "śubhāni"; prīṇanam bhakta-kartṛkam — the gladdening has the devotee as its agent; jagat-kartṛkā anuraktatā — the affection has the world as its agent.
Here he takes up the verse-word "śubhāni" (auspicious things). The "gladdening" is done by the devotee — the devotee is the one who gladdens. The "affection" is felt by the world — the world is the one who is affectionate. So the two terms have two different doers.
s2reply
sad-guṇādi-pradatvam ity atrādi-śabdenoktād devāder vaśīkārād anayoḥ pṛthag-uktir martya-lokāpekṣayā |
sad-guṇādi-pradatvam"the giving of good qualities and the rest" — the point that worshipping Hari bestows good qualities and such things.
iti atrain this phrase, here — pratīka (lemma marker)
atra ādi-śabdenahere, by the word "ādi" ("and the rest") — instrumental of means
uktād devāder vaśīkārādbecause the winning-over of the gods and other higher beings is already covered by that word — that ground is taken care of. ablative of reason
anayoḥof these two — the gladdening and the affection. genitive dual
pṛthag-uktirtheir being mentioned separately —
martya-lokāpekṣayāis made with a view to the mortal world — it singles out the human realm. instrumental of consideration (apekṣā)
sad-guṇādi-pradatvam iti atra — in the phrase "the giving of good qualities and the rest"; ādi-śabdena uktāt devādeḥ vaśīkārāt — because the winning-over of the gods and others is already spoken of by the word "ādi"; anayoḥ pṛthag-uktiḥ — the separate mention of these two; martya-loka-apekṣayā — is made in view of the mortal world.
Now he takes up "the giving of good qualities and the rest." In that phrase, the word "and the rest" already covers the winning-over of the gods and other higher beings. So why name the "gladdening" and the "affection" separately, if they too are good things worship gives? Because these two point to the mortal world — the realm of humans. The higher beings are handled by "and the rest"; the two named terms single out the world of mortals.
s3gloss
sthāvarā apīty atra tad-dvārā bhagavatā kṛto’nurāgas teṣūpacaryata iti bhāvaḥ ||
sthāvarā apīty atraon the words "the unmoving too" — commenting here. pratīka; api = "too, even"
tad-dvārāthrough them — that is, by way of the moving beings. instrumental of means
bhagavatāby Bhagavān — instrumental agent
kṛto'nurāgasis the affection that he produces — the attachment brought about by the Lord.
teṣuto them — to the unmoving things. locative
upacaryateis only figuratively ascribed — the word is applied to them by transfer, not literally. upa-√car, passive
iti bhāvaḥsuch is the purport.
sthāvarāḥ api iti atra — in "the unmoving too"; bhagavatā tad-dvārā kṛtaḥ anurāgaḥ — the affection produced by Bhagavān through them; teṣu upacaryate — is figuratively ascribed to them, the unmoving; iti bhāvaḥ — this is the intended sense.
Now he comments on "the unmoving too." Plants and stones do not really feel affection. The affection is Bhagavān's own — he produces it, working through them, the moving beings. It is then only figuratively credited to the unmoving. That is the purport.
upacāra (figurative usage): a word can be used in its primary sense — "the boy is shouting" (the boy really shouts) — or figuratively, by transfer — "the seats are shouting" (really the people in them; the seats get the word only by association). Here it is the second kind: stones cannot literally feel affection, so when the verse says the unmoving "take delight," the affection is Bhagavān's, and the word is applied to the unmoving only figuratively.
Viśvanātha Cakravartī
s1avataranika
tatra jagat-prīṇanādi-dvaya-hetutvaṁ yathā pādme yenārcita iti |
tatrathere — in the next two lines (yena arcitaḥ...) locative, pointing to mūla lines 3-4वहाँ (उन पंक्तियों में)
jagat-prīṇanādi-dvaya-hetutvaṁthat worshipping Hari is the cause of the pair beginning with the gladdening of the world — i.e. the gladdening (prīṇana) and the affection (anuraktatā), the two items singled out earlier compound; hetutva = 'being the cause of'; dvaya 'the pair', ādi 'beginning with'जगत् को प्रसन्न करना आदि दो [गुणों] का हेतु होना
yathājust as, is shownजैसा कि
pādmein the Padma Purāṇa locative, 'in the [text called] Pādma'पद्म (पुराण) में
yenārcita itinamely in the verse beginning 'yena arcitaḥ' — 'by whom Hari is worshipped' iti names the pratīka (opening words) of the quoted line'येनार्चितः' इत्यादि पद में
tatra — there, in lines 3-4; jagat-prīṇanādi-dvaya-hetutvaṁ — the being-the-cause of the pair beginning with the gladdening of the world; yathā pādme — just as in the Padma Purāṇa; yenārcita iti — [in the verse] beginning 'yena arcitaḥ'.
tatra — वहाँ; jagat-prīṇanādi-dvaya-hetutvaṁ — जगत्-प्रीणन आदि दो का हेतुत्व; yathā — जैसा; pādme — पद्म में; yenārcita iti — 'येनार्चितः' पद।
Now Viśvanātha explains what the third and fourth lines are doing. Earlier the verse listed two items — the gladdening of the world and the world's affection. These next lines ("By whom Hari is worshipped, by him the worlds too are satisfied") show what causes that pair: worshipping Hari. He points to a verse in the Padma Purāṇa as the model, the one beginning "yena arcitaḥ" — "by whom Hari is worshipped."
वहाँ (उन पंक्तियों में) जगत् को प्रसन्न करना आदि दो का हेतु होना, पद्म-पुराण में 'येनार्चितः' इत्यादि रूप में [दिखाया गया है]।
Why cited: the Padma verse 'yenārcitaḥ' is pointed to as showing that worshipping Hari is the cause of the world's gladdening and affection.
क्यों उद्धृत: 'येनार्चितः' यह पद्म-वचन इसलिए दिखाया गया है कि हरि की अर्चना ही जगत् के प्रीणन और अनुराग का कारण है।
pādme: 'in the Pādma' names the Padma Purāṇa. The mūla's own line 3 ('yenārcito hariḥ...') echoes that Padma verse, which is why he cites it here by its opening words.
'पाद्मे' अर्थात् 'पद्म में' — पद्मपुराण का निर्देश है। मूल की तीसरी पंक्ति ('येनार्चितो हरिः…') उसी पद्म-वचन की प्रतिध्वनि है, इसीलिए वे उसे उसके आरम्भिक शब्दों से उद्धृत करते हैं।
s2gloss
jaganti jagad-varti-jīvā ity arthaḥ ||
jagantithe word 'jaganti' — literally 'the worlds' the word being glossed (from line 3, 'tarpitāni jaganti api')'जगन्ति' (जगत्) पद
jagad-varti-jīvāḥmeans the living beings who dwell in the world compound; jagat 'world' + varti 'dwelling in' + jīvāḥ 'living beings'जगत् में रहने वाले जीव
ity arthaḥthat is the meaningऐसा अर्थ है
jaganti — the word 'the worlds'; jagad-varti-jīvāḥ — [means] the living beings dwelling in the world; ity arthaḥ — that is the meaning.
jaganti — 'जगन्ति'; jagad-varti-jīvāḥ — जगत्-निवासी जीव; ity arthaḥ — ऐसा अर्थ।
He clears up one word. When line 3 says the "worlds" are satisfied, "worlds" does not mean the physical places. It means the living beings who live in the world. So "the worlds are satisfied" is to be read as "the beings dwelling in the world are satisfied." That is the meaning.
'जगन्ति' का अर्थ है — जगत् में रहने वाले जीव।