L1definition
sukhaṁ vaiṣayikaṁ brāhmam aiśvaraṁ ceti tat tridhā ||
sukhamhappiness — the thing being sorted out hereसुख
vaiṣayikamthe kind that comes from the senses adjective of sukham; taddhita from viṣaya 'sense-object'विषय-सम्बन्धी (इन्द्रिय-विषयों से उत्पन्न)
brāhmamand the kind that is of Brahman (the happiness of merging in the Absolute) adjective of sukhamब्रह्म-सम्बन्धी (ब्रह्म-साक्षात्कार का)
aiśvaramand the lordly kind (the happiness of sharing God's own majesty) adjective of sukhamऐश्वर्य-सम्बन्धी (ईश्वर के ऐश्वर्य का)
caand — closing the list of threeऔर
itiso, in these words — marks off the naming just given quotative itiइस प्रकार (गणना का समापन)
tatthat happinessवह (सुख)
tridhāis of three kinds adverb, 'in a threefold way'तीन प्रकार का
sukham — happiness; vaiṣayikam — of the senses; brāhmam — of Brahman; aiśvaram ca — and lordly; iti — so named; tat — that happiness; tridhā — is threefold.
sukham — सुख; vaiṣayikam — विषय से उत्पन्न; brāhmam — ब्रह्म का; aiśvaram — ईश्वर के ऐश्वर्य का; ca — और; iti — इस प्रकार; tat — वह सुख; tridhā — तीन प्रकार का।
Happiness comes in three kinds. There is the happiness of the senses. There is the happiness of Brahman, the joy of merging in the Absolute. And there is the lordly happiness, the joy of sharing in God's own majesty. Named in this way, happiness is threefold.
सुख तीन प्रकार का होता है। एक विषय-सुख, दूसरा ब्रह्म-सुख, और तीसरा ऐश्वर्य-सुख। यही उसके तीन भेद हैं।
brāhma / aiśvara: 'of Brahman' is the impersonal bliss of the featureless Absolute; 'lordly' (from īśvara, 'the Lord') is the higher joy of God possessed of, and sharing, his powers. The verse ranks them; it does not equate them.
ब्राह्म और ऐश्वर में भेद है — 'ब्राह्म' सुख निर्विशेष ब्रह्म का, गुण-रहित निराकार का आनन्द है; 'ऐश्वर' सुख (ईश्वर से बना) उन भगवान् का ऊँचा आनन्द है जो अपने ऐश्वर्य से युक्त हैं और उसे बाँटते भी हैं। श्लोक इन्हें क्रम से रखता है, समान नहीं ठहराता।
L2definition
siddhayaḥ paramāścaryā bhuktir muktiś ca śāśvatī |
siddhayaḥthe mystic perfections (the yogic powers) nominative plural, subjectसिद्धियाँ
paramāścaryāḥwhich are utterly astonishing parama-āścaryāḥ; adjective of siddhayaḥपरम आश्चर्यमयी
bhuktiḥworldly enjoymentभोग
muktiḥand liberationमुक्ति
caand — joining these to the listऔर
śāśvatīwhich lasts forever adjective of muktiḥ, 'eternal'शाश्वत (नित्य रहने वाली)
parama-āścaryāḥ siddhayaḥ — the utterly astonishing mystic perfections; bhuktiḥ — worldly enjoyment; śāśvatī muktiḥ ca — and eternal liberation.
siddhayaḥ — सिद्धियाँ; paramāścaryāḥ — परम आश्चर्यमयी; bhuktiḥ — भोग; muktiḥ — मुक्ति; ca — और; śāśvatī — शाश्वत।
The mystic perfections, the yogic powers, are utterly astonishing. There is worldly enjoyment as well. And there is liberation, which lasts forever. (These are the fruits the next line will trace to devotion to Govinda.)
परम आश्चर्यमयी सिद्धियाँ, भोग, और शाश्वत मुक्ति।
siddhi: in Yoga, the extraordinary powers won through discipline (aṇimā, the power to shrink, heads the classic set of eight). Here they are simply listed among the fruits, without the yogic setting.
योग में सिद्धियाँ साधना से प्राप्त अलौकिक शक्तियाँ हैं — अणिमा (सूक्ष्म हो जाने की शक्ति) आठ प्रसिद्ध सिद्धियों में प्रथम है। यहाँ इन्हें केवल फलों में गिना गया है, उस योग-प्रसंग के बिना।
L3conclusion
nityaṁ ca paramānando bhaved govinda-bhaktitaḥ ||
nityameverlasting adjective of paramānandaḥनित्य
caand — adding the last itemऔर
paramānandaḥthe supreme bliss parama-ānandaḥ; nominative, subjectपरमानन्द
bhavetwould arise, comes to be optative of bhū — 'can / would come to be'हो सकता है (प्राप्त होता है)
govinda-bhaktitaḥout of devotion to Govinda — devotion is the source they all spring from ablative of source, -taḥ; compound kept wholeगोविन्द-भक्ति से (उसी के कारण)
nityam parama-ānandaḥ ca — and the everlasting supreme bliss; govinda-bhaktitaḥ — from devotion to Govinda; bhavet — would come to be.
nityam — नित्य; ca — और; paramānandaḥ — परमानन्द; bhavet — हो सकता है; govinda-bhaktitaḥ — गोविन्द-भक्ति से।
And there is the everlasting supreme bliss. All of these — the perfections, the enjoyment, the liberation, and this highest bliss — would come to be from one source: devotion to Govinda. The verse gathers every kind of happiness and traces it back to that single root.
और नित्य परमानन्द गोविन्द-भक्ति से ही प्राप्त होता है।
govinda-bhaktitaḥ is an ablative of source ('from devotion to Govinda'). It is the point of the whole verse: bhakti is named as the origin from which even these lesser and greater goods arise.
'गोविन्द-भक्तितः' स्रोत की पञ्चमी है ('गोविन्द की भक्ति से')। यही पूरे श्लोक का मर्म है — भक्ति को उस उद्गम के रूप में बताया गया है जिससे ये छोटे और बड़े दोनों प्रकार के फल उत्पन्न होते हैं।
Commentary — decoded
Jīva Gosvāmī
s1other
na vyākhyātam ||
nanot — nothing has been said negation particleनहीं
vyākhyātamcommented on, explained — no explanation is given here past passive participle, neuter singularव्याख्या की गई
na — not; vyākhyātam — commented on (i.e., nothing has been explained here).
na — नहीं; vyākhyātam — व्याख्या की गई।
Śrī Jīva says nothing on this verse. He offers no comment here. This is his own note that he passes over these lines without explaining them.
इस पर व्याख्या नहीं की गई।
vyākhyāta- is the standard commentator's word for "glossed, expounded." Here Jīva uses it of himself in the negative: na vyākhyātam, "[this has] not [been] explained" — a note that he deliberately gives no commentary, not a claim that the verse is unexplainable.
'व्याख्यात' टीकाकार का प्रचलित शब्द है — 'समझाया, विवेचित'। यहाँ जीव इसे अपने ही लिए निषेध में कहते हैं — 'न व्याख्यातम्', 'इसकी व्याख्या नहीं की गई' — अर्थात् वे जानबूझकर कोई टीका नहीं दे रहे; यह श्लोक के अव्याख्येय होने का दावा नहीं है।
Mukunda-dāsa Gosvāmī
s1gloss
siddhayo bhuktiś ca vaiṣayikaṁ sukham |
siddhayaḥthe mystic perfections nom. pl., subject
bhuktiḥand worldly enjoyment nom. sg.
caand — the two grouped together
vaiṣayikaṁ sukhamare the happiness of the senses nom., predicate
siddhayaḥ bhuktiḥ ca — the mystic perfections and enjoyment; vaiṣayikaṁ sukham — [are] happiness of the senses.
Mukunda now sorts the verse's rewards into the three kinds of happiness named in the first line. He takes the first pair. The mystic perfections and worldly enjoyment count as happiness of the senses.
siddhi: in Yoga, a supernormal power won by discipline (the eight beginning with aṇimā, becoming tiny); here Mukunda files these powers, together with ordinary enjoyment, under sense-happiness (vaiṣayika).
s2gloss
muktir brahma-sukham |
muktiḥliberation nom. sg., subject
brahma-sukhamis the happiness of Brahman nom., predicate; compound kept whole
muktiḥ — liberation; brahma-sukham — [is] the happiness of Brahman.
Next item. Liberation is the happiness of Brahman.
brahma-sukha: the joy of resting in Brahman, the impersonal absolute; here it names the middle of the three grades of happiness, above the senses but below the lordly.
s3gloss
paramānandam aiśvaraṁ sukham |
paramānandamsupreme bliss here neuter; subject
aiśvaraṁ sukhamis lordly happiness — the happiness of God's own greatness nom., predicate
paramānandam — supreme bliss; aiśvaraṁ sukham — [is] lordly happiness.
Last item, closing the set of three. Supreme bliss is lordly happiness — the joy that belongs to God's own greatness. So all three kinds named in the verse's first line are now accounted for.
aiśvara: from īśvara, the Lord; "lordly" happiness means the joy proper to God's majesty, the highest of the three grades, above both sense-happiness and Brahman-happiness.
s4other
paramānandam iti napuṁsakatvam ārṣam ||
paramānandam itias for the form "paramānandam" — the word just used iti marks the quoted word
napuṁsakatvamits being neuter in gender nom., subject
ārṣamis an archaic usage, the kind the sages allow nom., predicate
paramānandam iti — the word "paramānandam"; napuṁsakatvam — its neuter gender; ārṣam — [is] archaic, sanctioned-by-the-ṛṣis usage.
A grammar note. The word paramānanda is normally masculine, but here it appears in the neuter, as paramānandam. Mukunda explains that this neuter form is ārṣa usage — the older idiom of the ṛṣis, which the sages permit even where standard grammar would not.
ārṣa: literally "of the ṛṣis"; a grammarian's tag for an old, sage-sanctioned form that departs from the standard rules and so is not treated as an error.
Viśvanātha Cakravartī
s1gloss
siddhayo’ṇimādayo bhuktiś ca viṣaya-sukham |
siddhayaḥthe mystic perfections (siddhis) nom. pl., subjectसिद्धियाँ
aṇimādayaḥnamely the ones beginning with aṇimā (the power to shrink small) in apposition to siddhayaḥ, spelling out which perfectionsअणिमा आदि (सिद्धियाँ)
bhuktiḥand enjoyment nom. sg., second subjectभोग
caand — joining enjoyment to the perfectionsऔर
viṣaya-sukhamthese are happiness of the senses (the first of the three kinds) predicate nominativeविषय-सुख है
siddhayaḥ — the mystic perfections; aṇimādayaḥ — those beginning with aṇimā; bhuktiḥ ca — and enjoyment; viṣaya-sukham — (are) happiness of the senses.
siddhayaḥ — सिद्धियाँ; aṇimādayaḥ — अणिमा आदि; bhuktiḥ — भोग; ca — और; viṣaya-sukham — विषय-सुख।
Viśvanātha takes the first item on the list. The siddhis — the mystic perfections that start with aṇimā, the power to shrink to atom-size — together with bhukti, worldly enjoyment, both fall under the first kind of happiness: sukhaṁ vaiṣayikam, the happiness of the senses. So two of the verse's rewards are slotted into the first category.
सिद्धियाँ, अर्थात् अणिमा आदि, और भोग — ये विषय-सुख हैं।
siddhi / aṇimā: in Yoga these are the extraordinary powers won through discipline, of which aṇimā (becoming minute) heads the standard set of eight; here they are ranked merely as sense-level enjoyments that devotion to Govinda can throw off.
सिद्धि तथा अणिमा — योग में ये साधना से प्राप्त अलौकिक शक्तियाँ हैं, जिनमें अणिमा (सूक्ष्म हो जाना) आठ की प्रसिद्ध सूची में प्रथम है; यहाँ इन्हें केवल विषय-स्तर के भोग के रूप में रखा गया है, जिन्हें गोविन्द-भक्ति यों ही त्याग सकती है।
s2gloss
muktir brahma-sukham |
muktiḥliberation nom. sg., subjectमुक्ति
brahma-sukhamis the happiness of Brahman (the second of the three kinds) predicate nominativeब्रह्म-सुख है
muktiḥ — liberation; brahma-sukham — (is) the happiness of Brahman.
muktiḥ — मुक्ति; brahma-sukham — ब्रह्म-सुख।
Now the second category. Mukti, liberation, is brahma-sukham — the happiness of Brahman, the second of the three kinds the verse named. So the verse's mukti is matched to its brāhma happiness.
मुक्ति ब्रह्म-सुख है।
s3conclusion
pāriśeṣyān nityaṁ paramānandam aiśvara-sukham ||
pāriśeṣyātsince the other two are already taken, by what is left over abl. of reason — reasoning by elimination (pariśeṣa)शेष रह जाने के कारण (परिशेष-न्याय से)
nityamthe everlasting qualifies paramānandamनित्य
paramānandamsupreme bliss the last unassigned rewardपरमानन्द
aiśvara-sukhammust be lordly happiness (the third and last kind) predicateऐश्वर्य-सुख है
pāriśeṣyāt — by elimination, since the other two kinds are already assigned; nityam paramānandam — the everlasting supreme bliss; aiśvara-sukham — (is) lordly happiness.
pāriśeṣyāt — शेष रह जाने से; nityam — नित्य; paramānandam — परमानन्द; aiśvara-sukham — ऐश्वर्य-सुख।
The third category is fixed by elimination. Two of the three kinds of happiness have already been used up — sense-happiness took the siddhis and bhukti, Brahman-happiness took mukti. Only one reward and one category are left. So the everlasting paramānanda, supreme bliss, must be the third kind: aiśvara-sukham, lordly happiness. This is what pāriśeṣya means — not a fresh proof, but: nothing else remains, therefore it can only be this.
शेष रह जाने के कारण, नित्य परमानन्द ऐश्वर्य-सुख है।