L1invocation
bhūyo’pi yāce deveśa tvayi bhaktir dṛḍhāstu me |
bhūyaḥ apionce again — even now I ask it one more time adverb + emphatic particle api ('even/still')फिर से भी (पुनः, और 'api' से — इस बार भी)
yāceI beg, I make my request 1st sg. presentमैं याचना करता हूँ
deva-īśaO Lord of the gods — the one being addressed vocativeहे देवेश (देवताओं के स्वामी)
tvayitoward you, fixed on you locative (object of devotion)तुझमें (भक्ति का विषय)
bhaktiḥmay devotion (be the thing that stands firm) nominative subject of astuभक्ति
dṛḍhā astulet it be firm, let it hold fast predicate adj. + 3rd sg. imperative of 'to be'दृढ़ हो जाए
memine — the devotion that is my own genitiveमेरी
deva-īśa — O Lord of the gods; bhūyaḥ api — once again; yāce — I beg; me tvayi bhaktiḥ — my devotion to you; dṛḍhā astu — may it stand firm.
deveśa — हे देवेश; bhūyaḥ api — फिर से भी; yāce — मैं याचना करता हूँ; me — मेरी; tvayi — तुझमें; bhaktiḥ — भक्ति; dṛḍhā astu — दृढ़ हो जाए।
O Lord of the gods, once more I beg you. Let my devotion to you stand firm. He asks for this even again — it is a request he keeps making. The one thing he wants is that his love for the Lord hold fast and never slip.
हे देवेश, मैं फिर से भी यही याचना करता हूँ — तुझमें मेरी भक्ति दृढ़ हो जाए।
bhūyaḥ api ('even again'): the api marks that this is a repeated plea, not a first-time wish — the speaker returns to the same prayer he has voiced before.
'भूयः अपि' ('फिर भी, पुनः') — यहाँ 'अपि' यह दर्शाता है कि यह याचना पहली बार की गई कोई नई कामना नहीं, बल्कि पुनः दोहराई गई प्रार्थना है; वक्ता उसी प्रार्थना पर लौट आता है जिसे वह पहले भी कह चुका है।
L2invocation
yā mokṣānta-caturvarga phaladā sukhadā latā ||
yāwhich — pointing back to that devotion he just asked for fem. relative pronoun, agreeing with bhaktiḥ / latāजो (वह भक्ति, जो लता है)
mokṣānta-caturvarga-phaladābecause it hands over, as its very fruit, the four aims of life that top out in liberation bahuvrīhi describing the creeper: 'having as fruit-giver the four-fold set ending in mokṣa'मोक्ष जिसका अन्त है, ऐसे चारों वर्ग (धर्म, अर्थ, काम, मोक्ष) रूपी फल देनेवाली
sukhadāand because it gives happiness bahuvrīhi: 'happiness-giving'सुख देनेवाली
latāis a creeping vine — a climbing plant that bears fruit nominative, in apposition to bhaktiḥलता (जिसके साथ भक्ति की समानता है)
yā latā — which is a creeper; mokṣānta-caturvarga-phaladā — that yields as its fruit the four aims ending in liberation; sukhadā — and gives happiness.
yā — जो; latā — लता; mokṣānta-caturvarga-phaladā — मोक्ष-पर्यन्त चारों वर्ग रूपी फल देनेवाली; sukhadā — सुख देनेवाली।
That devotion is like a creeping vine. Its fruit is the whole four-fold set of life's aims — right conduct, wealth, desire, and, at the top, liberation. And it gives happiness too. So he pictures devotion as a plant that bears every good thing a person could seek, liberation included, and joy on top of that.
यह भक्ति वह लता है, जो मोक्ष-पर्यन्त चारों पुरुषार्थ रूपी फल देती है, और सुख भी देती है।
catur-varga / mokṣa: in dharmaśāstra the four legitimate ends of human life (puruṣārtha) — dharma (right conduct), artha (worldly gain), kāma (desire), and mokṣa (liberation) as their crown. Here the whole set is named as the fruit of the devotion-creeper — everything a person might pray for is folded into it.
'चतुर्वर्ग' / 'मोक्ष' — धर्मशास्त्र में मनुष्य-जीवन के चार वैध पुरुषार्थ: धर्म (सदाचार), अर्थ (लौकिक लाभ), काम (कामना), और इनके शिखर रूप में मोक्ष (मुक्ति)। यहाँ इस सम्पूर्ण चतुष्टय को भक्ति-रूपी लता का फल कहा गया है — मनुष्य जो कुछ भी माँग सकता है, वह सब इसी एक में समा जाता है।
Commentary — decoded
Jīva Gosvāmī
s1other
na vyākhyātam ||
nanot negative particleनहीं
vyākhyātamexplained — nothing has been commented on here past passive participle, vi-ā-√khyā 'to explain'व्याख्या की गई
na — not; vyākhyātam — explained (i.e., no comment has been given on this verse)
na — नहीं; vyākhyātam — व्याख्या की गई।
Not explained. Śrī Jīva offers no comment on this verse. He simply notes that he has left it unglossed and passes on.
(इस श्लोक की) व्याख्या नहीं की गई।
vyākhyāta: home sense in commentarial usage is 'expounded, glossed'; here it is negated as an editorial note — the commentator records that he supplies no explanation for this verse, rather than glossing anything in it.
'व्याख्यातम्' — टीका-परम्परा में इसका मुख्य अर्थ 'व्याख्या किया गया, अर्थ खोला गया' होता है; यहाँ इसका निषेध एक सम्पादकीय टिप्पणी के रूप में है — टीकाकार यह अंकित करता है कि वह इस श्लोक पर कोई व्याख्या नहीं देता, न कि यह कि श्लोक में ही कुछ अव्याख्यात रह गया हो।
Mukunda-dāsa Gosvāmī
s1gloss
sukhadety aiśvaram ||
sukhadāthe word "sukhadā," "giver of happiness" (from the verse — Mukunda is picking it out to explain) the verse-word being glossed
itias for this word — "here is what it means" iti flagging the lemma just quoted
aiśvarammeans the lordly happiness — the joy that comes from the Lord (īśvara), not ordinary happiness neuter adj. qualifying an understood sukham "happiness"
sukhadā iti — as for the word "sukhadā," "giver of happiness"; aiśvaram — (the happiness meant is) the lordly kind, the joy that comes from the Lord.
Mukunda explains just one word of the verse — "sukhadā," "giver of happiness." He says the happiness it gives is aiśvara: the lordly kind, the joy that comes from the Lord himself. So the creeper of devotion does not give ordinary, worldly pleasure; the happiness it yields is the happiness of the Lord.
aiśvara: from īśvara, "the Lord." In general use it means "lordly, majestic, having to do with sovereignty/power (aiśvarya)." Here it narrows the sense of "happiness" — the happiness of / from the Lord, as Viśvanātha spells out next by "the bliss of experiencing the Lord" (īśvara-anubhava-ānanda).
Viśvanātha Cakravartī
s1gloss
bhūyo’pīti, yā latā-rūpā bhaktir mokṣānta-catur-varga-phala-dā |
bhūyo’pītihe takes up the words "bhūyo'pi" ("yet again") to comment on them pratīka — the catch-word being glossed, with iti'भूयोऽपि' — इस पद को लेकर (व्याख्या आरम्भ होती है)
yā latā-rūpā bhaktiḥthat devotion which has the form of a creeper yā picks up the relative in the verse; latā-rūpā = "creeper-formed"जो लता रूपी भक्ति है
mokṣānta-catur-varga-phala-dāand which gives as its fruit the four aims of life that end in liberation bahuvrīhi describing bhakti; mokṣa-anta = "having liberation as the last"मोक्ष जिसका अन्त है, ऐसे चारों वर्ग रूपी फल देनेवाली
bhūyo’pi iti — he glosses the words "yet again"; yā bhaktiḥ — that devotion which; latā-rūpā — has the form of a creeper; mokṣa-anta-catur-varga-phala-dā — (and) gives as its fruit the four aims ending in liberation.
bhūyo’pīti — 'भूयोऽपि' इस पद से; yā latā-rūpā bhaktiḥ — जो लता रूपी भक्ति; mokṣānta-catur-varga-phala-dā — मोक्ष-पर्यन्त चारों वर्ग रूपी फल देनेवाली।
Viśvanātha picks up the verse's opening words, "yet again." He explains what the verse means by the creeper. That creeper is devotion. This devotion gives as its fruit the four aims of life, the last of which is liberation.
'भूयोऽपि' — जो लता रूपी भक्ति है, वह मोक्ष-पर्यन्त चारों पुरुषार्थ रूपी फल देनेवाली है।
catur-varga / mokṣa: in dharmaśāstra these are the four legitimate ends of human life (puruṣārtha) — dharma (right conduct), artha (gain), kāma (desire), and mokṣa (liberation) as their crown. Here the whole set is named only so the next line can rank devotion above it.
'चतुर्वर्ग' / 'मोक्ष' — धर्मशास्त्र में मनुष्य-जीवन के चार वैध पुरुषार्थ: धर्म (सदाचार), अर्थ (लाभ), काम (कामना), और इनके शिखर रूप में मोक्ष (मुक्ति)। यहाँ यह सम्पूर्ण चतुष्टय केवल इसलिए नाम लिया गया है ताकि अगली पंक्ति भक्ति को इन सबसे भी ऊपर स्थान दे सके।
s2gloss
sukhadā īśvarānubhavānanda-dātrī mokṣādi-laghutā-karī ||
sukhadā"giving happiness" — the word he now takes up to explain pratīka: the verse-word sukhadā being glossed'सुखदा' — यह पद (जिसकी व्याख्या हो रही है)
īśvarānubhavānanda-dātrīmeans she gives the joy of directly experiencing the Lord gloss of sukhadā; īśvara-anubhava-ānanda = "the joy of experiencing the Lord"ईश्वर के अनुभव के आनन्द को देनेवाली
mokṣādi-laghutā-karīand by that joy she makes liberation and the rest seem slight a second epithet; mokṣa-ādi = "liberation and so on," laghutā-karī = "making-small"मोक्ष आदि को तुच्छ (लघु) कर देनेवाली
sukhadā — the word "giving happiness"; īśvara-anubhava-ānanda-dātrī — (means she is) the giver of the joy of experiencing the Lord; mokṣa-ādi-laghutā-karī — (and thereby) the one who makes liberation and the rest seem slight.
sukhadā — 'सुखदा'; īśvarānubhavānanda-dātrī — ईश्वर के अनुभव का आनन्द देनेवाली; mokṣādi-laghutā-karī — मोक्ष आदि को तुच्छ कर देनेवाली।
Now he explains the word "giving happiness." It means this creeper of devotion gives the joy of directly experiencing the Lord. That joy is so great that it makes liberation and everything else look small by comparison.
'सुखदा' — यह भक्ति ईश्वर के अनुभव का आनन्द देती है, और मोक्ष आदि को तुच्छ कर देती है।
Compare the two earlier one-word comments on this same word sukhadā: Mukunda calls the happiness "lordly" (aiśvara), and Viśvanātha here spells it out as the joy of experiencing the Lord — a happiness that dwarfs even liberation.
इसी 'सुखदा' शब्द पर की गई दो पूर्ववर्ती एक-पद टिप्पणियों से तुलना करें: मुकुन्द इस सुख को 'ऐश्वर' (ईश्वर-सम्बन्धी) कहते हैं, और विश्वनाथ यहाँ इसे स्पष्ट रूप से ईश्वर के अनुभव का आनन्द बताते हैं — ऐसा सुख जो मोक्ष को भी लघु कर देता है।