L1definition
sādhanaughair anāsangair alabhyā sucirād api |
sādhana-oghaiḥby whole floods of practices — great masses of devotional practice instrumental of means; oghaiḥ 'floods, heaps'साधनों के बाढ़-समान बड़े समूहों के द्वारा
anāsaṅgaiḥthat are without attachment — practices carried on with no inner clinging or taste for Hari instrumental, qualifying sādhana-oghaiḥ; an- privativeजिनमें आसक्ति न हो, ऐसे (साधनों) के द्वारा
alabhyāshe cannot be won — devotion is not to be got predicate adjective, fem. (sā = bhakti)वह (भक्ति) प्राप्त नहीं होती, अलभ्य है
sucirāt apieven after a very long time — however long one keeps at it ablative of time; api 'even'बहुत काल तक (साधन करने पर) भी
anāsaṅgaiḥ sādhana-oghaiḥ — by whole floods of practice that lack attachment; sucirāt api — even after a very long time; alabhyā — she cannot be won.
sādhana-oghaiḥ — साधनों के बाढ़-समान समूहों से; anāsaṅgaiḥ — जिनमें आसक्ति नहीं; alabhyā — वह (भक्ति) अलभ्य है; sucirāt api — बहुत काल तक भी
Take even huge amounts of devotional practice. If that practice is done without real attachment — without inner clinging and taste for Hari — then devotion still cannot be won. You can keep it up for a very long time and still not get her. This is the first of the two ways she is hard to attain.
आसक्ति-रहित साधनों के बड़े समूहों से, बहुत काल तक करने पर भी, वह (भक्ति) प्राप्त नहीं होती।
sādhana here = the ordinary practices of devotion (hearing, chanting, bowing, praising, and the rest); anāsaṅga names the missing ingredient, āsaṅga, the heart's attachment or taste. The line's point is not that practice fails, but that practice without attachment fails.
यहाँ 'साधन' का अर्थ है भक्ति के सामान्य अंग — श्रवण, कीर्तन, वन्दन, स्तवन आदि। 'अनासंग' उस छूटे हुए तत्त्व की ओर संकेत करता है, अर्थात् आसंग — हृदय की आसक्ति या रुचि। पंक्ति का आशय यह नहीं कि साधन ही विफल है, अपितु यह कि आसक्ति के बिना किया गया साधन विफल है।
L2conclusion
hariṇā cāśvadeyeti dvidhā sā syāt sudurlabhā ||
hariṇāby Hari himself — even when Hari is the giver instrumental of agentहरि के द्वारा
caand — adding the second way to the first connective particleऔर
āśuquickly — right away, without delay adverbशीघ्र
a-deyāshe is not to be given — Hari does not bestow her gerundive/predicate adj., fem.; with āśu = 'not given quickly'(वह) शीघ्र नहीं दी जाती, देने योग्य नहीं
itiso, in these terms — closing the two-part statement quotative/summarizing particleइस प्रकार
dvidhāin two ways — on these two counts adverbदो प्रकार से
sāshe — devotion (bhakti) fem. pronoun, subjectवह (भक्ति)
syātturns out to be — proves to be optative of √as, 'would be'होती है
su-durlabhāextremely hard to win — very rarely attained predicate adj., fem.; su- intensifierअत्यन्त दुर्लभ
hariṇā ca āśu a-deyā — and by Hari she is not to be given quickly; iti — so; dvidhā — in two ways; sā — she (devotion); su-durlabhā syāt — turns out to be extremely hard to win.
hariṇā — हरि के द्वारा; ca — और; āśu — शीघ्र; a-deyā — नहीं दी जाती; iti — इस प्रकार; dvidhā — दो प्रकार से; sā — वह; syāt — होती है; su-durlabhā — अत्यन्त दुर्लभ
And even Hari himself does not hand her over quickly. That is the second way. So on two counts devotion turns out to be extremely hard to win: first, attachmentless practice cannot reach her however long you try; and second, even Hari does not give her right away. Put together, these two are why she is called sudurlabhā — very hard indeed to attain.
और हरि के द्वारा भी वह शीघ्र नहीं दी जाती — इस प्रकार दो रीति से वह (भक्ति) अत्यन्त दुर्लभ है।
dvidhā ('in two ways') is the hinge word the commentators fasten on: it forces two distinct grounds of difficulty, one from the side of the practitioner's practice (L1) and one from the side of Hari's giving (L2).
'द्विधा' (दो प्रकार से) वही कीलक शब्द है जिसे टीकाकार पकड़ते हैं — यह दुर्लभता के दो पृथक् कारण सिद्ध करता है: एक साधक के साधन की ओर से (पहली पंक्ति), और दूसरा हरि के देने की ओर से (दूसरी पंक्ति)।
Commentary — decoded
Jīva Gosvāmī
s1gloss
hariṇā cāśv adeyety atrāsaṅge’pīti gamyate |
hariṇā ca āśu adeyā ition the verse-words "and not swiftly bestowed by Hari" iti quoting the mūla phrase'हरि के द्वारा और शीघ्र नहीं दी जाती' — इस (वाक्य) में
atrahere, in this phraseयहाँ, इस स्थल पर
āsaṅge apithe words "even when attachment is present" — api, "even" locative āsaṅge + api; the word to be supplied'आसक्ति होने पर भी' — यह पद (अध्याहार से जोड़ना है)
iti gamyateare to be understood, i.e. silently suppliedऐसा समझा जाता है, अभिप्रेत है
hariṇā ca āśu adeyā iti — on the verse-words "and not swiftly bestowed by Hari"; atra — here; āsaṅge api iti — the words "even when attachment is present"; gamyate — are to be understood.
hariṇā ca āśu adeyā iti — 'हरि के द्वारा शीघ्र नहीं दी जाती' इस वाक्य में; atra — यहाँ; āsaṅge api — 'आसक्ति होने पर भी'; iti gamyate — ऐसा समझा जाता है
Take the verse-line "and not swiftly bestowed by Hari." Jīva says that in this line something is left unsaid and must be supplied: the words "even when attachment is present." So the full sense is: even when the devotee has attachment, Hari still does not give her quickly. The word api, "even," is doing the work.
'हरि के द्वारा भी शीघ्र नहीं दी जाती' — इस वाक्य में 'आसक्ति होने पर भी' यह पद अध्याहार से समझा जाता है।
āsaṅga: elsewhere "clinging, contact"; here the technical āsakti, the settled attachment/taste for Hari that precedes rati.
'आसंग' अन्यत्र 'लगाव, संसर्ग' के अर्थ में आता है; किन्तु यहाँ यह पारिभाषिक आसक्ति है — हरि के प्रति वह स्थिर आसक्ति या रुचि जो रति से पूर्व आती है।
s2reply
anyathā dvaividhyānupapatteḥ |
anyathāotherwise — if you do not supply that wordअन्यथा, यदि ऐसा न हो तो
dvaividhya-anupapatteḥbecause the twofoldness would not hold up ablative of reason; dvaividhya "being-twofold" + anupapatti "failure to obtain"क्योंकि (भक्ति के) दो प्रकार होने की उपपत्ति ही नहीं बनती
anyathā — otherwise; dvaividhya-anupapatteḥ — because the twofoldness would not hold.
anyathā — अन्यथा; dvaividhya-anupapatteḥ — क्योंकि दो-प्रकारता सिद्ध नहीं होती
Why must that word be supplied? Because otherwise the "two ways" collapses. The verse says devotion is hard to win in two ways. If Hari simply never gave her, that would just repeat the first way (unattainable by practice) — there would be no second, distinct difficulty. Reading it as "even with attachment, not given quickly" keeps the second way genuinely separate, so the twofoldness stands.
अन्यथा, (भक्ति का) दो प्रकार का होना ही सिद्ध न होगा।
s3gloss
dvidhā sudurlabheti prakāra-dvayenāpi sudurlabhatvaṁ tasyā ity arthaḥ ||
dvidhā sudurlabhā ition the verse-words "in two ways, very hard to win" iti quoting the mūla phrase'दो प्रकार से अत्यन्त दुर्लभ' — इस (पद) का
prakāra-dvayena apiby both modes alike — api, "as well / both" instrumental of means; the two modes just namedदोनों प्रकारों से भी
sudurlabhatvam tasyāḥis her being very hard to win tasyāḥ genitive "of her (devotion)"उस (भक्ति) की अत्यन्त दुर्लभता
iti arthaḥthat is the meaningऐसा अर्थ है
dvidhā sudurlabhā iti — on "in two ways, very hard to win"; prakāra-dvayena api — by both modes alike; sudurlabhatvam tasyāḥ — her being very hard to win; iti arthaḥ — that is the meaning.
dvidhā sudurlabhā iti — 'दो प्रकार से अत्यन्त दुर्लभ' इसका; prakāra-dvayena api — दोनों प्रकारों से भी; sudurlabhatvam tasyāḥ — उस (भक्ति) की अत्यन्त दुर्लभता; iti arthaḥ — ऐसा अर्थ है
Now the phrase "in two ways, very hard to win." The meaning is simply this: devotion is very hard to win by both modes. The two modes are the ones just set out — practice without attachment cannot reach her, and even practice with attachment does not get her quickly from Hari. On either path she is very hard to win. That is what "in two ways" means.
'दो प्रकार से अत्यन्त दुर्लभ' — इसका अर्थ यह है कि दोनों प्रकारों से भी उस (भक्ति) की अत्यन्त दुर्लभता (बनी रहती) है।
Mukunda-dāsa Gosvāmī
s1avataranika
sādhaneti |
sādhanathe word 'sādhana' (practice) — Mukunda picks it up as his first heading pratīka (lemma flagged for comment)
iti'here is the word I am now going to explain' iti marking a quoted lemma
sādhana — the word 'practice'; iti — is the lemma he now takes up.
Mukunda begins his commentary. He picks up the word 'sādhana' (practice) from the verse as his first heading, ready to unpack it.
s2gloss
anāsaṅgaiḥ āsaṅga āsaktī rucir apara-paryāyā |
anāsaṅgaiḥthe verse's word 'anāsaṅgaiḥ' — 'with practices that lack āsaṅga' — is the lemma being explained pratīka (lemma), instr. pl.
āsaṅgaḥand āsaṅga here means nom. sg., the term being defined
āsaktiḥattachment (clinging of the heart to Hari)
ruciḥthat is, taste — a relish for Him
apara-paryāyā'taste' being just another name for the same thing bahuvrīhi qualifying āsaktiḥ/ruciḥ
anāsaṅgaiḥ — the lemma 'lacking āsaṅga'; āsaṅgaḥ — āsaṅga is; āsaktiḥ — attachment; ruciḥ — taste; apara-paryāyā — which is only another name for it.
He glosses the verse's word 'anāsaṅgaiḥ.' First he fixes what āsaṅga means. Āsaṅga is attachment. It is the same as ruci, taste. 'Attachment' and 'taste' are just two names for one thing — the heart's clinging relish for Hari.
āsaṅga: ordinary Sanskrit 'clinging, contact'; here a devotional technical term — the settled inner attachment/taste (ruci) for Hari that must accompany practice.
s3gloss
tad-rahitaiḥ |
tad-rahitaiḥso 'anāsaṅgaiḥ' means: with practices that are empty of that attachment instr. pl., completing the gloss of anāsaṅgaiḥ
tad-rahitaiḥ — with those (practices) devoid of that (attachment).
Now he finishes the gloss. 'Anāsaṅgaiḥ' means: done with practices that have none of that attachment — practices drained of any taste for Hari.
s4gloss
sādhanaughaiḥ śrī-mūrter aṅghri-sevane prītiḥ, śrī-bhāgavatāsvādaḥ, sajātīya-vāsanā-bhakta-saṅgo nāma-saṅkīrtanaṁ śrīman-mathurā-maṇḍale sthitiḥ iti pañcāṅgāni vinā nati-stuti-vandanādibhiḥ sarvair alabhyā labdhum ayogyā |
sādhanaughaiḥ'by floods of practices' — the many practices meant are these instr. pl., the lemma now spelled out
śrī-mūrter aṅghri-sevane prītiḥ(1) loving to serve the feet of the Śrī Mūrti (the Deity)
śrī-bhāgavatāsvādaḥ(2) relishing the Śrī Bhāgavata
sajātīya-vāsanā-bhakta-saṅgaḥ(3) the company of devotees whose inner longing is of the same kind as one's own
nāma-saṅkīrtanam(4) the saṅkīrtana — glad chanting — of the Name
śrīman-mathurā-maṇḍale sthitiḥ(5) staying within the holy circle of Mathurā
iti pañcāṅgānithese are the five limbs (of top-tier practice) nom. pl., summing up the list
vināwithout these five governs the preceding, 'apart from'
nati-stuti-vandanādibhiḥ sarvaiḥby all the rest — bowing, praising, saluting, and so on — taken by themselves instr. pl. of means
alabhyāshe (this devotion) cannot be reached
labdhum ayogyāthat is, she is not winnable — there is no fitness to obtain her that way explains alabhyā
sādhanaughaiḥ — by floods of practices, namely; śrī-mūrter aṅghri-sevane prītiḥ / śrī-bhāgavatāsvādaḥ / sajātīya-vāsanā-bhakta-saṅgaḥ / nāma-saṅkīrtanam / śrīman-mathurā-maṇḍale sthitiḥ — the five limbs; iti pañcāṅgāni vinā — without these five; nati-stuti-vandanādibhiḥ sarvaiḥ — by all the mere bowing, praising, saluting, etc.; alabhyā — she is unattainable; labdhum ayogyā — cannot be won.
Now 'by floods of practices.' Mukunda names the practices that count — five chief limbs: (1) loving service to the feet of the Deity; (2) relishing the Śrī Bhāgavata; (3) the company of like-minded devotees; (4) chanting the Name aloud together; (5) living in holy Mathurā. Without these five, all the rest — bowing, praising, saluting, and so on — cannot win her. Do only the outer acts and she stays out of reach.
aṅga: lit. 'limb'; here the technical 'limbs of sādhana-bhakti' — the constituent practices. These five are the potent ones singled out in the tradition.
s5gloss
sāsaṅgaiḥ sādhanair labhyāpi hariṇā cāśv adeyā svasminn āsaktau satyām eva deyety arthaḥ |
sāsaṅgaiḥ sādhanaiḥby practices that do carry attachment instr. pl. of means
labhyā apishe can indeed be reached — even so, api = 'even / granted that'
hariṇā caand by Hari instr. of agent; ca picks up the verse's second clause
āśuquickly
adeyāshe is not to be handed over
svasminn āsaktau satyām evaonly once attachment to Him Himself is actually there locative absolute, 'when… exists'; eva = 'only then'
deyādoes He bestow her
iti arthaḥthat is the meaning closing formula
sāsaṅgaiḥ sādhanaiḥ — by practices carrying attachment; labhyā api — though attainable; hariṇā ca — and by Hari; āśu — quickly; adeyā — she is not to be given; svasminn āsaktau satyām eva — only when attachment to Him exists; deyā — is she to be given; iti arthaḥ — that is the meaning.
Here is the verse's second clause. Even by practices that do carry attachment, she can be reached — yet Hari still does not hand her over quickly. He gives her only once attachment to Him Himself is truly present. Not before. That is the meaning.
s6avataranika
tathā cāgre—
tathā caand just so — to back this up citation-introducing connective
agrefurther on (later in this very work) loc., 'ahead in the text'
tathā ca — and accordingly; agre — further on (he will say).
To support this, Mukunda points ahead. 'And so, later in this same book, he says—' — introducing the verse he is about to quote.
s7citation
sādhanābhiniveśas tu tatra niṣpādayan rucim | harāv āsaktim utpādya ratiṁ saṁjanayaty asau ||
sādhanābhiniveśaḥ tubut earnest absorption in practice — for its part nom. sg., subject; tu = 'as for…'
tatrain that practice
rucim niṣpādayanbringing taste to ripeness present participle, 'while producing'
harau āsaktim utpādyaand then raising up attachment to Hari gerund, 'having generated' — the step after taste
ratimsettled love, rati
saṁjanayatiat last brings fully to birth
asauthis very absorption is what does it nom. sg., resumes the subject
sādhanābhiniveśaḥ tu — but absorption in practice; tatra rucim niṣpādayan — producing taste there; harau āsaktim utpādya — having generated attachment to Hari; ratim — rati; saṁjanayati — brings forth; asau — this (absorption).
Now the quoted verse. Earnest absorption in practice first ripens taste (ruci) for the practice. From that it raises up attachment (āsakti) to Hari. And from that it finally brings settled love (rati) to birth. This absorption is what does the whole work. So the sequence is: absorption → taste → attachment → rati.
Why cited: Cited to prove the fixed order attachment-then-rati — that rati dawns only after āsaṅga, so devotion without attachment cannot reach her.
rati: in Sanskrit poetics (rasa theory) the 'delight' that is the sthāyi-bhāva, the abiding emotion which when relished becomes rasa; here the awakened settled love for Hari that is the sprout of bhakti-rasa.
Viśvanātha Cakravartī
s1gloss
anāsaṅgaiḥ śraddhādi-bhakti-bhūmikāntargatāsakti-rahitaiḥ sādhana-samūhaiḥ sarvathaivālabhyā |
anāsaṅgaiḥthe verse-word he is unpacking: "devoid of attachment" (instrumental plural) pratīka; instr. pl., agreeing with sādhana-samūhaiḥ'आसक्ति-रहित (साधनों) के द्वारा' — यह पद (जिसकी व्याख्या हो रही है)
śraddhādi-bhakti-bhūmikā-antargata-āsakti-rahitaiḥmeaning: lacking the āsakti (attachment) that belongs inside the stages of bhakti beginning with śraddhā (faith) instr. pl.; -rahita = "devoid of"; āsakti fixes what anāsaṅga meansश्रद्धा आदि भक्ति की भूमिकाओं के अन्तर्गत जो आसक्ति (नामक अवस्था), उससे रहित (साधनों) के द्वारा
sādhana-samūhaiḥby whole hosts of sādhanas (spiritual practices) instr. pl. of meansसाधनों के समूह के द्वारा
sarvathā evain absolutely every way — the eva shuts the door on any exception sarvathā "in every way"; eva emphaticसर्वथा ही, सब प्रकार से ही
alabhyāshe (devotion) simply cannot be won verbal adjective, fem., agreeing with sāवह (भक्ति) प्राप्त नहीं होती, अलभ्य है
anāsaṅgaiḥ — the verse-word "devoid of attachment"; śraddhādi-bhakti-bhūmikā-antargata-āsakti-rahitaiḥ — that is, lacking the attachment found within the stages of bhakti that begin with faith; sādhana-samūhaiḥ — by hosts of practices [of that kind]; sarvathā eva — in absolutely every way; alabhyā — she cannot be won.
anāsaṅgaiḥ — 'आसक्ति-रहित साधनों के द्वारा' इस पद का अर्थ; śraddhādi-bhakti-bhūmikā-antargata-āsakti-rahitaiḥ — श्रद्धा आदि भूमिकाओं के भीतर की आसक्ति से रहित; sādhana-samūhaiḥ — साधनों के समूह से; sarvathā eva — सर्वथा ही; alabhyā — अलभ्य है
He is unpacking the verse-word anāsaṅgaiḥ, "devoid of attachment." It means: practices that lack āsakti — the deep attachment that belongs to the stages of bhakti that begin with śraddhā, faith. By whole hosts of such attachment-less practices, devotion simply cannot be won. Not in any way at all. This is the first of the two modes in which she is hard to win: without attachment, no amount of practice reaches her.
श्रद्धा आदि भक्ति की भूमिकाओं के अन्तर्गत जो आसक्ति (नामक अवस्था), उससे रहित साधनों के समूह के द्वारा वह (भक्ति) सर्वथा ही प्राप्त नहीं होती।
āsakti: in bhakti theory it names a fixed stage on the ladder śraddhā → sādhu-saṅga → bhajana-kriyā → anartha-nivṛtti → niṣṭhā → ruci → āsakti → bhāva → prema. Here it is not vague fondness but that specific rung: the settled attachment just below the awakening of rati/bhāva.
'आसक्ति' भक्ति के क्रम में एक निश्चित सोपान का नाम है — श्रद्धा → साधु-संग → भजन-क्रिया → अनर्थ-निवृत्ति → निष्ठा → रुचि → आसक्ति → भाव → प्रेम। यहाँ यह कोई अस्पष्ट स्नेह नहीं, अपितु वही विशिष्ट सोपान है — रति/भाव के उदय से ठीक नीचे की स्थिर आसक्ति।
s2reply
āsakty-uttaram eva raty-utpatteḥ śravaṇāt |
āsakti-uttaram evaonly after āsakti (attachment) has come — the eva makes "after attachment" the sole route adverbial acc.; uttaram "subsequent to"; eva restrictiveआसक्ति के पश्चात् ही
rati-utpatteḥof the arising of rati (awakened love) gen. governed by śravaṇāt — "heard [to be] of the arising of rati"रति की उत्पत्ति (होने का)
śravaṇātbecause scripture is heard to say so — this is his ground for the claim abl. of reason; śravaṇa = scriptural testimonyक्योंकि (शास्त्र में) ऐसा सुना जाता है, श्रुति-प्रमाण से
rati-utpatteḥ — the arising of rati is; āsakti-uttaram eva — [heard to be] only after attachment; śravaṇāt — because it is so heard [in scripture].
āsakti-uttaram eva — आसक्ति के पश्चात् ही; rati-utpatteḥ — रति की उत्पत्ति का; śravaṇāt — क्योंकि (शास्त्र में) सुना जाता है
Here is why the first mode holds. Scripture teaches that rati — awakened love for the Lord — arises only after āsakti, attachment, is already there. So if the practices carry no attachment, rati can never dawn from them. That is his reason: he grounds the claim not on his own say-so but on what is heard in the texts. This backs up the point just made in s1.
क्योंकि आसक्ति के पश्चात् ही रति की उत्पत्ति होती है — ऐसा शास्त्र में सुना जाता है।
rati: in general Sanskrit poetics rati is the sthāyi-bhāva, the abiding erotic emotion that ripens into rasa; here it is transposed to bhakti — the awakened settled love for Hari that is the sprout of bhakti-rasa, the rung reached only once āsakti has come.
'रति' सामान्य काव्यशास्त्र में स्थायिभाव है — वह अभिन्न भाव जो रस में परिणत होता है; किन्तु यहाँ यह भक्ति में उतारी गई है — हरि के प्रति जागी हुई स्थिर प्रीति, जो भक्ति-रस का अंकुर है, और वह सोपान जो आसक्ति के आने पर ही प्राप्त होता है।
s3gloss
hariṇā cāsakti-sahitair api sādhana-samūhair āśu śīghram adeyā |
hariṇā caand by Hari — he is the one doing the giving (instrumental of agent) instr. of agent with the passive adeyā; ca links the second mode to the firstऔर हरि के द्वारा
āsakti-sahitaiḥ apieven by practices that DO carry attachment — the api concedes the harder case instr. pl.; sahita "together with"; api "even"आसक्ति से युक्त (साधनों) के द्वारा भी
sādhana-samūhaiḥby whole hosts of such practices instr. pl.साधनों के समूह के द्वारा
āśu śīghramswiftly — he glosses the verse's āśu with the plain word śīghram, "quickly" śīghram is the gloss-word for the pratīka āśu'आशु' अर्थात् शीघ्र
adeyāshe is not to be given verbal adjective, fem.; a-deyā "not to be bestowed"(वह) नहीं दी जाती, देने योग्य नहीं
hariṇā ca — and by Hari; āsakti-sahitaiḥ api sādhana-samūhaiḥ — even by hosts of practices accompanied by attachment; āśu śīghram — swiftly, quickly; adeyā — she is not to be given.
hariṇā ca — और हरि के द्वारा; āsakti-sahitaiḥ api — आसक्ति से युक्त साधनों से भी; sādhana-samūhaiḥ — साधनों के समूह से; āśu śīghram — 'आशु' अर्थात् शीघ्र; adeyā — नहीं दी जाती
Now the second mode. Take the better case: practices that DO carry attachment — the very kind that s1 said were missing. Even then, Hari does not hand devotion over quickly. He is the giver here, and he withholds. Note the move: āśu in the verse means "swiftly," and Viśvanātha simply spells it out with the everyday word śīghram, "quickly." So even attachment-filled practice does not get a fast yes from Hari.
और हरि के द्वारा भी, आसक्ति से युक्त साधनों के समूह के द्वारा, वह 'आशु' अर्थात् शीघ्र नहीं दी जाती।
s4gloss
vilambena tu dīyata ity arthaḥ |
vilambena tubut after a delay — the tu turns the negative around: not "never given," only "not given fast" instr. of manner/time; tu "but," adversativeपरन्तु विलम्ब से
dīyateshe is indeed given passive present, 3rd sg.दी जाती है
iti arthaḥthis is the meaning [of the verse-phrase] closing formulaऐसा अर्थ है
vilambena tu — but after a delay; dīyate — she is given; iti arthaḥ — that is the meaning.
vilambena tu — परन्तु विलम्ब से; dīyate — दी जाती है; iti arthaḥ — ऐसा अर्थ है
He finishes the thought and heads off a misreading. "Not given swiftly" does not mean "never given." The word tu, "but," makes the turn: she IS given — only after a delay. So Hari does bestow devotion even on attachment-filled practice; he just takes his time. That is what the verse means. The withholding is of speed, not of the gift.
परन्तु विलम्ब से तो दी ही जाती है — ऐसा अर्थ है।
s5conclusion
dvidhā sudurlabheti prakāra-dvayenāpi durlabhatvaṁ tasyā ity arthaḥ ||
dvidhā sudurlabhā itithe verse-phrase he is closing on: "in two ways, very hard to win" pratīka quoted from the mūla; iti marks the citation'दो प्रकार से अत्यन्त दुर्लभ' — इस (पद) का
prakāra-dvayena apiby both modes together — the api totals the two: neither route wins her easily instr.; prakāra "mode, manner"; dvaya "pair"; api "even/both"दोनों प्रकारों से भी
durlabhatvamher state of being hard to win abstract noun in -tva; the sudur- of the verse folded into durlabhatvaदुर्लभता
tasyāḥof her — of devotion gen. sg. fem.; refers to sā/bhaktiउस (भक्ति) की
iti arthaḥthis is the meaning closing formulaऐसा अर्थ है
dvidhā sudurlabhā iti — on the phrase "in two ways, very hard to win"; tasyāḥ — of her (devotion); prakāra-dvayena api — by both modes together; durlabhatvam — the being hard to win; iti arthaḥ — that is the meaning.
dvidhā sudurlabhā iti — 'दो प्रकार से अत्यन्त दुर्लभ' इसका; prakāra-dvayena api — दोनों प्रकारों से भी; durlabhatvam — दुर्लभता; tasyāḥ — उस (भक्ति) की; iti arthaḥ — ऐसा अर्थ है
He wraps up on the verse's closing phrase, "in two ways, very hard to win." The two modes are the two just laid out: (1) without attachment, practice never reaches her; (2) even with attachment, Hari does not give her fast. Put both together and the point is one — devotion is hard to win on either count. That, he says, is the meaning of the line.
'दो प्रकार से अत्यन्त दुर्लभ' — इसका अर्थ यह है कि दोनों प्रकारों से भी उस (भक्ति) की दुर्लभता (सिद्ध होती) है।