Commentary — decoded
Jīva Gosvāmī
s1avataranika
jñānata iti |
jñānata itithe words "from knowledge…" — i.e. he takes up the verse beginning jñānataḥ pratīka (lemma-citation)'ज्ञानतः' यह पद (श्लोक का प्रतीक-उद्धरण)
jñānata iti — [the verse] beginning "jñānataḥ" [is now taken up for comment]
jñānata iti — 'ज्ञानतः' इस पद से (श्लोक का प्रतीक)
He begins by quoting the opening word of the verse, "jñānataḥ." This is just the lemma-tag that marks which verse he is about to comment on.
'ज्ञानतः' इत्यादि श्लोक की व्याख्या की जाती है।
s2avataranika
tantra-mataṁ tāvad vicāryate |
tantra-matamthe Tantra's view acc. sg., objectतन्त्र के मत का
tāvatfirst of all / to begin withपहले (सर्वप्रथम)
vicāryateis now examined passive presentविचार किया जाता है
tantra-matam — the Tantra's view; tāvat — first of all; vicāryate — is examined
tantra-matam — तन्त्र-मत का; tāvat — पहले; vicāryate — विचार किया जाता है
First he sets up what he will do: examine the Tantra's reading of this verse. "First of all" signals this is the opening move, before he gives his own reading.
पहले तन्त्र के मत पर विचार किया जाता है।
s3gloss
atra jñāna-yajñādi-puṇye sāsaṅge eva vācye, tayos tādṛśatvaṁ vinā mukti-bhuktyoḥ siddhir api na syāt |
atrahere, in this verseयहाँ
jñāna-yajñādi-puṇyeknowledge, and the merit of sacrifice and the like — these two loc./nom. dual, the two topicsज्ञान तथा यज्ञादि पुण्य — ये दोनों
sāsaṅge evamust be taken as accompanied by attachment, and only so eva = restrictiveआसक्ति-सहित ही
vācyeare to be understood as meant gerundive dualकहे जाने योग्य (अभिप्रेत) हैं
tayoḥof those two (knowledge and merit) gen. dualउन दोनों का
tādṛśatvaṁ vināwithout their being of that kind (i.e. attachment-laden) vinā + acc.वैसा (आसक्ति-सहित) स्वरूप हुए बिना
mukti-bhuktyoḥof liberation and enjoyment gen. dualमुक्ति और भुक्ति की
siddhir api na syāteven the mere attaining would not happen — let alone easy attaining api = evenसिद्धि भी नहीं होगी
atra — here; jñāna-yajñādi-puṇye — knowledge and the merit of sacrifice etc.; sāsaṅge eva vācye — must be understood as attachment-laden, only so; tayoḥ tādṛśatvaṁ vinā — for without their being of that kind; mukti-bhuktyoḥ siddhir api na syāt — even the attaining of liberation and enjoyment would not occur
atra — यहाँ; jñāna-yajñādi-puṇye — ज्ञान और यज्ञादि पुण्य ये दोनों; sāsaṅge eva — आसक्ति-सहित ही; vācye — अभिप्रेत हैं; tayoḥ — उन दोनों का; tādṛśatvaṁ vinā — वैसा स्वरूप हुए बिना; mukti-bhuktyoḥ — मुक्ति-भुक्ति की; siddhir api na syāt — सिद्धि भी न होगी
Here the two paths — knowledge and ritual merit — must be read as "attachment-laden," that is, pursued with committed attachment. Why? Because if they were not pursued that way, you would not even reach liberation and enjoyment at all, let alone reach them easily. The word "even" makes the point sharp: attachment is the bare minimum for any result.
यहाँ ज्ञान और यज्ञादि पुण्य — ये दोनों आसक्ति-सहित ही अभिप्रेत हैं। उन दोनों में वैसा भाव हुए बिना मुक्ति और भुक्ति की सिद्धि भी नहीं हो सकती।
sāsaṅga (sa + āsaṅga): "with attachment." In ordinary Sanskrit āsaṅga is clinging, usually a fault; here it is the positive sense of dedicated, sustained engagement in a practice.
सासङ्ग (स + आसङ्ग) — 'आसक्ति के सहित'। सामान्य संस्कृत में आसङ्ग का अर्थ है चिपकना, प्रायः एक दोष; परन्तु यहाँ यह सकारात्मक अर्थ में है — साधना में समर्पित, निरन्तर लगे रहना।
s4reply
astu tāvat sulabhatva-vārtā |
astulet it stand / grant it imperative, concessiveभले रहे (स्वीकार कर लिया जाए)
tāvatfor the momentअभी तो (फिलहाल)
sulabhatva-vārtāthe talk of "easy winning" nom. sg.सुलभता की बात
sulabhatva-vārtā — the talk of easy winning; tāvat — for the moment; astu — let it stand
astu — भले रहे; tāvat — फिलहाल; sulabhatva-vārtā — सुलभता की बात
He sets one question aside for now: "Let the claim of easy winning stand for the moment." He is not yet arguing about how easy the results are; he first wants to settle what the paths themselves must involve.
अभी तो सुलभता की बात भले स्वीकार कर ली जाए।
s5gloss
ataḥ sādhana-sahasrāṇām api sāsaṅgatvam eva labhyate |
ataḥtherefore / for this same reason abl. of reasonइसलिए (इस कारण)
sādhana-sahasrāṇām apiof the "thousands of practices" too gen. pl.; api = as wellहजारों साधनों का भी
sāsaṅgatvam evaonly their being accompanied by attachment eva = onlyआसक्ति-सहित होना ही
labhyateis what we should understand passiveप्राप्त होता है (सिद्ध होता है)
ataḥ — therefore; sādhana-sahasrāṇām api — of the thousands of practices too; sāsaṅgatvam eva — only their attachment-ladenness; labhyate — is to be understood
ataḥ — इसलिए; sādhana-sahasrāṇām api — हजारों साधनों का भी; sāsaṅgatvam eva — आसक्ति-सहित होना ही; labhyate — प्राप्त होता है
For the same reason, the verse's phrase "thousands of practices" should also be read as "attachment-laden practices." The word "too" carries the parallel: just as the first two paths had to be read that way, so must this third phrase. "Only" fixes it: this, and nothing looser, is the sense to take.
इसलिए हजारों साधनों का भी आसक्ति-सहित होना ही सिद्ध होता है।
s6reply
vākyārtha-krama-bhaṅgasyāvaśya-parihāryatvāt sahasra-bāhulyāsiddheś ca |
vākyārtha-krama-bhaṅgasyathe breaking of the sentence's chain of meaning gen. sg., object of the abstractवाक्य के अर्थ-क्रम के भंग का
avaśya-parihāryatvātbecause it must be avoided at all costs abl. of reasonअवश्य त्याज्य होने के कारण
sahasra-bāhulyāsiddheḥand because a full thousand in number is not actually established abl. of reason'सहस्र' की बहुलता सिद्ध न होने के कारण
caand (a second reason)और
vākyārtha-krama-bhaṅgasya avaśya-parihāryatvāt — because breaking the sentence's chain of meaning must be avoided; sahasra-bāhulyāsiddheḥ ca — and because a literal thousandfold multitude is not established
vākyārtha-krama-bhaṅgasya — वाक्यार्थ के क्रम-भंग का; avaśya-parihāryatvāt — अवश्य परिहार्य होने के कारण; sahasra-bāhulyāsiddheḥ — 'सहस्र' की बहुलता असिद्ध होने के कारण; ca — और
He gives two reasons for reading the whole verse the same way. First, you must not break the sentence's chain of meaning: the three phrases run together, so "practices" must be read like the earlier terms. Second, a literal count of a full thousand practices is not really established anyway — "thousands" is not a head-count but a way of saying "attachment-laden practice," continuing the same sense.
क्योंकि वाक्य के अर्थ-क्रम का भंग अवश्य टालना चाहिए, और 'हजार' की बहुलता भी सिद्ध नहीं होती।
s7objection
tatra yadi jñāna-yajñādi-puṇyayoḥ sāsaṅgatvaṁ tad-eka-niṣṭhatva-mātraṁ vācyaṁ, tadā tādṛśābhyām api tābhyāṁ tayoḥ sulabhatvaṁ nopapadyate |
tatraon this point / in this connectionउस पक्ष में
yadiif (suppose) opens the hypothesisयदि
jñāna-yajñādi-puṇyayoḥof knowledge and the merit of sacrifice and the like gen. dualज्ञान और यज्ञादि पुण्य का
sāsaṅgatvaṁtheir being attachment-laden nom., predicate topicआसक्ति-सहित होना
tad-eka-niṣṭhatva-mātraṁwere merely single-minded fixity on that one path mātra = merelyकेवल उसी में एकनिष्ठता मात्र
vācyaṁwere what is meant gerundiveअभिप्रेत हो
tadāthen (in that case)तब
tādṛśābhyām api tābhyāṁeven by those two so understood instr. dual; api = evenवैसे उन दोनों (साधनों) के द्वारा भी
tayoḥof the two fruits (liberation and enjoyment) gen. dualउन (मुक्ति-भुक्ति) दोनों की
sulabhatvaṁthe easy winning nom.सुलभता
nopapadyatewould not hold up / makes no sense na upapadyateसंगत नहीं बैठती
tatra yadi — if here; jñāna-yajñādi-puṇyayoḥ sāsaṅgatvaṁ — the attachment-ladenness of knowledge and ritual-merit; tad-eka-niṣṭhatva-mātraṁ vācyaṁ — were meant as merely single-minded fixity on that path; tadā tādṛśābhyām api tābhyāṁ — then even by those two so taken; tayoḥ sulabhatvaṁ nopapadyate — the easy winning of the two fruits would not hold
tatra — उस पक्ष में; yadi — यदि; jñāna-yajñādi-puṇyayoḥ — ज्ञान-यज्ञादि पुण्य का; sāsaṅgatvaṁ — आसक्ति-सहित होना; tad-eka-niṣṭhatva-mātraṁ — केवल उसी में एकनिष्ठता मात्र; vācyaṁ — अभिप्रेत हो; tadā — तब; tādṛśābhyām api tābhyāṁ — वैसे उन दोनों से भी; tayoḥ — मुक्ति-भुक्ति की; sulabhatvaṁ — सुलभता; nopapadyate — संगत नहीं होती
Now an objection tests his reading. Suppose "attachment-laden" meant only "fixed single-mindedly on that one path" — nothing more. Then even practicing knowledge or ritual that intently would not make liberation and enjoyment easy to win. So that thin reading of "attachment" fails: mere single-minded fixity does not deliver the easy result the verse promises.
उस पक्ष में यदि ज्ञान और यज्ञादि पुण्य का आसक्ति-सहित होना केवल 'उसी में एकनिष्ठता मात्र' अभिप्रेत हो, तो वैसे उन दोनों साधनों से भी मुक्ति और भुक्ति की सुलभता संगत नहीं बैठती।
s8citation
kleśo’dhikataras teṣām avyaktāsakta-cetasām ity ādeḥ, kṣudrāśā bhūri-karmāṇo bāliśā vṛddha-māninaḥ ity ādeś ca |
kleśo 'dhikataras teṣām avyaktāsakta-cetasām"greater is the toil for those whose minds cling to the unmanifest" quoted, Gītā 12.5अव्यक्त में आसक्त-चित्तवालों को क्लेश अधिक होता है
ity ādeḥas this and the like say abl., "from the passage beginning…"इस आरम्भवाले वचन से (इत्यादि से)
kṣudrāśā bhūri-karmāṇo bāliśā vṛddha-māninaḥ"of petty hopes, doing many rites, foolish, vain of their age" quoted, Bhāg. 10.23.9क्षुद्र आशावाले, बहुत कर्म करनेवाले, मूढ़, अपने को बड़ा माननेवाले
ity ādeś caand as this and the like say tooइत्यादि वचन से भी
kleśo 'dhikataraḥ… ity ādeḥ — from "greater is the toil…" and the rest; kṣudrāśā bhūri-karmāṇaḥ… ity ādeś ca — and from "of petty hopes, doing many rites…" and the rest
kleśo 'dhikataras teṣām avyaktāsakta-cetasām — अव्यक्त में आसक्त-चित्त वालों को अधिक क्लेश; ity ādeḥ — इत्यादि से; kṣudrāśā bhūri-karmāṇo bāliśā vṛddha-māninaḥ — क्षुद्र-आशा, बहु-कर्मी, मूढ़, वृद्ध-मानी; ity ādeś ca — इत्यादि से भी
He backs the objection with two scriptural lines. The Gītā says the path of the unmanifest brings greater toil, not ease. The Bhāgavatam mocks busy ritualists as foolish and small-hoped. Both show that single-minded knowledge or ritual is in fact hard and unrewarding — proving that "attachment" cannot mean mere fixity, since that would not make the fruit easy.
'अव्यक्त में आसक्त-चित्तवालों को क्लेश अधिक होता है' इत्यादि वचन से, तथा 'क्षुद्र आशावाले, बहुकर्मी, मूढ़, अपने को बड़ा माननेवाले' इत्यादि वचन से।
Why cited: Cited to show that mere single-minded knowledge or ritual is toilsome, not easy — so "sāsaṅga" cannot mean bare single-mindedness.
क्यों उद्धृत: ये वचन यह दिखाने को उद्धृत हैं कि केवल एकनिष्ठ ज्ञान या कर्म क्लेशपूर्ण है, सुलभ नहीं — अतः 'सासङ्ग' का अर्थ मात्र एकनिष्ठता नहीं हो सकता।
s9conclusion
tasmāt tayoḥ sāsaṅgatvaṁ naipuṇyena vihitatvam ity eva vācyam |
tasmāttherefore (this being so) abl. of conclusionइसलिए
tayoḥof those two (knowledge and ritual-merit) gen. dualउन दोनों का
sāsaṅgatvaṁtheir being attachment-laden nom.आसक्ति-सहित होना
naipuṇyena vihitatvammeans their being enjoined together with skill instr. naipuṇyena inside the predicateनिपुणतापूर्वक अनुष्ठित होना
ity eva vācyamthis, and only this, is what must be meant eva = onlyयही अभिप्रेत है
tasmāt — therefore; tayoḥ sāsaṅgatvaṁ — the attachment-ladenness of the two; naipuṇyena vihitatvam iti eva vācyam — must be understood as: their being enjoined with skill, and only so
tasmāt — इसलिए; tayoḥ — उन दोनों का; sāsaṅgatvaṁ — आसक्ति-सहित होना; naipuṇyena vihitatvam — निपुणतापूर्वक अनुष्ठित होना; ity eva vācyam — यही अभिप्रेत है
So he draws the conclusion. "Attachment-laden" for knowledge and ritual must mean: prescribed with skill. Not bare single-mindedness, but a skillful way of doing them. "Only this" closes off the thin reading rejected above.
इसलिए उन दोनों का 'आसक्ति-सहित होना' यही है कि वे निपुणतापूर्वक अनुष्ठित हों।
s10definition
naipuṇyaṁ ca bhakti-yoga-saṁyoktṛtvam iti |
naipuṇyaṁ caand this "skill" nom.; ca links to the previous lineऔर वह निपुणता
bhakti-yoga-saṁyoktṛtvammeans joining the practice to the yoga of devotion -tva abstract, unpacked as a verbal clauseयह है कि वह भक्ति-योग से जोड़ देती है
itiso it is defined closes the definitionऐसा (परिभाषा की समाप्ति)
naipuṇyaṁ ca — and skill; bhakti-yoga-saṁyoktṛtvam iti — is defined as being what joins [the practice] to the yoga of devotion
naipuṇyaṁ ca — और वह निपुणता; bhakti-yoga-saṁyoktṛtvam — भक्ति-योग से युक्त कर देना; iti — ऐसा है
Now he defines the key word. "Skill" here means this: the thing that yokes the practice to the yoga of devotion. So a path is done "skillfully" precisely when it is linked to bhakti. This is the hinge of his whole reinterpretation.
और वह निपुणता यह है कि वह (साधन) भक्ति-योग के साथ जोड़ देता है।
s11citation
pureha bhūman bahavo’pi yoginaḥ ity ādeḥ, svargāpavargayoḥ puṁsāṁ ity ādeś ca |
pureha bhūman bahavo 'pi yoginaḥ"here, of old, O boundless one, many yogins too…" quoted, Bhāg. 10.14.5हे भूमन्! इस लोक में पहले बहुत से योगी भी...
ity ādeḥas this and the like say abl.इत्यादि वचन से
svargāpavargayoḥ puṁsāṁ"for men, of heaven and of liberation…" quoted, Bhāg. 10.81.19पुरुषों के स्वर्ग और अपवर्ग की...
ity ādeś caand as this and the like say tooइत्यादि वचन से भी
pureha bhūman… ity ādeḥ — from "here, of old, many yogins…" and the rest; svargāpavargayoḥ puṁsāṁ… ity ādeś ca — and from "of heaven and liberation, for men…" and the rest
pureha bhūman bahavo 'pi yoginaḥ — हे भूमन्, पूर्वकाल में बहुत योगी भी; ity ādeḥ — इत्यादि से; svargāpavargayoḥ puṁsāṁ — पुरुषों के स्वर्ग-अपवर्ग की; ity ādeś ca — इत्यादि से भी
He supports the definition with two more Bhāgavatam lines. One says even many yogins reached the goal only by devotion. The other subordinates heaven and liberation themselves to the Lord. Together they confirm that what makes any path succeed is its link to bhakti — which is exactly the "skill" he just defined.
'हे भूमन्! इस लोक में पहले बहुत से योगी भी...' इत्यादि से, तथा 'पुरुषों के स्वर्ग और अपवर्ग की...' इत्यादि वचन से।
Why cited: Cited to confirm that "skill" is the practice's link to devotion — even yogins, and even heaven and liberation, depend on bhakti.
क्यों उद्धृत: ये वचन इसकी पुष्टि करते हैं कि 'नैपुण्य' का अर्थ है साधना का भक्ति से जुड़ाव — योगी भी, और स्वर्ग तथा अपवर्ग भी, भक्ति पर ही निर्भर हैं।
s12alternative
atha hari-bhakti-śabdena sādhya-rūpo rati-paryāyas tad-bhāva evocyate—bhaktyā sañjātayā bhaktyetivat |
athaor now, taking it another way atha opens a fresh readingअब (एक दूसरा पाठ)
hari-bhakti-śabdenaby the word "hari-bhakti" instr., "by the term…"'हरि-भक्ति' शब्द से
sādhya-rūpaḥthe goal itself, in its finished form nom.साध्य-रूप
rati-paryāyaḥa synonym for rati (settled love) nom.रति का पर्यायवाची
tad-bhāva evathat very inner emotion, and just that eva = preciselyवही भाव ही
ucyateis what is meant passiveकहा जाता है
bhaktyā sañjātayā bhaktyā iti-vatjust as in the phrase "by devotion well arisen, by devotion" -vat = "on the model of"; illustrative tag'भक्त्या सञ्जातया भक्त्या' के समान (इसी ढंग पर)
atha — or now; hari-bhakti-śabdena — by the word hari-bhakti; sādhya-rūpaḥ rati-paryāyaḥ tad-bhāva eva ucyate — the goal-form, a synonym of rati, that very emotion, is meant; bhaktyā sañjātayā bhaktyā iti-vat — on the model of "by devotion well arisen, by devotion"
atha — अब; hari-bhakti-śabdena — 'हरि-भक्ति' शब्द से; sādhya-rūpaḥ — साध्य-रूप; rati-paryāyaḥ — रति का पर्याय; tad-bhāva eva — वही भाव ही; ucyate — कहा जाता है; bhaktyā sañjātayā bhaktyā iti-vat — 'भक्त्या सञ्जातया भक्त्या' के समान
Here he opens a second, deeper reading — signaled by "or now." Take the word "hari-bhakti" not as practice but as the goal itself: bhāva, the awakened inner love, a synonym of rati. He points to a familiar phrase, "by devotion well arisen, by devotion," where the same word "bhakti" is used in that finished, emotional sense. This alternative reading of "hari-bhakti" is the one he now develops; it is not withdrawn.
अब (दूसरे पाठ में) 'हरि-भक्ति' शब्द से साध्य-रूप, रति का पर्याय — वही भाव ही कहा जाता है; जैसे 'भक्त्या सञ्जातया भक्त्या' में।
rati / bhāva: the first budding of settled love for the Lord — devotion as an achieved inner state, distinct from sādhana, the practice that leads to it. "Hari-bhakti" is here read in this fruit-sense.
रति / भाव — भगवान् के प्रति स्थिर प्रेम का प्रथम अंकुर; साधन से भिन्न, साध्य रूप वह अन्तरंग अवस्था। यहाँ 'हरि-भक्ति' इसी फल-अर्थ में ली गई है।
s13reply
tataś ca sādhana-śabdena hari-sambandhi-sādhanam evocyate, tat-sambandhitvaṁ vinā tad-bhāva-janmāyogāt |
tataś caand it follows from this abl. + ca, drawing a consequenceऔर इसीलिए
sādhana-śabdenaby the word "sādhana" (practice) instr.'साधन' शब्द से
hari-sambandhi-sādhanam evaonly practice connected with Hari eva = onlyहरि से सम्बन्धित साधन ही
ucyateis meant passiveकहा जाता है
tat-sambandhitvaṁ vināfor without a connection to Him vinā + acc.; "without…"उससे (हरि से) सम्बन्ध हुए बिना
tad-bhāva-janmāyogātbecause that emotion could not be born at all abl. of reasonउस भाव की उत्पत्ति असंभव होने के कारण
tataś ca — and from this; sādhana-śabdena — by the word sādhana; hari-sambandhi-sādhanam eva ucyate — only Hari-connected practice is meant; tat-sambandhitvaṁ vinā — for without connection to Him; tad-bhāva-janmāyogāt — because that emotion cannot arise
tataś ca — और इसीलिए; sādhana-śabdena — 'साधन' शब्द से; hari-sambandhi-sādhanam eva — हरि-सम्बन्धी साधन ही; ucyate — कहा जाता है; tat-sambandhitvaṁ vinā — उस सम्बन्ध के बिना; tad-bhāva-janmāyogāt — उस भाव की उत्पत्ति न होने के कारण
This settles what "practice" (sādhana) must mean. Since the goal is bhāva, the love awakened toward Hari, the practice meant here can only be practice connected with Hari. "Only" rules out any other kind. The reason: without a link to Him, that love could never be born. Practice unconnected to Hari simply cannot produce Hari-love.
और इसीलिए 'साधन' शब्द से हरि से सम्बन्धित साधन ही कहा जाता है; क्योंकि उससे सम्बन्ध हुए बिना उस भाव की उत्पत्ति नहीं हो सकती।
s14objection
tathā ca sādhana-śabdena sākṣāt-tad-bhajane vācye tatra pūrva-kramataḥ sāsaṅgatve labdhe sahasra-bahutva-nirdeśenāparyavasānāt su-śabdāc ca bhītasya kasyāpi tatra [bhāva-bhaktau] pravṛttir na syāt |
tathā caand so, on the other hand (suppose instead) sets up the rejected optionऔर यदि इस प्रकार
sādhana-śabdenaby the word "sādhana" instr.'साधन' शब्द से
sākṣāt-tad-bhajane vācyeif directly worshipping Him were what is meant loc. absolute: "if… were meant"साक्षात् उसका भजन ही अभिप्रेत हो, तो
tatrain that caseवहाँ
pūrva-kramataḥfrom the earlier run of the sentence abl.पूर्व-क्रम से
sāsaṅgatve labdheattachment-ladenness having already been carried over loc. absolute: "once… is obtained"आसक्ति-सहितता प्राप्त हो जाने पर
sahasra-bahutva-nirdeśenaand because "thousands" points to a huge number instr. of cause'हजारों' की बहुलता के निर्देश के कारण
aparyavasānātso the demand never comes to an end abl. of reasonबात का पर्यवसान (समाप्ति) न होने के कारण
su-śabdāt caand because of the word "su" (very, in "very hard") abl. of reason; caऔर 'सु' (अत्यन्त) शब्द के कारण
bhītasya kasyāpisome frightened person gen. sg., subject of the verbal nounकिसी भी भयभीत पुरुष की
tatra [bhāva-bhaktau]in that — namely in bhāva-bhakti loc.; editorial gloss [bhāva-bhaktau]वहाँ [भाव-भक्ति में]
pravṛttir na syātwould never take up the effort "engagement would not occur"प्रवृत्ति न होगी
tathā ca — and so; sādhana-śabdena sākṣāt-tad-bhajane vācye — if by "sādhana" direct worship were meant; tatra pūrva-kramataḥ sāsaṅgatve labdhe — then, attachment-ladenness carried over from the earlier sequence; sahasra-bahutva-nirdeśena aparyavasānāt — because pointing to "thousands" leaves the demand endless; su-śabdāt ca — and because of the word "very"; bhītasya kasyāpi tatra [bhāva-bhaktau] pravṛttir na syāt — no frightened person would ever take up bhāva-bhakti
tathā ca — और यदि इस प्रकार; sādhana-śabdena — 'साधन' शब्द से; sākṣāt-tad-bhajane vācye — साक्षात् उसका भजन अभिप्रेत हो; tatra — वहाँ; pūrva-kramataḥ — पूर्व-क्रम से; sāsaṅgatve labdhe — आसक्ति-सहितता प्राप्त होने पर; sahasra-bahutva-nirdeśena — 'सहस्र' बहुलता के निर्देश से; aparyavasānāt — पर्यवसान न होने से; su-śabdāt ca — और 'सु' शब्द से; bhītasya kasyāpi — किसी भयभीत की; tatra [bhāva-bhaktau] — वहाँ [भाव-भक्ति में]; pravṛttir na syāt — प्रवृत्ति न होगी
He tests the rival reading: what if "sādhana" meant directly worshipping Him, i.e. bhāva-bhakti itself? Three things would then pile onto it — "attachment-laden" carried over from the earlier phrases, "thousands" suggesting an endless amount, and "very" in "very hard to win." A hearer would conclude that even bhāva-bhakti demands thousands of grueling attachment-laden efforts. Frightened by that, no one would ever begin. So reading "sādhana" as direct worship backfires: it scares people off the very thing the verse should invite them to.
और यदि इस प्रकार 'साधन' शब्द से साक्षात् उसका भजन ही अभिप्रेत हो, तो — जहाँ पूर्व-क्रम से आसक्ति-सहितता पहले ही प्राप्त हो चुकी है — 'हजारों' की बहुलता के निर्देश से बात का पर्यवसान न होने के कारण, तथा 'सु' (अत्यन्त-दुर्लभ) शब्द के कारण, कोई भी भयभीत पुरुष उस [भाव-भक्ति] में प्रवृत्त ही न होगा।
s15reply
tena tatra sulabhatvaṁ tu—
tenaon the contrary / so, by that same token instr., turning to the correctionइसलिए
tatrathere (in bhāva-bhakti, the goal)वहाँ (भाव-भक्ति में)
sulabhatvaṁ tuthe easy winning, on the other hand tu = by contrastसुलभता तो (इसके विपरीत)
tena — so; tatra sulabhatvaṁ tu — the easy winning there, by contrast, [is this —]
tena — इसलिए; tatra — वहाँ; sulabhatvaṁ tu — सुलभता तो
He turns from the scare-reading to the truth. "The easy winning of it, by contrast, is this —." The word "but" marks the correction: reaching bhāva-bhakti is not the terror just described; it is in fact easy, as the verses he is about to quote will show.
इसलिए वहाँ (भाव-भक्ति में) सुलभता तो इस प्रकार है—
s16citation
śṛṇvataḥ śraddhayā nityaṁ gṛṇataś ca sva-ceṣṭitam | kālena nātidīrgheṇa bhagavān viśate hṛdi ||
śṛṇvataḥ śraddhayā nityaṁ"for one who listens with faith, day after day" quoted, Bhāg. 2.8.4जो नित्य श्रद्धा से सुनता है
gṛṇataś ca sva-ceṣṭitam"and who tells of the Lord's own deeds"और भगवान् की चेष्टा (लीला) का कीर्तन करता है
kālena nātidīrgheṇa"in no very long time"अधिक लम्बे न होनेवाले काल में (थोड़े ही समय में)
bhagavān viśate hṛdi"Bhagavān enters his heart"भगवान् उसके हृदय में प्रवेश करते हैं
śṛṇvataḥ śraddhayā nityaṁ — for one hearing with faith daily; gṛṇataś ca sva-ceṣṭitam — and reciting His deeds; kālena nātidīrgheṇa — in no long time; bhagavān viśate hṛdi — Bhagavān enters the heart
śṛṇvataḥ śraddhayā nityaṁ — नित्य श्रद्धा से सुनने वाले का; gṛṇataś ca sva-ceṣṭitam — और उसकी चेष्टा (लीला) का कीर्तन करने वाले का; kālena nātidīrgheṇa — बहुत लम्बे न होनेवाले काल में; bhagavān viśate hṛdi — भगवान् हृदय में प्रवेश करते हैं
First proof-verse for the ease of bhakti. Just hear about the Lord with faith every day and speak of His deeds, and before long He Himself enters your heart. Simple, joyful practice — hearing and telling — brings the highest result quickly. This is the easiness Jīva means.
जो श्रद्धा से नित्य सुनता और भगवान् की लीला का कीर्तन करता है, उसके हृदय में थोड़े ही समय में भगवान् प्रवेश कर जाते हैं।
Why cited: Cited to show that reaching the Lord (bhāva-bhakti) is easy — mere daily hearing and reciting soon brings Him into the heart.
क्यों उद्धृत: यह श्लोक दिखाने को उद्धृत है कि भगवान् तक पहुँचना (भाव-भक्ति) सुलभ है — नित्य श्रवण-कीर्तन मात्र से वे शीघ्र ही हृदय में प्रवेश कर लेते हैं।
s17citation
tatrānvahaṁ kṛṣṇa-kathāḥ pragāyatām anugraheṇāśṛṇavaṁ manoharāḥ | tāḥ śraddhayā me’nupadaṁ viśṛṇvataḥ priyaśravasy aṅga mamābhavad ruciḥ ||
tatrānvahaṁ kṛṣṇa-kathāḥ pragāyatām"there, day by day, from those who were singing the stories of Kṛṣṇa" quoted, Bhāg. 1.5.26 (Nārada speaking)वहाँ प्रतिदिन कृष्ण-कथा गानेवालों की
anugraheṇāśṛṇavaṁ manoharāḥ"by their grace I heard those enchanting tales"उनकी कृपा से मैंने वे मनोहर कथाएँ सुनीं
tāḥ śraddhayā me 'nupadaṁ viśṛṇvataḥ"and as I listened to them with faith at every step"श्रद्धा से पद-पद पर उन्हें सुनते हुए मेरी
priyaśravasy aṅga mamābhavad ruciḥ"O dear one, a taste for Him of lovely fame arose in me"हे प्रिय! उन प्रियश्रवा (भगवान्) में मेरी रुचि उत्पन्न हुई
tatra anvaham kṛṣṇa-kathāḥ pragāyatām — there daily, of those singing Kṛṣṇa's stories; anugraheṇa aśṛṇavaṁ manoharāḥ — by grace I heard the enchanting ones; tāḥ śraddhayā me anupadaṁ viśṛṇvataḥ — as I heard them with faith step by step; priyaśravasi aṅga mama abhavad ruciḥ — O dear one, a taste for Him arose in me
tatrānvahaṁ kṛṣṇa-kathāḥ pragāyatām — वहाँ प्रतिदिन कृष्ण-कथा गानेवालों की; anugraheṇāśṛṇavaṁ manoharāḥ — कृपा से मैंने वे मनोहर (कथाएँ) सुनीं; tāḥ śraddhayā me 'nupadaṁ viśṛṇvataḥ — श्रद्धा से पद-पद उन्हें सुनते हुए मेरी; priyaśravasy aṅga mamābhavad ruciḥ — हे अङ्ग! प्रियश्रवा में मेरी रुचि हुई
Second proof-verse: Nārada's own testimony. Simply by hearing Kṛṣṇa's stories daily and with faith, a real taste (ruci) for the Lord awoke in him. It confirms the first verse from lived experience: attentive, faithful hearing is enough to raise love for Hari. That is how easy the goal is to reach.
वहाँ प्रतिदिन कृष्ण-कथा गानेवालों की कृपा से मैंने वे मनोहर कथाएँ सुनीं। हे प्रिय! श्रद्धा से पद-पद उन्हें सुनते हुए उन प्रियश्रवा (भगवान्) में मेरी रुचि उत्पन्न हो गई।
Why cited: Cited as Nārada's firsthand witness that faithful hearing alone easily awakens love (ruci) for the Lord.
क्यों उद्धृत: नारद के स्वयं के अनुभव के रूप में उद्धृत, कि श्रद्धापूर्वक श्रवण मात्र से भगवान् के प्रति रुचि सहज ही जाग उठती है।
s18conclusion
tasmāt sādhana-śabdena na sādhayati māṁ yoga ity ādivat tad-artha-viniyukta-karmādikam evocyate |
tasmāttherefore abl. of conclusionइसलिए
sādhana-śabdenaby the word "sādhana" instr.'साधन' शब्द से
na sādhayati māṁ yoga iti-vatjust as in "yoga does not win me" quoted tag, Bhāg. 11.14.20; -vat = "on the model of"'न साधयति मां योगः' इत्यादि वचन के समान
tad-artha-viniyukta-karmādikam evaonly action and the like applied to that purpose (to Hari) eva = onlyउस (हरि) के लिए नियोजित कर्म आदि ही
ucyateis meant passiveकहा जाता है
tasmāt — therefore; sādhana-śabdena — by the word sādhana; na sādhayati māṁ yoga iti-vat — as in "yoga does not win me"; tad-artha-viniyukta-karmādikam eva ucyate — only action etc. applied to that purpose is meant
tasmāt — इसलिए; sādhana-śabdena — 'साधन' शब्द से; na sādhayati māṁ yoga iti-vat — 'न साधयति मां योगः' इत्यादि के समान; tad-artha-viniyukta-karmādikam eva — उसके लिए नियोजित कर्मादि ही; ucyate — कहा जाता है
So he fixes the sense of "sādhana." It means only action and the like directed toward Hari — not bhāva-bhakti itself. He backs this with the Lord's own words, "yoga does not win me": there too the means is distinguished from the goal. "Practice," then, is the Hari-directed effort, kept separate from the love it aims at.
इसलिए 'न साधयति मां योगः' इत्यादि वचन के समान, 'साधन' शब्द से उस (हरि) के लिए नियुक्त कर्म आदि ही कहा जाता है।
Why cited: Cited to fix "sādhana" as the means directed at the Lord — as in "yoga does not win me," the practice is not itself the goal.
क्यों उद्धृत: 'साधन' को भगवान् की ओर लगे साधन के रूप में निश्चित करने को उद्धृत — जैसे 'योग मुझे नहीं साधता', वैसे ही साधना स्वयं लक्ष्य नहीं।
s19conclusion
ata eva sādhana-śabda eva vinyasto, na tu bhajana-śabdaḥ |
ata evafor this very reason abl. of reason, emphaticइसीलिए
sādhana-śabda evathe word "sādhana" itself, and no other eva = precisely this word'साधन' शब्द ही
vinyastaḥis the word Rūpa set down past part.रखा गया (प्रयुक्त हुआ) है
na tu bhajana-śabdaḥand not the word "bhajana" (worship) na tu = and not'भजन' शब्द नहीं
ata eva — for this very reason; sādhana-śabda eva vinyastaḥ — the word sādhana itself was set down; na tu bhajana-śabdaḥ — and not the word bhajana
ata eva — इसीलिए; sādhana-śabda eva — 'साधन' शब्द ही; vinyastaḥ — रखा गया; na tu bhajana-śabdaḥ — 'भजन' शब्द नहीं
This is why, he says, the verse deliberately uses the word "sādhana" (practice) and not "bhajana" (worship). The word-choice is intentional: it names the Hari-directed means, not the act of worship that is the goal. The author picked his term with care.
इसीलिए (श्लोक में) 'साधन' शब्द ही रखा गया है, 'भजन' शब्द नहीं।
s20conclusion
tasya sāsaṅgatvaṁ nāma ca tad-artha-viniyogāt pūrvavan naipuṇyena vihitatvam eva |
tasyaof that (of sādhana / practice) gen. sg.उस (साधन) का
sāsaṅgatvaṁ nāmawhat "being attachment-laden" amounts to nāma = "so-called, i.e."जो 'आसक्ति-सहित होना' कहा गया, वह
caand (rounding off)और
tad-artha-viniyogātby applying it to that purpose (to Hari) abl. of means/causeउस (हरि) के लिए नियोजित होने से
pūrvavatjust as before adverb, "as previously argued"पहले की भाँति
naipuṇyena vihitatvam evaonly its being enjoined with skill eva = only; instr. naipuṇyenaनिपुणतापूर्वक अनुष्ठित होना ही
tasya sāsaṅgatvaṁ nāma ca — and what its attachment-ladenness means; tad-artha-viniyogāt — through application to that purpose; pūrvavat — as before; naipuṇyena vihitatvam eva — only its being enjoined with skill
tasya — उसका; sāsaṅgatvaṁ nāma — जो 'आसक्ति-सहित होना' है; ca — और; tad-artha-viniyogāt — उसके लिए नियोजित होने से; pūrvavat — पहले की भाँति; naipuṇyena vihitatvam eva — निपुणतापूर्वक अनुष्ठित होना ही
He closes the loop. "Attachment-laden" as applied to practice means the same as it did earlier for knowledge and ritual: enjoined with skill. And here that skill is spelled out — directing the practice toward Hari. "Just as before" ties this back to his definition of skill as the link to devotion. So the whole verse reads consistently: the fruits are easy, and the practice that reaches them is Hari-directed, skillful practice.
और उस (साधन) का 'आसक्ति-सहित होना' भी — उसके (हरि के) लिए नियुक्त होने से — पहले की भाँति निपुणतापूर्वक अनुष्ठित होना ही है।
s21reply
tat-sāhasrair api sudurlabhety uktis tu sākṣāt tad-bhajanam eva kartavyatvena pravartayati |
tat-sāhasraiḥby thousands of these very practices instrumental of means, picking up sādhana-sāhasraiḥ from the verseउन हजारों (साधनों) के द्वारा
apievenभी
sudurlabhāvery hard to winअत्यन्त दुर्लभ है
iti uktiḥthis statement — namely the verse's wordsयह कथन
tubut, marking the turn to what this statement is really doingतो
sākṣātdirectlyसाक्षात्
tad-bhajanamworship of Himउसका भजन
evaprecisely this and nothing elseही
kartavyatvenaas the very thing that must be done instrumental of the capacity/role in which it is urgedकर्तव्य-रूप में
pravartayatisets a person in motion toward, prompts one to take upप्रवृत्त कराता है
tu — but; tat-sāhasraiḥ api sudurlabhā iti uktiḥ — the statement 'even by thousands of these it is very hard to win'; sākṣāt tad-bhajanam eva — direct worship of Him alone; kartavyatvena — as the thing that must be done; pravartayati — sets one in motion toward.
tat-sāhasraiḥ — उन हजारों साधनों से; api — भी; sudurlabhā — अत्यन्त दुर्लभ; iti uktiḥ — यह कथन; tu — तो; sākṣāt — साक्षात्; tad-bhajanam — उसका भजन; eva — ही; kartavyatvena — कर्तव्य-रूप में; pravartayati — प्रवृत्त कराता है
But look at what the verse's own words are doing. It says: even by thousands of these practices, devotion to Hari is very hard to win. That difficulty is not meant to discourage. It pushes you the other way. It prompts a person to take up direct worship of Him as the one thing that really must be done.
'उन हजारों साधनों के द्वारा भी अत्यन्त दुर्लभ है' — यह कथन तो साक्षात् उसके भजन को ही कर्तव्य-रूप में प्रवृत्त कराता है।
s22reply
tathāpi kārikāyām anāsaṅgair iti yad uktaṁ, tatra cāsaṅgena sādhana-naipuṇyam eva bodhyate, tan naipuṇyaṁ ca sākṣāt tad-bhajane pravṛttiḥ |
tathāpieven so, granting the point just madeफिर भी
kārikāyāmin the kārikā (the summarizing verse) locative: 'in the text where…'कारिका में
anāsaṅgaiḥ'devoid of attachment' — the word used there the quoted term under discussion'अनासङ्गैः' (आसक्ति-रहित साधनों से)
iti yad uktamas for what was said thereऐसा जो कहा गया
tatrain that phraseवहाँ
caand, taking up that word nowऔर
āsaṅgenaby the word 'āsaṅga (attachment)' instrumental: 'by this term is understood…''आसङ्ग' शब्द से
sādhana-naipuṇyamskill in practiceसाधन की निपुणता
evaprecisely this, nothing moreही
bodhyateis to be understoodसमझाई जाती है
tat-naipuṇyamand that skillवह निपुणता
caand, restating what the skill isऔर
sākṣātdirectlyसाक्षात्
tad-bhajanein worshipping Him locative: engagement placed in the act of worshipउसके भजन में
pravṛttiḥis active engagement — taking it up and doing itप्रवृत्ति है
tathāpi — even so; kārikāyām anāsaṅgaiḥ iti yad uktam — as for what was said in the kārikā, 'devoid of attachment'; tatra ca — and there; āsaṅgena — by the word 'āsaṅga (attachment)'; sādhana-naipuṇyam eva bodhyate — only skill in practice is to be understood; tat-naipuṇyam ca — and that skill; sākṣāt tad-bhajane pravṛttiḥ — is active engagement in directly worshipping Him.
tathāpi — फिर भी; kārikāyām — कारिका में; anāsaṅgaiḥ — 'अनासङ्गैः' (साधनों से); iti yad uktam — ऐसा जो कहा; tatra — वहाँ; ca — और; āsaṅgena — 'आसङ्ग' शब्द से; sādhana-naipuṇyam — साधन-निपुणता; eva — ही; bodhyate — समझी जाती है; tat-naipuṇyam — वह निपुणता; ca — और; sākṣāt — साक्षात्; tad-bhajane — उसके भजन में; pravṛttiḥ — प्रवृत्ति
Even granting that, take the summarizing verse (the kārikā), which uses the word 'devoid of attachment' (anāsaṅga). What does 'attachment' (āsaṅga) mean there? Just this: skill in practice. And what is that skill? It is nothing abstract. It is actually taking up the direct worship of Him and doing it. So the very word that sounds like 'attachment' turns out to point at hands-on devotional practice.
फिर भी कारिका में जो 'अनासङ्गैः' (साधनों से) कहा गया, वहाँ 'आसङ्ग' शब्द से साधन की निपुणता ही समझाई जाती है; और वह निपुणता है — साक्षात् उसके भजन में प्रवृत्ति।
s23reply
tataś ca tasya tādṛśa-sāmarthye’py anyatra svargādau pravṛttyā na vidyate āsaṅgo naipuṇyaṁ yeṣu tādṛśair nānā-sādhanair ity arthaḥ |
tataś caand from this it followsऔर इससे
tasyaof such a person — the devotee genitive, subject of the reasoningउस (साधक) की
tādṛśa-sāmarthye apieven though he has the capacity for it (for those other pursuits) locative absolute of concession: 'even when the ability is present…'वैसी सामर्थ्य होने पर भी
anyatraelsewhere, in some other objectअन्यत्र
svargādauin heaven and the like locative: the other goals he could chaseस्वर्ग आदि (अन्य लक्ष्यों) में
pravṛttyābecause he does not throw himself into them instrumental of cause — here the point is the absence of such engagementप्रवृत्ति के कारण — यहाँ उसके अभाव के कारण
na vidyatethere is not presentनहीं है
āsaṅgaḥ naipuṇyamattachment, that is, skill — the two named as oneआसङ्ग अर्थात् निपुणता
yeṣuin which practices locative relative, tying back to the varied practicesजिन (साधनों) में
tādṛśaiḥ nānā-sādhanaiḥcarried out by such various, scattered practices instrumental: the many means one would otherwise rely onवैसे नाना साधनों के द्वारा
iti arthaḥthis is the meaningयह अर्थ है
tataś ca — and hence; tasya tādṛśa-sāmarthye api — even though he has such capacity; anyatra svargādau pravṛttyā — through engaging elsewhere, in heaven and the like; āsaṅgaḥ naipuṇyam na vidyate — there is no attachment, that is, skill; yeṣu tādṛśaiḥ nānā-sādhanaiḥ — [the practices] in which, by such various means [one would engage]; iti arthaḥ — this is the meaning.
tataś ca — और इससे; tasya — उसकी; tādṛśa-sāmarthye api — वैसी सामर्थ्य होने पर भी; anyatra — अन्यत्र; svargādau — स्वर्ग आदि में; pravṛttyā — प्रवृत्ति (के अभाव) से; na vidyate — नहीं है; āsaṅgaḥ naipuṇyam — आसङ्ग अर्थात् निपुणता; yeṣu — जिन (साधनों) में; tādṛśaiḥ nānā-sādhanaiḥ — वैसे नाना साधनों से; iti arthaḥ — यह अर्थ है
So here is the upshot. Take such a devotee. He may well have the capacity to chase other goals — heaven and the like. But he does not throw himself into them. So in those other, scattered practices there is no 'attachment,' which here means no skill. Read the verse's 'devoid of attachment' this way: he has no absorption, no expertise, spread across those many varied practices. That is the meaning.
और इससे — उस साधक में वैसी सामर्थ्य होने पर भी, अन्यत्र स्वर्ग आदि में प्रवृत्ति न होने के कारण — जिन वैसे नाना साधनों में आसङ्ग अर्थात् निपुणता नहीं है, ('अनासङ्ग' का) यही अर्थ है।
s24conclusion
tādṛśa-nānā-sādhanatvaṁ tu neṣṭam |
tādṛśa-nānā-sādhanatvambeing a person of such varied, scattered practicesवैसा नाना-साधन-रूप होना
tubut, marking the contrastतो
na iṣṭamis not what is wanted, is not approvedअभीष्ट नहीं है
tādṛśa-nānā-sādhanatvam tu — but being a person of such varied practices; na iṣṭam — is not what is wanted.
tādṛśa-nānā-sādhanatvam — वैसा नाना-साधन-रूप होना; tu — तो; na iṣṭam — अभीष्ट नहीं
But the state of being scattered across many such practices is not what is wanted at all. That kind of diffuse, many-pronged effort is exactly what the verse rules out.
किन्तु वैसा नाना-साधन-रूप होना (अनेक लौकिक साधनों में लगना) अभीष्ट नहीं है।
s25citation
tasmād ekena manasā bhagavān sātvatāṁ patiḥ | śrotavyaḥ kīrtitavyaś ca dhyeyaḥ pūjyaś ca nityadā ||
tasmāttherefore — so the quoted verse concludes ablative of reason opening the citationइसलिए
ekena manasāwith a single, undivided mind instrumental of mannerएकाग्र मन से
bhagavānBhagavān (the Lord)भगवान्
sātvatāṁ patiḥthe lord of the Sātvatas (His devotees)भक्तों के स्वामी
śrotavyaḥis to be heard aboutश्रवण करने योग्य हैं
kīrtitavyaḥis to be glorified, sung ofकीर्तन करने योग्य हैं
caandऔर
dhyeyaḥis to be meditated uponध्यान करने योग्य हैं
pūjyaḥis to be worshippedपूजा करने योग्य हैं
caandऔर
nityadāalways, at all timesसदा
tasmāt — therefore; ekena manasā — with one undivided mind; bhagavān sātvatāṁ patiḥ — Bhagavān, the lord of the Sātvatas; śrotavyaḥ kīrtitavyaḥ ca — is to be heard about and glorified; dhyeyaḥ pūjyaḥ ca — meditated upon and worshipped; nityadā — always.
tasmāt — इसलिए; ekena manasā — एकाग्र मन से; bhagavān — भगवान्; sātvatāṁ patiḥ — भक्तों के पति; śrotavyaḥ — श्रवणीय; kīrtitavyaḥ — कीर्तनीय; ca — और; dhyeyaḥ — ध्येय; pūjyaḥ — पूज्य; ca — और; nityadā — सदा
So he quotes scripture to seal it. Therefore, with one undivided mind, Bhagavān, the lord of His devotees, should be heard about, glorified, meditated upon, and worshipped — and this always, without a break.
इसलिए भक्तों के स्वामी भगवान् का सदा एकाग्र मन से श्रवण, कीर्तन, ध्यान और पूजन करना चाहिए।
Why cited: cited to prove that devotion must be single-minded and undivided, not scattered across varied practices
क्यों उद्धृत: यह उद्धृत है कि भक्ति एकमन और अनन्य हो — नाना साधनों में बिखरी हुई नहीं।
s26conclusion
tasmād itara-miśritāpi na yukteti sādhv eva lakṣitaṁ jñāna-karmādy-anāvṛtam iti ||
tasmāttherefore, from all this ablative of reason, closing the whole discussionइसलिए
itara-miśritādevotion mixed with other things (with knowledge, ritual, and the rest)अन्य (ज्ञान-कर्म आदि) से मिश्रित (भक्ति)
apievenभी
na yuktāis not fitting, is not rightउचित नहीं
iti— this being soऐसा
sādhu evaquite rightly, aptlyभली-भाँति ही
lakṣitamit was characterized, marked out referring back to how bhakti was defined at the outsetलक्षित (परिभाषित) कर दिया गया
jñāna-karma-ādi-anāvṛtam'not covered over by knowledge, action, and the rest' — the defining phrase the quoted term of definition being confirmed'ज्ञान-कर्म आदि से अनावृत' (यह लक्षण)
iti— so runs the definitionऐसा
tasmāt — therefore; itara-miśritā api — even [devotion] mixed with other things; na yuktā — is not fitting; iti — so; sādhu eva lakṣitam — it was quite rightly characterized; jñāna-karma-ādi-anāvṛtam iti — as 'unveiled by knowledge, action, and the rest.'
tasmāt — इसलिए; itara-miśritā — अन्य से मिश्रित (भक्ति); api — भी; na yuktā — उचित नहीं; iti — ऐसा; sādhu eva — भली-भाँति ही; lakṣitam — लक्षित किया गया; jñāna-karma-ādi-anāvṛtam — 'ज्ञान-कर्मादि से अनावृत'; iti — ऐसा
So here is the settled conclusion. Even devotion that is mixed in with other things — with knowledge, with ritual action, and so on — is not fitting. Pure, unmixed devotion is what is called for. And this is exactly why it was so aptly defined at the very start as 'not covered over by knowledge, action, and the rest' (jñāna-karmādy-anāvṛtam). The whole discussion has just confirmed that opening definition.
इसलिए अन्य (ज्ञान-कर्म आदि) से मिश्रित भक्ति भी उचित नहीं — यह बात 'ज्ञान-कर्म आदि से अनावृत' इस लक्षण के द्वारा भली-भाँति ही लक्षित कर दी गई है।
jñāna-karmādy-anāvṛtam: 'un-covered / not veiled by knowledge, action, and the rest.' Home sense of āvṛta is simply 'covered, wrapped over'; here it names pure bhakti as devotion left uncovered by any admixture of the knowledge-path or ritual-action, echoing the definition given at the head of this section.
ज्ञान-कर्माद्य-अनावृतम् — 'ज्ञान, कर्म आदि से अनाच्छादित, अनावृत'। आवृत का मूल अर्थ केवल 'ढका हुआ, लपेटा हुआ'; यहाँ यह शुद्ध भक्ति को उस भक्ति के रूप में बताता है जो ज्ञानमार्ग या कर्मकाण्ड के किसी मिश्रण से अनावृत रहती है — इस प्रकरण के आरम्भ में दी गई परिभाषा का ही अनुरणन।