L1conclusion
agrato vakṣyamāṇāyās tridhā bhakter anukramāt |
agrataḥfurther on, up ahead in the text adverb of place/timeआगे
vakṣyamāṇāyāḥwhich is going to be described future passive participle, gen. sg. agreeing with bhakteḥजो आगे कही जाएगी उस (भक्ति) की
tridhāin three kinds — as practice, as bhāva, and as prema adverb, 'threefold'तीन प्रकार की
bhakteḥof devotion; this is what the whole line is about genitiveभक्ति की
anukramātin due order, taking each form in turn ablative used adverbially, 'in sequence'क्रम से
bhakteḥ — of devotion; agrataḥ vakṣyamāṇāyāḥ — which is going to be described further on; tridhā — in its three kinds; anukramāt — in due sequence
agrataḥ — आगे; vakṣyamāṇāyāḥ — जो आगे कही जाएगी; tridhā — तीन प्रकार की; bhakteḥ — भक्ति की; anukramāt — क्रम से
This line is about devotion. It is the devotion that will be described further on in the book. That devotion comes in three kinds. They are taken in order, one after another.
आगे जिस त्रिविध भक्ति का वर्णन किया जाएगा, उसका क्रम से (माहात्म्य कहा जा रहा है)।
tridhā bhakti: the three are sādhana-bhakti (devotion as practice), bhāva-bhakti (devotion ripened into feeling), and prema-bhakti (devotion as full love) — as the commentaries spell out; the line itself only says 'threefold.'
त्रिधा भक्ति — इसके तीन प्रकार हैं: साधन-भक्ति (अभ्यास रूप भक्ति), भाव-भक्ति (भाव में परिपक्व हुई भक्ति), और प्रेम-भक्ति (पूर्ण प्रेम रूप भक्ति) — जैसा टीकाकार खोलकर बताते हैं; पंक्ति स्वयं केवल इतना कहती है कि भक्ति 'त्रिधा' (तीन प्रकार की) है।
L2conclusion
dviśaḥ ṣaḍbhiḥ padair etan māhātyaṁ parikīrtitam ||
dviśaḥtwo at a time, a pair for each distributive adverb, 'by twos'दो-दो करके
ṣaḍbhiḥ padaiḥby means of six terms instrumental of meansछह पदों के द्वारा
etatthis — the greatness spoken of here nom./acc. sg. neut., pointing at māhātyamयह
māhātyamgreatness, how great devotion is nominative subject (metri causa for māhātmyam)माहात्म्य
parikīrtitamhas been fully proclaimed, declared all the way past passive participle; pari- adds 'thoroughly'भलीभाँति कहा गया है
etat māhātyam — this greatness; ṣaḍbhiḥ padaiḥ — by six terms; dviśaḥ — two at a time; parikīrtitam — has been fully proclaimed
dviśaḥ — दो-दो करके; ṣaḍbhiḥ padaiḥ — छह पदों से; etat — यह; māhātyam — माहात्म्य; parikīrtitam — भलीभाँति वर्णित है
This greatness of devotion has been fully declared. It was done using six terms. The six are given two at a time — one pair for each of the three kinds of devotion.
दो-दो करके, छह पदों से इस (भक्ति) का माहात्म्य भलीभाँति कहा गया है।
pari- in parikīrtitam: the plain sense is 'thoroughly, all the way.' The commentators read the same prefix as marking that the greatness told is out of the ordinary (Jīva) — but the line's own force is simply 'fully proclaimed.'
परिकीर्तितम् में 'परि' उपसर्ग — इसका सीधा अर्थ है 'पूरी तरह, भली-भाँति'। टीकाकार (जीव) इसी उपसर्ग को इस रूप में पढ़ते हैं कि जिस माहात्म्य का कीर्तन हुआ वह असाधारण है — परन्तु पंक्ति का अपना बल इतना ही है कि माहात्म्य 'पूर्णतया उद्घोषित' हुआ।
Commentary — decoded
Jīva Gosvāmī
s1gloss
dviśo dvābhyāṁ dvābhyāṁ ṣaḍbhiḥ padaiḥ kleśaghnīty ādibhiḥ parikīrtitam iti |
dviśaḥtwo by two — that is, taking them in pairs distributive adverb glossed by the following instrumentalsदो-दो करके
dvābhyāṁ dvābhyāṁin twos and twos — two terms for each kind of devotion instrumental dual, repeated for the distributive senseदो-दो के द्वारा
ṣaḍbhiḥ padaiḥby six terms in all instrumental of meansछह पदों के द्वारा
kleśaghnī ity ādibhiḥnamely the words beginning with “kleśaghnī” (“it destroys affliction”) instrumental in apposition, naming the six terms'क्लेशघ्नी' इत्यादि (नामक) पदों के द्वारा
parikīrtitamhas been fully proclaimed past passive participle, the main predicateभलीभाँति कहा गया है
iti— so the verse says quotative, closing the paraphrase of the mūlaइस प्रकार
dviśaḥ — two by two, i.e.; dvābhyāṁ dvābhyāṁ — taking them in pairs; ṣaḍbhiḥ padaiḥ — by six terms; kleśaghnī ity ādibhiḥ — namely those beginning with “kleśaghnī”; parikīrtitam — it has been fully proclaimed; iti — so the verse says.
dviśaḥ — दो-दो करके; dvābhyāṁ dvābhyāṁ — दो-दो के द्वारा; ṣaḍbhiḥ padaiḥ — छह पदों से; kleśaghnī ity ādibhiḥ — 'क्लेशघ्नी' इत्यादि पदों से; parikīrtitam — भलीभाँति कहा गया; iti — इस प्रकार
Jīva first unpacks the verse's word “dviśaḥ.” It means “two by two” — you take the terms in pairs. So the six terms are grouped as two, two, and two. And the six terms he means are the ones beginning with “kleśaghnī” (“it destroys affliction”), the descriptive words used earlier. By these six terms, he says, the greatness of devotion has been fully proclaimed.
'दो-दो करके' का अर्थ है दो-दो के द्वारा; और छह पद अर्थात् 'क्लेशघ्नी' इत्यादि पद — इनसे भलीभाँति कहा गया है।
s2gloss
asādhāraṇatveneti pariśabdārthaḥ |
asādhāraṇatvena“in an extraordinary way” — in a way that belongs to nothing else instrumental of manner; -tva abstract unpacked into an adverbial clauseअसाधारण रूप से
iti— this is what it amounts to quotative marking the explanatory glossइस अर्थ में
pari-śabda-arthaḥis the sense of the prefix “pari” (in pari-kīrtitam) genitive tatpuruṣa; identifies what the preverb adds'परि' उपसर्ग का अर्थ है
asādhāraṇatvena iti — “in an extraordinary way”; pari-śabda-arthaḥ — this is the meaning the prefix “pari” carries.
asādhāraṇatvena — असाधारण रूप से; iti — इस अर्थ में; pari-śabda-arthaḥ — 'परि' उपसर्ग का अर्थ
Now Jīva explains the prefix “pari” in the verse's word pari-kīrtitam (“fully proclaimed”). The “pari” is not idle. It means “in an extraordinary way” — a way that belongs to devotion and to nothing else. So the greatness has been proclaimed as something utterly special, not merely stated.
'परि' उपसर्ग का यह अर्थ है — 'असाधारण रूप से'।
s3gloss
tena sādhana-rūpāyā dvau guṇau |
tenaon that reckoning — taking the terms two by two as just said instrumental of reason, resuming s1–s2इसलिए
sādhana-rūpāyāḥof devotion in the form of practice (sādhana) genitive; bhakteḥ understoodसाधन-रूप (भक्ति) के
dvau guṇauthere are two qualities nominative dual; the counted resultदो गुण (हैं)
tena — on that reckoning; sādhana-rūpāyāḥ — of devotion in the form of practice; dvau guṇau — there are two qualities.
tena — इसलिए; sādhana-rūpāyāḥ — साधन-रूप भक्ति के; dvau guṇau — दो गुण
Taking the terms in pairs, as he just set out, Jīva assigns the first pair. Devotion in the form of practice (sādhana-bhakti) has two qualities. These are the first two of the six terms.
इसलिए साधन-रूप भक्ति के दो गुण हैं।
s4gloss
bhāva-rūpāyāś catvāro guṇāḥ prema-rūpāyāḥ ṣaḍ api jñeyāḥ |
bhāva-rūpāyāḥof devotion in the form of bhāva (awakened feeling) genitive; bhakteḥ understoodभाव-रूप (भक्ति) के
catvāraḥ guṇāḥthere are four qualities nominative plural; the counted result for bhāvaचार गुण
prema-rūpāyāḥof devotion in the form of prema (mature love) genitive; bhakteḥ understoodप्रेम-रूप (भक्ति) के
ṣaṭ apiall six — even the whole set api = “even / all”, stressing the full countछहों (गुण)
jñeyāḥare to be understood as belonging to it gerundive (predicate), governing the whole assignmentजानने चाहिए
bhāva-rūpāyāḥ — of devotion as bhāva; catvāraḥ guṇāḥ — four qualities; prema-rūpāyāḥ — of devotion as prema; ṣaṭ api — all six; jñeyāḥ — are to be understood.
bhāva-rūpāyāḥ — भाव-रूप भक्ति के; catvāraḥ guṇāḥ — चार गुण; prema-rūpāyāḥ — प्रेम-रूप भक्ति के; ṣaṭ api — छहों; jñeyāḥ — जानने चाहिए
Jīva now assigns the remaining pairs. Devotion as bhāva (awakened feeling) has four qualities — the first two plus the next two. Devotion as prema (mature love) has all six. That, he says, is how it is to be understood. So the count rises: two for practice, four for bhāva, six for prema.
भाव-रूप भक्ति के चार गुण, और प्रेम-रूप भक्ति के छहों गुण जानने चाहिए।
s5gloss
tatra tat-tad-antarbhāvāt vāyv-ādi-bhūta-catuṣṭayavat ||
tatraand here — as to why the higher stage carries the lower one's qualities locative, pointing to the case just statedइस विषय में
tat-tad-antarbhāvātbecause each set is contained within the next ablative of cause; antar-bhāva = “inclusion within”क्योंकि उन-उन (पूर्व गुणों) का इनमें अन्तर्भाव है
vāyv-ādi-bhūta-catuṣṭaya-vatjust like the set of four elements beginning with air -vat suffix = “like, on the analogy of”वायु आदि चार भूतों के समान
tatra — and here; tat-tad-antarbhāvāt — because each set is contained within the next; vāyv-ādi-bhūta-catuṣṭaya-vat — just like the four elements beginning with air.
tatra — इस विषय में; tat-tad-antarbhāvāt — क्योंकि उन-उन का अन्तर्भाव है; vāyv-ādi-bhūta-catuṣṭaya-vat — वायु आदि चार भूतों के समान
Why does the count climb rather than reset? Because each smaller set is contained inside the larger one. The two qualities of practice are already inside the four of bhāva; those four are already inside the six of prema. Jīva gives an analogy: the four gross elements beginning with air. The mapping: air carries only its own quality; the next element carries air's quality plus its own; and so on, each element cumulatively holding the qualities of the subtler ones before it. In the same way prema holds the qualities of bhāva, and bhāva holds those of practice. The analogy is offered in support, and it stops at the point of cumulative inclusion — it illustrates only how the lower qualities are carried up into the higher stage, nothing more.
इस विषय में, उन-उन (पूर्व) गुणों के अन्तर्भाव के कारण (गुण बढ़ते जाते हैं) — जैसे वायु आदि चार भूतों में (होता है)।
bhūta-catuṣṭaya (“the four elements”): in Sāṅkhya–Vaiśeṣika cosmology the gross elements — here air, fire, water, earth — arise in sequence, and each later one cumulatively carries the qualities of the more subtle ones before it. Home meaning: a physical account of how the elements build up. Meaning here: borrowed only as a picture of cumulative inclusion — how practice's two qualities are held within bhāva's four, and all four within prema's six.
भूत-चतुष्टय ('चार भूत'): सांख्य-वैशेषिक सृष्टि-क्रम में स्थूल भूत — यहाँ वायु, अग्नि, जल, पृथ्वी — क्रम से उत्पन्न होते हैं, और प्रत्येक पिछला भूत अपने से सूक्ष्म भूतों के गुणों को उत्तरोत्तर अपने में समेटता जाता है। मूल अर्थ: भूतों के क्रमिक निर्माण का भौतिक वर्णन। यहाँ अभिप्राय: केवल क्रमिक अन्तर्भाव के दृष्टान्त रूप में लिया गया — कि साधन के दो गुण भाव के चार में, और वे चारों प्रेम के छह में समाविष्ट रहते हैं।
Mukunda-dāsa Gosvāmī
s1avataranika
agrata iti |
agrataḥ"further on" — he quotes the verse's first word to name which verse he is about to comment on pratīka (lemma-citation)
itithis is the verse he means — the standard "the one beginning with…" tag
agrataḥ — "further on" (the verse's opening word); iti — the verse that begins so.
He points to the verse by its first word. "The verse beginning agrataḥ." This just names the verse he is now going to explain.
s2gloss
dviśo dvābhyāṁ dvābhyāṁ kṛtvā ṣaḍbhiḥ padaiḥ kleśaghnīty ādibhiḥ asādhāraṇa-sādhāraṇatveneti pariśabdārthaḥ |
dviśaḥ"two by two" — the word in the verse he is now unpacking
dvābhyāṁ dvābhyāṁ kṛtvāmeaning: taking them a pair at a time, two and then two gerund kṛtvā: "having taken/grouped"
ṣaḍbhiḥ padaiḥby the six terms (of the earlier verses) instrumental of means
kleśaghnī ity ādibhiḥnamely "kleśaghnī" (destroyer of affliction) and the rest instrumental, in apposition to ṣaḍbhiḥ padaiḥ
asādhāraṇa-sādhāraṇatvenain a way both extraordinary and ordinary instrumental of manner (glossing pari-)
iti pari-śabda-arthaḥthis is the meaning carried by the prefix "pari" (in parikīrtitam)
dviśaḥ — "two by two"; dvābhyāṁ dvābhyāṁ kṛtvā — that is, taking them a pair at a time; ṣaḍbhiḥ padaiḥ kleśaghnī ity ādibhiḥ — by the six terms, "kleśaghnī" and the rest; asādhāraṇa-sādhāraṇatvena iti — "in a way both extraordinary and ordinary"; pari-śabda-arthaḥ — is the meaning of the prefix "pari."
First he explains "dviśaḥ." It means: take the terms a pair at a time — two, then two. The "six terms" are the six descriptive words of the earlier verses, "kleśaghnī" and so on. Then he explains the prefix "pari" in the verb parikīrtitam. Here it means "in a way both extraordinary and ordinary." So the greatness is proclaimed in that double manner.
pari- (home meaning; here): as a verbal prefix pari- broadly means "all around, fully, completely." Mukunda reads it here as "in a way both extraordinary and ordinary" (asādhāraṇa-sādhāraṇatvena). Note this differs from Jīva, who reads the same prefix as only "extraordinary" (asādhāraṇatvena) — the two commentators are not harmonized.
s3conclusion
tena sādhana-rūpāyā dvau |
tenaby that reckoning — following from how the six terms are paired off instrumental of consequence: "therefore"
sādhana-rūpāyāḥof devotion in the form of practice (sādhana) genitive: "belonging to…"
dvauthere are two — i.e. two of the qualities apply masc. dual (understand guṇau, "qualities")
tena — by that reckoning; sādhana-rūpāyāḥ — of devotion as practice; dvau — [there are] two [qualities].
So, counting them off this way: devotion in the form of practice gets two. The first pair of terms — "kleśaghnī" and "śubhadā" — describes practice-devotion.
s4conclusion
bhāva-rūpāyāś catvāraḥ |
bhāva-rūpāyāḥof devotion in the form of bhāva (awakened feeling) genitive: "belonging to…"
catvāraḥthere are four — four of the qualities apply masc. plural (understand guṇāḥ, "qualities")
bhāva-rūpāyāḥ — of devotion as bhāva; catvāraḥ — [there are] four [qualities].
Devotion in the form of bhāva gets four. The first four terms together describe bhāva-devotion — its own pair plus the one before it.
bhāva (home meaning; here): ordinarily "state, feeling, emotion." Here it is the technical stage of devotion — the first awakening of loving emotion, midway between practice (sādhana) and full love (prema).
s5conclusion
prema-rūpāyāḥ ṣaḍ api jñeyāḥ |
prema-rūpāyāḥof devotion in the form of prema (mature love) genitive: "belonging to…"
ṣaṭthere are six — all six qualities apply (understand guṇāḥ, "qualities")
apieven / all — every one of the six, none left out
jñeyāḥso this too is to be understood gerundive: "are to be known"
prema-rūpāyāḥ — of devotion as prema; ṣaṭ api — all six [qualities] indeed; jñeyāḥ — are to be understood.
Devotion in the form of prema gets all six. "api" means every single one — not one of the six is left out. This too is to be understood. So the counting rises: two for practice, four for bhāva, all six for prema.
prema (home meaning; here): ordinarily "love, affection." Here it is the technical highest stage of devotion — fully matured, concentrated love for Kṛṣṇa, the ripening of bhāva.
s6gloss
vāyv-ādi-bhūta-catuṣṭayavat tatra tatra tat-tad-antarbhāvāt ||
vāyv-ādi-bhūta-catuṣṭayavatjust like the set of four elements beginning with air -vat: "on the analogy of, like"
tatra tatrain each case, at each successive stage locative, distributive: "in this one and that one"
tat-tad-antarbhāvātbecause each earlier set is contained within the next ablative of reason: "because of the inclusion of each within each"
vāyv-ādi-bhūta-catuṣṭayavat — on the analogy of the four elements beginning with air; tatra tatra — at each successive stage; tat-tad-antarbhāvāt — because each set is included within the next.
Why does the count grow instead of resetting? Because each earlier set is folded into the next. The picture is the four elements beginning with air. Here the mapping is: the two qualities of practice = the first, simplest element; each higher stage carries the lower ones inside it and adds its own, just as each grosser element carries the qualities of the subtler ones before it and adds one more. So bhāva keeps practice's two and adds two, making four; prema keeps those four and adds two, making all six. What the analogy proves: the stages are cumulative, not separate lists. Where it stops: it is only about how qualities accumulate — it makes no claim that devotion is a physical element.
bhūta-catuṣṭaya (home meaning; here): in Sāṅkhya and Vaiśeṣika cosmology the four gross elements — air, fire, water, earth — are cumulative, each grosser one carrying the qualities of the subtler ones before it and adding its own. Borrowed here only as a picture of cumulative inclusion: how practice's two qualities sit inside bhāva's four, and all four inside prema's six.
Viśvanātha Cakravartī
s1avataranika
agrata iti |
agrataḥ"further on" — he quotes the verse's first word to mark which verse he is about to comment on pratīka (catch-word citing the verse)'अग्रतः' (श्लोक का प्रतीक)
iti"the one that begins thus" — closes the catch-word; i.e. the verse starting with agrataḥइत्यादि
agrataḥ — "further on"; iti — the verse that begins with this word.
agrataḥ — 'अग्रतः'; iti — इत्यादि
He picks up the verse by its opening word. "The verse beginning agrataḥ." This just names the verse he is now going to explain.
'अग्रतः' इत्यादि (श्लोक की व्याख्या की जा रही है)।
s2gloss
sādhana-bhāva-prema-rūpāyās tridhā bhakter dviśo dvābhyāṁ dvābhyāṁ ṣaḍbhiḥ padaiḥ |
sādhana-bhāva-prema-rūpāyāḥ"of devotion in the forms of practice, of bhāva, and of prema" — he spells out the three forms the verse only called "threefold" genitive; bahuvrīhi naming the three rūpasसाधन, भाव और प्रेम रूप वाली
tridhā bhakteḥ"of devotion in its three kinds" — the verse's own phrase, now filled in by the three just named genitiveत्रिविध भक्ति की
dviśaḥ"two at a time" — glossed next by the doubling phraseदो-दो करके
dvābhyāṁ dvābhyām"two by two, two by two" — this is what dviśaḥ means: take the six terms in pairs instrumental, distributive repetitionदो-दो (पदों) के द्वारा
ṣaḍbhiḥ padaiḥ"by six terms" — the six descriptive words, worked through two per form instrumental of meansछह पदों के द्वारा
sādhana-bhāva-prema-rūpāyāḥ tridhā bhakteḥ — of devotion in its three forms, practice, bhāva, and prema; dviśaḥ = dvābhyāṁ dvābhyām — two by two; ṣaḍbhiḥ padaiḥ — by six terms.
sādhana-bhāva-prema-rūpāyāḥ — साधन-भाव-प्रेम रूप वाली; tridhā bhakteḥ — त्रिविध भक्ति की; dviśaḥ — दो-दो करके; dvābhyāṁ dvābhyām — दो-दो के द्वारा; ṣaḍbhiḥ padaiḥ — छह पदों से
Devotion is threefold: as practice (sādhana), as bhāva, and as prema. He is filling in what the verse left as just "threefold." Then he unpacks the word dviśaḥ: it means "two at a time." So the six terms are taken two by two — one pair for each of the three forms.
साधन, भाव और प्रेम — इन तीन रूपों वाली त्रिविध भक्ति की, दो-दो करके छह पदों से (माहात्म्य कहा गया है)।
s3gloss
tathā ca kleśaghnī śubhadā ity anena pada-dvayena sādhana-bhakter māhātmyaṁ kathitam |
tathā ca"and so, accordingly" — he now applies the two-by-two rule to the first pair connectiveऔर इस प्रकार
kleśaghnī śubhadāthe first pair of terms: "she destroys suffering" and "she gives what is good" quoted pada-pair (the two terms themselves)'क्लेशघ्नी शुभदा' (ये दो पद)
iti anena pada-dvayena"by this pair of terms" — i.e. by these two words taken together instrumental of meansइन दो पदों के द्वारा
sādhana-bhakteḥ"of devotion-as-practice" — whose greatness this first pair states genitiveसाधन-भक्ति का
māhātmyam"the greatness" — the point being toldमाहात्म्य
kathitam"has been told, stated" — by that pair past passive participleकहा गया है
tathā ca — and so; kleśaghnī śubhadā iti anena pada-dvayena — by this pair of terms, "destroyer of suffering" and "giver of good"; sādhana-bhakteḥ māhātmyam — the greatness of devotion-as-practice; kathitam — has been told.
tathā ca — और इस प्रकार; kleśaghnī śubhadā — 'क्लेशघ्नी शुभदा'; iti anena pada-dvayena — इन दो पदों से; sādhana-bhakteḥ — साधन-भक्ति का; māhātmyam — माहात्म्य; kathitam — कहा गया है
Now he applies the pairing. The first pair of terms is kleśaghnī ("she destroys suffering") and śubhadā ("she gives what is good"). By these two words, the greatness of devotion-as-practice (sādhana-bhakti) is stated. So: pair one, for the first form.
और इस प्रकार 'क्लेशघ्नी शुभदा' — इन दो पदों से साधन-भक्ति का माहात्म्य कहा गया है।
s4gloss
evaṁ mokṣa-laghutākṛt sudurlabhā ity anena bhāva-bhakteḥ |
evam"in the same way" — the same pairing rule applied to the next pair connective, parallel to the previous sentenceइसी प्रकार
mokṣa-laghutākṛt sudurlabhāthe second pair: "she makes liberation look small" and "she is very hard to get" quoted pada-pair'मोक्ष-लघुताकृत् सुदुर्लभा' (ये दो पद)
iti anena"by this [pair]" — carrying over "pair of terms" and "the greatness … has been told" from the previous sentence instrumental; elliptical, borrows the verb from s3इन (दो पदों) के द्वारा (कहा गया है)
bhāva-bhakteḥ"of bhāva-devotion" — whose greatness this second pair states genitiveभाव-भक्ति का (माहात्म्य)
evam — likewise; mokṣa-laghutākṛt sudurlabhā iti anena [pada-dvayena] — by this pair, "maker-of-liberation-trifling" and "very-hard-to-attain"; bhāva-bhakteḥ [māhātmyaṁ kathitam] — [the greatness] of bhāva-devotion [is told].
evam — इसी प्रकार; mokṣa-laghutākṛt sudurlabhā — 'मोक्ष-लघुताकृत् सुदुर्लभा'; iti anena — इन (दो पदों) से; bhāva-bhakteḥ — भाव-भक्ति का
In the same way, the second pair is mokṣa-laghutākṛt ("she makes even liberation look trivial") and sudurlabhā ("she is very hard to attain"). By this pair the greatness of bhāva-devotion is told. The verb "is told" is understood again from the line before. So: pair two, for the second form.
इसी प्रकार 'मोक्ष-लघुताकृत् सुदुर्लभा' — इन दो पदों से भाव-भक्ति का (माहात्म्य कहा गया है)।
s5conclusion
evaṁ sāndrānanda-viśeṣātmā śrī-kṛṣṇākarṣiṇī iti prema-bhakter ity evaṁ ṣaḍbhiḥ padair ity arthaḥ ||
evam"in the same way" — the pairing rule applied a third time connective, parallel againइसी प्रकार
sāndrānanda-viśeṣātmā śrī-kṛṣṇākarṣiṇīthe third pair: "her very self is a thick, special joy" and "she pulls Śrī Kṛṣṇa in" quoted pada-pair'सान्द्रानन्द-विशेषात्मा श्री-कृष्णाकर्षिणी' (ये दो पद)
iti"[by] this [pair]" — closes the quoted pair, again borrowing "by this pair … is told"इन (पदों) से
prema-bhakteḥ"of prema-devotion" — whose greatness this third pair states genitiveप्रेम-भक्ति का (माहात्म्य)
iti evam ṣaḍbhiḥ padaiḥ"so, in this way, by six terms" — the tally: three pairs make the verse's "six terms" instrumental, summing upइस प्रकार छह पदों के द्वारा
iti arthaḥ"that is the meaning" — he closes off the whole explanation formula ending a glossऐसा अर्थ है
evam — likewise; sāndrānanda-viśeṣātmā śrī-kṛṣṇākarṣiṇī iti — by this pair, "one whose self is a thick, distinct joy" and "drawer-in of Śrī Kṛṣṇa"; prema-bhakteḥ [māhātmyaṁ kathitam] — [the greatness] of prema-devotion [is told]; iti evam ṣaḍbhiḥ padaiḥ — thus, in this way, by six terms; iti arthaḥ — that is the meaning.
evam — इसी प्रकार; sāndrānanda-viśeṣātmā śrī-kṛṣṇākarṣiṇī — 'सान्द्रानन्द-विशेषात्मा श्री-कृष्णाकर्षिणी'; iti — (इन पदों से); prema-bhakteḥ — प्रेम-भक्ति का; iti evam ṣaḍbhiḥ padaiḥ — इस प्रकार छह पदों से; iti arthaḥ — ऐसा अर्थ है
In the same way, the third pair is sāndrānanda-viśeṣātmā ("her very being is a thick, special joy") and śrī-kṛṣṇākarṣiṇī ("she draws Śrī Kṛṣṇa to herself"). By this pair the greatness of prema-devotion is told. Add it up: two plus two plus two — that is the verse's "six terms." That, he says, is the meaning.
इसी प्रकार 'सान्द्रानन्द-विशेषात्मा श्री-कृष्णाकर्षिणी' — इन दो पदों से प्रेम-भक्ति का (माहात्म्य कहा गया है); इस प्रकार छह पदों से (सम्पूर्ण माहात्म्य वर्णित है) — ऐसा अर्थ है।