L1citation
tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet
tasmāttherefore, for that reason ablative of reason; picks up the preceding argument (7.1.29-30: even enemies reached Kṛṣṇa)इसलिए / इस कारण (पूर्व प्रकरण से यह निष्कर्ष निकलता है)
kenāpi upāyenaby some means or other — no matter which one instrumental of means; kena api = 'by any at all'किसी भी उपाय से — चाहे वह कोई भी क्यों न हो
manaḥthe mind (as the thing to be fixed) accusative, object of niveśayetमन को (लगाने की क्रिया का कर्म)
kṛṣṇeon Kṛṣṇa locative, where the mind is to be settledकृष्ण में (जहाँ मन को स्थिर करना है)
niveśayetone should settle it, fix it, make it enter optative, prescription (vidhi)लगा दे / स्थिर कर दे — यह विधि है
tasmāt — therefore; kenāpi upāyena — by any means whatsoever; manaḥ — the mind; kṛṣṇe — on Kṛṣṇa; niveśayet — one should fix.
tasmāt — इसलिए; kenāpi upāyena — किसी भी उपाय से; manaḥ — मन को; kṛṣṇe — कृष्ण में; niveśayet — लगा दे, स्थिर कर दे।
So, by any means at all, one should fix the mind on Kṛṣṇa. This is Nārada's line from the Seventh Canto (Bhāgavata 7.1.31). It sums up the point of the two verses just before it: since even Kaṁsa and Śiśupāla reached Kṛṣṇa, the one thing that matters is getting the mind absorbed in him — the method hardly matters.
इसलिए किसी भी उपाय से मन को कृष्ण में लगा देना चाहिए।
Why cited: Nārada's own verse (Bhāgavata 7.1.31), quoted here as the seventh-canto text that hints at sādhana-bhakti.
क्यों उद्धृत: यह नारद का ही वचन है (भागवत ७.१.३१), जिसे सप्तम स्कन्ध के उस स्थल के रूप में उद्धृत किया गया है जो साधन-भक्ति की ओर संकेत करता है।
upāya (home meaning across Indian texts: any 'means' or expedient, e.g. the four upāyas of statecraft; here: any devotional method by which the mind gets fixed on Kṛṣṇa).
उपाय का सामान्य अर्थ — कोई भी साधन या युक्ति (जैसे राजनीति के चार उपाय); यहाँ अर्थ है कोई भी ऐसा भक्ति-साधन जिससे मन कृष्ण में स्थिर हो जाए।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
tasmād iti |
tasmāt itithe word 'tasmāt' (therefore) — [now I take up] pratīka: Jīva quotes the verse's opening word to announce which word he will comment on'तस्मात्' इस पद को लेकर (जिस पद पर टीका करनी है उसका उच्चारण)
tasmāt iti — [the phrase to be explained is] 'therefore'.
tasmāt iti — 'तस्मात्' इस पद को लेकर।
Jīva Gosvāmī opens by flagging the word he will comment on: 'tasmāt,' therefore. This is the standard way a commentator points at the exact word of the verse he is about to unpack.
'तस्मात्' — इस पद की व्याख्या आरम्भ करते हैं।
s2gloss
upāyena kāmādinā nirvaira-śabda-pratipādayitavyena vidhinā ca dvārā, mano-niveśopalakṣaṇatvena tat-tad-indriya-ceṣṭā ca bhaktir ity arthaḥ |
upāyenaby the means [named in the verse] — and here is what that means covers instrumental; Jīva now spells out its rangeउपाय से — जिसका विस्तार अब बताया जाता है
kāmādinānamely by desire and the rest (kāma, dveṣa, bhaya, sneha, sambandha — the five attitudes just listed) instrumental in apposition to upāyena; ādi = 'and so on'काम आदि भावों के द्वारा — 'आदि' से और भी भाव
nirvaira-śabda-pratipādayitavyenawhich is [also] to be conveyed by the word 'nirvaira' (free of enmity) [elsewhere in the passage] instrumental, qualifying upāya; the word nirvaira points to this same set of means'निर्वैर' शब्द से जिनका प्रतिपादन होने वाला है, उन उपायों से
vidhinā ca dvārāand by way of the injunction as well — i.e. through the prescribed rules too instrumental + dvārā 'by way of'; ca adds the vaidhī (rule-based) route alongside the attitude-routeऔर विधि के द्वारा भी — 'च' से भाव-मार्ग के साथ विधि-मार्ग भी जुड़ता है
mano-niveśa-upalakṣaṇatvenabecause 'fixing the mind' is stated only as a pointer (upalakṣaṇa) — it stands in for more than itself instrumental of cause: -tvena 'because it is…'क्योंकि 'मन का लगाना' यहाँ उपलक्षण है
tat-tad-indriya-ceṣṭā cathe various activities of the senses too [are included] nominative; ca — the bodily/sensory acts of devotion come in under the same headingऔर उन-उन इन्द्रियों की चेष्टाएँ भी — 'च' से वे भी इसी में आ जाती हैं
bhaktiḥ iti arthaḥ— all this is [what is meant by] bhakti; that is the sense iti arthaḥ closes the gloss: the upshot is 'this is bhakti'यही भक्ति है — ऐसा अर्थ है (गद्य यहाँ समाप्त)
upāyena — by the means; kāmādinā — namely desire etc.; nirvaira-śabda-pratipādayitavyena — the one also conveyed by the word 'nirvaira'; vidhinā ca dvārā — and by way of injunction; mano-niveśa-upalakṣaṇatvena — since 'fixing the mind' is only a pointer; tat-tad-indriya-ceṣṭā ca — the various sense-activities as well; bhaktiḥ iti arthaḥ — the sense is: this is bhakti.
upāyena — उपाय से; kāmādinā — काम आदि भावों के द्वारा; nirvaira-śabda-pratipādayitavyena — 'निर्वैर' शब्द से जिनका प्रतिपादन होगा उन उपायों से; vidhinā ca dvārā — और विधि के द्वारा भी; mano-niveśa-upalakṣaṇatvena — 'मन का लगाना' उपलक्षण होने से; tat-tad-indriya-ceṣṭā ca — और उन-उन इन्द्रियों की चेष्टाएँ भी; bhaktiḥ iti arthaḥ — यही भक्ति है, ऐसा अर्थ।
Jīva explains what 'the means' covers. It includes the attitudes just listed — desire and the rest — which are also what the word 'nirvaira' (free of enmity) points to. It also includes the route of the prescribed rules. And because 'fixing the mind' is said only as a pointer, not as the whole story, it takes in the various activities of the senses too. Put together, all of this is what is meant by bhakti.
उपाय अर्थात् काम आदि भावों के द्वारा, तथा 'निर्वैर' शब्द से जिनका प्रतिपादन होने वाला है उन उपायों से, और विधि के द्वारा भी। यहाँ 'मन को कृष्ण में लगाना' उपलक्षण है, इसलिए उन-उन इन्द्रियों की भक्ति-चेष्टाएँ भी इसी में सम्मिलित हैं। यही भक्ति है — ऐसा तात्पर्य है।
upalakṣaṇa (technical: a mark that only helps you locate the thing, versus viśeṣaṇa, a mark that is part of the thing). Homely pair: 'the house with the crow on it' — the crow just helps you spot the house and is not part of it (upalakṣaṇa); versus 'a blue lotus' — the blueness is actually part of the lotus (viśeṣaṇa). Here 'fixing the mind' is upalakṣaṇa: it does not name only a mental act but points beyond itself to the sense-activities of devotion as well.
उपलक्षण — वह चिह्न जो केवल वस्तु को पहचानने में सहायक होता है, विशेषण से भिन्न, जो वस्तु का अंग होता है। जैसे 'जिस घर पर कौआ बैठा है वह घर' — कौआ केवल घर पहचानने का साधन है, घर का अंग नहीं (उपलक्षण); पर 'नीला कमल' में नीलापन कमल का अंग है (विशेषण)। यहाँ 'मन का लगाना' उपलक्षण है — यह केवल मानसिक क्रिया नहीं कहता, अपितु अपने से आगे भक्ति की इन्द्रिय-चेष्टाओं की ओर भी संकेत करता है।
s3gloss
tathāpi kenāpi yogyena bhaya-dveṣātiriktena sva-mano’nukūlenaikatareṇaivety arthaḥ ||
tathā apiand yet — even granting all that breadth concessive; narrows the wide 'any means' back downफिर भी — व्यापक 'किसी भी उपाय' को सीमित करते हुए
kenāpi yogyenaby some suitable one — a means that actually fits instrumental; yogya restricts 'any' to 'any fitting'किसी भी योग्य उपाय से — 'योग्य' से 'कोई भी' का अर्थ 'कोई भी उपयुक्त' हो जाता है
bhaya-dveṣa-atiriktenaone that leaves out fear and enmity — anything except those two instrumental; atirikta = 'excluding, over and above'भय और द्वेष से भिन्न (उन्हें छोड़कर) उपाय से
sva-manaḥ-anukūlenaone that suits one's own mind — agreeable to oneself instrumental; the means must be congenial to the practitionerअपने मन के अनुकूल उपाय से
ekatareṇa evaby just any single one of them — precisely one will do instrumental + eva; ekatara 'one of the set', eva 'only/just'उनमें से किसी एक ही से — 'एकतर' अर्थात् समूह में से एक, 'एव' अर्थात् केवल
iti arthaḥ— that is the sense closes the glossऐसा अर्थ है (गद्य समाप्त)
tathā api — and yet; kenāpi yogyena — by some suitable [means]; bhaya-dveṣa-atiriktena — excluding fear and enmity; sva-manaḥ-anukūlena — agreeable to one's own mind; ekatareṇa eva — by just one of them; iti arthaḥ — that is the sense.
tathā api — फिर भी; kenāpi yogyena — किसी भी योग्य उपाय से; bhaya-dveṣa-atiriktena — भय और द्वेष से भिन्न; sva-manaḥ-anukūlena — अपने मन के अनुकूल; ekatareṇa eva — उनमें से किसी एक ही से; iti arthaḥ — ऐसा अर्थ।
Even so, Jīva reins in the 'any means at all.' It should be some suitable means — one that leaves out fear and enmity, and one that agrees with your own mind. And just any single one of these will do. That is his final sense: not literally anything, but any one fitting, congenial method — with fear and hate ruled out.
फिर भी 'किसी भी उपाय' का तात्पर्य है — किसी भी योग्य उपाय से, जो भय और द्वेष से भिन्न हो तथा अपने मन के अनुकूल हो, ऐसे उनमें से किसी एक ही उपाय से। यही अर्थ है।
Mukunda-dāsa Gosvāmī
s1citation
tasmād ity asya pūrvārdheḥ— katamo’pi na venaḥ syāt pañcānāṁ puruṣaṁ prati iti |
tasmāt iti asya pūrvārdheḥof the first half of this [verse] beginning 'tasmāt' — [I now treat] its opening portion pratīka + pūrvārdha (gen.); asya = 'of this verse'
katamo'pi na venaḥ syāt— let not any one [of them] be a Vena quoted phrase; Vena = the notoriously impious king, byword for the ruined enemy
pañcānāmamong the five (gopīs, Kaṁsa, the kings, the Vṛṣṇis, the Pāṇḍavas) genitive partitive; the five just enumerated in 7.1.29-30
puruṣaṁ pratitoward the Person [Kṛṣṇa] accusative with prati, 'in relation to'
iti— so [runs the line] closes the quotation
tasmāt iti asya pūrvārdheḥ — the first half of the verse 'tasmāt'; katamo'pi na venaḥ syāt — 'let not any one be a Vena'; pañcānām — of the five; puruṣaṁ prati — toward the Person; iti — thus.
Mukunda now takes up the first half of the 'tasmāt' verse and restates it with a phrase from the same passage: 'Of the five, let not any one be a Vena toward the Person.' The 'five' are the gopīs, Kaṁsa, the kings, the Vṛṣṇis, and the Pāṇḍavas, listed just before. 'Vena' names the infamously wicked king — shorthand for someone whose enmity brings ruin rather than gain. So the line is a caution: in relating to Kṛṣṇa, do not be a Vena.
Why cited: Mukunda points to the verse's first half and restates it with a line from the same Bhāgavata passage (7.1.31), 'let not one of the five be a Vena toward the Person', to fix which words he will explain.
Vena (home reference: the impious king of Purāṇic story, killed by the sages for lawlessness). Here he is a byword — 'do not be a Vena' means do not let your stance toward Kṛṣṇa be mere destructive enmity.
s2gloss
asyārthaḥ—pūrva-śatru-rūpaṁ māṁ ghātako’vatīrṇa iti dveṣa-mūlatvāt kaṁsa-bhayasya dveṣāntarbhāvāt pañcānām ity uktam |
asya arthaḥthe sense of this [line is as follows] announces the paraphrase
pūrva-śatru-rūpaṁ māṁ ghātakaḥ avatīrṇaḥ iti[the thought] 'the killer has come down [to earth] to slay me, who was his enemy before' — iti marks Kaṁsa's inner reasoning; ghātaka = the slayer (Kṛṣṇa) foretold to kill Kaṁsa
dveṣa-mūlatvātbecause [that fear] is rooted in enmity — its root is hatred ablative of cause: -tvāt 'because it is…'
kaṁsa-bhayasyaof Kaṁsa's fear genitive; the fear whose root is being identified
dveṣa-antarbhāvāttherefore fear falls inside enmity — it is subsumed under hatred ablative of reason; antarbhāva = 'inclusion within'
pañcānām iti uktam[that is why] 'of the five' was said [and not 'of six'] explains the count: fear is not counted separately
asya arthaḥ — its sense; pūrva-śatru-rūpaṁ māṁ ghātakaḥ avatīrṇaḥ iti — 'the slayer has descended to kill me, his former enemy'; dveṣa-mūlatvāt kaṁsa-bhayasya — since Kaṁsa's fear is rooted in enmity; dveṣa-antarbhāvāt — because fear is included within enmity; pañcānām iti uktam — 'of the five' was said.
Here is Mukunda's reading. Kaṁsa's fear was the thought, 'The slayer has come down to earth to kill me, who was his enemy before.' That fear is rooted in hatred. So Kaṁsa's fear really belongs inside enmity — it is a kind of hatred. That is why the text says 'of the five' and not more: fear is not counted on its own, because it folds into enmity.
s3gloss
katamo’pi na veṇa ity asya bhaya-dveṣayor niṣiddhatvāt kaṁsādīnāṁ pāpa-jātam abhinveśottannaṣṭam |
katamo'pi na veṇa iti asyaof [the line] 'let not any one be a Vena' — pratīka; the phrase whose force is now drawn out
bhaya-dveṣayoḥ niṣiddhatvātbecause fear and enmity are [thereby] forbidden — they are ruled out as the means ablative of cause; niṣiddha = 'prohibited'
kaṁsādīnāmof Kaṁsa and the rest [the hostile ones] genitive; whose sin is spoken of
pāpa-jātamtheir whole mass of sin nominative; jāta = 'the collected body of'
abhiniveśa-uttham[though] sprung from [their] fixed absorption [of mind on Kṛṣṇa] nominative, qualifying pāpa-jātam; abhiniveśa = intense mental clinging/absorption. (Source reads 'abhinveśottannaṣṭam', evidently a corruption of abhiniveśa-uttham naṣṭam.)
naṣṭamwas destroyed past participle, predicate
katamo'pi na veṇa iti asya — of 'let not any be a Vena'; bhaya-dveṣayoḥ niṣiddhatvāt — since fear and enmity are forbidden; kaṁsādīnām pāpa-jātam — the mass of sin of Kaṁsa and the rest; abhiniveśa-uttham — arising from [their] absorption; naṣṭam — was destroyed.
From the line 'let not any be a Vena,' Mukunda draws the rule that fear and enmity are forbidden as the means. Yet notice what happened to Kaṁsa and the other enemies: their whole mass of sin — even though it arose together with their intense absorption of mind on Kṛṣṇa — was destroyed. The point is that the sin was burnt away, because their minds were so fixed on him. (The source wording here is garbled; the sense is 'their sin, though sprung from that absorption, was destroyed.')
abhiniveśa (home meaning: a stubborn clinging, in Yoga one of the five kleśas, the will-to-live; here neutral-to-positive: intense absorption of the mind on Kṛṣṇa, the very thing that redeems even a hostile approach).
s4conclusion
te ca tad-ātmatāṁ prāptāḥ |
te caand they [Kaṁsa and the rest] nominative; ca continues the point of s3
tad-ātmatāṁ prāptāḥattained oneness with him — reached his own nature/state accusative object + past participle; tad-ātmatā = 'having-his-essence', i.e. sāyujya-type attainment
te ca — and they; tad-ātmatāṁ prāptāḥ — attained oneness with him.
And so they — Kaṁsa and the rest — attained oneness with Kṛṣṇa. Their sin gone, the enemies reached his very state. This is the striking outcome the verse is built on: even a hostile approach, if the mind is utterly absorbed, ends in reaching him.
s5reply
abhiniveśābhāvād asya tu pāpam ity abhiprāyaḥ |
abhiniveśa-abhāvātbut because [in his case] there was no such absorption — the fixed clinging was missing ablative of cause; abhāva = 'absence'
asya tufor this one, on the other hand genitive + tu marking the contrast case (one who merely fears/hates without absorption)
pāpamthe sin [remains] nominative; the sin is not destroyed here
iti abhiprāyaḥ— such is the intended point closes: iti abhiprāyaḥ 'this is the purport'
abhiniveśa-abhāvāt — because absorption is absent; asya tu — but for this one; pāpam — [there is] sin; iti abhiprāyaḥ — that is the intended sense.
But the opposite case makes the point clear. For someone in whom that absorption is missing, the sin stays. So the deliverance did not come from the fear or hatred itself; it came from the total absorption of mind. Where that absorption is absent, hostility just leaves you in sin. That, says Mukunda, is the real purport.
s6gloss
yasmān niṣiddha-kartā veṇavan narakaṁ gacchet tasmād dhetoḥ kenāpy upāyena kāma-snehādi-catuṣṭayānuvartinā manobhirucinaikatamena dehendriyāntaḥkaraṇa-vyāpārātmakena sādhanena manaḥ kṛṣṇe niveśayed āsaktaṁ kuryād iti cāturyeṇa preraṇam |
yasmāt niṣiddha-kartāsince one who does what is forbidden ablative-correlative yasmāt ('because…'), answered by tasmāt; kartā = the doer
veṇavat narakaṁ gacchetwould go to hell like Vena optative; vat 'in the manner of'; the fate of the impious king
tasmāt hetoḥfor that very reason ablative of reason, resuming yasmāt: 'therefore'
kenāpi upāyenaby some means or other instrumental of means (the verse's own word)
kāma-sneha-ādi-catuṣṭaya-anuvartināone that follows the set of four — desire, affection, and the rest [i.e. kāma, sneha, sambandha, and devotion, leaving out fear and hate] instrumental qualifying upāya; catuṣṭaya = 'the foursome'; anuvartin = 'conforming to'
manaḥ-abhirucināone that the mind takes a liking to — congenial to one's taste instrumental; abhiruci = 'inclination, relish'
ekatamenaby some single one [of them] instrumental; 'any one of the set'
deha-indriya-antaḥkaraṇa-vyāpāra-ātmakena sādhanenaby a practice made up of the workings of body, senses, and inner mind instrumental; vyāpārātmaka = 'consisting of the activities of'; sādhana = the practice
manaḥ kṛṣṇe niveśayetone should fix the mind on Kṛṣṇa optative; the verse's own predicate
āsaktaṁ kuryāt— that is, one should make it attached [to him] explicative: niveśayet = 'make attached', āsakta 'stuck fast'
iti cāturyeṇa preraṇam— so [Nārada] gives the prompting with skill/artfulness instrumental cāturyeṇa 'by cleverness'; preraṇa = the urging, the exhortation
yasmāt niṣiddha-kartā veṇavat narakaṁ gacchet — since a doer of the forbidden would go to hell like Vena; tasmāt hetoḥ — for that reason; kenāpi upāyena — by some means; kāma-sneha-ādi-catuṣṭaya-anuvartinā — following the four (desire, affection, etc.); manaḥ-abhirucinā ekatamena — some single one to the mind's liking; deha-indriya-antaḥkaraṇa-vyāpāra-ātmakena sādhanena — a practice made of the acts of body, senses, and inner mind; manaḥ kṛṣṇe niveśayet — one should fix the mind on Kṛṣṇa; āsaktaṁ kuryāt — should make it attached; iti cāturyeṇa preraṇam — so runs the artful exhortation.
Now Mukunda reads the whole thing together. Since anyone who does the forbidden thing would go to hell like Vena, for that very reason one should fix the mind on Kṛṣṇa by some means — one drawn from the set of four (desire, affection, and the rest, that is, leaving fear and hate out), whichever single one your mind takes a liking to, a practice made up of the workings of body, senses, and inner mind. 'Fix the mind' here means: make it truly attached to him. So Nārada is skillfully coaxing us toward Kṛṣṇa — warning off the ruinous path and steering us to the congenial one.
catuṣṭaya (the 'foursome'): the five means minus fear and enmity — namely kāma (desire), sneha (affection), sambandha (kinship), and devotion proper. Mukunda counts four permitted approaches after excluding the two rooted in dveṣa.
s7definition
śravaṇa-kīrtana-smaraṇādikā bhāvotpatteḥ prāk śrī-kṛṣṇāsakti-paryantā kriyā sādhana-bhaktir ity arthaḥ |
śravaṇa-kīrtana-smaraṇa-ādikāthe acts beginning with hearing, chanting, and remembering nominative feminine (agreeing with kriyā); ādi = 'and the rest' of the nine limbs
bhāva-utpatteḥ prākbefore the rise of bhāva (the first sprout of love) prāk + ablative: 'prior to'; bhāva = the dawning devotional emotion
śrī-kṛṣṇa-āsakti-paryantāand reaching up to attachment for Śrī Kṛṣṇa nominative; paryanta = 'extending as far as'; marks the upper bound
kriyā[such] activity nominative subject
sādhana-bhaktiḥ iti arthaḥ— this is sādhana-bhakti (devotion in practice); that is the sense iti arthaḥ closes the definition
śravaṇa-kīrtana-smaraṇa-ādikā — [activity] of hearing, chanting, remembering, etc.; bhāva-utpatteḥ prāk — before bhāva arises; śrī-kṛṣṇa-āsakti-paryantā — extending up to attachment for Kṛṣṇa; kriyā — the activity; sādhana-bhaktiḥ iti arthaḥ — that is sādhana-bhakti.
Mukunda then defines the term. The activity of hearing, chanting, remembering, and the rest — carried on before bhāva (the first bud of love) has arisen, and reaching all the way up to real attachment for Śrī Kṛṣṇa — this activity is sādhana-bhakti, devotion in practice. So he fixes both its content (the practices) and its span (from the start until attachment appears).
s8citation
tasmād vairānubhandhena ity ādi padye bhaya-dveṣāv api manobhiniveśātmakāv eva gṛhītau |
tasmāt vairānubandhena iti ādi padyein the verse beginning 'tasmāt, through the bond of enmity…' locative; ādi 'et cetera'; padya = the [preceding] verse (7.1.30)
bhaya-dveṣau apieven fear and enmity nominative dual + api 'even'; the two otherwise-forbidden means
manaḥ-abhiniveśa-ātmakau evawere taken as being nothing but forms of the mind's absorption [in Kṛṣṇa] nominative dual + eva; -ātmaka 'consisting of', eva 'precisely/only'
gṛhītauwere understood [that way] past participle dual, predicate; 'were accepted/taken'
tasmāt vairānubandhena iti ādi padye — in the verse 'through the bond of enmity' etc.; bhaya-dveṣau api — even fear and enmity; manaḥ-abhiniveśa-ātmakau eva — as consisting only of the mind's absorption; gṛhītau — were taken.
To back this up, Mukunda cites the verse beginning 'through the bond of enmity' (Bhāgavata 7.1.30). There, even fear and enmity were accepted only in so far as they too amounted to the mind being utterly absorbed in Kṛṣṇa. In other words, when the enemies 'reached' him, what did the work was the absorption — not the hostility as such. This confirms his whole reading.
Why cited: The 'vairānubandhena' verse (Bhāgavata 7.1.30) is adduced to confirm that even fear and enmity 'counted' only insofar as they too were forms of the mind's absorption in Kṛṣṇa.
s9citation
kathañcin nekṣate pṛthag ity uktatvāt ||
kathañcit na īkṣate pṛthak'somehow he does not see [him] as separate' — the enemy cannot hold Kṛṣṇa apart from his mind quoted line; kathañcit 'in some way', pṛthak 'separately'
iti uktatvātbecause it is [so] stated ablative of cause; uktatva = 'the fact of its having been said' — cited as authority
kathañcit na īkṣate pṛthak — 'somehow he does not see [him] as separate'; iti uktatvāt — because this has been stated.
And there is a stated proof for it: the line 'somehow he does not see him as separate.' Even the enemy, precisely because he is consumed by Kṛṣṇa, cannot keep him at a distance from his mind. Because scripture says this, Mukunda's point stands — in enmity too the mind was fixed on Kṛṣṇa, and that is why it worked.
Why cited: The line 'kathañcin nekṣate pṛthag' ('somehow he does not see [Kṛṣṇa] as separate') is cited as the stated proof that in enmity too the mind was fixed non-separately on Kṛṣṇa.
Viśvanātha Cakravartī
s1avataranika
paścāt śloke devarṣir abhiprāyaṁ spaṣṭīkaroti—tasmād iti |
paścāt ślokein the following verse locative; paścāt = 'later, next' — the verse after 7.1.29-30अगले श्लोक में — ७.१.२९-३० के पश्चात् वाले श्लोक में
devarṣiḥthe sage among the gods, Nārada nominative subject; devarṣi = Nāradaदेवर्षि (नारद) — कर्ता
abhiprāyaṁ spaṣṭīkarotimakes his intended point plain — spells out what he meant accusative object + verb; spaṣṭīkaroti = 'makes clear'अपना अभिप्राय स्पष्ट करते हैं
tasmāt iti[with the word] 'tasmāt' (therefore) pratīka: names the verse being introduced'तस्मात्' इस श्लोक को (लेकर) — जो श्लोक प्रस्तुत किया जा रहा है उसका नाम
paścāt śloke — in the following verse; devarṣiḥ — Nārada; abhiprāyaṁ spaṣṭīkaroti — makes his purport clear; tasmāt iti — [namely] with 'therefore'.
paścāt śloke — अगले श्लोक में; devarṣiḥ — देवर्षि (नारद); abhiprāyaṁ spaṣṭīkaroti — अपना अभिप्राय स्पष्ट करते हैं; tasmāt iti — 'तस्मात्' इस श्लोक से।
Viśvanātha frames it simply. In the following verse — the one beginning 'therefore' — Nārada makes his intended point plain. Having shown by example that the five reached Kṛṣṇa, he now states the lesson outright.
अगले श्लोक में देवर्षि नारद अपना अभिप्राय स्पष्ट करते हैं — 'तस्मात्' इत्यादि।
devarṣi (a 'ṛṣi among the gods'): the standard epithet of Nārada, the speaker of this Bhāgavata passage.
देवर्षि ('देवताओं में ऋषि') — नारद का प्रसिद्ध विशेषण, जो भागवत के इस प्रसंग के वक्ता हैं।
s2gloss
teṣāṁ madhye kenāpy utkṛṣṭena nirvaira-śabda-pratipāditena kāmādy-upāyenety arthaḥ ||
teṣāṁ madhyeamong them — out of those [five approaches] genitive + madhye 'in the midst of'उन उपायों के बीच में
kenāpi utkṛṣṭenaby some excellent one — a superior means instrumental; utkṛṣṭa = 'the finest, the elevated'किसी भी उत्कृष्ट उपाय से — 'उत्कृष्ट' अर्थात् श्रेष्ठ, उन्नत
nirvaira-śabda-pratipāditenathe one conveyed by the word 'nirvaira' (free of enmity) instrumental, qualifying the means; pratipādita = 'set forth, indicated''निर्वैर' शब्द से जिसका प्रतिपादन हुआ है, उस उपाय से
kāma-ādi-upāyenathat is, by the means [consisting] of desire and the rest instrumental in apposition; names which meansअर्थात् काम आदि उपाय से — कौन-सा उपाय, यह बताता है
iti arthaḥ— that is the sense closes the glossऐसा अर्थ है (गद्य समाप्त)
teṣāṁ madhye — among them; kenāpi utkṛṣṭena — by some excellent one; nirvaira-śabda-pratipāditena — indicated by the word 'nirvaira'; kāma-ādi-upāyena — by the means of desire etc.; iti arthaḥ — that is the sense.
teṣāṁ madhye — उन उपायों के बीच; kenāpi utkṛṣṭena — किसी भी उत्कृष्ट उपाय से; nirvaira-śabda-pratipāditena — 'निर्वैर' शब्द से प्रतिपादित; kāma-ādi-upāyena — अर्थात् काम आदि उपाय से; iti arthaḥ — ऐसा अर्थ।
Viśvanātha then glosses 'by any means.' It means: among those approaches, by some excellent one — the one the word 'nirvaira' (free of enmity) points to, namely the means made up of desire and the rest. So, like Jīva, he reads 'any means' as any of the fitting attitudes toward Kṛṣṇa, the ones free of enmity, and takes the best of them.
उन उपायों में से किसी भी उत्कृष्ट उपाय से — 'निर्वैर' शब्द से जिसका प्रतिपादन हुआ है, अर्थात् काम आदि उपाय से। यही तात्पर्य है।