L1definition
bhukti-mukti-spṛhā yāvat piśācī hṛdi vartate |
bhukti-mukti-spṛhāthe craving for enjoyment and for liberation bhukti = worldly enjoyment; mukti = liberation; spṛhā = longing (nom. sg., subject)भोग और मुक्ति की चाह (यही कर्ता है)
yāvatas long as correlative with tāvat in L2जब तक
piśācīthe she-demon — i.e. that craving is a witch that possesses you nom. sg. fem., in apposition to spṛhāपिशाचिनी के रूप में (चाह की समानाधिकरण उपमा)
hṛdiin the heart loc. sg.हृदय में
vartatekeeps living, stays present pres. 3rd sg.बसी रहती है
yāvat — as long as; bhukti-mukti-spṛhā — the craving for enjoyment and liberation; piśācī — [being] a she-demon; hṛdi — in the heart; vartate — keeps dwelling.
bhukti-mukti-spṛhā — भोग और मुक्ति की चाह; piśācī — पिशाचिनी के रूप में; yāvat — जब तक; hṛdi — हृदय में; vartate — बसी रहती है।
The longing for worldly enjoyment and the longing for liberation are together called a piśācī, a she-demon. As long as this she-demon lives in the heart... The sentence is left hanging; the second line finishes it.
जब तक भोग और मुक्ति की चाह रूपी पिशाचिनी हृदय में बैठी रहती है,
piśācī: in ordinary usage a piśāca/piśācī is a flesh-eating goblin, a possessing ghost. Here it is a metaphor — the craving is not merely a fault but a haunting presence that takes over the heart, so no good can grow while it stays.
पिशाच या पिशाचिनी सामान्य प्रयोग में मांस खाने वाली, हृदय पर अधिकार जमा लेने वाली प्रेतयोनि है। यहाँ यह उपमा है — यह चाह केवल एक दोष नहीं, बल्कि हृदय पर छा जाने वाली प्रेत-बाधा है, जिसके रहते कोई शुभ पनप नहीं सकता।
L2definition
tāvad bhakti-sukhasyātra katham abhyudayo bhavet ||
tāvatfor just that long — so long as it stays correlative answering yāvatतब तक
bhakti-sukhasyaof the joy that bhakti gives gen. sg.; the thing whose rising is in questionभक्ति के सुख का (जिसका उदय प्रश्न में है)
atrahere — in that same heart adverbयहाँ, इस हृदय में
kathamhow could it ever — the expected answer is 'it cannot' rhetorical interrogativeभला कैसे (असम्भावना दिखाता प्रश्न)
abhyudayaḥa rising up, a dawning nom. sg., subject of bhavetउदय (यही कर्ता है)
bhavetcould there be optative 3rd sg.हो सकता है
tāvat — for that whole time; atra — here in the heart; bhakti-sukhasya — of the joy of bhakti; abhyudayaḥ — a rising; katham — how; bhavet — could there be.
tāvat — तब तक; atra — इस हृदय में; bhakti-sukhasya — भक्ति के सुख का; abhyudayaḥ — उदय; katham — भला कैसे; bhavet — हो सकता है।
For as long as that she-demon stays, how could the joy of bhakti ever rise up in that heart? It cannot. The two cravings and the joy of bhakti cannot occupy the same heart at once.
तब तक इस हृदय में भक्ति के सुख का उदय भला कैसे हो सकता है? — अर्थात् नहीं हो सकता।
abhyudaya: literally a sunrise, a dawning. Here it names the joy of bhakti breaking out and shining in the heart — which cannot happen while the she-demon squats there.
अभ्युदय का शब्दशः अर्थ है सूर्योदय, प्रभात होना। यहाँ यह भक्ति के आनन्द के हृदय में उदित होकर चमकने को कहता है — जो उस पिशाचिनी के वहाँ बैठे रहते सम्भव नहीं।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
atha mūlam anusarāmaḥ |
athanow, next sequential particle opening the commentअब
mūlamthe root text — Rūpa Gosvāmī's own base line acc. sg., object of anusarāmaḥमूल पाठ का (कर्म)
anusarāmaḥlet us follow, let us take up pres. 1st pl.हम अनुसरण करते हैं
atha — now; mūlam — the root verse; anusarāmaḥ — let us follow it.
atha — अब; mūlam — मूल पाठ का; anusarāmaḥ — हम अनुसरण करते हैं।
Jīva opens: now let us turn to the root text itself. He signals that he is about to comment on Rūpa's base verse, line by line.
अब हम मूल श्लोक का अनुसरण करते हैं।
mūla: literally 'the root.' In a commentary it means the base text being explained, as against the commentary layered on top of it.
मूल का शब्दशः अर्थ है जड़। टीका में इसका अर्थ है वह आधार-ग्रन्थ जिसकी व्याख्या हो रही है — उस पर ऊपर से रखी गई टीका से भिन्न।
s2avataranika
pūrvatra hetuṁ vyatirekeṇāha—bhuktīti |
pūrvatrain what came before — the earlier verse adverb, locative senseपूर्व श्लोक में
hetumthe reason, the cause acc. sg., object of āhaहेतु को (कर्म)
vyatirekeṇaby way of the negative side — by stating it as an exclusion instr. sg.; vyatireka = the contrary / absence caseव्यतिरेक अर्थात् अभाव के द्वारा
āhahe states, he says perf. 3rd sg., 'he' = Rūpa(रूप गोस्वामी) कहते हैं
bhuktītiwith the words 'bhukti…' — i.e. this verse, quoted by its first word pratīka, catch-word citation of the mūla'भुक्ति' इत्यादि कहकर (मूल का प्रतीक-उद्धरण)
pūrvatra — the earlier verse; hetum — the reason [for bhakti's joy]; vyatirekeṇa — by the negative route; āha — he states; bhukti iti — namely in the verse beginning 'bhukti…'.
pūrvatra — पूर्व श्लोक में; hetum — हेतु को; vyatirekeṇa — व्यतिरेक के द्वारा; āha — कहते हैं; bhuktīti — 'भुक्ति' इत्यादि कहकर।
The earlier verse gave the positive cause. Here, in the verse beginning 'bhukti…', Rūpa states that same point from the negative side: he tells us what blocks the joy of bhakti, so we see by contrast what lets it arise.
पूर्व श्लोक में रूप गोस्वामी हेतु को व्यतिरेक अर्थात् अभाव के ढंग से 'भुक्ति...' कहकर बताते हैं।
vyatireka: a standard logical move — proving a point by its absence. If X is present only when Y is absent, then Y is what obstructs X. Here: bhakti's joy rises only when the cravings are gone, which shows the cravings are the obstacle.
व्यतिरेक एक मानक तार्किक युक्ति है — किसी बात को उसके अभाव से सिद्ध करना। यदि X तभी हो जब Y न हो, तो Y ही X का बाधक ठहरता है। यहाँ भक्ति का सुख तभी उदित होता है जब वे चाहें मिट जाएँ — इससे सिद्ध होता है कि वे चाहें ही बाधक हैं।
s3gloss
atra mukti-spṛhāyām api piśācītvaṁ, bhāvāntareṇa bhakti-spṛhāvarakatvāt pūrvā, parā ca svonmukha-tātparyavatīti |
atrahere, in this verse adverb; also the pratīka markयहाँ (यह प्रतीक-चिह्न भी है)
mukti-spṛhāyām apieven in the case of the longing for liberation loc. sg. + api ('even'); the surprising memberमुक्ति की चाह में भी (आश्चर्यजनक सदस्य)
piśācītvamthe status of being a she-demon — being called a piśācī applies to it too nom. sg. abstract; the point being assertedपिशाचिनीपन (यही सिद्ध किया जा रहा है)
bhāvāntareṇain another mode, taking a different form instr. sg.; bhāva = state/mode, antara = otherभिन्न भाव के द्वारा
bhakti-spṛhāvarakatvātbecause it too screens off the longing for bhakti abl. sg. of reason; āvaraka = that which covers/blocksक्योंकि वह भक्ति की चाह को ढक देती है (कारण)
pūrvāthe first she-demon [is the craving for enjoyment] nom. sg. fem., supplying the first of the pairपहली चाह (भोग की)
parā caand the second one [is the craving for liberation] nom. sg. fem. + caऔर दूसरी (मुक्ति की चाह)
sva-unmukha-tātparyavatīone whose whole aim is turned toward its own self — self-centred, bent on one's own release nom. sg. fem.; unmukha = facing toward, tātparya = purport/aimअपनी ही ओर उन्मुख तात्पर्य वाली
iti— so [he means] closes the glossइस प्रकार (व्याख्या समाप्त)
atra — here; mukti-spṛhāyām api — even in the longing for liberation; piśācītvam — she-demon-hood [holds], bhakti-spṛhā-āvarakatvāt — because it screens off the longing for bhakti; bhāvāntareṇa — in a different mode; pūrvā — the first [is enjoyment-craving], parā ca — and the second [liberation-craving]; sva-unmukha-tātparyavatī — is self-centred in its aim; iti — thus.
atra — यहाँ; mukti-spṛhāyām api — मुक्ति की चाह में भी; piśācītvam — पिशाचिनीपन; bhakti-spṛhāvarakatvāt — भक्ति की चाह को ढकने के कारण; bhāvāntareṇa — भिन्न भाव से; pūrvā — पहली चाह; parā ca — और दूसरी; sva-unmukha-tātparyavatī — अपनी ओर उन्मुख तात्पर्य वाली।
Jīva heads off a worry: even the longing for liberation gets called a she-demon here. Why? Because it too covers over the longing for bhakti — only in a different mode. So there are two she-demons. The first is the craving for enjoyment. The second is the craving for liberation, and this one is 'self-facing' — its whole aim is one's own release, turned toward the self rather than toward the Lord.
यहाँ मुक्ति की चाह में भी पिशाचिनीपन है, क्योंकि वह भी भिन्न भाव से भक्ति की चाह को ढक देती है। पहली भोग की चाह है, और दूसरी अपनी ही ओर उन्मुख तात्पर्य वाली मुक्ति की चाह।
bhāvāntara / self-facing (sva-unmukha): both cravings block bhakti, but not identically. Enjoyment-craving reaches outward for pleasure; liberation-craving turns inward on saving oneself. Same effect — screening bhakti — by a different inner posture.
दोनों चाहें भक्ति को ढकती हैं, पर एक ही ढंग से नहीं। भोग की चाह बाहर सुख की ओर बढ़ती है; मुक्ति की चाह भीतर अपने ही उद्धार की ओर मुड़ती है। प्रभाव एक ही — भक्ति को ढक देना — पर भीतरी भाव भिन्न।
s4objection
atra yadyapi bhaktā api saṁsārato muktā bhavanty eva, tathāpi tad-aṁśe tu teṣāṁ tātparyaṁ na bhavaty eva, kintu bhakteḥ prabhāveṇaiva sā syād iti |
atraon this point adverb opening a possible doubtयहाँ (एक सम्भावित शंका पर)
yadyapigranted that, although concessive; sets up 'even though X, still Y'यद्यपि
bhaktāḥ apidevotees too nom. pl. + apiभक्त भी
saṁsārataḥfrom the round of birth and death abl. sg. of separationसंसार से
muktāḥ bhavanti evado in fact become liberated — that much is certain eva confirms the factमुक्त हो ही जाते हैं (निश्चय ही)
tathāpieven so, nevertheless answers yadyapiतथापि
tad-aṁśe tubut as regards that part [the liberation part] loc. sg. + tu; aṁśa = portion/aspectउस अंश में तो
teṣām tātparyam na bhavati evatheir aim is simply not on it at all eva stresses total absence of intentउनका तात्पर्य होता ही नहीं (पूर्ण अभाव)
kinturather correctiveकिन्तु
bhakteḥ prabhāveṇa evapurely by the power of bhakti itself instr. sg. of means + eva ('purely')केवल भक्ति के प्रभाव से ही
sā syātthat [liberation] just happens optative; sā = muktiवह मुक्ति हो जाती है
iti— this is the sense closes the replyइस प्रकार (उत्तर समाप्त)
atra — here; yadyapi — although; bhaktāḥ api — even devotees; saṁsārataḥ — from saṁsāra; muktāḥ bhavanti eva — do get freed; tathāpi — still; tad-aṁśe tu — as for that liberation-part; teṣām tātparyam na bhavati eva — their intent is not on it; kintu — rather; bhakteḥ prabhāveṇa eva — by bhakti's power alone; sā syāt — it comes about; iti — thus.
atra — यहाँ; yadyapi — यद्यपि; bhaktāḥ api — भक्त भी; saṁsārataḥ — संसार से; muktāḥ bhavanti eva — मुक्त हो ही जाते हैं; tathāpi — तथापि; tad-aṁśe tu — उस अंश में तो; teṣām tātparyam na bhavati eva — उनका तात्पर्य होता ही नहीं; kintu — किन्तु; bhakteḥ prabhāveṇa eva — केवल भक्ति के प्रभाव से ही; sā syāt — वह हो जाती है।
An objection is met. 'But devotees do get liberated from saṁsāra — so don't they too crave liberation?' Jīva answers: yes, they are freed, granted. But their aim is never set on that liberation part at all. Rather, liberation simply comes to them by the power of bhakti itself, as a by-product. Wanting it is the she-demon; receiving it unasked, through bhakti, is not.
यहाँ एक शंका — यद्यपि भक्त भी संसार से मुक्त हो ही जाते हैं, तथापि उस मुक्ति-अंश में उनका कोई तात्पर्य नहीं होता। किन्तु केवल भक्ति के प्रभाव से ही वह मुक्ति स्वयं आ जाती है।
s5alternative
vyāpnoti hṛdayaṁ yāvad bhakti-mukti-spṛhāgrahaḥ iti pāṭhāntaraṁ tu suśliṣṭaṁ, tad evam anayā kārikayā sādhakānām api bhukti-mukti-spṛhā na yuktety uktaṁ, tataḥ sutarām eva siddhānāṁ nāstīty abhiprāyas tu paratrobhaya-vidha-tat-tad-udāharaṇeṣu jñeyaḥ ||
vyāpnoti hṛdayaṁ yāvad bhakti-mukti-spṛhāgrahaḥan alternate reading of the line: '…as long as the seizing-grip of craving for enjoyment and liberation pervades the heart' quoted pāṭhāntara; graha = a seizing/possessing hold'जब तक भुक्ति-मुक्ति की चाह की जकड़ हृदय को व्याप्त किए रहती है' (उद्धृत पाठान्तर; ग्रह अर्थात् पकड़-जकड़)
iti pāṭhāntaram— this is a variant reading of the verse pāṭhāntara = a different textual versionयह पाठान्तर अर्थात् भिन्न पाठ
tu suśliṣṭamand it actually fits very neatly tu here mildly contrastive-additive; su-śliṣṭa = well-knit, well-joinedपरन्तु भलीभाँति सुसंगत (सु-श्लिष्ट — भलीभाँति जुड़ा हुआ)
tat evam anayā kārikayāso, in this way, by this verse instr. sg.; kārikā = the mnemonic verseइस प्रकार इस कारिका के द्वारा
sādhakānām apieven for practitioners still on the path gen. pl. + apiसाधकों के लिए भी
bhukti-mukti-spṛhā na yuktāthe craving for enjoyment and liberation is not fitting predicate; yukta = proper/appropriateभुक्ति-मुक्ति की चाह उचित नहीं
iti uktam— this much has been stated closes the first conclusionऐसा कहा गया
tataḥand from that it follows abl./adverb of consequenceइसलिए, उसके फलस्वरूप
sutarām evaall the more so, even more strongly eva intensifiesऔर भी अधिक निश्चय ही
siddhānām nāstifor the perfected ones it is simply absent gen. pl.; siddha = one already perfectedसिद्धों के लिए तो है ही नहीं
iti abhiprāyaḥ— that is the implied point abhiprāya = the intended purportयह अभिप्राय
tu paratra ubhaya-vidha-tat-tad-udāharaṇeṣu jñeyaḥbut it is to be gathered later, in the various examples of both kinds loc. pl.; ubhaya-vidha = of both types; udāharaṇa = illustrative caseआगे दोनों प्रकार के उन-उन उदाहरणों में जान लेना चाहिए
vyāpnoti… agrahaḥ iti pāṭhāntaram — [this] variant reading; tu suśliṣṭam — is well-fitting; tat evam anayā kārikayā — so by this verse; sādhakānām api — even for practitioners; bhukti-mukti-spṛhā na yuktā iti uktam — the craving is said to be improper; tataḥ — hence; siddhānām — for the perfected; sutarām eva nāsti — it is all the more absent; iti abhiprāyaḥ tu — but this purport; paratra ubhaya-vidha-tat-tad-udāharaṇeṣu jñeyaḥ — is to be understood later in the examples of both kinds.
vyāpnoti hṛdayaṁ yāvad bhakti-mukti-spṛhāgrahaḥ iti pāṭhāntaram — यह पाठान्तर; tu suśliṣṭam — भलीभाँति सुसंगत है; tat evam anayā kārikayā — इस प्रकार इस कारिका से; sādhakānām api — साधकों के लिए भी; bhukti-mukti-spṛhā na yuktā iti uktam — भुक्ति-मुक्ति की चाह उचित नहीं, ऐसा कहा गया; tataḥ — इससे; siddhānām sutarām eva nāsti — सिद्धों के लिए तो और भी नहीं; iti abhiprāyaḥ — यह अभिप्राय; paratra ubhaya-vidha-tat-tad-udāharaṇeṣu jñeyaḥ — आगे दोनों प्रकार के उदाहरणों में जान लेना चाहिए।
Jīva notes a variant reading of the line — '…as long as the grasping grip of craving for enjoyment and liberation pervades the heart' — and remarks that it fits very neatly. Either way, the verse's point is: even for practitioners still on the path, craving enjoyment or liberation is out of place. And if it is unfit for them, then for the perfected devotees it is even more plainly absent. But that further point — that the siddhas have none of it — is not spelled out here; it is to be gathered later, from the coming examples of both kinds. This is a suspended second reading: Jīva records the variant and its fit without discarding the main text, and defers the siddha-point rather than settling it now.
'जब तक भुक्ति-मुक्ति की चाह की जकड़ हृदय को व्याप्त किए रहती है' — यह पाठान्तर भी भलीभाँति बैठता है। इस कारिका से यह कहा गया कि साधकों तक के लिए भुक्ति-मुक्ति की चाह उचित नहीं; तब सिद्धों के लिए तो और भी नहीं। यह अभिप्राय आगे आने वाले दोनों प्रकार के उदाहरणों में समझ लेना चाहिए।
Mukunda-dāsa Gosvāmī
s1objection
nanu bhaktiṁ kurvatām ārtādīnāṁ tat-tad-icchā bhakti-sukhodayāt svata eva nivartate |
nanubut surely — [an opponent begins] particle opening an objection
bhaktiṁ kurvatāmof those who are practising bhakti gen. pl. pres. part.; whose desire is discussed
ārta-ādīnāmof the distressed and the rest — the four kinds of pious petitioners gen. pl.; ārta = the distressed; ādi = etc.
tat-tad-icchātheir respective desires [for relief, wealth, knowledge] nom. sg., subject of nivartate
bhakti-sukha-udayātonce the joy of bhakti rises up abl. sg.; here abl. of cause/occasion — 'from the arising of…'
svataḥ evaall on its own, automatically adverb + eva; without any outside help
nivartategoes away, ceases pres. 3rd sg.
nanu — but surely; bhaktiṁ kurvatām ārta-ādīnām — of the distressed and the other petitioners who practise bhakti; tat-tad-icchā — their several desires; bhakti-sukha-udayāt — once bhakti's joy dawns; svataḥ eva — of themselves; nivartate — fall away.
Mukunda raises an objection. Take the four kinds of pious people who approach the Lord — the distressed, and so on. They do practise bhakti. And once the joy of bhakti dawns in them, their particular material desires drop away by themselves. So the desires cure themselves through bhakti's own joy.
ārta-ādi: alludes to the four sukṛtins of Gītā 7.16 — the distressed (ārta), the seeker of wealth (arthārthī), the inquisitive (jijñāsu), and the wise (jñānī). The objector uses them as devotees who start out with desires yet still practise bhakti.
s2avataranika
kim atra kṛpayā ? tatrāha—bhuktīti |
kim atra kṛpayāso what role is left for [the Lord's] grace here? — none, the objector implies instr. sg. kṛpayā; rhetorical 'what use is…?'
tatrato that objection adverb pointing to the doubt just raised
āhahe [Rūpa] replies perf. 3rd sg.
bhuktītiwith the words 'bhukti…' — i.e. by this very verse pratīka citation of the mūla
kim atra kṛpayā — what need of grace here?; tatra — to that; āha — he answers; bhukti iti — with the verse 'bhukti…'.
Mukunda sharpens the objection: if bhakti's own joy dissolves the desires by itself, then what work is left for the Lord's grace? Grace would seem unnecessary. To answer this, Rūpa speaks the verse 'bhukti…'.
s3reply
yathā, piśācī-sthāne sajjanasya sthitir, tathā hṛdi tasyāṁ satyāṁ bhakti-sukhasyābhyudayo na, ata ibhādīnāṁ tat-tyāgaḥ kṛpayaivety uktam |
yathājust as opens the analogy
piśācī-sthānein a spot occupied by a she-demon loc. sg.; sthāna = place/spot
sajjanasya sthitiḥa good person's staying there [is impossible] nom. sg.; sat-jana = a good/holy person
tathāin the very same way completes the comparison
hṛdi tasyāṁ satyāmwhen she [the she-demon] is present in the heart locative absolute — 'she being present…'
bhakti-sukhasya abhyudayaḥ nathere is no rising of the joy of bhakti predicate; na = it does not happen
ataḥtherefore abl./adverb of consequence
ibha-ādīnāmin the case of Gajendra the elephant and the like gen. pl.; ibha = elephant, i.e. Gajendra
tat-tyāgaḥtheir giving-up of those desires nom. sg.; tyāga = abandonment
kṛpayā evahappens only through [the Lord's] grace instr. sg. + eva ('only'); the point being proved
iti uktam— this is what is stated closes the reply
yathā — just as; piśācī-sthāne — in a she-demon's spot; sajjanasya sthitiḥ — a good man's staying [cannot be]; tathā — so; hṛdi tasyāṁ satyām — when she is in the heart; bhakti-sukhasya abhyudayaḥ na — bhakti's joy does not rise; ataḥ — hence; ibha-ādīnām — for Gajendra and the like; tat-tyāgaḥ — the shedding of those desires; kṛpayā eva — is by grace alone; iti uktam — so it is said.
Mukunda answers with an analogy, and it maps cleanly. The haunted spot is the heart; the she-demon is the material desire; the good person who cannot stay there is the joy of bhakti. Just as a holy man cannot remain where a she-demon has taken up residence, so the joy of bhakti cannot rise in a heart where that desire still sits. Therefore — and this is the point — when devotees like Gajendra the elephant do let go of their desires, that shedding happens by the Lord's grace, not automatically by bhakti's joy. The analogy proves grace is needed to evict the she-demon first; it does not deny that bhakti's joy then flourishes. So grace is not idle after all.
ibha (Gajendra): the elephant-king of the Bhāgavata, seized by the crocodile, who cried out and was rescued by the Lord. Here he is the standard case of a distressed devotee whose desire was removed by grace, answering the objector's claim that desires simply fall away on their own.
s4conclusion
ata ārtādayo na śuddha-bhaktāv adhikāriṇaḥ, kintu tad-icchā-rahitā eva ||
ataḥso, from this abl./adverb of consequence
ārta-ādayaḥthe distressed and the rest [in their desiring state] nom. pl.
na śuddha-bhaktau adhikāriṇaḥare not yet the qualified candidates for pure bhakti loc. sg. śuddha-bhaktau; adhikārin = one entitled/eligible
kinturather corrective
tad-icchā-rahitāḥ evaonly those free of such desire [are qualified] nom. pl.; rahita = devoid of; eva restricts
ataḥ — therefore; ārta-ādayaḥ — the distressed and the rest; na śuddha-bhaktau adhikāriṇaḥ — are not qualified for pure bhakti; kintu — but; tad-icchā-rahitāḥ eva — only those rid of that desire [are].
Mukunda concludes. So the distressed and the other desiring petitioners are not, as such, qualified for pure bhakti. Only those who are free of that material desire are the true candidates. The four kinds count as devotees, but pure bhakti proper belongs to the desireless.
Viśvanātha Cakravartī
s1citation
bhuktīti—śrī-bhāgavate’pi svargāpavarga-narakeṣv api tulyārtha-darśinaḥ ity anena mokṣasya naraka-tulyatayā darśana-kathanād ato’tra mokṣa-spṛhāyāḥ piśācītva-kathanam api nāsaṅgatam iti jñeyam ||
bhuktītion the verse 'bhukti…' pratīka citation of the mūla'भुक्ति' इत्यादि (मूल का प्रतीक)
śrī-bhāgavate apiin the Śrī Bhāgavata as well loc. sg. + api ('also')श्रीभागवत में भी
svarga-apavarga-narakeṣu api tulya-artha-darśinaḥ'those who see equal worth in heaven, liberation, and hell alike' quoted Bhāgavata line; tulya = equal, artha = value, darśin = one who sees'स्वर्ग, अपवर्ग और नरक में भी समान अर्थ देखने वाले' (भागवत का उद्धृत वचन)
iti anena— by these words instr. sg.; the quote is the instrument of proofइस वचन से (प्रमाण के रूप में)
mokṣasya naraka-tulyatayā darśana-kathanātbecause it declares that liberation is to be viewed as on a par with hell abl. sg. of reason; tulyatā = parity; kathana = the statingक्योंकि मोक्ष को नरक के समान देखना कहा गया है (कारण)
ataḥfor that reason adverb of consequenceइसलिए
atrahere [in Rūpa's verse] adverbयहाँ
mokṣa-spṛhāyāḥ piśācītva-kathanam apicalling even the longing for liberation a she-demon nom. sg.; the point being justifiedमोक्ष की चाह का पिशाचिनीपन कहना भी
na asaṅgatamis not out of place, not inconsistent a-saṅgata = ill-fitting; na negatesअसंगत नहीं (अ-संगत — बेमेल; 'न' निषेध करता है)
iti jñeyam— so it should be understood closes the noteऐसा जान लेना चाहिए
bhukti iti — on 'bhukti…'; śrī-bhāgavate api — in the Bhāgavata too; svarga-apavarga-narakeṣu api tulya-artha-darśinaḥ iti anena — by the words 'seeing equal worth in heaven, liberation, and hell'; mokṣasya naraka-tulyatayā darśana-kathanāt — because liberation is said to be seen as equal to hell; ataḥ — therefore; atra — here; mokṣa-spṛhāyāḥ piśācītva-kathanam api — even calling the longing for liberation a she-demon; na asaṅgatam — is not unfitting; iti jñeyam — thus it should be known.
bhuktīti — 'भुक्ति' इत्यादि; śrī-bhāgavate api — श्रीभागवत में भी; svarga-apavarga-narakeṣu api tulya-artha-darśinaḥ iti anena — 'स्वर्ग, अपवर्ग और नरक में समान अर्थ देखने वाले' इस वचन से; mokṣasya naraka-tulyatayā darśana-kathanāt — मोक्ष को नरक के समान देखना कहे जाने के कारण; ataḥ — इसलिए; atra — यहाँ; mokṣa-spṛhāyāḥ piśācītva-kathanam api na asaṅgatam — मोक्ष की चाह को पिशाचिनीपन कहना भी असंगत नहीं; iti jñeyam — ऐसा जान लेना चाहिए।
Viśvanātha adds scriptural backing. The Bhāgavata itself speaks of devotees 'who see equal worth in heaven, liberation, and hell alike.' Since that line puts liberation on the same level as hell — something to be viewed as no better — it is entirely fitting that Rūpa's verse here should brand even the longing for liberation a she-demon. So the harsh label is not out of place; scripture already treats liberation as no prize.
'भुक्ति...' — श्रीभागवत में भी कहा है कि 'स्वर्ग, अपवर्ग और नरक में समान अर्थ देखने वाले' — इस वचन से मोक्ष को नरक के तुल्य बताया गया है। इसलिए यहाँ मोक्ष की चाह को पिशाचिनी कहना भी असंगत नहीं — ऐसा समझना चाहिए।
Why cited: Scriptural proof that even the desire for liberation deserves the harsh 'she-demon' label — the Bhāgavata already rates liberation on a par with hell.
क्यों उद्धृत: शास्त्रीय प्रमाण कि मुक्ति की चाह तक कठोर 'पिशाचिनी' संज्ञा की पात्र है — भागवत पहले ही मोक्ष को नरक के समान आँकता है।
apavarga (in the quote): a synonym for mokṣa, final liberation. The Bhāgavata line ranks it beside heaven and hell as equally beside the point for a pure devotee — which is exactly why Rūpa can call craving for it a she-demon.
अपवर्ग (इस उद्धरण में) मोक्ष अर्थात् अन्तिम मुक्ति का पर्याय है। भागवत का यह वचन इसे स्वर्ग और नरक के समान — शुद्ध भक्त के लिए एक-सा त्याज्य — आँकता है, इसीलिए रूप गोस्वामी उसकी चाह को पिशाचिनी कह सकते हैं।