L1other
tatrāpi ca viśeṣeṇa gatim aṇvīm anicchataḥ |
tatra apithere too — even among those already free of craving for enjoyment and liberation loc. tatra + api 'even'उनमें भी
caand (carrying on the ranking from the previous verse)और
viśeṣeṇain a special way, above the rest instr. adverbialविशेष रूप से
gatim aṇvīmthe subtle goal — that is, liberation acc. object of anicchataḥ; aṇu 'fine, subtle'उस सूक्ष्म गति को (मोक्षरूपी लक्ष्य को)
anicchataḥof the people who do not even want it gen. pl. pres. part., a-na-icchataḥ 'not desiring'जो नहीं चाहते, उन (जनों) का
tatra api — there too, even so; ca — and; viśeṣeṇa — in a special way; gatim aṇvīm — the subtle goal, liberation; anicchataḥ — of those not wanting it
tatra api — उनमें भी; ca — और; viśeṣeṇa — विशेष रूप से; gatim aṇvīm — सूक्ष्म गति (मोक्ष) को; anicchataḥ — न चाहनेवाले जनों का।
Carrying on from the last verse: even among such people, one group stands out in a special way. These are the people who do not even want the subtle goal — liberation itself. The verse is about them.
उनमें भी, विशेष रूप से, जो उस सूक्ष्म गति को — अर्थात् मोक्ष को — नहीं चाहते...
aṇu at home means 'atomic, minutely fine'; here it labels the goal of liberation as 'subtle' — the impersonal, formless attainment, which these devotees decline.
'अणु' का मूल अर्थ है परमाणु के समान अत्यन्त सूक्ष्म। यहाँ यह शब्द मोक्ष को 'सूक्ष्म' कहकर संकेत करता है — वह निराकार, निर्विशेष प्राप्ति, जिसे ये भक्त अस्वीकार कर देते हैं।
L2other
bhaktir hṛta-manaḥ-prāṇān premṇā tān kurute janān ||
bhaktiḥdevotion — it is the one that acts here nom., subjectभक्ति (कर्ता)
hṛta-manaḥ-prāṇānpeople whose minds and life-airs have been carried off acc. pl. bahuvrīhi describing tān janānजिनके मन और प्राण हर लिए गए हों, ऐसे
premṇāby means of prema (pure love) — the tool it uses instr. of meansप्रेम के द्वारा
tān janānthose very people (the ones who want no liberation) acc. pl., objectउन जनों को
kurutemakes them so, turns them into that 3 sg. mid. 'does, makes'बना देती है
bhaktiḥ — devotion; premṇā — by prema; tān janān — those people; hṛta-manaḥ-prāṇān — ones whose minds and life-airs are stolen away; kurute — makes
bhaktiḥ — भक्ति; premṇā — प्रेम के द्वारा; tān janān — उन जनों को; hṛta-manaḥ-prāṇān — जिनके मन और प्राण हर लिए गए हों, ऐसा; kurute — बना देती है।
Devotion takes those very people and, using prema (pure love), makes them into ones whose minds and life-airs it has carried off completely. In other words, bhakti steals their hearts and senses through love.
भक्ति प्रेम के द्वारा उन जनों को ऐसा बना देती है जिनके मन और प्राण हर लिए गए हों।
prāṇa at home means 'life-breath, vital air'; the commentators here read it as 'the senses' (indriyāṇi) — bhakti captures both mind and sense-faculties.
'प्राण' का मूल अर्थ है जीवन-वायु, प्राणवायु। यहाँ टीकाकार इसे 'इन्द्रियाँ' (इन्द्रियाणि) मानते हैं — भक्ति मन और इन्द्रिय दोनों को हर लेती है।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
muktīcchā-rahitāyā bhakter vaiśiṣṭyam āha—tatrāpīti |
muktīcchā-rahitāyāḥof the kind free from any wish for liberation gen. sg. f. qualifying bhakteḥ; mukti-icchā-rahita 'devoid of the desire for mukti'मुक्ति की इच्छा से रहित (जो) है, ऐसी
bhakteḥbelonging to that devotion gen. sg.भक्ति का
vaiśiṣṭyamthe special excellence, what sets it apart acc. object of āhaवैशिष्ट्य (विशेषता) को
āhahe states — Rūpa now tells it 3 sg. 'says'कहते हैं
tatra api itiwith the words 'tatra api' (there too) pratīka, citing the verse's opening'तत्रापि' इस पद से
muktīcchā-rahitāyāḥ bhakteḥ — of devotion free from the wish for liberation; vaiśiṣṭyam — its special excellence; āha — he states; tatra api iti — in the verse beginning 'tatra api'
muktīcchā-rahitāyāḥ — मुक्ति की इच्छा से रहित; bhakteḥ — भक्ति का; vaiśiṣṭyam — वैशिष्ट्य को; āha — कहते हैं; tatra api iti — 'तत्रापि' कहकर।
Jīva sets up the verse. Now Rūpa states the special excellence of the devotion that has no wish for liberation. He does so in the line beginning 'tatra api' ('there too').
मुक्ति की इच्छा से रहित भक्ति की विशेषता को 'तत्रापि' कहकर बताते हैं।
Jīva Gosvāmī's commentary.
यह जीव गोस्वामी की टीका है।
s2gloss
anvīṁ mokṣa-lakṣaṇām |
aṇvīmthe word 'subtle' [aṇvīm] means — pratīka being glossed'अण्वी' (जिस पद की व्याख्या हो रही है)
mokṣa-lakṣaṇāmthe one marked by liberation, i.e. the goal that is mokṣa acc. f., mokṣa-lakṣaṇa 'characterized by liberation'मोक्ष जिसका लक्षण है, ऐसी (गति)
aṇvīm — 'subtle'; mokṣa-lakṣaṇām — meaning the goal characterized by liberation
aṇvīm — 'अण्वी'; mokṣa-lakṣaṇām — मोक्षरूप (गति)।
Jīva glosses 'subtle' (aṇvīm): it means the goal whose defining mark is liberation. So the 'subtle goal' is simply mokṣa.
'अण्वी' का अर्थ है मोक्षरूप गति।
s3gloss
bhaktiḥ śravaṇādi-lakṣaṇā |
bhaktiḥthe word 'bhakti' here means — pratīkaभक्ति
śravaṇa-ādi-lakṣaṇāthe practice made of hearing and the rest nom. f., śravaṇa-ādi-lakṣaṇā 'marked by hearing etc.'श्रवण आदि जिसका लक्षण है, ऐसी
bhaktiḥ — 'devotion'; śravaṇa-ādi-lakṣaṇā — meaning that which is marked by hearing and so on
bhaktiḥ — भक्ति; śravaṇa-ādi-lakṣaṇā — श्रवण आदि लक्षणवाली।
Jīva glosses 'bhakti': it means the devotion defined by its practices — hearing about the Lord, chanting, and the rest. So it is practicing devotion (sādhana), the ninefold service.
यहाँ 'भक्ति' वह है जिसका लक्षण श्रवण आदि है।
śravaṇa-ādi = the nine limbs of bhakti beginning with hearing (śravaṇa) and chanting (kīrtana).
श्रवण-आदि से भक्ति के उन नौ अंगों का संकेत है जो श्रवण और कीर्तन से आरम्भ होते हैं।
s4gloss
hṛtam ātma-sāt-kṛtaṁ manaḥ prāṇāś cendriyāṇi yeṣāṁ tathā-bhūtān prema-dvārā kurute ||
hṛtam'carried off' means — pratīka, past part.'हृत' अर्थात्
ātma-sāt-kṛtammade entirely its own, taken over past part., ātma-sāt-kṛta 'made one's own'आत्मसात् किया हुआ, अपने वश में किया हुआ
manaḥ prāṇāḥ ca indriyāṇi yeṣāmthose whose mind, and life-airs — that is, the senses — are so taken bahuvrīhi analysis: 'of whom the mind and prāṇas/senses [are hṛta]'जिनके मन तथा प्राण अर्थात् इन्द्रियाँ (आत्मसात् की गई हैं), उन
tathā-bhūtānpeople brought to that state acc. pl., 'become such'वैसे बने हुए (जनों) को
prema-dvārāthrough the doorway of prema — love is the means instr., glossing premṇā; dvārā 'by way of'प्रेम के द्वारा
kuruteshe makes them so 3 sg. mid.बना देती है
hṛtam — 'carried off'; ātma-sāt-kṛtam — made entirely one's own; yeṣām manaḥ prāṇāḥ ca indriyāṇi — whose mind and life-airs, i.e. the senses; tathā-bhūtān — people become such; prema-dvārā — by way of prema; kurute — she makes
hṛtam — 'हृत'; ātma-sāt-kṛtam — आत्मसात् किया हुआ; manaḥ prāṇāḥ ca indriyāṇi yeṣām — जिनके मन तथा प्राण अर्थात् इन्द्रियाँ (हर ली गई); tathā-bhūtān — वैसे बने हुओं को; prema-dvārā — प्रेम के द्वारा; kurute — बना देती है।
Jīva unpacks the compound 'hṛta-manaḥ-prāṇān.' 'Carried off' means taken over completely, made bhakti's own. So it describes people whose mind and life-airs — here the senses — have been thus taken. Bhakti makes them into such people, and it does this by way of prema. Love is the channel through which it captures mind and senses alike.
'हृत' का अर्थ है आत्मसात् किया हुआ। जिनके मन तथा प्राण — अर्थात् इन्द्रियाँ — आत्मसात् कर ली गई हों, ऐसे जनों को भक्ति प्रेम के द्वारा वैसा बना देती है।
Mukunda-dāsa Gosvāmī
s1avataranika
bhukti-mukti-spṛhā-rahiteṣv api muktīcchā-rahitānāṁ vaiśiṣṭyam āha—tatrāpīti |
bhukti-mukti-spṛhā-rahiteṣu apieven among those with no hankering for enjoyment or liberation loc. pl. + api; bhukti-mukti-spṛhā-rahita 'free of longing for bhoga and mokṣa'
muktīcchā-rahitānāmof the ones specifically free from the wish for liberation gen. pl., partitive
vaiśiṣṭyamthe special excellence acc. object of āha
āhahe states it 3 sg.
tatra api itiin the verse beginning 'tatra api' pratīka
bhukti-mukti-spṛhā-rahiteṣu api — even among those free of longing for enjoyment and liberation; muktīcchā-rahitānām — of those free from the wish for liberation; vaiśiṣṭyam — the special excellence; āha — he states; tatra api iti — in 'tatra api'
Mukunda sets up the verse. Even among people who crave neither worldly enjoyment nor liberation, there is a subset who specifically reject the wish for liberation. Rūpa states what is special about them, in the line beginning 'tatra api.'
Mukunda-datta / Mukunda Gosvāmī's commentary. bhukti = worldly enjoyment; mukti = liberation — the two things a pure devotee wants nothing to do with.
s2gloss
anvīṁ mokṣa-lakṣaṇām |
aṇvīm'subtle' means — pratīka
mokṣa-lakṣaṇāmthe goal characterized by liberation acc. f.
aṇvīm — 'subtle'; mokṣa-lakṣaṇām — the goal marked by liberation
Mukunda glosses 'subtle' (aṇvīm) the same way: the goal whose mark is liberation — that is, mokṣa.
s3gloss
prāṇān indriyāṇi |
prāṇānthe word 'life-airs' [prāṇān] means — pratīka, acc. pl.
indriyāṇithe senses acc. pl. n., the gloss
prāṇān — 'life-airs'; indriyāṇi — meaning the senses
Mukunda glosses 'prāṇān': here it means the senses, not merely the breath. So 'hṛta-manaḥ-prāṇān' = those whose mind and senses have been stolen.
s4gloss
bhaktiḥ śravaṇādi-lakṣaṇā premṇā prema-dvārā ||
bhaktiḥ'bhakti' means — pratīka
śravaṇa-ādi-lakṣaṇāthat which is marked by hearing and the rest nom. f.
premṇā'by prema' means — pratīka, instr.
prema-dvārāby way of prema, with love as the means instr., the gloss of premṇā
bhaktiḥ — 'devotion'; śravaṇa-ādi-lakṣaṇā — marked by hearing and so on; premṇā — 'by prema'; prema-dvārā — by way of prema
Mukunda glosses two words. 'Bhakti' is the devotion marked by hearing and the rest. And 'premṇā' ('by prema') means 'by way of prema' — love is the channel through which it works.
Viśvanātha Cakravartī
s1avataranika
tayor madhye muktīcchā-rahitāyā bhakter vaiśiṣṭyam āha—tatrāpīti |
tayoḥ madhyebetween the two of them gen. dual + madhye 'in the midst of'उन दोनों में से
muktīcchā-rahitāyāḥof the kind free from the wish for liberation gen. sg. f. qualifying bhakteḥमुक्ति की इच्छा से रहित (जो) है, ऐसी
bhakteḥbelonging to that devotion gen. sg.भक्ति का
vaiśiṣṭyamthe special excellence acc. object of āhaवैशिष्ट्य (विशेषता) को
āhahe states it 3 sg.कहते हैं
tatra api itiin the verse beginning 'tatra api' pratīka'तत्रापि' इस पद से
tayoḥ madhye — between the two; muktīcchā-rahitāyāḥ bhakteḥ — of the devotion free from the wish for liberation; vaiśiṣṭyam — its special excellence; āha — he states; tatra api iti — in 'tatra api'
tayoḥ madhye — उन दोनों में से; muktīcchā-rahitāyāḥ — मुक्ति की इच्छा से रहित; bhakteḥ — भक्ति का; vaiśiṣṭyam — वैशिष्ट्य को; āha — कहते हैं; tatra api iti — 'तत्रापि' कहकर।
Viśvanātha sets up the verse. Of the two kinds just discussed, he now states what is special about the devotion that has no wish for liberation. He does so in the line beginning 'tatra api.'
उन दोनों में से मुक्ति की इच्छा से रहित भक्ति की विशेषता को 'तत्रापि' कहकर बताते हैं।
Viśvanātha Cakravartī's commentary. 'The two' = the two groups being ranked from the preceding verses.
यह विश्वनाथ चक्रवर्ती की टीका है। 'उन दोनों' से पूर्ववर्ती श्लोकों में क्रमबद्ध किए गए दो वर्गों का संकेत है।
s2conclusion
tathā ca viṣaya-bhogecchā na bhakter ātyantikaṁ virodhinīti bhāvaḥ |
tathā caand so, it follows that illative connectiveऔर इस प्रकार
viṣaya-bhoga-icchāthe desire for sense-enjoyment nom. f., subject; viṣaya-bhoga 'enjoyment of sense-objects'विषय-भोग की इच्छा
na bhakteḥ ātyantikam virodhinīis not an absolute enemy of devotion na + acc./nom. pred.; ātyantika 'absolute, total'; virodhinī 'opposed'भक्ति की आत्यन्तिक (पूर्ण) विरोधिनी नहीं है
iti bhāvaḥ— such is the underlying point iti + nom., closing formulaऐसा भाव है
tathā ca — and so; viṣaya-bhoga-icchā — the desire for sense-enjoyment; bhakteḥ ātyantikam virodhinī na — is not an absolute enemy of devotion; iti bhāvaḥ — this is the import
tathā ca — और इस प्रकार; viṣaya-bhoga-icchā — विषय-भोग की इच्छा; na bhakteḥ ātyantikam virodhinī — भक्ति की आत्यन्तिक विरोधिनी नहीं है; iti bhāvaḥ — यही भाव है।
Viśvanātha draws out the point. It follows that even the desire for sense-enjoyment is not devotion's absolute enemy. Bhakti can still capture and work on a person who has not fully shed such desire — since the verse shows bhakti overcoming them by force of prema. That is the underlying sense. (Note the measured claim: not that such desire is harmless, only that it is not an *absolute* barrier.)
और इस प्रकार विषय-भोग की इच्छा भक्ति की आत्यन्तिक विरोधिनी नहीं है — यही भाव है।
ātyantika at home means 'ultimate, final, absolute'; here it qualifies 'enemy' — the desire is an obstacle but not a total, insurmountable one.
'आत्यन्तिक' का मूल अर्थ है अन्तिम, पूर्ण, नितान्त। यहाँ यह 'विरोधिनी' का विशेषण है — यह इच्छा बाधक तो है, पर पूर्ण एवं अनुल्लंघनीय बाधा नहीं।
s3gloss
anvīṁ mokṣa-lakṣaṇāṁ gatim anicchato janān bhaktiḥ śravaṇa-kīrtanādi-lakṣaṇā hṛta-manaḥ-prāṇānātma-sātkṛta-manaḥ-prāṇān prema-dvārā kurute |
aṇvīm mokṣa-lakṣaṇām gatimthe subtle goal — that is, the goal marked by liberation acc. f.; aṇvīm glossed by mokṣa-lakṣaṇāmमोक्षरूप सूक्ष्म गति को
anicchataḥ janānthe people who do not want it acc. pl. (part. + noun), object of kuruteन चाहनेवाले जनों को
bhaktiḥ śravaṇa-kīrtana-ādi-lakṣaṇādevotion — the kind marked by hearing, chanting, and the rest nom. f., subjectश्रवण-कीर्तन आदि जिसका लक्षण है, ऐसी भक्ति
hṛta-manaḥ-prāṇānthe compound 'hṛta-manaḥ-prāṇān' [means] — pratīka being expanded'हृत-मनःप्राण' (जिस पद का विस्तार हो रहा है)
ātma-sāt-kṛta-manaḥ-prāṇānthose whose mind and life-airs have been made [bhakti's] own acc. pl. bahuvrīhi, the expansionजिनके मन और प्राण आत्मसात् कर लिए गए हैं, उन
prema-dvārāby way of prema — love as the means instr., glossing premṇāप्रेम के द्वारा
kuruteshe makes them so 3 sg. mid.बना देती है
aṇvīm mokṣa-lakṣaṇām gatim anicchataḥ janān — the people not wanting the subtle goal, i.e. liberation; bhaktiḥ śravaṇa-kīrtana-ādi-lakṣaṇā — devotion marked by hearing, chanting, etc.; hṛta-manaḥ-prāṇān = ātma-sāt-kṛta-manaḥ-prāṇān — those whose mind and life-airs are made [its] own; prema-dvārā — by way of prema; kurute — she makes
aṇvīm mokṣa-lakṣaṇām gatim — मोक्षरूप सूक्ष्म गति को; anicchataḥ janān — न चाहनेवाले जनों को; bhaktiḥ śravaṇa-kīrtana-ādi-lakṣaṇā — श्रवण-कीर्तन आदि लक्षणवाली भक्ति; hṛta-manaḥ-prāṇān — 'हृत-मनःप्राण'; ātma-sāt-kṛta-manaḥ-prāṇān — जिनके मन-प्राण आत्मसात् कर लिए गए हैं, उन्हें; prema-dvārā — प्रेम के द्वारा; kurute — बना देती है।
Viśvanātha runs the whole line together. Take the people who do not want the subtle goal — that is, liberation. Devotion — the kind marked by hearing, chanting, and the rest — turns them into ones whose mind and life-airs have been made entirely its own. And it does this by way of prema. So bhakti, through love, wholly takes over the mind and senses of those who never asked for liberation.
मोक्षरूप सूक्ष्म गति को न चाहनेवाले जनों को श्रवण-कीर्तन आदि लक्षणवाली भक्ति, प्रेम के द्वारा, ऐसा बना देती है जिनके मन और प्राण आत्मसात् कर लिए गए हों।
s4gloss
prāṇā indriyāṇi ||
prāṇāḥthe word 'life-airs' [means] — pratīka, nom. pl.'प्राण' अर्थात्
indriyāṇithe senses nom. pl. n., the glossइन्द्रियाँ
prāṇāḥ — 'life-airs'; indriyāṇi — meaning the senses
prāṇāḥ — 'प्राण'; indriyāṇi — इन्द्रियाँ।
Viśvanātha closes with the same gloss as the others: 'prāṇāḥ' here means the senses. So what bhakti carries off is the mind together with the sense-faculties.
यहाँ 'प्राण' का अर्थ इन्द्रियाँ हैं।