Commentary — decoded
Jīva Gosvāmī
s1gloss
nāka-pṛṣṭhaṁ dhruva-padam |
nāka-pṛṣṭhaṁ'the summit of heaven' meansनाकपृष्ठ (जिसका अर्थ किया जा रहा है)
dhruva-padamthe station of Dhruva, the pole-star worldध्रुव का पद
nāka-pṛṣṭham — the summit of heaven; dhruva-padam — [means] the station of Dhruva
nāka-pṛṣṭhaṁ — नाकपृष्ठ (जिसका अर्थ किया जा रहा है); dhruva-padam — ध्रुव का पद
Jīva glosses the words. 'The summit of heaven' means the station of Dhruva — the pole-star realm, the highest fixed point of the sky.
'नाकपृष्ठ' का अर्थ है ध्रुवपद।
dhruva-pada: Dhruva's post, the pole-star region, held to be the topmost, unmoving place in the material heavens.
ध्रुवपद = ध्रुव का स्थान, ध्रुवतारा का क्षेत्र, जो भौतिक स्वर्गों में सबसे ऊँचा और अचल स्थान माना जाता है।
s2gloss
sārvabhaumaṁ śrī-priyavratādīnām iva mahārājyam |
sārvabhaumaṁ'rule over the whole earth' meansसार्वभौम राज्य
śrī-priyavratādīnām ivalike that of Priyavrata and kings of his kindश्रीप्रियव्रत आदि के समान
mahārājyama great imperial kingdomमहान राज्य
sārvabhaumam — world-rule; śrī-priyavratādīnām iva mahārājyam — [means] a great kingdom like Priyavrata's and others'
sārvabhaumaṁ — सार्वभौम राज्य; śrī-priyavratādīnām iva — श्रीप्रियव्रत आदि के समान; mahārājyam — महान राज्य
'Rule over the whole earth' means a great empire, like the one Priyavrata and kings of his kind held.
'सार्वभौम' अर्थात् श्रीप्रियव्रत आदि के समान महान राज्य।
Priyavrata: a famous universal emperor in the Bhāgavatam, cited as the model of earthly world-sovereignty.
प्रियव्रत — भागवत का एक प्रसिद्ध सार्वभौम सम्राट्, जिसे पृथ्वी के आधिपत्य का आदर्श माना गया है।
s3gloss
rasādhipatyaṁ pātālādi-sāmrājyam |
rasādhipatyaṁ'lordship over the nether worlds' meansरसाधिपत्य
pātālādi-sāmrājyamsovereignty over Pātāla and the lower realmsपाताल आदि का साम्राज्य
rasādhipatyam — lordship over the nether worlds; pātālādi-sāmrājyam — [means] sovereignty over Pātāla and the rest
rasādhipatyaṁ — रसाधिपत्य; pātālādi-sāmrājyam — पाताल आदि का साम्राज्य
'Lordship over the nether worlds' means being sovereign over Pātāla and the other lower realms.
'रसाधिपत्य' अर्थात् पाताल आदि का साम्राज्य।
rasā / pātāla: the subterranean worlds of the Purāṇic cosmology; 'rasādhipatya' is kingship over them.
रसा / पाताल — पौराणिक विश्वरचना के अधोलोक; 'रसाधिपत्य' उन पर का राज्य है।
s4gloss
apunarbhavaṁ mokṣam api tvā tvāṁ virahayya tyaktvā |
apunarbhavaṁ'no more rebirth' meansअपुनर्भव (फिर जन्म न होना)
mokṣamliberationमोक्ष
apieven thisभी
tvā tvāṁyou — that is, 'tvā' stands for 'tvām''त्वा' अर्थात् तुझको
virahayya tyaktvā'virahayya' means having left you, having given you upविरहय्य अर्थात् छोड़कर
apunarbhavam — no more rebirth; mokṣam api — [means] even liberation; tvā = tvām — 'tvā' stands for 'you'; virahayya = tyaktvā — 'having been parted' means 'having given up'
apunarbhavaṁ — अपुनर्भव (फिर जन्म न होना); mokṣam — मोक्ष; api — भी; tvā tvāṁ — 'त्वा' अर्थात् तुझको; virahayya tyaktvā — छोड़कर
'No more rebirth' means even liberation. Jīva also fixes the grammar: the short 'tvā' stands for 'tvām,' you; and 'virahayya,' having been parted, means 'having given you up.'
'अपुनर्भव' अर्थात् मोक्ष भी; 'त्वा' अर्थात् तुझको छोड़कर।
s5gloss
atra nākapṛṣṭhādi-catuṣṭayasyānukramaś ca nyūnatva-vivakṣayā tataś cottarottara-kaimutyam api |
atrahere, in this verseयहाँ
nākapṛṣṭhādi-catuṣṭayasyaof the set of four beginning with the summit of heaven genitiveनाकपृष्ठ आदि चारों का
anukramaḥ cathe order in which they are listed is deliberateऔर (इनका) क्रम
nyūnatva-vivakṣayābecause he means to show each is lower than the next instrumental of cause: 'by the intention to state inferiority'क्योंकि क्रमशः न्यूनता कहनी अभीष्ट है
tataḥ caand from that ordering it followsऔर उससे
uttarottara-kaimutyam apia step-by-step 'how much more so' — each later refusal weighs still more 'kaimutya' = the a-fortiori force of 'how much more'उत्तरोत्तर कैमुत्य ('फिर क्या कहना' का बल) भी
atra — here; nākapṛṣṭhādi-catuṣṭayasya anukramaḥ ca — the sequence of the four beginning with the summit of heaven; nyūnatva-vivakṣayā — is by the intention to state each is lower; tataḥ ca uttarottara-kaimutyam api — and hence a rising 'how much more' at each step
atra — यहाँ; nākapṛṣṭhādi-catuṣṭayasya — नाकपृष्ठ आदि चारों का; anukramaḥ ca — और (इनका) क्रम; nyūnatva-vivakṣayā — क्योंकि क्रमशः न्यूनता कहनी अभीष्ट है; tataḥ ca — और उससे; uttarottara-kaimutyam api — उत्तरोत्तर कैमुत्य भी
Jīva explains the order. These first four — heaven's summit, Brahmā's post, earth-empire, nether-lordship — are listed on purpose. Each is meant as lower than the one before it. And so there is a mounting 'how much more': if he refuses even the lesser thing, how much more the greater. Each refusal carries more force than the last.
यहाँ नाकपृष्ठ आदि चारों का जो क्रम है, वह क्रमशः न्यूनता कहने के अभिप्राय से है; और उससे उत्तरोत्तर 'फिर क्या कहना' (कैमुत्य) का बल भी निकलता है।
kaimutya: from 'kim uta,' 'how much more' — the a-fortiori step: granted the small case, the large one follows all the more.
कैमुत्य 'किम् उत' से बना — 'फिर क्या कहना': छोटी बात सिद्ध होने पर बड़ी और भी सहज सिद्ध हो जाती है।
s6gloss
dhruvapadasya śraiṣṭhyaṁ viṣṇupada-sannihitatvāt |
dhruvapadasyaof Dhruva's station genitiveध्रुवपद की
śraiṣṭhyaṁits being the best of themश्रेष्ठता
viṣṇupada-sannihitatvātbecause it lies right next to Viṣṇu's abode ablative of reason: 'from its being close to Viṣṇupada'क्योंकि वह विष्णुपद के समीप है
dhruvapadasya śraiṣṭhyam — the pre-eminence of Dhruva's station; viṣṇupada-sannihitatvāt — because it is situated near the abode of Viṣṇu
dhruvapadasya — ध्रुवपद की; śraiṣṭhyaṁ — श्रेष्ठता; viṣṇupada-sannihitatvāt — क्योंकि वह विष्णुपद के समीप है
Why is Dhruva's station the best of the four? Because it sits right next to Viṣṇu's own abode. Nearness to the Lord's realm is what makes it highest.
ध्रुवपद की श्रेष्ठता इसलिए है कि वह विष्णुपद के समीप स्थित है।
viṣṇupada: 'the foot/step of Viṣṇu,' the topmost region of the sky, Viṣṇu's abode; Dhruva's pole-station is placed just below it.
विष्णुपद = 'विष्णु का चरण/पद', आकाश का सर्वोच्च क्षेत्र, विष्णु का धाम; ध्रुव का स्थान उससे ठीक नीचे रखा गया है।
s7gloss
yoga-siddhādikaṁ tu sarvatraiteṣāṁ paścād vinyastam |
yoga-siddhādikaṁ tubut the yogic perfections and the likeयोगसिद्धि आदि तो (परन्तु)
sarvatraeverywhere, in every listing of these thingsसर्वत्र
eteṣāṁ paścātafter all of these genitive + 'paścāt', afterइन (चारों) के पश्चात्
vinyastamare placed 'set down, positioned'रखा गया है
yoga-siddhādikaṁ tu — but the perfections of yoga and so on; sarvatra eteṣāṁ paścāt vinyastam — are everywhere placed after these [four]
yoga-siddhādikaṁ tu — योगसिद्धि आदि तो; sarvatra — सर्वत्र; eteṣāṁ paścāt — इन (चारों) के पश्चात्; vinyastam — रखा गया है
The mystic perfections and things like them, though — 'tu' marks the contrast — are always ranked after these four. In every such list they come last, not among the first group.
परन्तु योगसिद्धि आदि तो सर्वत्र इन चारों के पश्चात् रखे गए हैं।
The 'tu' (but) separates the second pair (yoga-siddhi, mokṣa) from the first four; Jīva notes their standard placement is after the four just glossed.
'तु' (परन्तु) दूसरे युगल (योगसिद्धि, मोक्ष) को पहले चार से अलग करता है; जीव कहते हैं कि इनका सामान्य स्थान उन चारों के बाद है।
s8conclusion
anayos tūttaratra śraiṣṭhyam ||
anayoḥ tuand between these two — yoga-perfection and liberation genitive dualइन दोनों की तो
uttaratrain the latter one, liberationबाद वाले (मोक्ष) में
śraiṣṭhyamlies the higher rankश्रेष्ठता
anayoḥ tu — but of these two; uttaratra śraiṣṭhyam — the pre-eminence is in the latter
anayoḥ tu — इन दोनों की तो; uttaratra — बाद वाले (मोक्ष) में; śraiṣṭhyam — श्रेष्ठता
And between those two — mystic power and liberation — the higher of the pair is the latter. Liberation ranks above the yogic perfections. So even the greatest of all these, liberation, is what Vṛtra refuses last and most emphatically.
इन दोनों में से बाद वाले (मोक्ष) की श्रेष्ठता है।
Viśvanātha Cakravartī
s1gloss
na neti nākapṛṣṭhaṁ svarga-padaṁ |
na na ition the repeated 'na, na' (not, not) 'iti' flags the words being glossed'न न' — इस प्रकार (जो पद समझाया जा रहा है)
nākapṛṣṭhaṁ'the summit of heaven' meansनाकपृष्ठ
svarga-padaṁthe realm of the heavenly worldsस्वर्गलोक
na na iti — as to the words 'not, not'; nākapṛṣṭham — the summit of heaven; svarga-padam — [means] the station of heaven
na na iti — 'न न' ऐसा कहकर; nākapṛṣṭhaṁ — नाकपृष्ठ; svarga-padaṁ — स्वर्गलोक
Viśvanātha takes up the repeated 'na, na.' He glosses 'the summit of heaven' as the realm of the heavenly worlds — the region of svarga.
'न न' इस पद से — नाकपृष्ठ अर्थात् स्वर्गलोक।
svarga-pada: the heavenly plane; Viśvanātha reads nāka-pṛṣṭha as heaven generally, where Jīva read it more narrowly as Dhruva's pole-station.
स्वर्गपद = स्वर्गलोक; विश्वनाथ नाकपृष्ठ को सामान्य स्वर्ग मानते हैं, जबकि जीव ने इसे संकुचित रूप से ध्रुवपद माना।
s2gloss
he samañjasa ! tvā tvāṁ virahayya tyaktvā ||
he samañjasa'O perfectly fitting one!' — addressing the Lord vocativeहे समञ्जस
tvā tvāṁ'tvā' stands for 'tvām,' you'त्वा' अर्थात् तुझको
virahayya tyaktvā'virahayya' means having given you up, having parted from youविरहय्य अर्थात् छोड़कर
he samañjasa — O perfectly fitting Lord; tvā = tvām — 'tvā' means 'you'; virahayya = tyaktvā — 'having been parted' means 'having given up'
he samañjasa — हे समञ्जस; tvā tvāṁ — 'त्वा' अर्थात् तुझको; virahayya tyaktvā — छोड़कर
Viśvanātha reads the address: 'O perfectly fitting Lord.' Like Jīva, he fixes the grammar — 'tvā' stands for 'tvām,' you, and 'virahayya,' having been parted, means 'having given you up.'
हे समञ्जस! 'त्वा' अर्थात् तुझको छोड़कर।