aṣṭame śrī-gajendroktau (8.3.20)—
ekāntino yasya na kañcanārthaṁ
vāñchanti ye vai bhagavat-prapannāḥ |
aty-adbhutaṁ tac-caritaṁ sumaṅgalaṁ
gāyanta ānanda-samudra-magnāḥ ||quoted · aṣṭame śrī-gajendroktau
The verse — decoded
L1citation
ekāntino yasya na kañcanārthaṁ
ekāntinaḥhis one-pointed devotees, who fix on him alone nom. pl., subject; from eka-anta 'single-minded'अनन्य भक्त (जो एकमात्र भगवान् को ही चाहते हैं)
yasyawhose — that is, the Lord's gen. sg., relativeजिस (भगवान्) के
na kañcana arthaṁnot any object at all, no gain whatsoever acc. sg. with na … kañcana 'not any'किसी भी वस्तु (अर्थ) को नहीं
vāñchantithey long for, they want pres. 3rd pl.(नहीं) चाहते
yasya — whose (the Lord's); ekāntinaḥ — one-pointed devotees; na kañcana arthaṁ — not any object at all; vāñchanti — long for.
ekāntinaḥ — अनन्य भक्त; yasya — जिस भगवान् के; na kañcana arthaṁ — कोई भी वस्तु; vāñchanti — नहीं चाहते
The Lord has devotees who are fixed on him alone. These one-pointed devotees do not long for any reward at all. They want nothing besides him.
अनन्य भक्त जिस भगवान् के हैं, वे किसी भी वस्तु की कामना नहीं करते।
Why cited: Verse quoted (SB 8.3.20, Gajendra's prayer) to show the surrendered devotee desires nothing but the Lord himself.
क्यों उद्धृत: यह श्लोक (श्रीमद्भागवत ८.३.२०, गजेन्द्र की स्तुति) इसलिए उद्धृत है कि शरणागत भक्त स्वयं भगवान् के अतिरिक्त और कुछ नहीं चाहता।
ekāntin: 'one-pointed' — a devotee with a single object, seeking the Lord and nothing else, not the Lord as a means to some other prize.
एकान्तिन् का अर्थ है 'एकनिष्ठ' — जिसका एकमात्र लक्ष्य भगवान् ही हैं, जो भगवान् के अतिरिक्त और कुछ नहीं माँगता, और भगवान् को किसी दूसरे लाभ का साधन बनाकर नहीं भजता।
L2citation
vāñchanti ye vai bhagavat-prapannāḥ |
vāñchantithey long for (verb carried over from the line above) pres. 3rd pl.चाहते हैं
yethose who — naming the same devotees again nom. pl., relativeजो
vaiindeed, truly (an emphatic — it underscores the point) emphatic particleनिश्चय ही
bhagavat-prapannāḥhaving taken shelter of the Lord, fully surrendered to him nom. pl., compound; prapanna 'surrendered'भगवान् के शरणागत
ye — those who; vai — indeed; bhagavat-prapannāḥ — are surrendered to the Lord; [na kañcana arthaṁ vāñchanti — long for no object at all].
vāñchanti — चाहते हैं; ye — जो; vai — निश्चय ही; bhagavat-prapannāḥ — भगवान् के शरणागत
These are the ones who have surrendered to the Lord. Truly, having taken shelter of him, they ask for nothing else.
जो निश्चय ही भगवान् के शरणागत भक्त हैं — यहाँ 'चाहते हैं' क्रिया पूर्व पंक्ति के 'न' से जुड़ती है, अर्थात् वे किसी वस्तु की इच्छा नहीं करते।
Why cited: Names the desireless devotees as the bhagavat-prapanna, those wholly surrendered — the point the verse is adduced to establish.
क्यों उद्धृत: यह पंक्ति उन निष्काम भक्तों को 'भगवत्-प्रपन्न' — पूर्णतः शरणागत — कहकर पहचानती है; इसी बात को सिद्ध करने के लिए श्लोक लाया गया है।
L3citation
aty-adbhutaṁ tac-caritaṁ sumaṅgalaṁ
ati-adbhutaṁutterly wonderful, astonishing beyond measure acc. sg. n.; ati- 'exceedingly' + adbhuta 'wonderful'अत्यन्त अद्भुत
tat-caritaṁhis conduct, his deeds and pastimes acc. sg. n.; tat 'his' + carita 'doings'उनका (भगवान् का) चरित्र
su-maṅgalaṁsupremely blessed — it brings good fortune to whoever hears it acc. sg. n.; su- 'excellently' + maṅgala 'blessing'परम मंगलमय
tat-caritaṁ — his deeds; ati-adbhutaṁ — utterly wonderful; su-maṅgalaṁ — supremely blessing; [gāyantaḥ — singing].
ati-adbhutaṁ — अत्यन्त अद्भुत; tat-caritaṁ — उनका चरित्र; su-maṅgalaṁ — परम मंगलमय
His deeds are utterly wonderful. They are supremely blessed — hearing them brings good fortune. These are what such devotees sing.
भगवान् का वह चरित्र अत्यन्त अद्भुत और परम मंगलमय है।
Why cited: States the object of the devotees' singing — the Lord's wonderful, blessing-bearing deeds — for which they seek no other reward.
क्यों उद्धृत: यह भक्तों के गान का विषय बताती है — भगवान् की अद्भुत, मंगलदायी लीलाएँ — जिनके बदले वे कोई अन्य फल नहीं चाहते।
sumaṅgala: 'a blessing to open with, good fortune' — not merely 'auspicious'; the deeds are themselves the source of blessing for anyone who takes them up.
सुमंगल का अर्थ है 'जिससे आरम्भ करना ही शुभ हो, परम सौभाग्य' — केवल 'शुभ' नहीं; ये लीलाएँ स्वयं ही, जो इन्हें ग्रहण करे उसके लिए, मंगल का स्रोत हैं।
L4citation
gāyanta ānanda-samudra-magnāḥ ||
gāyantaḥsinging, chanting — this is what they do instead of wanting rewards nom. pl. pres. part.; from √gai 'to sing'गाते हुए
ānanda-samudra-magnāḥplunged into an ocean of bliss, sunk deep in joy nom. pl. compound; ānanda 'bliss' + samudra 'ocean' + magna 'immersed'आनन्द के समुद्र में डूबे हुए
[tat-caritaṁ] gāyantaḥ — singing his deeds; ānanda-samudra-magnāḥ — drowned in an ocean of bliss.
gāyantaḥ — गाते हुए; ānanda-samudra-magnāḥ — आनन्द के समुद्र में निमग्न
Singing those deeds, they are plunged into an ocean of bliss. They are so sunk in joy that no outside reward could add anything to it.
उस चरित्र को गाते हुए वे भक्त आनन्द के समुद्र में डूब जाते हैं।
Why cited: Closes the quoted verse: the devotees are already drowned in bliss from singing, so they crave nothing — the very desirelessness the passage is cited to prove.
क्यों उद्धृत: यह उद्धृत श्लोक को समेटती है: भक्त गान से ही आनन्द में डूब चुके हैं, अतः कुछ नहीं चाहते — यही निष्कामता सिद्ध करने के लिए श्लोक लाया गया।
ānanda-samudra-magna: the image is of being fully submerged, not merely wading — the joy is total, which is why nothing further is wanted.
आनन्द-समुद्र-मग्न का चित्र है पूरी तरह डूब जाने का, केवल किनारे पर उतरने का नहीं — आनन्द पूर्ण है, इसीलिए और कुछ नहीं चाहिए।
Commentary — decoded
Jīva Gosvāmī + Mukunda-dāsa Gosvāmī
s1other
na vyākhyātam |
na vyākhyātamnot commented on — these two ācāryas leave the verse without explanation past part. n.; vi-ā-√khyā 'to explain'व्याख्या नहीं की गई
na vyākhyātam — [it was] not explained.
na vyākhyātam — व्याख्या नहीं की गई
Jīva Gosvāmī and Mukunda give no comment here. They pass over this verse without explanation.
(इन टीकाकारों ने) इस श्लोक की व्याख्या नहीं की।
vyākhyāta: 'explained, glossed' — the editorial note simply records that these commentators offered nothing on this verse, so the reader should not look for their gloss.
व्याख्यात का अर्थ है 'व्याख्या किया गया, टीका किया गया'; यह सम्पादकीय टिप्पणी केवल इतना दर्ज करती है कि इन टीकाकारों ने इस श्लोक पर कुछ नहीं लिखा, अतः पाठक उनकी टीका न खोजे।
Viśvanātha Cakravartī
s1avataranika
ekāntina iti |
ekāntinaḥ iti'ekāntinaḥ…' and so on — Viśvanātha picks up the verse by its opening word to begin his comment pratīka (catch-word citation) + iti'एकान्तिनः' यह (प्रतीक)
ekāntinaḥ iti — [the verse beginning] 'ekāntinaḥ…'.
ekāntinaḥ iti — 'एकान्तिनः' इस प्रतीक (शीर्ष-पद) से
Viśvanātha now takes up the verse. He names it by its first word, 'ekāntinaḥ,' and begins to explain.
'एकान्तिनः' — इस पद को उद्धृत करके (विश्वनाथ टीका आरम्भ करते हैं)।
s2gloss
ekāntino yasya bhaktā na kañcanārthaṁ vāñchanti tam īḍa ity uttareṇānvayah |
ekāntinaḥ yasya bhaktāḥthe one-pointed devotees whose — that is, the Lord's — one-pointed devotees supplies bhaktāḥ 'devotees' as the noun for ekāntinaḥजिस (भगवान्) के अनन्य भक्त
na kañcana arthaṁ vāñchantido not long for any object at all restates the verse's clauseकिसी वस्तु की इच्छा नहीं करते
tam īḍe iti uttareṇa anvayaḥthe construing runs on into what follows — 'Him I praise' — so read this verse together with the next uttareṇa 'with the following' (verse); anvaya 'grammatical connection''तम् ईडे' इस आगे के (श्लोक) से अन्वय (व्याकरणिक सम्बन्ध)
yasya bhaktāḥ ekāntinaḥ — whose devotees are one-pointed; na kañcana arthaṁ vāñchanti — long for no object at all; tam — him; īḍe iti uttareṇa anvayaḥ — 'I praise,' says the following verse, with which this connects.
ekāntinaḥ yasya bhaktāḥ — जिसके अनन्य भक्त; na kañcana arthaṁ vāñchanti — किसी वस्तु को नहीं चाहते; tam īḍe iti uttareṇa anvayaḥ — 'तम् ईडे' इस उत्तर श्लोक से अन्वय
Viśvanātha first supplies the missing noun: the 'one-pointed ones' are the Lord's devotees. They long for no object at all. Then he points out where the sentence finishes: it does not finish in this verse. It runs on into the next one, which says 'tam īḍe' — 'Him I praise.' So this verse and the following are to be read as one sentence.
जिसके अनन्य भक्त किसी वस्तु की इच्छा नहीं करते — उस (भगवान्) को (मैं स्तुति करता हूँ); यहाँ 'तम् ईडे' इस आगे आने वाले श्लोक के साथ अन्वय है।
īḍe: 'I praise, I extol' (first person of √īḍ) — the main verb sits in the next verse; Viśvanātha flags that the grammar of 8.3.20 is completed only by 8.3.21.
ईडे का अर्थ है 'मैं स्तुति करता हूँ' (√ईड् का उत्तम पुरुष एकवचन); मुख्य क्रिया अगले श्लोक में है — विश्वनाथ संकेत करते हैं कि ८.३.२० का वाक्य ८.३.२१ से ही पूर्ण होता है।
s3reply
kuto na vāñchanti, yato bhagavat-prapannā bhagavat-prapatti-mahā-sampattyaiva paripūrṇā ity arthaḥ |
kutaḥ na vāñchantiwhy do they not long for anything? — he raises the question himself kutaḥ 'from what cause, why'; sets up the answerवे क्यों नहीं चाहते
yataḥ bhagavat-prapannāḥbecause they are surrendered to the Lord yataḥ 'because'; gives the reason answering kutaḥक्योंकि वे भगवान् के शरणागत हैं
bhagavat-prapatti-mahā-sampattyā eva paripūrṇāḥthey are already completely full simply by the great treasure that is surrender to the Lord instr. of cause: 'by … alone'; eva 'alone, simply'; paripūrṇa 'wholly full'भगवान् की शरणागति रूपी महासम्पत्ति से ही पूर्णतः परिपूर्ण
iti arthaḥthat is the meaning closing formulaऐसा अर्थ है
kutaḥ na vāñchanti — why do they not long for anything?; yataḥ bhagavat-prapannāḥ — because they are surrendered to the Lord; bhagavat-prapatti-mahā-sampattyā eva paripūrṇāḥ — being completely full by the great treasure of surrender alone; iti arthaḥ — that is the meaning.
kutaḥ na vāñchanti — क्यों नहीं चाहते; yataḥ bhagavat-prapannāḥ — क्योंकि वे भगवान् के शरणागत हैं; bhagavat-prapatti-mahā-sampattyā eva paripūrṇāḥ — भगवत्-शरणागति रूपी महासम्पत्ति से ही परिपूर्ण; iti arthaḥ — ऐसा अर्थ है
Viśvanātha asks: why do they want nothing? He answers: because they are surrendered to the Lord. Surrender to the Lord is itself a great treasure. That one treasure fills them completely. Once you are already full, there is nothing left to want. That is the meaning.
वे क्यों नहीं चाहते? क्योंकि वे भगवान् के शरणागत हैं। भगवान् की शरणागति रूपी महासम्पत्ति से ही वे पूर्णतः परिपूर्ण हैं — ऐसा अर्थ है।
mahā-sampatti: 'great wealth, great treasure' — surrender itself is the fortune; the devotees are rich by having the Lord, so no further 'gain' (artha) could add to them.
महासम्पत्ति का अर्थ है 'महान् धन, महान् निधि'; शरणागति ही उनका ऐश्वर्य है — भगवान् को पा लेने से भक्त इतने धनी हैं कि कोई और 'अर्थ' (लाभ) उनमें कुछ नहीं जोड़ सकता।
s4avataranika
teṣāṁ sukhaṁ sarvato’py adhikam ity āha—atyadbhutam ity ādi ||
teṣāṁ sukhaṁ sarvataḥ api adhikamtheir happiness is greater than every other happiness — more than anything anywhere gen. teṣāṁ 'their'; sarvataḥ api 'than all, even'; adhika 'greater'उनका सुख सबसे बढ़कर है
iti āhameaning to say this, he speaks the next lines iti āha 'he says [the following], intending this'यह अभिप्राय लेकर कहते हैं
ati-adbhutam iti ādinamely, the passage beginning 'aty-adbhutam…' — the third and fourth lines pratīka + ādi 'and the rest' (pointing to L3–L4)'अत्यद्भुतम्' इत्यादि (शब्दों से)
teṣāṁ sukhaṁ — their happiness; sarvataḥ api adhikam — is greater than all; iti āha — so he says; ati-adbhutam iti ādi — [the lines] 'aty-adbhutam…' and following.
teṣāṁ sukhaṁ sarvataḥ api adhikam — उनका सुख सबसे अधिक; iti āha — ऐसा कहते हैं; ati-adbhutam iti ādi — 'अत्यद्भुतम्' इत्यादि
Now Viśvanātha introduces the second half of the verse. Their happiness, he says, is greater than every other happiness there is. To show this, the verse goes on: 'aty-adbhutam…' and the rest — the lines about singing his wonderful deeds, drowned in an ocean of bliss.
उनका सुख सबसे बढ़कर है — यह कहने के लिए (विश्वनाथ) 'अत्यद्भुतम्' इत्यादि (श्लोकांश) प्रस्तुत करते हैं।