s1gloss
atra pārameṣṭhyādi-catuṣṭayasyānukramaś cādho’dho-vivakṣayā nyūnatva-vivakṣayā ca |
atrahere, in this verseयहाँ (इस श्लोक में)
pārameṣṭhya-ādi-catuṣṭayasyaof the set of four beginning with Brahmā's post gen.; the four: Brahmā's post, Indra's seat, earth-rule, nether-ruleपरमेष्ठी-पद आदि इन चारों का
anukramaḥthe order in which they are listed nom.क्रम
caand — Jīva gives two reasons for that order togetherऔर (यह क्रम)
adhaḥ-adhaḥ-vivakṣayābecause he means to point them out going lower and lower instr. of cause; vivakṣā = intention to stateक्योंकि उत्तरोत्तर नीचे-नीचे के स्थान कहने की विवक्षा है
nyūnatva-vivakṣayāand because he means to show each is less than the last instr. of cause; nyūnatva = being inferiorऔर क्योंकि उत्तरोत्तर न्यूनता दिखाने की विवक्षा है
caand — the second reason joined to the firstऔर
atra — here; pārameṣṭhya-ādi-catuṣṭayasya anukramaḥ — the sequence of the group of four starting with Brahmā's post; adhaḥ-adhaḥ-vivakṣayā ca nyūnatva-vivakṣayā ca — is by the wish to state them descending, and by the wish to state their decreasing worth
atra — यहाँ; pārameṣṭhya-ādi-catuṣṭayasya — ब्रह्मा-पद आदि चारों का; anukramaḥ — क्रम; ca — और; adhaḥ-adhaḥ-vivakṣayā — नीचे-नीचे के स्थान कहने की इच्छा से; nyūnatva-vivakṣayā — न्यूनता दिखाने की इच्छा से; ca — और
Jīva explains why the first four items are in this order. Take the group of four: Brahmā's post, Indra's seat, rule of the earth, rule of the nether worlds. They are listed in this sequence for two reasons at once. First, he wants to point downward, region by region, from the top of the universe down. Second, he wants to show that each prize is worth less than the one before it.
यहाँ ब्रह्मा-पद आदि इन चारों का यह क्रम इसलिए रखा गया है कि (कृष्ण) उत्तरोत्तर नीचे-नीचे के स्थान कहना चाहते हैं, और साथ ही उनकी उत्तरोत्तर न्यूनता दिखाना चाहते हैं।
vivakṣā: 'the wish to say,' a standard exegetical term for the speaker's intended emphasis; here it explains why Kṛṣṇa arranged the list top-down.
विवक्षा का अर्थ है 'कहने की इच्छा' — वक्ता किस बात पर बल देना चाहता है, यह बताने वाला व्याख्या का प्रसिद्ध शब्द; यहाँ यह समझाता है कि कृष्ण ने यह सूची ऊपर से नीचे के क्रम में क्यों रखी।
s2gloss
tataś ca pūrvavat kaimutyam api yogādi-dvayaṁ tu pūrvavat, kiṁ bahunā, yat kiñcid anyad api sādhya-jātaṁ tat sarvaṁ necchanty api, kintu mat māṁ vinā tādṛśa-bhakti-sādhyaṁ mām eva sarva-puruṣārthādhikyam icchantīty arthaḥ |
tataḥ caand from that ordering it follows ablatival tataḥ + caऔर इससे
pūrvavatas before — as in the earlier verse of this kind adv., 'like the previous'पहले की भाँति
kaimutyam apieven the 'how much more so' force applies here too kaimutya = the a-fortiori argument; api = even'तो फिर कितना अधिक' वाला (कैमुत्य) तर्क भी
yoga-ādi-dvayaṁ tubut as for the second pair — yoga-powers and liberation nom.; tu marks a shift to the next two itemsपरन्तु योग आदि (अन्तिम) दो के विषय में
pūrvavatthese too are handled as beforeपहले की ही भाँति
kiṁ bahunāwhy say more? — to cut the list short idiom, 'what use is much [talk]?'अधिक क्या कहें
yat kiñcid anyad apiwhatever else there might be at all nom.; sweeping generalizationजो भी और कुछ
sādhya-jātaṁthe whole class of things one could aim to attain nom.; sādhya = to-be-achieved goalसाध्य (प्राप्तव्य) वस्तुओं का समूह
tat sarvaṁall of that nom., resumes the whole classवह सब
na icchanti apithey do not want even that 3rd pl.; api = evenनहीं चाहते, अपितु उसे भी नहीं
kintubut rather strong adversativeकिन्तु
mat māṁ vinā'mat' means: apart from Me Jīva glossing the verse's mat as māṁ vinā, 'without Me''मत्' अर्थात् 'मेरे बिना'
tādṛśa-bhakti-sādhyaṁwhat is won by that kind of devotion acc.; tādṛśa = such, i.e. self-surrendering bhaktiवैसी (आत्म-समर्पण-रूप) भक्ति से प्राप्य
mām evaMe alone, and no one else acc.; eva = precisely, onlyमुझे ही
sarva-puruṣārtha-adhikyamas the surpassing of every human goal — the good above all goods acc. in apposition to mām; adhikya = being greaterजो समस्त पुरुषार्थों से अधिक है (मेरे साथ अपोजिशन में)
icchantithey want 3rd pl. presentचाहते हैं
iti arthaḥthat is the meaning closing formulaऐसा अर्थ है
tataḥ ca — and hence; pūrvavat kaimutyam api — the a-fortiori force too, as before; yoga-ādi-dvayaṁ tu pūrvavat — but the pair of yoga etc. likewise as before; kiṁ bahunā — in short; yat kiñcid anyad api sādhya-jātaṁ tat sarvaṁ na icchanti api — they do not want even the whole class of any other attainable thing; kintu — but rather; mat = māṁ vinā; tādṛśa-bhakti-sādhyaṁ mām eva sarva-puruṣārtha-adhikyam icchanti — they want Me alone, won by such devotion, as the good surpassing every human goal; iti arthaḥ — that is the sense
tataḥ ca — और इससे; pūrvavat — पहले की भाँति; kaimutyam api — कैमुत्य-तर्क भी; yoga-ādi-dvayaṁ tu — परन्तु योग आदि दो; pūrvavat — पहले की भाँति; kiṁ bahunā — अधिक क्या; yat kiñcid anyad api — जो भी और कुछ; sādhya-jātaṁ — साध्य वस्तुओं का समूह; tat sarvaṁ — वह सब; na icchanti api — नहीं चाहते; kintu — किन्तु; mat māṁ vinā — 'मत्' अर्थात् मेरे बिना; tādṛśa-bhakti-sādhyaṁ — वैसी भक्ति से प्राप्य; mām eva — मुझे ही; sarva-puruṣārtha-adhikyam — समस्त पुरुषार्थों से अधिक; icchanti — चाहते हैं; iti arthaḥ — ऐसा अर्थ है
From that descending order, says Jīva, a 'how much more so' argument follows, just as in the earlier verse: if he declines the highest, of course he declines the lower. The second pair — yogic powers and liberation — is treated the same way. Then, to keep it short: whatever else could possibly be a goal, the whole category of it, these devotees do not want even that. Instead they want Me alone — won only by that kind of devotion — and they want Me as the one good that outranks every human aim. Jīva also reads the verse's word 'mat' as 'māṁ vinā,' 'apart from Me.' That is the meaning.
और इससे पहले की भाँति ही 'कैमुत्य' का तर्क भी बनता है; योग आदि अन्तिम दो के विषय में भी पहले जैसा ही समझना चाहिए। अधिक क्या कहें — जो भी और कोई साध्य वस्तु है, वह सब वे नहीं चाहते; किन्तु 'मत्' अर्थात् मेरे बिना, वैसी (आत्म-समर्पण-रूप) भक्ति से प्राप्य जो मैं समस्त पुरुषार्थों से अधिक हूँ, उस मुझे ही वे चाहते हैं — ऐसा अर्थ है।
kaimutya (a-fortiori, 'how much more'): if even the greatest reward is refused, the lesser ones are refused all the more; a standard reasoning move Jīva says carries over 'as before.'
कैमुत्य ('तो फिर कितना अधिक' वाला तर्क): जब सबसे बड़ा फल भी ठुकरा दिया जाता है, तो छोटे फल तो और भी अधिक ठुकराए जाते हैं; जीव कहते हैं कि यह प्रसिद्ध युक्ति यहाँ भी 'पहले की भाँति' चलती है।
s3gloss
mayy arpitātmā kṛtātma-nivedanaḥ ||
mayy arpita-ātmā'one whose self is offered to Me' — the verse's phrase the lemma Jīva is about to unpack'मुझमें अर्पित आत्मा' (यह पद जीव अभी खोलने वाले हैं)
kṛta-ātma-nivedanaḥmeans: one who has completed the giving-over of himself nom.; kṛta = done + ātma-nivedana = surrender of the selfजिसने आत्म-निवेदन कर दिया है
mayy arpita-ātmā = kṛta-ātma-nivedanaḥ — 'one whose self is offered to Me' means one who has fully surrendered himself
mayy arpita-ātmā — मुझमें अर्पित आत्मा; kṛta-ātma-nivedanaḥ — जिसने आत्म-निवेदन कर दिया
Jīva glosses the verse's phrase 'mayy arpitātmā.' It means: one who has completed ātma-nivedana — the full handing-over of oneself to Kṛṣṇa. So the surrendered self of the verse is the devotee who has already given everything of himself away.
'मुझमें अर्पित आत्मा' का अर्थ है — जिसने अपना आत्म-निवेदन कर दिया है।
ātma-nivedana: 'offering the self,' the ninth and most complete of the nine limbs of bhakti; Jīva uses it to define exactly what 'self offered to Me' means.
आत्म-निवेदन ('अपने आपको सौंप देना') भक्ति के नौ अंगों में नवाँ और सबसे पूर्ण अंग है; जीव इसी से यह निश्चित करते हैं कि 'मुझमें अर्पित आत्मा' का ठीक-ठीक अर्थ क्या है।