vyāvahāreṣu sarveṣu yāvad-arthānuvartitā |
hari-vāsara-sammāno dhātry-aśvatthādi-gauravam
eṣām atra daśāṅgānāṁ bhavet prārambha-rupatā
saṅga-tyāgo vidūreṇa bhagavad-vimukhair janaiḥ |
śiṣyādy-ananubandhitvaṁ mahārambhādy-anudyamaḥ
bahu-grantha-kalābhyāsa-vyākhyā-vāda-vivarjanam
vyāvahāre’py akārpaṇyaṁ śokādy-avaśa-vartitā
anya-devānavajñā ca bhūtānudvega-dāyitā |
sevā-nāmāparādhānām udbhavābhāva-kāritā
kṛṣṇa-tad-bhakta-vidveṣa-vinindādy-asahiṣṇutā |
vyatirekatayāmīṣāṁ daśānāṁ syād anuṣṭhitīḥ
asyās tatra praveśāya dvāratve’py aṅga-viṁśateḥ |
trayāṁ pradhānam evoktaṁ guru-pādāśrayādikam
dhṛtir vaiṣṇava-cihṇānāṁ harer nāmākṣarasya ca |
nirmālyādeś ca tasyāgre tāṇḍavaṁ daṇḍavan-natiḥ
abhyutthānam anuvrajyā gatiḥ sthāne parikramaḥ |
arcanaṁ paricaryā ca gītaṁ saṅkīrtanaṁ japaḥ
vijñaptiḥ stava-pāṭhaś ca svādo naivedya-pādyayoḥ |
dhūpa-mālyādi-saurabhyaṁ śrī-mūrteḥ spṛṣṭir īkṣaṇam
ārātrikotsavādeś ca śravaṇaṁ tat-kṛpekṣaṇam |
smṛtir dhyānaṁ tathā dāsyaṁ sakhyam ātma-nivedanam
nija-priyopaharaṇaṁ tad-arthe’khila-ceṣṭitam |
sarvathā śaraṇāpattis tadīyānāṁ ca sevanam
tadīyās tulasī-śāstra-mathurā-vaiṣṇavādayaḥ |
yathā-vaibhava-sāmagrī sad-goṣṭhībhir mahotsavaḥ
ūrjādaro viśeṣeṇa yātrā janma-dinādiṣu |
śraddhā viśeṣataḥ prītiḥ śrī-mūrter aṅghri-sevane
śrīmad-bhāgavatārthānām āsvādo rasikaiḥ saha |
sajātīyāśaye snigdhe sādhau saṅgaḥ svato vare
nāma-saṅkīrtanaṁ śrī-mathurā-maṇḍale sthitiḥ
aṅgānāṁ pañcakasyāsya pūrvaṁ vilikhitasya ca |
nikhila-śraiṣṭhya-bodhāya punar apy atra kīrtanam
iti kāya-hṛṣīkāntaḥ-karaṇānām upāsanāḥ
catuḥṣaṣṭiḥ pṛthak sāṅghātika-bhedāt kramād imāḥ
athārṣānumatenaiṣām udāharaṇam īryate
The verse — decoded
L1definition
vyāvahāreṣu sarveṣu yāvad-arthānuvartitā |
vyāvahāreṣuin the ordinary dealings of life loc. pl.लौकिक व्यवहारों में
sarveṣuin all of them, every one loc. pl., agreeingसब के सब (व्यवहारों में)
yāvad-artha-anuvartitātaking only as much as the need requires — living on bare necessity abstract noun in -tāजितना प्रयोजन हो उतने का ही अनुसरण करना
sarveṣu vyāvahāreṣu — in all worldly dealings; yāvad-artha-anuvartitā — the practice of accepting only as much as is needed.
vyāvahāreṣu — व्यवहारों में; sarveṣu — सब; yāvad-artha-anuvartitā — जितना प्रयोजन हो उतने में ही प्रवृत्ति।
In all your ordinary worldly affairs, take only as much as you actually need. This is 'yāvad-artha-anuvartitā' — living by bare necessity, not by greed.
सब लौकिक व्यवहारों में उतना ही करना जितना आवश्यक हो।
L2definition
hari-vāsara-sammāno dhātry-aśvatthādi-gauravam
hari-vāsara-sammānaḥhonoring the Lord's days — keeping Ekādaśī and the like nom., an aṅgaहरि के दिन (एकादशी) का सम्मान करना
dhātrī-aśvattha-ādi-gauravamshowing reverence to the āmalakī tree, the pipal tree, and such nom., an aṅgaआँवला, पीपल आदि (वृक्षों) का आदर करना
hari-vāsara-sammānaḥ — honoring the days sacred to Hari; dhātrī-aśvattha-ādi-gauravam — revering the dhātrī (āmalakī) and aśvattha (pipal) trees and the like.
hari-vāsara-sammānaḥ — एकादशी आदि हरि-दिनों का आदर; dhātrī-aśvattha-ādi-gauravam — आँवले, पीपल आदि का गौरव।
Honor the Lord's holy days, such as Ekādaśī. And show reverence to sacred plants and trees — the āmalakī, the pipal, and so on.
एकादशी आदि हरि के दिनों का आदर करना, और आँवले, पीपल आदि का गौरव करना।
L3definition
eṣām atra daśāṅgānāṁ bhavet prārambha-rupatā
eṣāmof these gen. pl., pointing backइन
atrahere, in this list adv.यहाँ (भक्ति के आरम्भ में)
daśa-aṅgānāmof the ten limbs, the ten items gen. pl.दस अंगों का
bhavetthere would be, they have opt. 3sg.होता है
prārambha-rūpatāthe character of a beginning — they are the starting steps abstract noun in -tāप्रारम्भ-रूप (आरम्भिक) होना
eṣām daśa-aṅgānām atra — of these ten limbs here; prārambha-rūpatā bhavet — there is the nature of a beginning (they are preliminary items).
eṣām daśa-aṅgānām — इन दस अंगों का; atra — यहाँ; prārambha-rūpatā bhavet — प्रारम्भ-रूप होना कहा गया है।
These ten items just named form the 'beginning' group. They are the opening, preparatory limbs of the practice — the first ten of the sixty-four.
इन दस अंगों का यहाँ (भक्ति का) प्रारम्भ-रूप होना कहा गया है।
L4definition
saṅga-tyāgo vidūreṇa bhagavad-vimukhair janaiḥ |
saṅga-tyāgaḥgiving up company nom., an aṅgaसंग का त्याग करना
vidūreṇakeeping far away, at a distance instr. of mannerदूर रहकर (भली-भाँति दूरी से)
bhagavat-vimukhaiḥ janaiḥwith people who are turned away from the Lord instr. pl., 'company with'भगवान् से विमुख लोगों के (संग का)
bhagavat-vimukhaiḥ janaiḥ — with people averse to the Lord; vidūreṇa saṅga-tyāgaḥ — giving up their company, staying far off.
bhagavat-vimukhaiḥ janaiḥ — भगवद्-विमुख जनों के; saṅga-tyāgaḥ — संग का त्याग; vidūreṇa — दूर रहकर।
Give up the company of people who are hostile or indifferent to the Lord. Keep well away from them.
भगवान् से विमुख जनों के संग को दूर रहकर त्याग देना।
L5definition
śiṣyādy-ananubandhitvaṁ mahārambhādy-anudyamaḥ
śiṣya-ādi-ananubandhitvamnot entangling oneself with a crowd of disciples and the like abstract noun in -tvaबहुत शिष्य आदि (बनाने) से न बँधना
mahā-ārambha-ādi-anudyamaḥnot straining after big undertakings and such projects nom., an aṅgaबड़े-बड़े आरम्भों (कार्यों) का उद्यम न करना
śiṣya-ādi-ananubandhitvam — not binding oneself to many disciples and so on; mahā-ārambha-ādi-anudyamaḥ — not exerting oneself for grand enterprises.
śiṣya-ādi-ananubandhitvam — शिष्यादि से न बँधना; mahā-ārambha-ādi-anudyamaḥ — बड़े आरम्भों में उद्यम न करना।
Do not tie yourself down by collecting many disciples and dependents. And do not throw your energy into big, ambitious projects.
बहुत शिष्य आदि बनाने में न फँसना, और बड़े-बड़े (सांसारिक) आरम्भों में प्रयत्न न करना।
L6definition
bahu-grantha-kalābhyāsa-vyākhyā-vāda-vivarjanam
bahu-grantha-kalā-abhyāsa-vyākhyā-vāda-vivarjanamgiving up the study of many books, the practice of arts, lecturing, and dry debate nom., an aṅgaबहुत ग्रन्थों तथा कलाओं के अभ्यास, व्याख्यान और वाद-विवाद का त्याग करना
bahu-grantha- — many books; -kalā-abhyāsa- — practice of [various] arts; -vyākhyā- — commenting/expounding; -vāda- — argumentation; -vivarjanam — abandoning [all of these].
bahu-grantha-kalā-abhyāsa-vyākhyā-vāda-vivarjanam — बहुत ग्रन्थ-कला के अभ्यास, व्याख्या और वाद का परित्याग।
Give up piling up learning for its own sake — the study of many books, the practice of many arts, showy lecturing, and quarrelsome debate.
बहुत ग्रन्थ पढ़ने, अनेक कलाओं के अभ्यास, व्याख्यान और शुष्क वाद-विवाद का परित्याग करना।
L7definition
vyāvahāre’py akārpaṇyaṁ śokādy-avaśa-vartitā
vyāvahāre apieven in worldly dealings, even amid loss loc. + api 'even'लौकिक व्यवहार में भी
akārpaṇyamnot being miserly or wretched — no grasping meanness nom., an aṅgaदीनता न दिखाना (हानि में विचलित न होना)
śoka-ādi-avaśa-vartitānot being helplessly swept away by grief and the like abstract noun in -tāशोक आदि के वश में न होना
vyāvahāre api akārpaṇyam — even in worldly affairs, freedom from miserliness; śoka-ādi-avaśa-vartitā — not falling under the control of grief and so on.
vyāvahāre api — व्यवहार में भी; akārpaṇyam — अकृपणता; śoka-ādi-avaśa-vartitā — शोकादि के वश न रहना।
Even when worldly losses come, do not sink into grasping meanness. And do not let yourself be helplessly ruled by grief and other such emotions.
लौकिक व्यवहार में भी दीन न होना, और शोक आदि के वश में न रहना।
L8definition
anya-devānavajñā ca bhūtānudvega-dāyitā |
anya-deva-anavajñā caand not showing contempt for other gods nom. + ca 'and'और अन्य देवताओं का अनादर न करना
bhūta-anudvega-dāyitānot causing disturbance or distress to any living being abstract noun in -tāकिसी प्राणी को उद्वेग (क्लेश) न देना
anya-deva-anavajñā ca — and not disrespecting other deities; bhūta-anudvega-dāyitā — being one who gives no anxiety to living beings.
anya-deva-anavajñā ca — अन्य देवों की अवज्ञा न करना; bhūta-anudvega-dāyitā — प्राणियों को उद्वेग न देना।
Do not scorn the other gods. And do not cause distress or agitation to any living being.
दूसरे देवताओं की अवज्ञा न करना, और किसी प्राणी को क्लेश न पहुँचाना।
L9definition
sevā-nāmāparādhānām udbhavābhāva-kāritā
sevā-nāma-aparādhānāmof the offenses in worship (sevā) and the offenses against the Name gen. pl., objectsसेवा-अपराधों और नाम-अपराधों का
udbhava-abhāva-kāritāmaking them not arise — preventing their occurrence abstract noun in -tāउद्भव (उत्पत्ति) को न होने देना
sevā-nāma-aparādhānām — of offenses in service and against the Name; udbhava-abhāva-kāritā — the causing of the non-arising [of them].
sevā-nāma-aparādhānām — सेवा- और नाम-अपराधों के; udbhava-abhāva-kāritā — उद्भव का अभाव करना।
Take care that offenses do not arise — neither the offenses in deity service nor the offenses against the holy Name. Actively keep them from cropping up.
सेवा-अपराधों और नाम-अपराधों को उत्पन्न ही न होने देना।
L10definition
kṛṣṇa-tad-bhakta-vidveṣa-vinindādy-asahiṣṇutā |
kṛṣṇa-tat-bhakta-vidveṣa-vinindā-ādi-asahiṣṇutānot tolerating hatred of Kṛṣṇa and His devotees, or blasphemy against them, and the like abstract noun in -tāकृष्ण और उनके भक्तों के प्रति द्वेष तथा निन्दा आदि को सहन न करना
kṛṣṇa-tat-bhakta- — Kṛṣṇa and His devotees; -vidveṣa- — hatred [toward them]; -vinindā- — reviling, blasphemy; -ādi- — and such; -asahiṣṇutā — the state of not enduring [it].
kṛṣṇa-tat-bhakta-vidveṣa-vinindā-ādi-asahiṣṇutā — कृष्ण व उनके भक्तों के द्वेष-निन्दा आदि की असहिष्णुता।
Do not tolerate hatred toward Kṛṣṇa or His devotees, nor blasphemy against them, nor anything of that kind. Refuse to sit through it.
कृष्ण और उनके भक्तों की निन्दा-द्वेष आदि सहन न करना।
L11conclusion
vyatirekatayāmīṣāṁ daśānāṁ syād anuṣṭhitīḥ
vyatirekatayāby way of exclusion — stated as things to avoid instr. of mannerव्यतिरेक-रूप से (निषेधात्मक रूप में)
amīṣām daśānāmof these ten items gen. pl.इन दसों (अंगों) का
syātthere should be opt. 3sg.होता है
anuṣṭhitiḥthe carrying-out, the observance nom. sg.अनुष्ठान (पालन)
amīṣām daśānām — of these [second] ten; vyatirekatayā — in a negative form, by way of exclusion; anuṣṭhitiḥ syāt — there should be [their] observance.
amīṣām daśānām — इन दसों का; vyatirekatayā — व्यतिरेक-रूप से; anuṣṭhitiḥ syāt — अनुष्ठान होता है।
These ten items are to be observed in the negative — as things to give up or refuse. That is how this second set of ten is 'practiced': by exclusion.
इन दसों अंगों का अनुष्ठान व्यतिरेक-रूप से — अर्थात् निषेधात्मक रूप में — होता है।
L12definition
asyās tatra praveśāya dvāratve’py aṅga-viṁśateḥ |
asyāḥof this [bhakti] gen. sg. f.इस (भक्ति) का
tatra praveśāyain order to gain entrance into it dat. of purposeउसमें प्रवेश के लिए
dvāratve apieven though [all] serve as doorways loc. + api, concessiveद्वार होने पर भी
aṅga-viṁśateḥof the twenty limbs [just given] gen. sg.बीस अंगों का
asyāḥ tatra praveśāya — for entering into this [devotion]; aṅga-viṁśateḥ dvāratve api — even though the twenty limbs all act as doors.
asyāḥ tatra praveśāya — इस भक्ति में प्रवेश के लिए; aṅga-viṁśateḥ dvāratve api — बीस अंग द्वार होने पर भी।
All twenty of these limbs serve as doorways for entering into devotion. Even so — as the next line says — three of them stand out as primary.
यद्यपि इस भक्ति में प्रवेश के लिए बीसों अंग द्वार हैं।
L13conclusion
trayāṁ pradhānam evoktaṁ guru-pādāśrayādikam
trayamthe set of three nom. sg.तीन (अंग)
pradhānam evais the principal one, precisely the chief eva 'precisely'प्रधान ही
uktamis declared, has been stated past part.कहे गए हैं
guru-pāda-āśraya-ādikamnamely, taking shelter of the guru's feet and the rest nom., appositionalगुरु-चरणों का आश्रय आदि (तीन)
guru-pāda-āśraya-ādikam trayam — the three beginning with taking shelter of the guru's feet; pradhānam eva uktam — is declared to be the foremost.
guru-pāda-āśraya-ādikam trayam — गुरु-चरणाश्रय आदि तीन; pradhānam eva uktam — प्रधान ही कहे गए हैं।
Among the twenty, three are called the main ones: taking shelter at the guru's feet, and the two that go with it. These three are the primary doorways.
(उनमें से) गुरु-चरणाश्रय आदि तीन को ही प्रधान कहा गया है।
L14definition
dhṛtir vaiṣṇava-cihṇānāṁ harer nāmākṣarasya ca |
dhṛtiḥholding fast to — wearing and keeping nom. sg., an aṅgaधारण करना
vaiṣṇava-cihnānāmof the marks of a Vaiṣṇava (tilaka, beads, and such) gen. pl.वैष्णव-चिह्नों (तिलक आदि) का
hareḥ nāma-akṣarasya caand of the syllables of Hari's name gen. + ca 'and'और हरि के नामाक्षरों का
vaiṣṇava-cihnānām hareḥ nāma-akṣarasya ca — of the marks of a Vaiṣṇava and of the letters of Hari's name; dhṛtiḥ — the wearing/holding of them.
vaiṣṇava-cihnānām hareḥ nāma-akṣarasya ca — वैष्णव-चिह्नों और हरि-नामाक्षरों का; dhṛtiḥ — धारण।
Wearing the marks of a Vaiṣṇava — such as tilaka and neck-beads. And keeping the syllables of Hari's name upon the body. Here the numbered list of sixty-four begins.
वैष्णव-चिह्नों (तिलक, मुद्रा आदि) तथा हरि के नामाक्षरों को (शरीर पर) धारण करना।
L15definition
nirmālyādeś ca tasyāgre tāṇḍavaṁ daṇḍavan-natiḥ
nirmālya-ādeḥ caand [accepting] the offered remnants — flower-garlands and the like gen. + ca 'and'और निर्माल्य (चढ़ी हुई माला आदि) का (धारण)
tasya agrebefore Him, in front of the Deity loc. of placeउनके (भगवान् के) आगे
tāṇḍavamdancing (tāṇḍava) nom., an aṅgaनृत्य (ताण्डव) करना
daṇḍavat-natiḥbowing flat like a rod (daṇḍavat) nom., an aṅgaदण्ड की भाँति (दण्डवत्) प्रणाम करना
nirmālya-ādeḥ ca — and of the Lord's remnants and the like [taking them]; tasya agre tāṇḍavam — dancing before Him; daṇḍavat-natiḥ — falling in obeisance straight as a stick.
nirmālya-ādeḥ ca — निर्माल्य आदि का धारण; tasya agre tāṇḍavam daṇḍavat-natiḥ — उनके आगे नृत्य और दण्डवत् प्रणाम।
Accept the Lord's remnants — used garlands and so on. Before the Deity, dance. And bow down flat, laid out straight like a rod.
निर्माल्य आदि को धारण करना, और भगवान् के आगे नृत्य तथा दण्डवत् प्रणाम करना।
L16definition
abhyutthānam anuvrajyā gatiḥ sthāne parikramaḥ |
abhyutthānamrising up [to greet the Deity or a devotee] nom., an aṅga(भगवान् के आगमन पर) उठकर खड़े होना
anuvrajyāfollowing behind [the procession] nom., an aṅga(जाते हुए भगवान् के) पीछे-पीछे जाना
gatiḥ sthānegoing to the [Lord's] place, the temple nom. + loc.(श्री)स्थान (मन्दिर) की ओर जाना
parikramaḥcircumambulating nom., an aṅgaपरिक्रमा करना
abhyutthānam — standing up [in respect]; anuvrajyā — walking after [the Lord]; sthāne gatiḥ — going to His abode; parikramaḥ — going around it.
abhyutthānam — उठकर खड़े होना; anuvrajyā — पीछे-पीछे जाना; gatiḥ sthāne — स्थान की ओर गमन; parikramaḥ — परिक्रमा।
Stand up to receive the Lord. Follow after His procession. Go to His temple. And walk around it in circumambulation.
श्रीविग्रह के समक्ष उठ खड़े होना, पीछे-पीछे जाना, (श्री)स्थान की ओर गमन, और परिक्रमा करना।
L17definition
arcanaṁ paricaryā ca gītaṁ saṅkīrtanaṁ japaḥ
arcanamformal worship of the Deity nom., an aṅgaअर्चन (पूजा) करना
paricaryā caand personal attendance, doing service nom. + caऔर परिचर्या (सेवा-शुश्रूषा) करना
gītamsinging [His praises] nom., an aṅgaगान करना
saṅkīrtanamcongregational chanting nom., an aṅgaसंकीर्तन करना
japaḥsoft muttered repetition of the name nom., an aṅgaजप करना
arcanam — ritual worship; paricaryā ca — and attendant service; gītam — song; saṅkīrtanam — collective chanting; japaḥ — private repetition.
arcanam paricaryā ca — अर्चन और परिचर्या; gītam saṅkīrtanam japaḥ — गान, संकीर्तन, जप।
Worship the Deity. Render personal service. Sing. Chant together in kīrtana. And do japa — the quiet repetition of the name.
अर्चन, परिचर्या, गान, संकीर्तन और जप।
L18definition
vijñaptiḥ stava-pāṭhaś ca svādo naivedya-pādyayoḥ |
vijñaptiḥmaking one's appeal, submitting a prayer nom., an aṅgaप्रार्थना (विनती) करना
stava-pāṭhaḥ caand reciting hymns of praise nom. + caऔर स्तवों का पाठ करना
svādaḥtasting, partaking of nom., an aṅgaआस्वादन करना
naivedya-pādyayoḥof the food-offering and the foot-washing water gen. dual, objects of svādaḥनैवेद्य और पाद्य (चरणोदक) का
vijñaptiḥ — heartfelt petition; stava-pāṭhaḥ ca — and recitation of praise-poems; naivedya-pādyayoḥ svādaḥ — tasting the offered food and the pādya water.
vijñaptiḥ stava-pāṭhaḥ ca — प्रार्थना और स्तव-पाठ; naivedya-pādyayoḥ svādaḥ — नैवेद्य-पाद्य का आस्वादन।
Speak your appeal to the Lord. Recite hymns of praise. And partake of what has been offered Him — the food-remnants and even the water that bathed His feet.
प्रार्थना, स्तव-पाठ, और नैवेद्य तथा पाद्य (चरणोदक) का आस्वादन।
L19definition
dhūpa-mālyādi-saurabhyaṁ śrī-mūrteḥ spṛṣṭir īkṣaṇam
dhūpa-mālya-ādi-saurabhyamsmelling the fragrance of the incense, garlands, and the like nom., an aṅgaधूप, माला आदि की सुगन्ध (ग्रहण करना)
śrī-mūrteḥof the holy Deity-form gen. sg.श्रीविग्रह का
spṛṣṭiḥtouching [Him] nom., an aṅgaस्पर्श करना
īkṣaṇamgazing upon [Him] nom., an aṅgaदर्शन करना
dhūpa-mālya-ādi-saurabhyam — the fragrance of incense, garlands, etc.; śrī-mūrteḥ spṛṣṭiḥ — touching the Deity; īkṣaṇam — beholding [the Deity].
dhūpa-mālya-ādi-saurabhyam — धूप-माला की सुगन्ध; śrī-mūrteḥ spṛṣṭiḥ īkṣaṇam — श्रीविग्रह का स्पर्श और दर्शन।
Breathe in the fragrance of His incense and garlands. Touch the sacred Deity-form. And gaze upon Him.
धूप-माला आदि की सुगन्ध ग्रहण करना, और श्रीविग्रह का स्पर्श तथा दर्शन करना।
L20definition
ārātrikotsavādeś ca śravaṇaṁ tat-kṛpekṣaṇam |
ārātrika-utsava-ādeḥ caand of the ārati ceremony, festivals, and the like gen. + caऔर आरती, उत्सव आदि का
śravaṇamhearing [about Him] nom., an aṅgaश्रवण करना
tat-kṛpā-īkṣaṇamlooking for His merciful glance nom., an aṅgaउनकी (भगवान् की) कृपादृष्टि (की अपेक्षा करना)
ārātrika-utsava-ādeḥ — of the ārati, festivals, and so on; śravaṇam — witnessing/hearing [them]; tat-kṛpā-īkṣaṇam — [receiving/seeking] His glance of grace.
ārātrika-utsava-ādeḥ ca śravaṇam — आरती-उत्सव आदि का श्रवण; tat-kṛpā-īkṣaṇam — उनकी कृपादृष्टि।
Witness the ārati and the festivals. Hear the Lord's glories. And look for His glance of mercy.
आरती-उत्सव आदि का श्रवण, और भगवान् की कृपादृष्टि (की अपेक्षा करना)।
L21definition
smṛtir dhyānaṁ tathā dāsyaṁ sakhyam ātma-nivedanam
smṛtiḥremembering Him nom., an aṅgaस्मरण
dhyānammeditating on Him nom., an aṅgaध्यान
tathā dāsyamand likewise serving as His servant nom., an aṅgaतथा दास्य
sakhyambefriending Him, the mood of a friend nom., an aṅgaसख्य
ātma-nivedanamoffering one's very self nom., an aṅgaआत्म-निवेदन
smṛtiḥ — recollection; dhyānam — meditation; tathā dāsyam — and servitude; sakhyam — friendship; ātma-nivedanam — giving oneself utterly.
smṛtiḥ dhyānam — स्मरण, ध्यान; tathā dāsyam sakhyam ātma-nivedanam — तथा दास्य, सख्य, आत्म-निवेदन।
Remember Him. Meditate on Him. Serve Him as His servant. Relate to Him as a friend. And surrender your whole self to Him.
स्मरण, ध्यान, तथा दास्य, सख्य और आत्म-निवेदन।
L22definition
nija-priyopaharaṇaṁ tad-arthe’khila-ceṣṭitam |
nija-priya-upaharaṇamoffering Him what is dear to oneself nom., an aṅgaअपनी प्रिय वस्तु (भगवान् को) अर्पण करना
tat-arthefor His sake loc./dat. of purposeउनके (भगवान् के) लिए
akhila-ceṣṭitamevery single effort and activity nom., an aṅgaसमस्त चेष्टाएँ (करना)
nija-priya-upaharaṇam — presenting to Him one's own cherished things; tat-arthe akhila-ceṣṭitam — [directing] all one's activity for His sake.
nija-priya-upaharaṇam — अपनी प्रिय वस्तु का अर्पण; tat-arthe akhila-ceṣṭitam — उनके लिए समस्त चेष्टा।
Offer Him the things you yourself hold dear. And do everything you do for His sake — turn all your activity toward Him.
अपनी प्रिय वस्तु भगवान् को समर्पित करना, और उनके लिए ही समस्त चेष्टाएँ करना।
L23definition
sarvathā śaraṇāpattis tadīyānāṁ ca sevanam
sarvathāin every way, wholly adv.सर्वथा (सब प्रकार से)
śaraṇa-āpattiḥtaking refuge, throwing oneself on His shelter nom., an aṅgaशरणागति करना
tadīyānām ca sevanamand serving the things and persons that belong to Him gen. + ca + nom.और उनके (भगवत्-सम्बन्धी) जनों की सेवा करना
sarvathā śaraṇa-āpattiḥ — taking full shelter in every way; tadīyānām ca sevanam — and service to those/that which are His.
sarvathā śaraṇa-āpattiḥ — सब प्रकार से शरणागति; tadīyānām ca sevanam — और तदीयों की सेवा।
Take refuge in Him completely, in every way. And serve everything connected to Him — His devotees, His holy places, His scriptures.
सब प्रकार से शरणागति करना, और भगवान् के जनों (तदीयों) की सेवा करना।
L24definition
tadīyās tulasī-śāstra-mathurā-vaiṣṇavādayaḥ |
tadīyāḥthe things belonging to Him are — nom. pl., defining"तदीय" (भगवान् के अपने) हैं
tulasī-śāstra-mathurā-vaiṣṇava-ādayaḥthe tulasī plant, the scriptures, Mathurā, the Vaiṣṇavas, and the rest nom. pl.तुलसी, शास्त्र, मथुरा, वैष्णव आदि
tadīyāḥ — 'those that are His' [means]; tulasī-śāstra-mathurā-vaiṣṇava-ādayaḥ — tulasī, scripture, Mathurā, Vaiṣṇavas, and so on.
tadīyāḥ — तदीय (वे) हैं; tulasī-śāstra-mathurā-vaiṣṇava-ādayaḥ — तुलसी, शास्त्र, मथुरा, वैष्णव आदि।
What counts as 'His'? The tulasī plant, the scriptures, the land of Mathurā, the Vaiṣṇavas, and others like them. Serving these is serving Him.
"तदीय" से अभिप्राय तुलसी, शास्त्र, मथुरा, वैष्णव आदि हैं।
L25definition
yathā-vaibhava-sāmagrī sad-goṣṭhībhir mahotsavaḥ
yathā-vaibhava-sāmagrīgathering the materials [of worship] according to one's means nom., an aṅgaअपने वैभव के अनुसार सामग्री (जुटाना)
sad-goṣṭhībhiḥtogether with good assemblies of devotees instr. pl., accompanimentसज्जनों की गोष्ठियों के साथ
mahā-utsavaḥholding a great festival nom., an aṅgaमहोत्सव (करना)
yathā-vaibhava-sāmagrī — [assembling] worship-materials as one's wealth allows; sad-goṣṭhībhiḥ mahā-utsavaḥ — a grand festival [held] with saintly companies.
yathā-vaibhava-sāmagrī — वैभवानुसार सामग्री; sad-goṣṭhībhiḥ mahā-utsavaḥ — सत्संगों के साथ महोत्सव।
Gather the materials for worship as far as your means allow. And hold a great festival in the company of good devotees.
अपने वैभव के अनुसार सामग्री जुटाकर, सज्जनों की गोष्ठियों के साथ महोत्सव करना।
L26definition
ūrjādaro viśeṣeṇa yātrā janma-dinādiṣu |
ūrja-ādaraḥspecial observance of the month of Kārttika (Ūrja) nom., an aṅgaऊर्ज (कार्तिक) मास का आदर करना
viśeṣeṇaespecially, with particular care instr. of mannerविशेष रूप से
yātrākeeping the festival-days / pilgrimage-processions nom., an aṅgaयात्रा (उत्सव) करना
janma-dina-ādiṣuon appearance-days and the like loc. pl., 'on the occasion of'जन्मदिन आदि के अवसरों पर
ūrja-ādaraḥ — reverence for the month of Ūrja (Kārttika); viśeṣeṇa janma-dina-ādiṣu yātrā — festival observance, especially on [the Lord's] appearance-days and such.
ūrja-ādaraḥ viśeṣeṇa — कार्तिक मास का विशेष आदर; janma-dina-ādiṣu yātrā — जन्मदिनादि पर यात्रा।
Keep the month of Kārttika with special care. And observe the festival-days — especially the Lord's appearance-day and others like it.
कार्तिक मास का विशेष आदर करना, और जन्मदिन आदि अवसरों पर यात्रा-उत्सव करना।
L27definition
śraddhā viśeṣataḥ prītiḥ śrī-mūrter aṅghri-sevane
śraddhāfaith [in the practice] nom., an aṅgaश्रद्धा (रखना)
viśeṣataḥ prītiḥand special, particular affection nom., an aṅgaविशेष रूप से प्रीति
śrī-mūrteḥ aṅghri-sevanein the service of the holy Deity's feet loc., the sphere of the prītiश्रीविग्रह के चरण-सेवन में
śraddhā — faith; śrī-mūrteḥ aṅghri-sevane viśeṣataḥ prītiḥ — special love in serving the feet of the Deity.
śrī-mūrteḥ aṅghri-sevane — श्रीविग्रह के चरण-सेवन में; śraddhā viśeṣataḥ prītiḥ — श्रद्धा और विशेषतः प्रीति।
Have faith. And cultivate a special, heightened affection — directed at serving the feet of the Deity.
श्रीविग्रह के चरणों की सेवा में श्रद्धा, और विशेष रूप से प्रीति रखना।
L28definition
śrīmad-bhāgavatārthānām āsvādo rasikaiḥ saha |
śrīmad-bhāgavata-arthānāmof the meanings of the Śrīmad Bhāgavatam gen. pl., objectश्रीमद्भागवत के अर्थों का
āsvādaḥrelishing, savoring [them] nom., an aṅgaआस्वादन करना
rasikaiḥ sahain the company of those with a taste for it (rasikas) instr., accompanimentरसिकों के साथ
śrīmad-bhāgavata-arthānām āsvādaḥ — savoring the meanings of the Bhāgavata; rasikaiḥ saha — together with connoisseurs of rasa.
rasikaiḥ saha — रसिकों के साथ; śrīmad-bhāgavata-arthānām āsvādaḥ — श्रीमद्भागवत के अर्थों का आस्वादन।
Relish the meanings of the Śrīmad Bhāgavatam. And do so in the company of rasikas — those who themselves have a taste for it.
रसिक भक्तों के साथ श्रीमद्भागवत के अर्थों का आस्वादन करना।
L29definition
sajātīyāśaye snigdhe sādhau saṅgaḥ svato vare
sajātīya-āśayewith one of like heart and disposition loc., 'company with'समान आशय (भाव) वाले
snigdhewho is affectionate toward you loc., agreeingस्नेही
sādhauwith a saintly person loc., the one kept companyसाधु के साथ
saṅgaḥkeeping company nom., an aṅgaसंग करना
svataḥ varewho is naturally more advanced than oneself loc., agreeingजो अपने से श्रेष्ठ हो
sajātīya-āśaye snigdhe svataḥ vare sādhau — with a saint of like temperament, affectionate, and by nature superior to oneself; saṅgaḥ — association.
sajātīya-āśaye snigdhe svataḥ vare sādhau — समान आशय वाले, स्नेही, अपने से श्रेष्ठ साधु में; saṅgaḥ — संग।
Keep company with a saintly devotee — one of like temperament, who is warmly affectionate toward you, and who is naturally more advanced than you are.
जो अपने समान भाव वाला, स्नेही, और अपने से श्रेष्ठ हो — ऐसे साधु का संग करना।
L30definition
nāma-saṅkīrtanaṁ śrī-mathurā-maṇḍale sthitiḥ
nāma-saṅkīrtanamthe chanting of the holy Name nom., an aṅgaनाम-संकीर्तन करना
śrī-mathurā-maṇḍalein the holy region of Mathurā loc. of placeश्रीमथुरा-मण्डल में
sthitiḥresiding, dwelling nom., an aṅgaनिवास करना
nāma-saṅkīrtanam — chanting of the Name; śrī-mathurā-maṇḍale sthitiḥ — dwelling in the sacred Mathurā-maṇḍala.
nāma-saṅkīrtanam — नाम-संकीर्तन; śrī-mathurā-maṇḍale sthitiḥ — श्रीमथुरा-मण्डल में निवास।
Chant the holy Name together. And take up residence in the holy region of Mathurā.
नाम-संकीर्तन करना, और श्रीमथुरा-मण्डल में निवास करना।
L31avataranika
aṅgānāṁ pañcakasyāsya pūrvaṁ vilikhitasya ca |
aṅgānām pañcakasya asyaof this set of five limbs gen. sg.इन पाँच अंगों का
pūrvam vilikhitasya cawhich have already been written above gen., past part.और जो पहले (भी) लिखे जा चुके हैं (उनका)
asya aṅgānām pañcakasya — of this group of five limbs; pūrvam vilikhitasya ca — and [although] already listed earlier.
asya aṅgānām pañcakasya — इन पाँच अंगों का; pūrvam vilikhitasya ca — जो पहले लिखे जा चुके हैं।
There is a set of five limbs — the last five just named. They have already been written down in the list above. The next line explains why they get repeated.
इन पाँच अंगों का — जो पहले भी लिखे जा चुके हैं।
L32conclusion
nikhila-śraiṣṭhya-bodhāya punar apy atra kīrtanam
nikhila-śraiṣṭhya-bodhāyain order to make known their supremacy over all the rest dat. of purposeसबमें श्रेष्ठता के बोध के लिए
punaḥ apionce again, a second time adv.फिर से भी
atrahere [in this special place] adv.यहाँ
kīrtanamthe naming, the mention [of them] nom. sg.उल्लेख (कीर्तन) किया गया है
nikhila-śraiṣṭhya-bodhāya — so as to teach [their] supremacy over everything; punaḥ api atra kīrtanam — [there is] mention of them again here.
nikhila-śraiṣṭhya-bodhāya — सबमें श्रेष्ठता जताने के लिए; atra punaḥ api kīrtanam — यहाँ फिर उल्लेख।
Why name these five again? To show that they are the very best of all the limbs. That is why they are singled out and mentioned a second time here.
(इन पाँचों की) सबमें श्रेष्ठता जताने के लिए यहाँ फिर से इनका उल्लेख किया गया है।
L33conclusion
iti kāya-hṛṣīkāntaḥ-karaṇānām upāsanāḥ
itithus [ends the list] quotative/closingइस प्रकार
kāya-hṛṣīka-antaḥkaraṇānāmof the body, the senses, and the inner faculty [mind] gen. pl., 'performed by'शरीर, इन्द्रियों और अन्तःकरण से (की जाने वाली)
upāsanāḥthese acts of worship nom. pl.उपासनाएँ
iti — so [concludes]; kāya-hṛṣīka-antaḥkaraṇānām upāsanāḥ — the modes of worship [done] by body, senses, and inner faculty.
iti — इस प्रकार; kāya-hṛṣīka-antaḥkaraṇānām upāsanāḥ — शरीर, इन्द्रिय, अन्तःकरण की उपासनाएँ।
So end the acts of worship — carried out by the body, by the senses, and by the inner faculty, the mind. These three together perform all of them.
इस प्रकार ये शरीर, इन्द्रिय और अन्तःकरण से की जाने वाली उपासनाएँ हैं।
L34conclusion
catuḥṣaṣṭiḥ pṛthak sāṅghātika-bhedāt kramād imāḥ
catuḥṣaṣṭiḥsixty-four [in number] nom. sg.चौंसठ
pṛthakcounted separately, item by item adv.पृथक्-पृथक् (अलग-अलग)
sāṅghātika-bhedātand by grouping some together as a bundle abl. of manner/meansसंघात-रूप (सामूहिक) भेद के कारण
kramātin due order abl. adverbialक्रम से
imāḥthese [are they] nom. pl. f.ये (उपासनाएँ)
imāḥ catuḥṣaṣṭiḥ — these are sixty-four; pṛthak sāṅghātika-bhedāt kramāt — arrived at, in order, by taking [some] singly and [some] as combined groups.
imāḥ — ये; sāṅghātika-bhedāt kramāt pṛthak catuḥṣaṣṭiḥ — संघात-भेद से क्रमशः पृथक् चौंसठ।
Counted out in order, these come to sixty-four. The number works out by taking some limbs one at a time and treating certain others as a single bundled group.
ये उपासनाएँ संघात-रूप भेद की गणना से क्रमशः पृथक् चौंसठ हो जाती हैं।
L35avataranika
athārṣānumatenaiṣām udāharaṇam īryate
athanow, next adv., transitionअब
ārṣa-anumatenain accordance with what the sages have sanctioned instr. of means/standardऋषि-सम्मत (आर्ष) प्रमाण के अनुसार
eṣāmof these [sixty-four limbs] gen. pl.इनका
udāharaṇaman illustrative example [for each] nom. sg.उदाहरण
īryateis now going to be stated passive 3sg.कहा जाता है
atha — now; eṣām udāharaṇam — an example of these [limbs]; ārṣa-anumatena īryate — is set forth in keeping with the sanction of the sages.
atha — अब; ārṣa-anumatena eṣām udāharaṇam īryate — आर्ष-सम्मति से इनका उदाहरण कहा जाता है।
Now, following what the sages themselves have approved, an illustrative example will be given for each of these sixty-four limbs.
अब ऋषि-सम्मत (आर्ष) प्रमाणों के अनुसार इनके उदाहरण कहे जाते हैं।
Commentary — decoded
Jīva Gosvāmī
s1other
na vyākhyātam |
na vyākhyātam[this] has not been commented on past part., passiveव्याख्या नहीं की गई
na vyākhyātam — [Jīva says:] it is not explained [by me here].
na vyākhyātam — व्याख्या नहीं की गई।
Jīva Gosvāmī simply notes: he has left this passage without comment. He offers no gloss of his own on this section.
(जीव गोस्वामी ने इस पर) कोई व्याख्या नहीं की।
Mukunda-dāsa Gosvāmī
s1gloss
hari-vāsara ekādaśī janmāṣṭamyādiś ca tasya sammāno yathā-śakti-karaṇam ||
hari-vāsaraḥ'the Lord's day' means — nom., lemma being glossed
ekādaśī janma-aṣṭamī-ādiḥ caEkādaśī, Janmāṣṭamī, and the like nom., the gloss
tasya sammānaḥthe honoring of that day gen. + nom.
yathā-śakti-karaṇammeans doing [its observances] to the best of one's ability nom., defining sammāna
hari-vāsaraḥ — the day of Hari; ekādaśī janma-aṣṭamī-ādiḥ ca — [namely] Ekādaśī, Janmāṣṭamī, etc.; tasya sammānaḥ yathā-śakti-karaṇam — honoring it = performing [its rites] as far as one is able.
Mukunda glosses 'the Lord's day' (hari-vāsara) as Ekādaśī, Janmāṣṭamī, and similar sacred days. To 'honor' such a day means to carry out its observances as fully as one can.
s2gloss
vyavahāre vyahāreṣu sarveṣv iti pūrvokta-dehāvāvaśyaka-vyavahāre ||
vyavahārethe singular 'in dealing' [in the verse] loc. sg., lemma
vyavahāreṣu sarveṣu itiis to be read as 'in all dealings' [plural] loc. pl., the reading
pūrva-ukta-deha-āvaśyaka-vyavahārethat is, in the necessary bodily affairs mentioned earlier loc., the explanation
vyavahāre [scil.] vyavahāreṣu sarveṣu iti — [read] 'in dealings' as 'in all dealings'; pūrva-ukta-deha-āvaśyaka-vyavahāre — [meaning] in the previously-mentioned unavoidable affairs of the body.
Where the verse has 'in dealing,' Mukunda says read it as 'in all dealings.' It refers to the unavoidable affairs of the body that were mentioned earlier.
s3gloss
vaiṣṇavānāṁ yāni cihnāni tulasī-kāṣṭha-dhātrī-phala-nalinākṣamālordhva-puṇḍra-śaṅkha-cakrādīni teṣām ||
vaiṣṇavānām yāni cihnānithe marks that belong to a Vaiṣṇava, namely — nom. pl., lemma
tulasī-kāṣṭha-dhātrī-phala-nalina-akṣa-mālā-ūrdhva-puṇḍra-śaṅkha-cakra-ādīnitulasī-wood beads, āmalakī-berry beads, lotus-seed beads, the upright tilaka, [imprints of] conch and disc, and so on nom. pl., the list
teṣām[wearing] these [is what is meant] gen. pl., referring back to dhṛti
vaiṣṇavānām yāni cihnāni — whatever marks are a Vaiṣṇava's; tulasī-kāṣṭha-...-cakra-ādīni — tulasī-wood, dhātrī-fruit, lotus, bead-string, ūrdhva-puṇḍra, conch, disc, etc.; teṣām — of these [the holding, dhṛti].
Mukunda spells out the 'marks of a Vaiṣṇava': neck-beads of tulasī wood, of āmalakī berry, of lotus seed; the upright tilaka mark; the stamped emblems of conch and disc; and so on. Wearing these is the limb called dhṛti.
s4gloss
vaiṣṇavādaya iti ādi-śabdād yamunādiḥ |
vaiṣṇava-ādayaḥ itithe word 'Vaiṣṇavas and the rest' nom. pl., lemma
ādi-śabdātby its word 'and the rest' (ādi) abl. of cause
yamunā-ādiḥincludes the Yamunā and so on nom., what is picked up
vaiṣṇava-ādayaḥ iti — [in] 'Vaiṣṇavas etc.'; ādi-śabdāt — because of the word 'ādi'; yamunā-ādiḥ — [it takes in] the Yamunā and the like.
In the phrase 'the Vaiṣṇavas and the rest' (tadīyāḥ ... vaiṣṇavādayaḥ), Mukunda says the word 'and the rest' (ādi) also brings in the Yamunā river and other such things belonging to the Lord.
s5gloss
yathā-vaibhava-sāmagryaś ca sad-goṣṭhī ca yathā-vaibhava-sāmagrī-sad-goṣṭhyas tābhiḥ ||
yathā-vaibhava-sāmagryaḥ ca sad-goṣṭhī ca'materials according to one's means' and 'good assembly' — nom., the two members
yathā-vaibhava-sāmagrī-sad-goṣṭhyaḥthese combine into 'means-fit-materials-and-good-assemblies' nom. pl., the resolved compound
tābhiḥand it is by/with these that [the great festival is held] instr. pl., dissolving the case
yathā-vaibhava-sāmagryaḥ ca sad-goṣṭhī ca — the fit materials and the good company; [iti] yathā-vaibhava-sāmagrī-sad-goṣṭhyaḥ — [form the compound]; tābhiḥ — with these [the mahotsava is done].
Mukunda resolves the compound: 'materials suited to one's means' and 'good assemblies of devotees' are joined together, and it is with these two that the great festival (mahotsava) is celebrated.
s6gloss
viśeṣa-pada-svārasyān māghāsdyā gṛhītāḥ |
viśeṣa-pada-svārasyātbecause of the natural force of the word 'especially' (viśeṣeṇa) abl. of cause
māgha-ādyāḥ[the festival-days] beginning with the month of Māgha nom. pl., what is included
gṛhītāḥare to be taken as included past part., nom. pl.
viśeṣa-pada-svārasyāt — from the natural sense of the word 'viśeṣeṇa'; māgha-ādyāḥ gṛhītāḥ — the days beginning with Māgha are included.
Because of the word 'especially' (viśeṣeṇa) in the verse, Mukunda says the festival-days beginning with the month of Māgha are also to be understood as included.
s7gloss
yātrā utsavaḥ |
yātrā'yātrā' [in the verse] nom., lemma
utsavaḥmeans a festival nom., the gloss
yātrā — the word yātrā; utsavaḥ — [means] a festival.
Mukunda glosses the word 'yātrā' as simply 'a festival.'
s8gloss
ādi-śabdād vasanta-dolādi-dināni ||
ādi-śabdātby the word 'and the like' (ādi) [in janma-dinādiṣu] abl. of cause
vasanta-dolā-ādi-dinānithe days of the Vasanta and Dolā festivals and the rest [are included] nom. pl.
ādi-śabdāt — because of the word 'ādi'; vasanta-dolā-ādi-dināni — [it takes in] the days of the spring festival, the swing festival, and so on.
The word 'and the like' (ādi, in 'appearance-days and the like') takes in the festival-days too — the Vasanta (spring) festival, the Dolā (swing) festival, and others.
s9avataranika
śrīmad iti |
śrīmat iti[the verse] 'śrīmad...' [is next taken up] nom., pratīka citation
śrīmat iti — the verse beginning 'śrīmad-bhāgavata-arthānām'.
Mukunda now cites the next verse by its opening word — 'śrīmad...' — to comment on it.
s10gloss
āsvāda āsakty-anumodanam |
āsvādaḥ'relishing' (āsvāda) [of the Bhāgavata's meanings] nom., lemma
āsakti-anumodanammeans whole-hearted approving delight in it — savoring it with attachment nom., the gloss
āsvādaḥ — the tasting; āsakti-anumodanam — [is] delighted approval joined with attachment.
Mukunda glosses 'relishing' (āsvāda) the Bhāgavata's meanings as an attached, whole-hearted delight in them — not a cool reading, but a savoring one takes to heart.
s11gloss
snigdhe sneha-kartari sādhau sad-ācāre ||
snigdhe'affectionate' (snigdha) loc., lemma
sneha-kartarimeans one who shows you affection loc., the gloss
sādhau'sādhu' (saint) loc., lemma
sad-ācāremeans one of good conduct loc., the gloss
snigdhe — [in] 'affectionate'; sneha-kartari — [means] one who does [you] affection; sādhau — [in] 'saint'; sad-ācāre — [means] one of virtuous conduct.
Mukunda glosses two words describing the companion to keep: 'affectionate' (snigdha) means one who actually shows you affection, and 'sādhu' means one whose conduct is good.
Viśvanātha Cakravartī
s1objection
sevā-nāmāparādhānām udbhavaḥ sādhakasya prāyo bhavaty eva |
sevā-nāma-aparādhānāmthe offenses in service and against the Name gen. pl.सेवा-अपराधों और नाम-अपराधों का
udbhavaḥthe arising [of them] nom. sg.उद्भव (उत्पन्न होना)
sādhakasyafor the practitioner gen., 'in the case of'साधक के विषय में
prāyaḥ bhavati evadoes, as a rule, in fact occur eva 'indeed'प्रायः हो ही जाता है
sādhakasya — for the practitioner; sevā-nāma-aparādhānām udbhavaḥ — the arising of offenses in service and against the Name; prāyaḥ bhavati eva — usually does happen.
sādhakasya — साधक के; sevā-nāma-aparādhānām udbhavaḥ prāyaḥ bhavati eva — सेवा-नाम-अपराधों का उद्भव प्रायः हो ही जाता है।
Viśvanātha raises the difficulty: for a practitioner, offenses in deity-service and against the Name usually do arise. How then can the verse demand their 'non-arising'?
साधक में सेवा-अपराध और नाम-अपराध प्रायः उत्पन्न हो ही जाते हैं।
s2reply
kintu paścāt yatnena teṣām abhāva-kāritā ||
kintubut [here is the point] adversativeपरन्तु
paścātafterwards, in time adv.बाद में
yatnenaby [deliberate] effort instr. of meansप्रयत्नपूर्वक (यत्न से)
teṣām abhāva-kāritāone brings about their disappearance nom., the aṅga restatedउनका अभाव कर देना (यही अंग है)
kintu — but; paścāt yatnena — afterwards, by effort; teṣām abhāva-kāritā — the causing of their absence.
kintu paścāt yatnena — परन्तु बाद में यत्न से; teṣām abhāva-kāritā — उनका अभाव कर देना।
Viśvanātha answers: the verse does not deny that offenses arise. It means that afterwards, by deliberate effort, the devotee brings about their removal. 'Causing their non-existence' = working to make them cease.
परन्तु बाद में प्रयत्नपूर्वक उन (अपराधों) का अभाव कर देना — यही वह अंग है।
s3gloss
asyāḥ bhakteḥ praveśāya viṁśaty-aṅgānāṁ dvāratve’pi guru-pādāśrayādi-trayaṁ pradhānam ||
asyāḥ bhakteḥof this devotion gen. sg.इस भक्ति के
praveśāyafor entering into it dat. of purposeप्रवेश के लिए
viṁśati-aṅgānām dvāratve apieven though [all] twenty limbs serve as doorways loc. + api, concessiveबीस अंगों के द्वार होने पर भी
guru-pāda-āśraya-ādi-trayamthe three headed by taking shelter of the guru's feet nom., the subjectगुरु-चरणाश्रय आदि तीन (अंग)
pradhānamare the principal ones nom., predicateप्रधान हैं
asyāḥ bhakteḥ praveśāya — for entrance into this bhakti; viṁśati-aṅgānām dvāratve api — though the twenty limbs are all doorways; guru-pāda-āśraya-ādi-trayam pradhānam — the three beginning with shelter of the guru's feet are foremost.
asyāḥ bhakteḥ praveśāya — इस भक्ति में प्रवेश के लिए; viṁśati-aṅgānām dvāratve api — बीस अंगों के द्वार होने पर भी; guru-pāda-āśraya-ādi-trayam pradhānam — गुरु-चरणाश्रय आदि तीन प्रधान हैं।
Viśvanātha explains: all twenty limbs act as doorways into devotion. Still, three of them — taking shelter of the guru's feet, and the two paired with it — are the principal doorways.
इस भक्ति में प्रवेश के लिए यद्यपि बीस अंग द्वार हैं, तथापि गुरु-चरणाश्रय आदि तीन ही प्रधान हैं।
s4gloss
iti kāyendriyāntaḥkaraṇānām imāḥ catuḥṣaṣṭhir upāsanāḥ |
itithus [concluding the list] closingइस प्रकार
kāya-indriya-antaḥkaraṇānāmbelonging to the body, the senses, and the inner faculty gen. pl., 'performed by'शरीर, इन्द्रिय और अन्तःकरण से (की जाने वाली)
imāḥ catuḥṣaṣṭiḥ upāsanāḥthese are the sixty-four modes of worship nom. pl.ये चौंसठ उपासनाएँ
iti — so; kāya-indriya-antaḥkaraṇānām — of body, senses, and inner faculty; imāḥ catuḥṣaṣṭiḥ upāsanāḥ — these are the sixty-four worships.
iti — इस प्रकार; kāya-indriya-antaḥkaraṇānām imāḥ catuḥṣaṣṭiḥ upāsanāḥ — शरीर, इन्द्रिय, अन्तःकरण की ये चौंसठ उपासनाएँ।
Viśvanātha restates the summary: these are the sixty-four acts of worship, performed by the body, the senses, and the inner faculty (the mind).
इस प्रकार शरीर, इन्द्रिय और अन्तःकरण से की जाने वाली ये चौंसठ उपासनाएँ हैं।
s5gloss
guru-pādāśrayādīnāṁ pṛthaktat-tad-rūpeṇaiva bhedo jñeyaḥ |
guru-pāda-āśraya-ādīnāmof the limbs beginning with shelter of the guru's feet gen. pl.गुरु-चरणाश्रय आदि (अंगों) का
pṛthakas separate items adv.पृथक् रूप से
tat-tad-rūpeṇa evaprecisely by each one's own distinct form instr. of mannerउन-उन के अपने-अपने रूप से ही
bhedaḥ jñeyaḥthe distinction is to be understood nom. + gerundiveभेद जानना चाहिए
guru-pāda-āśraya-ādīnām — of [the limbs] beginning with taking shelter of the guru; tat-tad-rūpeṇa eva pṛthak — separately, each in its own form; bhedaḥ jñeyaḥ — the difference should be understood.
guru-pāda-āśraya-ādīnām — गुरु-चरणाश्रय आदि का; tat-tad-rūpeṇa eva pṛthak bhedaḥ jñeyaḥ — उन-उन रूप से ही पृथक् भेद जानना चाहिए।
Viśvanātha begins the counting-explanation. Some limbs — taking shelter of the guru's feet and the others like it — are to be counted separately, each as its own distinct item, one by one.
गुरु-चरणाश्रय आदि का भेद उन-उन के अपने-अपने रूप से ही पृथक् जानना चाहिए।
s6gloss
arcana-kīrtanādīnāṁ yāvanto bhedā vartante |
arcana-kīrtana-ādīnāmof limbs like worship and chanting gen. pl.अर्चन, कीर्तन आदि के
yāvantaḥ bhedāḥ vartantehowever many sub-varieties there are nom. pl. + verbजितने भी भेद हैं
arcana-kīrtana-ādīnām — of [limbs] such as worship, chanting, etc.; yāvantaḥ bhedāḥ vartante — as many distinctions as exist [within each].
arcana-kīrtana-ādīnām — अर्चन-कीर्तन आदि के; yāvantaḥ bhedāḥ vartante — जितने भेद हैं।
Viśvanātha turns to the other kind. Limbs like worship (arcana) and chanting (kīrtana) each contain any number of sub-varieties within themselves.
अर्चन, कीर्तन आदि के जितने भी भेद हैं।
s7gloss
teṣāṁ saṁghātikatvena samudāyatvena bhedo jñeyaḥ |
teṣāmof those [multi-form limbs] gen. pl.उनका
saṁghātikatvena samudāyatvenaby treating each as a single bundled aggregate instr., 'as a collective'संघात-रूप से, अर्थात् समुदाय-रूप से
bhedaḥ jñeyaḥthe [one] distinction is to be understood nom. + gerundiveभेद (एक ही) जानना चाहिए
teṣām — of those; saṁghātikatvena samudāyatvena — as a bundle, as an aggregate; bhedaḥ jñeyaḥ — the distinction [counts as one].
teṣām — उनका; saṁghātikatvena samudāyatvena bhedaḥ jñeyaḥ — संघात-रूप, समुदाय-रूप से एक भेद जानना चाहिए।
For those many-branched limbs, Viśvanātha says: count each whole branching limb as one single bundled group. Worship counts as one, chanting as one — the many sub-forms are gathered under a single head.
उन भेदों को संघात-रूप, अर्थात् समुदाय-रूप से एक भेद मानना चाहिए।
s8conclusion
ataevārcanādy-aṅgānām avāntara-bheda-vivakṣayānantatve sati samudāyatvena eka-bheda-vivakṣayā na tu catuḥṣaṣṭhi-gaṇanānupapattir iti ||
ataevafor exactly this reason connectiveइसीलिए
arcana-ādi-aṅgānāmof limbs such as worship gen. pl.अर्चन आदि अंगों के
avāntara-bheda-vivakṣayāif one meant to count their inner sub-divisions instr., 'on the intention to state'अवान्तर (आन्तरिक) भेद कहने की विवक्षा से
anantatve satithen, they being endless in number loc. absolute, 'given that'अनन्त होने पर भी
samudāyatvena eka-bheda-vivakṣayā[but] since one means to count each aggregate as one item instr., 'by the intention'समुदाय-रूप से एक भेद कहने की विवक्षा से
na tu catuḥṣaṣṭi-gaṇanā-anupapattiḥthere is no failure of the count of sixty-four nom., the thesis; na tu 'and not'चौंसठ की गणना असंगत नहीं होती
iti— so [it stands] closingऐसा (जानना)
ataeva — hence; arcana-ādi-aṅgānām avāntara-bheda-vivakṣayā anantatve sati — since, if one wished to spell out their inner sub-divisions, they would be endless; samudāyatvena eka-bheda-vivakṣayā — [but] by wishing to count each as one aggregate; na tu catuḥṣaṣṭi-gaṇanā-anupapattiḥ — there is no breakdown of the count of sixty-four.
ataeva — इसीलिए; arcana-ādi-aṅgānām avāntara-bheda-vivakṣayā anantatve sati — अर्चनादि के अवान्तर भेदों की विवक्षा से अनन्त होने पर भी; samudāyatvena eka-bheda-vivakṣayā na tu catuḥṣaṣṭi-gaṇanā-anupapattiḥ — समुदाय-रूप से एक भेद कहने पर चौंसठ की गणना असंगत नहीं।
Viśvanātha draws the conclusion. If you tried to count every sub-variety of worship, chanting, and the like, the total would be endless. But since each such limb is counted as a single group, the number sixty-four holds and does not fall apart.
इसीलिए, अर्चन आदि अंगों के अवान्तर भेदों की विवक्षा से यद्यपि वे अनन्त हैं, तथापि समुदाय-रूप से एक भेद कहने की विवक्षा से चौंसठ की गणना असंगत नहीं होती।
Bhaktisiddhānta Sarasvatī
s1gloss
sajātīyāśaye samajātīya-vāsanā-viśiṣṭe snigdhe gāḍha-viśrambhātmaka-sneha-pare svataḥ ātmanaḥ vare śreṣṭhe sādhau saṅgaḥ kāryaḥ |
sajātīya-āśaye'of like heart' means marked by a spiritual longing of the same kind as one's own loc., lemma + glossसमान आशय वाले
samajātīya-vāsanā-viśiṣṭedistinguished by a like inner disposition loc., the glossअर्थात् समान (जातीय) वासना से युक्त
snigdhe'affectionate' means — loc., lemmaस्नेही
gāḍha-viśrambha-ātmaka-sneha-paredevoted to a deep, trusting, intimate affection loc., the glossअर्थात् गाढ़ विश्वासमय स्नेह में तत्पर
svataḥ'by oneself/nature' means — adv., lemmaस्वतः (अपने से)
ātmanaḥin relation to oneself gen., the glossअर्थात् अपनी अपेक्षा
vare'better' means — loc., lemmaश्रेष्ठ
śreṣṭhesuperior, more advanced loc., the glossअर्थात् उत्तम
sādhau saṅgaḥ kāryaḥwith such a saint, association should be made nom. + gerundiveऐसे साधु का संग करना चाहिए
sajātīya-āśaye = samajātīya-vāsanā-viśiṣṭe — of like disposition; snigdhe = gāḍha-viśrambha-ātmaka-sneha-pare — affectionate = given to deep trusting love; svataḥ vare = ātmanaḥ śreṣṭhe — better than oneself; sādhau saṅgaḥ kāryaḥ — with [that] saint, company is to be kept.
sajātīya-āśaye — समान आशय वाला, samajātīya-vāsanā-viśiṣṭe — समान वासना से युक्त; snigdhe — स्नेही, gāḍha-viśrambha-ātmaka-sneha-pare — गाढ़ विश्वासमय स्नेह में तत्पर; svataḥ vare — अपने से श्रेष्ठ, ātmanaḥ śreṣṭhe — अपनी अपेक्षा उत्तम; sādhau saṅgaḥ kāryaḥ — ऐसे साधु का संग करना चाहिए।
Siddhānta unpacks the verse word by word. 'Of like heart' = having the same kind of inner longing as you. 'Affectionate' = full of deep, trusting, intimate love. 'By nature better' = more advanced than you yourself. With a saint of this description, one should keep company.
जो समान आशय (वासना) वाला हो, गाढ़ विश्वासमय स्नेह में तत्पर (स्नेही) हो, और अपने से श्रेष्ठ हो — ऐसे साधु का संग करना चाहिए।
s2gloss
rasikaiḥ kṛṣṇa-bhajana-vijñaiḥ saha śrīmad-bhāgavatārthānām āsvādaḥ kāryaḥ |
rasikaiḥ'rasikas' means — instr., lemmaरसिकों
kṛṣṇa-bhajana-vijñaiḥ sahatogether with those expert in the worship of Kṛṣṇa instr., the gloss + accompanimentअर्थात् कृष्ण-भजन के मर्मज्ञों के साथ
śrīmad-bhāgavata-arthānāmof the meanings of the Śrīmad Bhāgavatam gen. pl., objectश्रीमद्भागवत के अर्थों का
āsvādaḥ kāryaḥthe relishing should be done nom. + gerundiveआस्वादन करना चाहिए
rasikaiḥ = kṛṣṇa-bhajana-vijñaiḥ saha — with connoisseurs, i.e. those skilled in Kṛṣṇa's worship; śrīmad-bhāgavata-arthānām āsvādaḥ kāryaḥ — the savoring of the Bhāgavata's meanings should be done.
rasikaiḥ — रसिकों, kṛṣṇa-bhajana-vijñaiḥ saha — अर्थात् कृष्ण-भजन के मर्मज्ञों के साथ; śrīmad-bhāgavata-arthānām āsvādaḥ kāryaḥ — श्रीमद्भागवत के अर्थों का आस्वादन करना चाहिए।
Siddhānta glosses 'rasikas' as those who are expert in the worship of Kṛṣṇa. In their company one should relish the meanings of the Śrīmad Bhāgavatam.
रसिकों — अर्थात् कृष्ण-भजन के मर्मज्ञों — के साथ श्रीमद्भागवत के अर्थों का आस्वादन करना चाहिए।
s3gloss
tātparyaṁ grahaṇīyam ity arthaḥ |
tātparyamthe [author's] intended purport nom. sg.तात्पर्य (मर्म)
grahaṇīyamis what should be grasped gerundiveग्रहण करना चाहिए
iti arthaḥ— this is the meaning closing formulaऐसा अर्थ है
tātparyam grahaṇīyam — the deep purport is to be seized; iti arthaḥ — such is the sense.
tātparyam grahaṇīyam — तात्पर्य ग्रहण करना चाहिए; iti arthaḥ — ऐसा अर्थ है।
Siddhānta adds: what one is to grasp [in that relishing] is the real, intended purport of the Bhāgavata. That is the sense.
(भागवत का) तात्पर्य ग्रहण करना चाहिए — ऐसा अर्थ है।
s4reply
śrauta-mārga-bhakti-yoga-tyāgī vaiyākaraṇasya śābdikasya yoṣit-saṅgi-gṛha-vratasya viṣṇu-vaiṣṇava-virodhino māyāvādino nāmāparādhino veṣopajīvino mantropajīvino bhāgavata-jīvina indriya-tarpaṇa-rata-viṣayiṇaś ca yasya deve parā bhaktir iti, bhaktyā bhāgavataṁ grāhyaṁ na buddhyā na ca ṭīkayā iti śruti-smṛti-vacanāt teṣāṁ pāramahaṁsya-śāstrārtha-bodhāsambhavāt grantha-tātparyasyārtha-grahaṇe’nadhikāratvāc ca taiḥ saha āsvādo na kāryaḥ ||
śrauta-mārga-bhakti-yoga-tyāgīone who has abandoned the devotional path taught by the Veda nom., first in a list of excluded personsश्रौत (वैदिक) मार्ग की भक्ति-योग को त्यागने वाला
vaiyākaraṇasya śābdikasyathe mere grammarian, the mere word-scholar gen., excluded types(केवल) व्याकरणी और शब्द-शास्त्री का
yoṣit-saṅgi-gṛha-vratasyaone wedded to household life in the company of women gen., excluded typeस्त्री-संगी, जिसका व्रत केवल गृहस्थी है, उसका
viṣṇu-vaiṣṇava-virodhinaḥone hostile to Viṣṇu and the Vaiṣṇavas gen., excluded typeविष्णु और वैष्णवों के विरोधी का
māyāvādinaḥthe illusionist (Māyāvādī) gen., excluded typeमायावादी का
nāma-aparādhinaḥone who offends against the Name gen., excluded typeनाम-अपराधी का
veṣa-upajīvinaḥone who lives off a [false] religious dress gen., excluded typeसाधु-वेष से जीविका चलाने वाले का
mantra-upajīvinaḥone who makes a living out of selling mantras gen., excluded typeमन्त्र (बेचने) से जीविका चलाने वाले का
bhāgavata-jīvinaḥone who lives off professional Bhāgavata-recital gen., excluded typeभागवत-कथा को जीविका बनाने वाले का
indriya-tarpaṇa-rata-viṣayiṇaḥ caand the sense-enjoyer bent on gratifying his senses gen. + ca, last excluded typeऔर इन्द्रिय-तृप्ति में रत विषयी का
yasya deve parā bhaktiḥ iti'in whom there is supreme devotion to the Lord' [and to the guru, the meanings shine forth] quoted Śvetāśvatara line"जिसकी भगवान् में परा भक्ति हो" — यह (श्रुति-वचन)
bhaktyā bhāgavataṁ grāhyaṁ na buddhyā na ca ṭīkayā iti'the Bhāgavata is to be grasped by devotion, not by intellect nor by commentary' quoted smṛti line"भक्ति से ही भागवत ग्राह्य है, बुद्धि से नहीं, टीका से भी नहीं" — यह (स्मृति-वचन)
śruti-smṛti-vacanāton the strength of these statements of śruti and smṛti abl. of groundइन श्रुति-स्मृति वचनों के कारण
teṣām pāramahaṁsya-śāstra-artha-bodha-asambhavātsince for such persons any grasp of this paramahaṁsa scripture's meaning is impossible abl. of reasonउन (लोगों) के लिए इस पारमहंस-शास्त्र के अर्थ का बोध असम्भव होने के कारण
grantha-tātparyasya artha-grahaṇe anadhikāratvāt caand since they have no eligibility to receive the work's real purport abl. of reason + caऔर ग्रन्थ के तात्पर्य का अर्थ-ग्रहण करने में अनधिकारी होने के कारण
taiḥ saha āsvādaḥ na kāryaḥwith them the relishing must not be done nom. + gerundive, negatedउनके साथ आस्वादन नहीं करना चाहिए
śrauta-mārga-...-viṣayiṇaḥ ca — [a long list of disqualified persons]; yasya deve parā bhaktiḥ iti, bhaktyā bhāgavataṁ grāhyaṁ... iti śruti-smṛti-vacanāt — because śruti and smṛti say [devotion, not intellect, unlocks it]; teṣām ...-bodha-asambhavāt, ...-anadhikāratvāt ca — since they cannot grasp its meaning and are unqualified; taiḥ saha āsvādaḥ na kāryaḥ — with them one must not relish [the Bhāgavata].
śrauta-mārga-bhakti-yoga-tyāgī, vaiyākaraṇasya śābdikasya, yoṣit-saṅgi-gṛha-vratasya, viṣṇu-vaiṣṇava-virodhinaḥ, māyāvādinaḥ, nāma-aparādhinaḥ, veṣa-upajīvinaḥ, mantra-upajīvinaḥ, bhāgavata-jīvinaḥ, indriya-tarpaṇa-rata-viṣayiṇaḥ ca — इन गिनाए गए अभक्तों के; yasya deve parā bhaktiḥ iti, bhaktyā bhāgavataṁ grāhyaṁ… iti śruti-smṛti-vacanāt — इन श्रुति-स्मृति वचनों से; teṣām pāramahaṁsya-śāstra-artha-bodha-asambhavāt, grantha-tātparyasya artha-grahaṇe anadhikāratvāt ca — उनके लिए अर्थ-बोध असम्भव व अधिकार न होने के कारण; taiḥ saha āsvādaḥ na kāryaḥ — उनके साथ आस्वादन नहीं करना चाहिए।
Siddhānta names the flip side: with whom one must NOT relish the Bhāgavata. He lists them — one who has dropped the Veda-taught path of devotion; the dry grammarian; the man wedded to household and women; the enemy of Viṣṇu and Vaiṣṇavas; the Māyāvādī; the Name-offender; those who make a living off religious costume, off selling mantras, off professional Bhāgavata-recitals; and the sense-gratifier. Two scriptures prove why: 'only one with supreme devotion sees the meaning,' and 'the Bhāgavata is grasped by devotion, not by intellect or commentary.' Since such people cannot reach the meaning of this paramahaṁsa scripture and have no right to its purport, one must not relish it in their company.
श्रौत-मार्ग की भक्ति-योग का त्यागी, केवल व्याकरणी व शब्द-पण्डित, स्त्री-संगी गृह-व्रती, विष्णु-वैष्णव-विरोधी, मायावादी, नाम-अपराधी, वेष से जीविका चलाने वाला, मन्त्र से जीविका चलाने वाला, भागवत-कथा से जीविका चलाने वाला, और इन्द्रिय-तृप्ति में रत विषयी — इनके साथ आस्वादन नहीं करना चाहिए; क्योंकि "यस्य देवे परा भक्तिः" तथा "भक्त्या भागवतं ग्राह्यम्" इन श्रुति-स्मृति-वचनों से (सिद्ध है कि) इन्हें इस पारमहंस-शास्त्र के अर्थ का बोध सम्भव नहीं, और ये ग्रन्थ के तात्पर्य-ग्रहण के अधिकारी नहीं।
Why cited: śruti (Śvetāśvatara: 'yasya deve parā bhaktiḥ') and smṛti ('bhaktyā bhāgavataṁ grāhyaṁ') are cited to prove that only devotion, not scholarship, unlocks the Bhāgavata — hence the listed non-devotees are unfit company for relishing it.
क्यों उद्धृत: "यस्य देवे परा भक्तिः" (श्वेताश्वतर श्रुति) और "भक्त्या भागवतं ग्राह्यम्" (स्मृति) इसलिए उद्धृत हैं कि भागवत का मर्म केवल भक्ति से खुलता है, विद्वत्ता से नहीं — अतः गिनाए गए अभक्त उसके आस्वादन के योग्य संगी नहीं।
s5gloss
śrī-mūrter aṅghri-sevane śraddhā viśeṣataḥ viśeṣeṇa prītiḥ bahiḥ-pūjāyām arcane sāmānyataḥ, vraja-dampatyoḥ mānasa-sevāyāṁ viśeṣataḥ sārvakālika-bhajanānurāgaḥ |
śrī-mūrteḥ aṅghri-sevane śraddhāfaith in serving the feet of the Deity loc. + nom., the verse's wordsश्रीविग्रह के चरण-सेवन में श्रद्धा
viśeṣataḥ viśeṣeṇa prītiḥand 'especially' a special, heightened love the gloss of viśeṣataḥ"विशेषतः" अर्थात् विशेष रूप से प्रीति
bahiḥ-pūjāyām arcane sāmānyataḥin the outward worship, the arcana, [this love is] of the ordinary degree loc., first caseबाह्य पूजा अर्थात् अर्चन में सामान्य रूप से
vraja-dampatyoḥ mānasa-sevāyām viśeṣataḥbut in the mental service of the Divine Couple of Vraja, [it is] of the special degree loc., second caseव्रज-दम्पती (राधा-कृष्ण) की मानस-सेवा में विशेष रूप से
sārvakālika-bhajana-anurāgaḥ— an all-time, unbroken loving attachment in worship nom., defining that special prītiसर्वकालिक (निरन्तर) भजन में अनुराग
śrī-mūrteḥ aṅghri-sevane śraddhā viśeṣeṇa prītiḥ — faith and, especially, love in serving the Deity's feet; bahiḥ-pūjāyām arcane sāmānyataḥ — in external worship, of the general kind; vraja-dampatyoḥ mānasa-sevāyām viśeṣataḥ — in the mental service of the Vraja Couple, of the special kind; sārvakālika-bhajana-anurāgaḥ — a constant loving devotion.
śrī-mūrteḥ aṅghri-sevane śraddhā — श्रीविग्रह के चरण-सेवन में श्रद्धा; viśeṣataḥ viśeṣeṇa prītiḥ — विशेषतः अर्थात् विशेष प्रीति; bahiḥ-pūjāyām arcane sāmānyataḥ — बाह्य अर्चन में सामान्य रूप से; vraja-dampatyoḥ mānasa-sevāyām viśeṣataḥ — व्रज-दम्पती की मानस-सेवा में विशेष रूप से; sārvakālika-bhajana-anurāgaḥ — सर्वकालिक भजन में अनुराग।
Siddhānta reads the verse's 'especially' with care. Faith, and above all a special love, belongs to serving the Deity's feet. In outward ritual worship (arcana) this love is of the ordinary grade. But in the inner, mental service of the Divine Couple of Vraja it is of the special grade — a constant, round-the-clock loving attachment in worship.
श्रीविग्रह के चरण-सेवन में श्रद्धा; और "विशेषतः" प्रीति का अर्थ है — बाह्य पूजा (अर्चन) में सामान्य रूप से, तथा व्रज-दम्पती की मानस-सेवा में विशेष रूप से — अर्थात् सर्वकालिक भजन में अनुराग।
s6gloss
nāma-saṅkīrtanaṁ nāma-bhajanaṁ |
nāma-saṅkīrtanam'chanting the Name' (nāma-saṅkīrtana) nom., lemmaनाम-संकीर्तन
nāma-bhajanammeans worship through the Name nom., the glossअर्थात् नाम-भजन
nāma-saṅkīrtanam — the chanting of the Name; nāma-bhajanam — [means] worship by means of the Name.
nāma-saṅkīrtanam — नाम-संकीर्तन; nāma-bhajanam — अर्थात् नाम-भजन।
Siddhānta glosses 'chanting of the Name' as worship carried out through the Name itself — nāma-bhajana.
"नाम-संकीर्तन" का अर्थ है नाम-भजन।
s7gloss
śrīman-mathurā-maṇḍale sthitiḥ kṛṣṇa-vasati-sthale avasthānam |
śrīman-mathurā-maṇḍale sthitiḥ'residing in the holy Mathurā region' loc. + nom., lemmaश्रीमथुरा-मण्डल में स्थिति
kṛṣṇa-vasati-sthale avasthānammeans dwelling in the place where Kṛṣṇa lives loc. + nom., the glossअर्थात् कृष्ण के निवास-स्थल में रहना
śrīman-mathurā-maṇḍale sthitiḥ — staying in the sacred Mathurā-maṇḍala; kṛṣṇa-vasati-sthale avasthānam — [means] taking up residence in Kṛṣṇa's own dwelling-place.
śrīman-mathurā-maṇḍale sthitiḥ — श्रीमथुरा-मण्डल में स्थिति; kṛṣṇa-vasati-sthale avasthānam — अर्थात् कृष्ण के निवास-स्थल में रहना।
Siddhānta glosses 'residing in the holy Mathurā region' as taking up one's dwelling in the very place where Kṛṣṇa lives.
"श्रीमथुरा-मण्डल में स्थिति" का अर्थ है — कृष्ण के निवास-स्थल में रहना।
s8gloss
śrī-gauḍa-maṇḍale bhūmau cintāmaṇi-jñānaṁ tad eva mathurā-vāsa iti śrīman-narottama-prabhu-caraṇaiḥ prema-bhakti-candrikāyāṁ nirṇītam |
śrī-gauḍa-maṇḍale bhūmauin the land of the holy Gauḍa region loc. of placeश्रीगौड़-मण्डल की भूमि में
cintāmaṇi-jñānamrecognizing [the ground] as the wish-fulfilling touchstone (cintāmaṇi) nom., the realizationचिन्तामणि-रूप का ज्ञान होना
tat eva mathurā-vāsaḥ itithat itself is 'living in Mathurā' nom., the equationवही मथुरा-वास है — ऐसा
śrīman-narottama-prabhu-caraṇaiḥby the revered Narottama Prabhu instr. of agent (honorific)श्रीमन्नरोत्तम प्रभु के श्रीचरणों ने
prema-bhakti-candrikāyāmin his work Prema-bhakti-candrikā loc., the source-textप्रेम-भक्ति-चन्द्रिका में
nirṇītamhas been settled/determined past part.निर्णय किया है
śrī-gauḍa-maṇḍale bhūmau cintāmaṇi-jñānam — seeing the soil of Gauḍa-maṇḍala as cintāmaṇi; tat eva mathurā-vāsaḥ iti — that itself is dwelling in Mathurā; narottama-prabhu-caraṇaiḥ prema-bhakti-candrikāyām nirṇītam — is established by Narottama Prabhu in the Prema-bhakti-candrikā.
śrī-gauḍa-maṇḍale bhūmau cintāmaṇi-jñānam — गौड़-मण्डल की भूमि में चिन्तामणि-रूप का ज्ञान; tat eva mathurā-vāsaḥ iti — वही मथुरा-वास है; śrīman-narottama-prabhu-caraṇaiḥ prema-bhakti-candrikāyām nirṇītam — श्रीनरोत्तम प्रभु ने प्रेम-भक्ति-चन्द्रिका में निर्णीत किया।
Siddhānta adds an authority. To see the very ground of the Gauḍa region as cintāmaṇi — spiritual touchstone — is itself 'living in Mathurā.' This, he says, was settled by Narottama Prabhu in his Prema-bhakti-candrikā.
श्रीगौड़-मण्डल की भूमि में चिन्तामणि-रूप का ज्ञान होना — वही मथुरा-वास है; ऐसा श्रीमन्नरोत्तम प्रभु ने प्रेम-भक्ति-चन्द्रिका में निर्णीत किया है।
Why cited: Narottama's Prema-bhakti-candrikā is cited as authority that recognizing Gauḍa-maṇḍala's soil as cintāmaṇi counts as 'Mathurā-vāsa' — extending the aṅga of residing in Mathurā to the Gauḍa dhāma.
क्यों उद्धृत: श्रीनरोत्तम की प्रेम-भक्ति-चन्द्रिका इस प्रमाण-रूप में उद्धृत है कि गौड़-मण्डल की भूमि को चिन्तामणि-रूप पहचानना ही "मथुरा-वास" है — इस प्रकार मथुरा-निवास के अंग का विस्तार गौड़-धाम तक हो जाता है।
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śrī-gauḍa-vilāsa-bhūmi-śrīmāyāpurādi-dhāma-vāsaḥ |
śrī-gauḍa-vilāsa-bhūmi-śrī-māyāpura-ādi-dhāma-vāsaḥliving in the holy abodes of the Gauḍa pastime-land — Māyāpura and the rest nom., what is affirmedश्रीगौड़-विलास-भूमि, श्रीमायापुर आदि धामों में निवास
śrī-gauḍa-vilāsa-bhūmi-śrī-māyāpura-ādi-dhāma-vāsaḥ — [this equals] residence in the dhāmas of the Gauḍa play-ground, Śrī Māyāpura and so on.
śrī-gauḍa-vilāsa-bhūmi-śrī-māyāpura-ādi-dhāma-vāsaḥ — श्रीगौड़-विलास-भूमि, श्रीमायापुर आदि धामों में निवास।
Siddhānta specifies the places: this means living in the holy abodes of the land of Gauḍa pastimes — Śrī Māyāpura and the rest.
(अतः) श्रीगौड़-विलास-भूमि, श्रीमायापुर आदि धामों में निवास (भी मथुरा-वास ही है)।
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śrī-kṣetra-dākṣiṇātya-vraja-maṇḍalādi-dhāma-vāsaś ca mathurā-vāsena saha abhinno jñeyaḥ |
śrī-kṣetra-dākṣiṇātya-vraja-maṇḍala-ādi-dhāma-vāsaḥ caand residence in dhāmas such as Śrī Kṣetra (Purī), the southern lands, the Vraja region, and the rest nom. + caऔर श्रीक्षेत्र (पुरी), दाक्षिणात्य व्रज-मण्डल आदि धामों में निवास
mathurā-vāsena sahaalong with living in Mathurā instr., accompanimentमथुरा-वास के साथ
abhinnaḥ jñeyaḥis to be understood as non-different nom. + gerundiveअभिन्न जानना चाहिए
śrī-kṣetra-dākṣiṇātya-vraja-maṇḍala-ādi-dhāma-vāsaḥ ca — and dwelling in Śrī Kṣetra, the south, Vraja-maṇḍala, etc.; mathurā-vāsena saha abhinnaḥ jñeyaḥ — is to be known as non-different from Mathurā-residence.
śrī-kṣetra-dākṣiṇātya-vraja-maṇḍala-ādi-dhāma-vāsaḥ ca — श्रीक्षेत्र, दाक्षिणात्य व्रज-मण्डल आदि धामों का निवास; mathurā-vāsena saha abhinnaḥ jñeyaḥ — मथुरा-वास के साथ अभिन्न जानना चाहिए।
Siddhānta widens it further: living in dhāmas such as Śrī Kṣetra (Jagannātha Purī), the sacred southern lands, and the Vraja region is to be understood as non-different from living in Mathurā. They all count as the same aṅga.
और श्रीक्षेत्र, दाक्षिणात्य व्रज-मण्डल आदि धामों में निवास को भी मथुरा-वास के साथ अभिन्न जानना चाहिए।
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tad-bheda-vādināṁ tathā-kathita-mathurā-vāso’pi prākṛta-bhoga-mayo’dho-gati-pradaś ceti ||
tat-bheda-vādināmfor those who argue that these dhāmas are different [from one another] gen., 'in the case of'जो इनमें भेद मानते हैं, उनके लिए
tathā-kathita-mathurā-vāsaḥ apieven their so-called 'living in Mathurā' nom. + apiतथाकथित (कहा जाने वाला) मथुरा-वास भी
prākṛta-bhoga-mayaḥis nothing but mundane sense-enjoyment nom., predicateप्राकृत भोग से युक्त
adhaḥ-gati-pradaḥ caand leads only downward, to a lower destination nom. + caऔर अधोगति देने वाला (होता है)
iti— so [it should be known] closingऐसा (जानना)
tat-bheda-vādinām — for those asserting a difference [among the dhāmas]; tathā-kathita-mathurā-vāsaḥ api — even their supposed Mathurā-residence; prākṛta-bhoga-mayaḥ adhaḥ-gati-pradaḥ ca — is full of material enjoyment and gives a downward course.
tat-bheda-vādinām — जो भेद मानते हैं उनका; tathā-kathita-mathurā-vāsaḥ api — तथाकथित मथुरा-वास भी; prākṛta-bhoga-mayaḥ adhaḥ-gati-pradaḥ ca iti — प्राकृत भोगमय और अधोगति-प्रद होता है, ऐसा।
Siddhānta closes with a warning. For those who insist the holy dhāmas are really different from each other, even their so-called 'residence in Mathurā' is just material enjoyment in disguise — and it drags one downward rather than up.
परन्तु जो (इन धामों में) भेद मानते हैं, उनका तथाकथित मथुरा-वास भी प्राकृत भोगमय और अधोगति देने वाला ही होता है — ऐसा (जानना)।