L1citation
īhā yasya harer dāsye karmaṇā manasā girā |
īhāthe effort, the strivingचेष्टा (सारी प्रवृत्ति, यत्न)
yasyaof whom, whose gen. sg., relativeजिसकी
hareḥof Hari, for Hari gen. sg.हरि की (सेवा में)
dāsyeis set on the service loc. sg.दास्य में (सेवा-कार्य में)
karmaṇāby his body, by what he does instr. sg.कर्म से (शरीर के कार्य के द्वारा)
manasāby his mind instr. sg.मन से
girāby his speech instr. sg.वाणी से
yasya — of whom; īhā — the striving; hareḥ dāsye — is set on the service of Hari; karmaṇā manasā girā — by body, by mind, by speech.
yasya — जिसकी; hareḥ dāsye — हरि के दास्य में; īhā — सारी चेष्टा; karmaṇā manasā girā — शरीर, मन और वाणी के द्वारा (लगी रहती है)
Take the person whose whole effort is aimed at serving Hari. He serves with his body, with his mind, and with his words. His striving is not scattered — all of it points at Hari's service.
शरीर, मन और वाणी—इन तीनों के द्वारा जिसकी सारी चेष्टा हरि की सेवा में ही लगी रहती है।
Why cited: Nāradīya Purāṇa verse quoted to define who is truly jīvan-mukta.
क्यों उद्धृत: नारदीय पुराण का यह श्लोक इसलिए उद्धृत है कि वास्तव में जीवन्मुक्त कौन है—यह परिभाषित हो।
harer dāsye: 'dāsya' is service in the mood of a servant; here it is the object toward which every faculty is turned.
"दास्य" यहाँ दास के भाव से की गई सेवा है; यही वह लक्ष्य है जिसकी ओर उसकी हर इन्द्रिय और वृत्ति मुड़ी रहती है।
L2citation
nikhilāsv apy avasthāsu jīvan-muktaḥ sa ucyate ||
nikhilāsuin all loc. pl.समस्त (सब)
apieven, without exceptionभी
avasthāsuin the conditions, in every situation he is in loc. pl.अवस्थाओं में
jīvan-muktaḥliberated while still living nom. sg., predicateजीवन्मुक्त
saḥhe, that person nom. sg.वह (पुरुष)
ucyateis called, is said to be passiveकहा जाता है
nikhilāsu api avasthāsu — in all conditions whatsoever; saḥ — he; jīvan-muktaḥ — liberated while living; ucyate — is called.
saḥ — वह; nikhilāsu avasthāsu api — समस्त अवस्थाओं में भी; jīvan-muktaḥ — जीवन्मुक्त; ucyate — कहा जाता है
In every condition he might be in, without exception, that person is called jīvan-mukta — liberated while he is still living. The service defines him, not his outer circumstance.
वह पुरुष सब अवस्थाओं में भी जीवन्मुक्त कहा जाता है।
Why cited: Nāradīya Purāṇa verse quoted to define who is truly jīvan-mukta.
क्यों उद्धृत: नारदीय पुराण का यह श्लोक इसलिए उद्धृत है कि वास्तव में जीवन्मुक्त कौन है—यह परिभाषित हो।
jīvan-mukta: in other schools, one freed while alive by knowledge (jñāna); here, one whose every faculty serves Hari — service, not knowledge, is the mark of liberation.
अन्य मतों में जीवन्मुक्त वह है जो जीते-जी ज्ञान से मुक्त हो; परन्तु यहाँ वह है जिसकी हर इन्द्रिय हरि की सेवा करती है—मुक्ति का लक्षण ज्ञान नहीं, सेवा है।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
atha sva-mataṁ mahimnā darśayati—īhā yasyeti |
athanow, nextअब
sva-matamhis own position, his own view acc. sg.अपने मत को (अपने सिद्धान्त को)
mahimnāby its greatness, in its full glory instr. sg.महिमा के साथ (उसकी महत्ता सहित)
darśayatihe shows, he displaysदिखाते हैं
īhā yasya itiwith the words 'īhā yasya…' (naming the verse)'ईहा यस्य' इस वचन से
atha — now; sva-matam — his own view; mahimnā — in its greatness; darśayati — he shows; īhā yasya iti — [in the verse] beginning 'īhā yasya'.
atha — अब; sva-matam — अपने सिद्धान्त को; mahimnā — उसकी महिमा सहित; darśayati — दिखाते हैं; īhā yasya iti — 'ईहा यस्य' इस श्लोक के द्वारा
Now the author shows his own position, and shows it in its full greatness. He does this with the verse that begins 'īhā yasya.' So the commentator is flagging: what follows is Rūpa's own settled view of who is liberated, presented at its highest.
अब (ग्रन्थकार) 'ईहा यस्य' इस श्लोक के द्वारा अपने सिद्धान्त को उसकी महिमा के साथ दिखाते हैं।
sva-mata: 'one's own accepted doctrine'; here Rūpa Gosvāmī's own definition of jīvan-mukti, as against other schools' definitions.
"स्व-मत" अर्थात् अपना स्वीकृत सिद्धान्त; यहाँ अन्य मतों की परिभाषाओं के विरुद्ध रूप गोस्वामी की अपनी जीवन्मुक्ति की परिभाषा।
s2gloss
dāsye nimitta īhā dāso bhavāmīti spṛhety arthaḥ ||
dāsye nimittewith service as its object, service being what it is aimed at loc. sg.सेवा के निमित्त (दास्य के लिए)
īhāthe striving [of the verse]चेष्टा (यत्न)
dāsaḥ bhavāmi itiin the form of the wish 'may I become his servant''मैं दास बनूँ' ऐसी
spṛhāis a longing, a yearningअभिलाषा (लालसा)
iti arthaḥthis is the meaningयह अर्थ है
dāsye nimitte — with service as its object; īhā — the striving; dāsaḥ bhavāmi iti spṛhā — is the longing 'may I become his servant'; iti arthaḥ — such is the meaning.
dāsye nimitte — सेवा के निमित्त; īhā — चेष्टा; dāsaḥ bhavāmi iti spṛhā — 'मैं दास बनूँ' यह अभिलाषा; iti arthaḥ — ऐसा अर्थ है
He tells us what 'īhā' (striving) means in the verse. It is the striving that has service as its aim. And that striving takes the shape of a longing: 'let me become his servant.' So 'īhā' here is not mere activity — it is the ache to serve.
(श्लोक में) 'दास्य के लिए चेष्टा' का अर्थ है—'मैं हरि का दास बनूँ' यह अभिलाषा।
spṛhā: 'craving, longing'; used here in the good sense — the devotee's yearning to be Hari's servant, which is the inner core of the verse's 'īhā'.
"स्पृहा" अर्थात् लालसा या तीव्र चाह; यहाँ यह शुभ अर्थ में है—भक्त की हरि का दास बनने की उत्कण्ठा, जो श्लोक की 'ईहा' का अन्तरतम भाव है।
Mukunda-dāsa Gosvāmī
s1gloss
īheti dāsye nimitte tadīyo’ham iti buddhyā īhā ceṣṭā—sa vai manaḥ ity ādi śloka-trayyoktā sā jñeyā ||
īhā itias for the word 'īhā'
dāsye nimittewith service as its object loc. sg.
tadīyaḥ aham iti buddhyācarried out with the awareness 'I belong to him' instr. of accompaniment
īhā ceṣṭā'īhā' means the effort, the activity
sa vai manaḥ iti ādithe passage beginning 'sa vai manaḥ…'
śloka-trayyā uktāthe one spoken of across those three verses instr. sg.
sāthat very striving nom. sg., fem.
jñeyāshould be understood [as this] gerundive
īhā iti — the word 'īhā'; dāsye nimitte tadīyaḥ aham iti buddhyā — the effort done, with service as its object, in the awareness 'I am his'; īhā ceṣṭā — 'īhā' is that activity; sā — that striving; sa vai manaḥ iti ādi śloka-trayyā uktā — is the one described in the three verses beginning 'sa vai manaḥ'; jñeyā — should be understood so.
Mukunda also glosses 'īhā.' It is the effort aimed at service, done in the constant awareness 'I am his.' So 'īhā' means active engagement, not just feeling. And he pins it down: this is the very striving the Bhāgavatam describes in the three verses beginning 'sa vai manaḥ' — Ambarīṣa fixing mind, words, and every sense on the Lord. That maps onto the verse's own 'by deed, by mind, by speech.'
Why cited: The 'sa vai manaḥ' triad (Bhā.Pu. 9.4.18ff.) is adduced to fix what 'īhā' concretely is — Ambarīṣa engaging every faculty in Hari's service.
tadīyo'ham ('I am his'): the servant's self-understanding; Mukunda adds it so 'īhā' is not bare activity but activity owned by the mood of belonging to Hari.
Viśvanātha Cakravartī
s1avataranika
atha sva-mataṁ mahimnā darśayati—īhā yasyeti |
athanow, nextअब
sva-matamhis own position, his own view acc. sg.अपने मत को (अपने सिद्धान्त को)
mahimnāby its greatness, in its full glory instr. sg.महिमा के साथ (उसकी महत्ता सहित)
darśayatihe shows, he displaysदिखाते हैं
īhā yasya itiwith the words 'īhā yasya…' (naming the verse)'ईहा यस्य' इस वचन से
atha — now; sva-matam — his own view; mahimnā — in its greatness; darśayati — he shows; īhā yasya iti — [in the verse] beginning 'īhā yasya'.
atha — अब; sva-matam — अपने सिद्धान्त को; mahimnā — उसकी महिमा सहित; darśayati — दिखाते हैं; īhā yasya iti — 'ईहा यस्य' इस श्लोक के द्वारा
Viśvanātha opens exactly as Jīva did. Now the author shows his own position, and shows it in its greatness, through the verse beginning 'īhā yasya.' The two commentators agree on the framing: this is Rūpa's own view of liberation, given at its highest.
अब (ग्रन्थकार) 'ईहा यस्य' इस श्लोक के द्वारा अपने सिद्धान्त को उसकी महिमा के साथ दिखाते हैं।
The wording is identical to Jīva's opening; Viśvanātha carries the same avataraṇikā rather than reframing it.
यह शब्दावली जीव के आरम्भिक वाक्य से पूर्णतः समान है; विश्वनाथ इसे नए रूप में नहीं रचते, वही अवतरणिका ज्यों-की-त्यों ले लेते हैं।
s2gloss
dāsye nimitte īhā dāso bhavāmīti spṛhety arthaḥ ||
dāsye nimittewith service as its object, service being what it is aimed at loc. sg.सेवा के निमित्त (दास्य के लिए)
īhāthe striving [of the verse]चेष्टा (यत्न)
dāsaḥ bhavāmi itiin the form of the wish 'may I become his servant''मैं दास बनूँ' ऐसी
spṛhāis a longing, a yearningअभिलाषा (लालसा)
iti arthaḥthis is the meaningयह अर्थ है
dāsye nimitte — with service as its object; īhā — the striving; dāsaḥ bhavāmi iti spṛhā — is the longing 'may I become his servant'; iti arthaḥ — such is the meaning.
dāsye nimitte — सेवा के निमित्त; īhā — चेष्टा; dāsaḥ bhavāmi iti spṛhā — 'मैं दास बनूँ' यह अभिलाषा; iti arthaḥ — ऐसा अर्थ है
Viśvanātha gives the same gloss of 'īhā.' It is the striving aimed at service, and it takes the shape of the longing 'let me become his servant.' Word for word this matches Jīva, except he reads the case as a plain locative ('service being the object'). The point stands: 'īhā' is the yearning to serve.
(श्लोक में) 'दास्य के लिए चेष्टा' का अर्थ है—'मैं हरि का दास बनूँ' यह अभिलाषा।
Nearly identical to Jīva's s2; the only shift is dāsye nimitte (loc.) here vs. nimitta in Jīva — the sense, 'service being the object of the striving,' is the same.
जीव के दूसरे वाक्य से लगभग समान; एकमात्र अन्तर यह कि यहाँ 'दास्ये निमित्ते' (सप्तमी) है और जीव में 'निमित्त'—अर्थ वही है, 'सेवा ही चेष्टा का विषय (लक्ष्य) है।'