L1citation
martyo yadā tyakta-samasta-karmā
martyaḥa mortal, a human beingमरणधर्मा मनुष्य (मर्त्य)
yadāwhen — at the moment that correlative with tadā in L3जब — (आगे L3 के 'तदा' का सहसम्बन्धी)
tyakta-samasta-karmāwho has given up every kind of action bahuvrīhi: 'by whom all karma is abandoned'जिसने समस्त कर्म त्याग दिए हैं (बहुव्रीहि)
martyaḥ — a mortal; yadā — when; tyakta-samasta-karmā — he has given up all action
martyaḥ — मरणधर्मा मनुष्य; yadā — जब; tyakta-samasta-karmā — जिसने अपने समस्त कर्म त्याग दिए हों।
When a mortal human being has given up every kind of action —
जब कोई मरणशील मनुष्य अपने समस्त कर्मों को त्याग देता है,
Why cited: the mūla verse from the Eleventh Canto (11.29.34) adduced as the scriptural example of ātma-nivedana, self-surrender.
क्यों उद्धृत: यह एकादश स्कन्ध (११.२९.३४) का मूल श्लोक है, जिसे आत्मनिवेदन (स्वयं को समर्पित कर देना) के शास्त्रीय उदाहरण रूप में उद्धृत किया गया है।
L2citation
niveditātmā vicikīrṣito me |
niveditātmāwho has offered up his very self bahuvrīhi: 'by whom the self is dedicated'जिसने अपना आत्मा (स्वयं को) समर्पित कर दिया है (बहुव्रीहि)
vicikīrṣitaḥone whom I wish to act upon desiderative of vi-√kṛ, 'wished to be specially made/done for'जिसके लिए विशेष रूप से कुछ करने की इच्छा की जाती है (वि-√कृ का सन्नन्त)
meby me — that is, by Kṛṣṇa genitive/instrumental of agent with the desiderativeमेरे द्वारा / मेरा (सन्नन्त के कर्ता में षष्ठी)
niveditātmā — he has offered his self; me — by me; vicikīrṣitaḥ — he becomes one whom I wish to act upon
niveditātmā — जिसने स्वयं को समर्पित कर दिया है; vicikīrṣitaḥ — विशेष रूप से किया जाना जिसके लिए अभीष्ट है; me — मेरे द्वारा।
and has offered his very self, then he becomes one whom I wish to act for.
जिसने अपना आत्मा मुझे समर्पित कर दिया है, और जिसके लिए मैं विशेष रूप से कुछ करना चाहता हूँ,
Why cited: the mūla verse from the Eleventh Canto (11.29.34), the example of self-surrender being defined here.
क्यों उद्धृत: यह एकादश स्कन्ध (११.२९.३४) का मूल श्लोक है — यहाँ जिस आत्मनिवेदन को परिभाषित किया जा रहा है, उसी का उदाहरण।
L3citation
tadāmṛtatvaṁ pratipadyamāno
tadāthen — at that very time correlative answering yadā in L1तब — (L1 के 'यदा' का उत्तर देता हुआ)
amṛtatvamimmortality, the deathless stateअमरत्व
pratipadyamānaḥas he attains it, coming into possession of it present middle participleप्राप्त करता हुआ (वर्तमान आत्मनेपद कृदन्त)
tadā — then; amṛtatvam — immortality; pratipadyamānaḥ — he attains, comes into
tadā — तब; amṛtatvam — अमरत्व को; pratipadyamānaḥ — प्राप्त करता हुआ।
Then, as he comes into immortality —
तब वह अमरत्व को प्राप्त करता हुआ,
Why cited: the mūla verse from the Eleventh Canto (11.29.34), the self-surrender example.
क्यों उद्धृत: एकादश स्कन्ध (11.29.34) के इसी मूल श्लोक की पंक्ति, जो आत्म-निवेदन (शरणागति) के शास्त्रीय उदाहरण के रूप में उद्धृत है।
L4citation
mayātma-bhuūyāyā ca kalpate vai ||
mayāwith me — together with, on a par with me instrumental of accompaniment/equalityमेरे साथ / मेरे समान (साहचर्य-समानता की तृतीया)
ātma-bhūyāyafor oneness of being, for sharing my own nature dative of purpose: 'for becoming of my self'मेरे स्वरूप की प्राप्ति के लिए (प्रयोजन की चतुर्थी)
caand — and moreoverऔर
kalpatehe becomes fit, he is made readyयोग्य/समर्थ होता है
vaiindeed — a word of emphasis marking the certaintyनिश्चय ही
mayā — with me; ātma-bhūyāya — for oneness of being; ca — and; kalpate — he becomes fit; vai — indeed
mayā — मेरे साथ (समान होकर); ātma-bhūyāya — मेरे स्वरूप की प्राप्ति के लिए; ca — और; kalpate — योग्य होता है; vai — निश्चय ही।
he indeed becomes fit for oneness of being with me.
और वह निश्चय ही मेरे साथ मेरे ही स्वरूप की प्राप्ति के योग्य हो जाता है।
Why cited: the mūla verse from the Eleventh Canto (11.29.34), Kṛṣṇa's own word on the fruit of self-surrender.
क्यों उद्धृत: यह एकादश स्कन्ध (११.२९.३४) का मूल श्लोक है — आत्मनिवेदन के फल पर स्वयं कृष्ण का वचन।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
martya iti |
martya itithe verse beginning 'martyaḥ' — 'a mortal…' pratīka, citing the verse by its first word'मर्त्य' इस (प्रथम पद से) — (प्रतीक, श्लोक को उसके पहले शब्द से उद्धृत करते हुए)
martya iti — the verse that starts with the word 'martyaḥ'
martya iti — 'मर्त्य' इस पद से आरम्भ होने वाला श्लोक।
Jīva takes up the verse beginning with the word 'martyaḥ.' He now unpacks it phrase by phrase.
'मर्त्य' इस पद से आरम्भ होने वाले श्लोक की व्याख्या।
s2gloss
yato niveditātmā atas tyaktaṁ samastaihikāmuṣmikaṁ karma ātmātmīya-poṣaṇādi-rūpaṁ yena saḥ |
yataḥ niveditātmābecause he has offered up his very self yataḥ — 'since', giving the reasonक्योंकि उसने अपना आत्मा समर्पित कर दिया है ('यतः' अर्थात् कारण देता हुआ)
ataḥtherefore — for that reason answering yataḥइसलिए ('यतः' का उत्तर देता हुआ)
tyaktamhas been given upत्याग दिया गया है
samasta-aihikāmuṣmikaṁ karmaall action of this world and the next aihika 'of here', āmuṣmika 'of the beyond'इस लोक और परलोक के समस्त कर्म (ऐहिक 'इहलोक का', आमुष्मिक 'परलोक का')
ātmātmīya-poṣaṇādi-rūpamthe kind that goes to maintaining oneself and what is one's own ātma 'self', ātmīya 'one's own [people/things]', poṣaṇa 'nourishing'जो अपने और अपने सम्बन्धियों के पोषण आदि रूप हैं (आत्म 'स्वयं', आत्मीय 'अपने जन/वस्तु', पोषण 'पालन-पोषण')
yena saḥhe by whom [it is given up] — that is what 'tyakta-samasta-karmā' means unpacking the bahuvrīhi of L1जिसके द्वारा (त्यागे गए), वह (L1 के बहुव्रीहि को खोलते हुए)
yataḥ niveditātmā — because he has offered his self; ataḥ — therefore; tyaktaṁ karma yena saḥ — he is one by whom action has been given up; samasta-aihikāmuṣmikaṁ ātmātmīya-poṣaṇādi-rūpam — all action, of this world and the next, aimed at maintaining self and one's own
yataḥ niveditātmā — क्योंकि उसने स्वयं को समर्पित किया है; ataḥ — इसलिए; tyaktam — त्याग दिया गया है; samasta-aihikāmuṣmikaṁ karma — इस लोक और परलोक के समस्त कर्म; ātmātmīya-poṣaṇādi-rūpam — जो अपने और अपने सम्बन्धियों के पोषण आदि रूप हैं; yena saḥ — जिसके द्वारा, वह।
Because he has already surrendered his self, he has for that reason let go of all action. Jīva reads the surrender as the cause and the giving-up of karma as its result. The 'action' he means is every effort, in this life and the next, spent on feeding and maintaining oneself and one's own. That is the force of the compound 'tyakta-samasta-karmā' — 'he by whom all action has been abandoned.'
क्योंकि उसने अपना आत्मा समर्पित कर दिया है, इसलिए उसने इस लोक और परलोक के वे समस्त कर्म त्याग दिए हैं जो अपने और अपने सम्बन्धियों के पोषण आदि रूप हैं — ऐसा वह पुरुष है।
s3gloss
tarhi me mayā viśiṣṭaḥ kartum iṣṭo bhavati |
tarhithen, in that case resuming after the reason clauseतब (कारण-वाक्य के पश्चात् पुनः आरम्भ करते हुए)
meof me / by me — Kṛṣṇa is speaking glossing the me of the verse'मे' अर्थात् — (श्लोक के 'मे' की व्याख्या)
mayā viśiṣṭaḥ kartum iṣṭaḥ bhavatihe becomes one whom I wish to single out and act for unpacking vicikīrṣitaḥ me: viśiṣṭaḥ 'made special', kartum iṣṭaḥ 'wished to be done for'मेरे द्वारा विशिष्ट बनाए जाने के लिए अभीष्ट होता है (विशिष्ट 'विशेष बनाया गया', कर्तुम् इष्टः 'किया जाना चाहा गया')
tarhi — then; me [= mayā] — by me; viśiṣṭaḥ kartum iṣṭaḥ bhavati — he becomes one whom I wish to make special / act for
tarhi — तब; me — 'मे' अर्थात्; mayā viśiṣṭaḥ kartum iṣṭaḥ bhavati — मेरे द्वारा विशिष्ट किया जाना अभीष्ट होता है।
In that case, says Kṛṣṇa, he becomes someone I wish to act for and to single out. Jīva glosses the verse's 'vicikīrṣito me' as: I desire to make him special, to do something for him.
तब वह मेरे द्वारा विशिष्ट बनाए जाने के लिए अभीष्ट हो जाता है — 'मे' पद का यही अर्थ है।
s4gloss
amṛtatvam iti mṛtyu-paramparām aktikrāman ity arthaḥ |
amṛtatvam itias for the word 'immortality' — pratīka picking up amṛtatvam from L3'अमृतत्व' अर्थात् — (L3 के अमृतत्व को उठाता हुआ प्रतीक)
mṛtyu-paramparām atikrāmanhe means: passing beyond the unbroken chain of death atikrāman 'overstepping'; paramparā 'succession, chain'मृत्यु की परम्परा को लाँघता हुआ (अतिक्रामन् 'लाँघता हुआ', परम्परा 'क्रमिक श्रृंखला')
ity arthaḥthat is the meaning arthaḥ-formula closing the glossऐसा अर्थ है (व्याख्या समाप्त करने वाला 'अर्थः' प्रयोग)
amṛtatvam iti — the word 'immortality'; mṛtyu-paramparām atikrāman — going past the repeated chain of death; ity arthaḥ — that is its meaning
amṛtatvam iti — 'अमृतत्व' अर्थात्; mṛtyu-paramparām atikrāman — मृत्यु की परम्परा को लाँघता हुआ; ity arthaḥ — ऐसा अर्थ है।
As for 'immortality': it means going beyond the unbroken chain of repeated death. That is what the word intends here.
'अमृतत्व' का अर्थ है मृत्यु की परम्परा को लाँघ जाना — यही तात्पर्य है।
s5gloss
mayā saha mat-sāmyena ātma-bhūyāya kalpate |
mayā sahatogether with me glossing the bare instrumental mayā of the verse as accompanimentमेरे साथ (श्लोक की केवल तृतीया 'मया' को साहचर्य के रूप में खोलते हुए)
mat-sāmyenaby way of equality with me, by becoming like me sāmya 'sameness, parity'मेरे साथ समानता के द्वारा (साम्य 'समानता, तुल्यता')
ātma-bhūyāya kalpatehe becomes fit for oneness of being restating the verse's phraseमेरे स्वरूप की प्राप्ति के लिए समर्थ होता है (श्लोक के पद को पुनः कहते हुए)
mayā saha — together with me; mat-sāmyena — through parity with me; ātma-bhūyāya kalpate — he becomes fit for oneness of being
mayā saha — मेरे साथ; mat-sāmyena — मेरे साथ समानता के द्वारा; ātma-bhūyāya kalpate — मेरे स्वरूप की प्राप्ति के लिए समर्थ होता है।
'For oneness of being with me' means: together with me, sharing a likeness to me, he becomes fit. Jīva reads the verse's instrumental 'mayā' as 'along with me,' i.e. by attaining parity with me.
मेरे साथ, अर्थात् मेरी समानता प्राप्त करके, वह मेरे स्वरूप की प्राप्ति के योग्य हो जाता है।
s6conclusion
svarūpāvasthitiṁ mat-sārṣṭi-lakṣaṇāṁ muktiṁ prāpnotīty arthaḥ ||
svarūpa-avasthitimstanding firm in his own true form svarūpa 'own essential nature', avasthiti 'being situated'अपने स्वरूप में स्थिति को (स्वरूप 'अपना निजी स्वभाव', अवस्थिति 'स्थित होना')
mat-sārṣṭi-lakṣaṇāṁ muktimthe liberation marked by sārṣṭi — having the same opulence as me sārṣṭi, one of the five kinds of mukti: equal majesty with the Lordमेरे साथ सार्ष्टि रूप मुक्ति को (सार्ष्टि, पाँच प्रकार की मुक्तियों में से एक — भगवान के समान ऐश्वर्य)
prāpnotihe attainsप्राप्त करता है
ity arthaḥthat is the meaning closing formulaऐसा अर्थ है (समापन प्रयोग)
svarūpa-avasthitim — being situated in his own form; mat-sārṣṭi-lakṣaṇāṁ muktim — the liberation defined as sārṣṭi, equal opulence with me; prāpnoti — he attains; ity arthaḥ — that is the meaning
svarūpa-avasthitim — अपने स्वरूप में स्थिति को; mat-sārṣṭi-lakṣaṇāṁ muktim — मेरे साथ सार्ष्टि रूप मुक्ति को; prāpnoti — प्राप्त करता है; ity arthaḥ — ऐसा अर्थ है।
So he attains liberation: standing firm in his own true form, the kind of mukti called sārṣṭi — sharing the same opulence as me. That, Jīva concludes, is the sense of the whole verse.
वह अपने स्वरूप में स्थिति को — अर्थात् मेरे साथ सार्ष्टि रूप मुक्ति को — प्राप्त करता है; यही तात्पर्य है।
sārṣṭi: in the standard list of five liberations (sālokya, sāmīpya, sārūpya, sārṣṭi, sāyujya), sārṣṭi is the one where the freed soul enjoys the same ṛddhi — majesty or opulence — as the Lord, while remaining a distinct person. Jīva reads the verse's 'oneness of being' as this parity of opulence, not merger.
सार्ष्टि — पाँच मुक्तियों की प्रसिद्ध सूची (सालोक्य, सामीप्य, सारूप्य, सार्ष्टि, सायुज्य) में वह मुक्ति है जिसमें मुक्त जीव भगवान के समान ही ऋद्धि — ऐश्वर्य या महिमा — भोगता है, फिर भी एक भिन्न व्यक्ति बना रहता है। जीव श्लोक के 'एकात्मता' को इसी ऐश्वर्य-समानता के रूप में पढ़ते हैं, विलय के रूप में नहीं।
Mukunda-dāsa Gosvāmī
s1avataranika
martya iti |
martya itithe verse beginning 'martyaḥ' — 'a mortal…' pratīka
martya iti — the verse starting with 'martyaḥ'
Mukunda too takes up the verse beginning 'martyaḥ' and begins his own gloss.
s2gloss
yato niveditātmatvāt tyaktāni samasta-vikarmāṇy ātmātmīya-poṣaṇodyamādi-rūpāṇi yena sa tathā |
yataḥ niveditātmatvātbecause of his state of having offered up his self ablative of reason: -tvāt 'from the fact of being one who…'
tyaktānihave been given up plural, agreeing with the actions
samasta-vikarmāṇiall wrong or forbidden actions vikarma 'action against prescription, misdeed'
ātmātmīya-poṣaṇodyamādi-rūpāṇithe kind consisting of striving to maintain oneself and one's own udyama 'exertion, striving' — sharper than Jīva's poṣaṇādi
yena saḥ tathāhe by whom [they are given up] — such is he unpacking the bahuvrīhi, tathā 'so [is he called]'
yataḥ niveditātmatvāt — because of his having offered his self; tyaktāni vikarmāṇi yena saḥ tathā — he is one by whom the misdeeds have been given up; samasta-vikarmāṇi ātmātmīya-poṣaṇodyamādi-rūpāṇi — all wrong actions, consisting of the effort to maintain self and one's own
Because he is one who has offered up his self, all his wrong actions have been given up. Note Mukunda's twist: where Jīva said simply 'all action,' Mukunda specifies 'vikarma' — forbidden or wrong action — namely the striving spent on maintaining oneself and one's own. Such is the man 'by whom all misdeeds have been abandoned.'
s3gloss
amṛtatvaṁ martya-dharma-rahitatvam |
amṛtatvamimmortality
martya-dharma-rahitatvammeans: being free of the traits of a mortal martya-dharma 'the properties of a mortal', rahitatva 'the state of being without'
amṛtatvam — immortality; martya-dharma-rahitatvam — is the state of being free of mortal traits
'Immortality' here means being rid of the properties that belong to a mortal. Mukunda glosses it as freedom from all that marks one as a dying being — a slightly different angle from Jīva's 'passing beyond the chain of death.'
s4gloss
mayā hetunātma-bhūyāya mat-sāmyāya kalpate yogyo bhavati |
mayā hetunāwith me as the cause, because of me instrumental with hetunā made explicit: 'by me as reason'
ātma-bhūyāyafor oneness of being
mat-sāmyāyathat is, for parity with me gloss of ātma-bhūya as mat-sāmya
kalpate yogyaḥ bhavatihe becomes fit, he becomes suited kalpate glossed by yogyaḥ bhavati
mayā hetunā — with me as cause; ātma-bhūyāya mat-sāmyāya — for oneness of being, i.e. parity with me; kalpate yogyaḥ bhavati — he becomes fit, he becomes suited
Because of me — with me as the very cause — he becomes fit for oneness of being, that is, for parity with me. Mukunda reads the verse's 'mayā' as an instrumental of cause: it is by me that he is made fit.
s5conclusion
yathocita-mad-guṇāś catatrāvirbhavantīty arthaḥ ||
yathocita-mad-guṇāḥmy qualities, to the degree fitting for him yathocita 'as is appropriate', mad-guṇāḥ 'my qualities'
caand — and moreover
tatrain him, in that state reading the source's -catatra- as ca tatra
āvirbhavantibecome manifest, come to light
ity arthaḥthat is the meaning closing formula
yathocita-mad-guṇāḥ — my qualities, as appropriate; ca — and; tatra — in him; āvirbhavanti — become manifest; ity arthaḥ — that is the meaning
And moreover, Mukunda concludes, my own qualities — to the degree fitting for him — come to light in him. So for Mukunda the fruit is not just parity of opulence but the actual appearing of the Lord's qualities in the devotee, each as far as suits him.
Viśvanātha Cakravartī
s1avataranika
martya ity asya samam |
martya iti asyaof the verse beginning 'martyaḥ' — pratīka, asya 'of this [verse]''मर्त्य' इस (श्लोक) का — (प्रतीक, 'अस्य' अर्थात् 'इस श्लोक का')
samamthe reading is the same [as before] signalling agreement with a prior commentator(पूर्व व्याख्याकार के) समान (सहमति का संकेत देता हुआ)
martya iti asya — of the verse beginning 'martyaḥ'; samam — [the gloss is] the same
martya iti asya — 'मर्त्य' इस श्लोक की व्याख्या; samam — (पूर्ववर्ती के) समान।
Viśvanātha notes that the gloss of the 'martyaḥ' verse is the same as the one already given. He then repeats it, adding one clarifying word of his own.
'मर्त्य' इस श्लोक की व्याख्या पूर्ववर्ती व्याख्याकार के समान ही है।
s2gloss
yato niveditātmā atas tyaktaṁ samastam aihikāmuṣmikaṁ karma ātmātmīya-poṣaṇādi-rūpaṁ yena saḥ |
yataḥ niveditātmābecause he has offered up his very self yataḥ — 'since', the reasonक्योंकि उसने अपना आत्मा समर्पित कर दिया है ('यतः' अर्थात् कारण)
ataḥtherefore answering yataḥइसलिए ('यतः' का उत्तर देता हुआ)
tyaktamhas been given upत्याग दिया गया है
samastam aihikāmuṣmikaṁ karmaall action, of this world and the next aihika 'of here', āmuṣmika 'of the hereafter'इस लोक और परलोक के समस्त कर्म (ऐहिक 'इहलोक का', आमुष्मिक 'परलोक का')
ātmātmīya-poṣaṇādi-rūpamthe kind that goes to maintaining oneself and what is one's own same compound as Jīva'sजो अपने और अपने सम्बन्धियों के पोषण आदि रूप हैं (जीव के समान ही समास)
yena saḥhe by whom [it is given up] — so 'tyakta-samasta-karmā' is explained unpacking the bahuvrīhi of L1जिसके द्वारा (त्यागे गए), वह (L1 के बहुव्रीहि को खोलते हुए)
yataḥ niveditātmā — because he has offered his self; ataḥ — therefore; tyaktaṁ karma yena saḥ — he is one by whom action has been given up; samastam aihikāmuṣmikaṁ ātmātmīya-poṣaṇādi-rūpam — all action, of this world and the next, aimed at maintaining self and one's own
yataḥ niveditātmā — क्योंकि उसने स्वयं को समर्पित किया है; ataḥ — इसलिए; tyaktam — त्याग दिया गया है; samastam aihikāmuṣmikaṁ karma — इस लोक और परलोक के समस्त कर्म; ātmātmīya-poṣaṇādi-rūpam — जो अपने और अपने सम्बन्धियों के पोषण आदि रूप हैं; yena saḥ — जिसके द्वारा, वह।
Because he has surrendered his self, he has therefore given up all action — every effort of this life and the next spent on maintaining oneself and one's own. This is Viśvanātha's word-for-word repetition of the earlier gloss (essentially Jīva's): 'he by whom all action has been abandoned.'
क्योंकि उसने अपना आत्मा समर्पित कर दिया है, इसलिए उसने इस लोक और परलोक के वे समस्त कर्म त्याग दिए हैं जो अपने और अपने सम्बन्धियों के पोषण आदि रूप हैं — ऐसा वह पुरुष है।
s3gloss
tarhi me mayā viśiṣṭaḥ sarvotkṛṣṭaḥ kartum iṣṭo bhavati |
tarhithen, in that case resumingतब (पुनः आरम्भ करते हुए)
me mayāof me / by me — Kṛṣṇa speaking glossing the verse's me by the instrumental mayāश्लोक के 'मे' की व्याख्या तृतीया 'मया' से — मेरे द्वारा
viśiṣṭaḥsingled out, made specialविशिष्ट (विशेष रूप से बनाया गया)
sarvotkṛṣṭaḥthe most excellent of all — Viśvanātha's added word sarva 'all', utkṛṣṭa 'surpassing'; the one clarifying additionसबसे उत्कृष्ट (सर्व 'सब', उत्कृष्ट 'बढ़कर'; यही एक स्पष्ट करने वाला जोड़)
kartum iṣṭaḥ bhavatihe becomes one whom I wish to act for unpacking vicikīrṣitaḥबनाए जाने के लिए अभीष्ट होता है (विचिकीर्षितः को खोलते हुए)
tarhi — then; me [= mayā] — by me; viśiṣṭaḥ sarvotkṛṣṭaḥ kartum iṣṭaḥ bhavati — he becomes one whom I wish to make special, indeed the most excellent of all
tarhi — तब; me mayā — 'मे' अर्थात् मेरे द्वारा; viśiṣṭaḥ — विशिष्ट; sarvotkṛṣṭaḥ — सबसे उत्कृष्ट; kartum iṣṭaḥ bhavati — किया जाना अभीष्ट होता है।
In that case he becomes one whom I, Kṛṣṇa, wish to make special — and Viśvanātha adds the extra word: the most excellent of all. This is the single clarifying touch he brings to the shared gloss: 'made special' is spelled out as 'raised above everyone.'
तब वह मेरे द्वारा विशिष्ट — अर्थात् सबसे उत्कृष्ट — बनाए जाने के लिए अभीष्ट हो जाता है।
s4gloss
amṛtatvam iti mṛtyu-paramparām aktikrāman ity arthaḥ |
amṛtatvam itias for the word 'immortality' — pratīka picking up amṛtatvam'अमृतत्व' अर्थात् — (अमृतत्व को उठाता हुआ प्रतीक)
mṛtyu-paramparām atikrāmanhe means: passing beyond the unbroken chain of death atikrāman 'overstepping', paramparā 'chain, succession'मृत्यु की परम्परा को लाँघता हुआ (अतिक्रामन् 'लाँघता हुआ', परम्परा 'श्रृंखला, क्रम')
ity arthaḥthat is the meaning closing formulaऐसा अर्थ है (समापन प्रयोग)
amṛtatvam iti — the word 'immortality'; mṛtyu-paramparām atikrāman — going past the repeated chain of death; ity arthaḥ — that is its meaning
amṛtatvam iti — 'अमृतत्व' अर्थात्; mṛtyu-paramparām atikrāman — मृत्यु की परम्परा को लाँघता हुआ; ity arthaḥ — ऐसा अर्थ है।
As for 'immortality': it means going beyond the unbroken chain of repeated death. Viśvanātha gives the same gloss as Jīva.
'अमृतत्व' का अर्थ है मृत्यु की परम्परा को लाँघ जाना — यही तात्पर्य है।
s5gloss
mayā saha mat-sāmyena ātma-bhūyāya kalpate |
mayā sahatogether with me reading the verse's mayā as accompanimentमेरे साथ (श्लोक की 'मया' को साहचर्य के रूप में पढ़ते हुए)
mat-sāmyenaby way of equality with me, by becoming like me sāmya 'sameness, parity'मेरे साथ समानता के द्वारा (साम्य 'समानता, तुल्यता')
ātma-bhūyāya kalpatehe becomes fit for oneness of being restating the verse phraseमेरे स्वरूप की प्राप्ति के लिए समर्थ होता है (श्लोक के पद को पुनः कहते हुए)
mayā saha — together with me; mat-sāmyena — through parity with me; ātma-bhūyāya kalpate — he becomes fit for oneness of being
mayā saha — मेरे साथ; mat-sāmyena — मेरे साथ समानता के द्वारा; ātma-bhūyāya kalpate — मेरे स्वरूप की प्राप्ति के लिए समर्थ होता है।
'For oneness of being with me' means: together with me, through a likeness to me, he becomes fit. Again the same reading as Jīva's — the instrumental 'mayā' is taken as 'along with me,' by attaining parity.
मेरे साथ, अर्थात् मेरी समानता प्राप्त करके, वह मेरे स्वरूप की प्राप्ति के योग्य हो जाता है।
s6conclusion
svarūpāvasthitiṁ prāpnoti mat-sārṣṭi-lakṣaṇāṁ muktiṁ prāpnotīty arthaḥ ||
svarūpa-avasthitim prāpnotihe attains a standing firm in his own true form svarūpa 'own essential nature', avasthiti 'being situated'अपने स्वरूप में स्थिति को प्राप्त करता है (स्वरूप 'अपना निजी स्वभाव', अवस्थिति 'स्थित होना')
mat-sārṣṭi-lakṣaṇāṁ muktimthe liberation marked by sārṣṭi — the same opulence as me sārṣṭi, the mukti of equal majesty with the Lordमेरे साथ सार्ष्टि रूप मुक्ति को (सार्ष्टि, भगवान के समान महिमा वाली मुक्ति)
prāpnotihe attainsप्राप्त करता है
ity arthaḥthat is the meaning closing formulaऐसा अर्थ है (समापन प्रयोग)
svarūpa-avasthitim prāpnoti — he attains being situated in his own form; mat-sārṣṭi-lakṣaṇāṁ muktim prāpnoti — he attains the liberation defined as sārṣṭi, equal opulence with me; ity arthaḥ — that is the meaning
svarūpa-avasthitim prāpnoti — अपने स्वरूप में स्थिति को प्राप्त करता है; mat-sārṣṭi-lakṣaṇāṁ muktim — मेरे साथ सार्ष्टि रूप मुक्ति को; prāpnoti — प्राप्त करता है; ity arthaḥ — ऐसा अर्थ है।
So he attains liberation: he comes to stand firm in his own true form, the mukti called sārṣṭi — sharing the same opulence as me. Viśvanātha closes with the same conclusion as Jīva; his one distinctive addition in this whole passage was the word 'sarvotkṛṣṭaḥ,' 'most excellent of all,' back in s3.
वह अपने स्वरूप में स्थिति को प्राप्त करता है — अर्थात् मेरे साथ सार्ष्टि रूप मुक्ति को प्राप्त करता है; यही तात्पर्य है।
sārṣṭi: among the five liberations, the one in which the freed soul enjoys opulence and majesty equal to the Lord's while staying a distinct person (not sāyujya, merger). Both Jīva and Viśvanātha read the verse's 'oneness of being' as this parity of ṛddhi, not fusion.
सार्ष्टि — पाँच मुक्तियों में वह मुक्ति है जिसमें मुक्त जीव भगवान के ही समान ऐश्वर्य और महिमा भोगता है, फिर भी एक भिन्न व्यक्ति बना रहता है (सायुज्य अर्थात् विलय नहीं)। जीव और विश्वनाथ दोनों श्लोक के 'एकात्मता' को इसी ऋद्धि-समानता के रूप में पढ़ते हैं, विलय के रूप में नहीं।