L1citation
trailokya-varti-tīrthānāṁ sevanād durlabhā hi yā |
trailokya-varti-tīrthānāṁof all the holy places (tīrthas) found across the three worlds gen. pl., object of "serving"तीनों लोकों में स्थित समस्त तीर्थों की (जिनकी सेवा की जाती है)
sevanātby serving them, worshiping at them abl. of meansसेवा करने के द्वारा
durlabhāis hard to obtain nom. fem. sg., agrees with the coming siddhiḥबड़ी कठिनाई से मिलने वाली
hifor, indeedनिश्चय ही
yāwhich [perfection] — [answered by siddhiḥ in the next line] rel. pron., picks up siddhiḥजो (सिद्धि)
yā — which [perfection]; trailokya-varti-tīrthānām — of the holy places existing in the three worlds; sevanāt — by serving them; hi — indeed; durlabhā — is hard to obtain
trailokya-varti-tīrthānāṁ — तीनों लोकों में स्थित तीर्थों की; sevanāt — सेवा करने से; durlabhā — कठिनाई से प्राप्त होने वाली; hi — निश्चय ही; yā — जो (सिद्धि)
Think of every holy place (tīrtha) there is, spread across all three worlds. Even if you served and worshiped at every one of them, there is a certain perfection you still could scarcely reach. That is the perfection this verse is about; the relative word "which" here waits for its match in the next line.
तीनों लोकों में जितने तीर्थ हैं, उन सबकी सेवा करने पर भी जो सिद्धि बड़ी कठिनाई से मिलती है —
Why cited: Adduced from the Brahmāṇḍa Purāṇa to prove Mathurā's supreme power — it grants effortlessly what all other tīrthas together can barely give.
क्यों उद्धृत: ब्रह्माण्ड पुराण से उद्धृत, यह सिद्ध करने के लिए कि मथुरा की महिमा सर्वोपरि है — जो सब तीर्थ मिलकर भी कठिनाई से दे पाते हैं, वह मथुरा सहज ही दे देती है।
tīrtha: literally a "crossing place," a sacred spot (usually a river ford or pilgrimage site) where one crosses over worldly bondage; here, the whole class of holy pilgrimage places.
तीर्थ — शाब्दिक अर्थ "तरने का स्थान"; ऐसा पवित्र स्थल (प्रायः नदी का घाट अथवा यात्रास्थान) जहाँ मनुष्य सांसारिक बन्धन से पार उतरता है; यहाँ समस्त पवित्र तीर्थस्थलों का समूह अभिप्रेत है।
L2citation
parānanda-mayī siddhir mathurā-sparṣa-mātrataḥ ||
parānanda-mayīmade of the highest bliss, consisting of supreme joy -maya = "made of, consisting of"; nom. fem. sg.परम आनन्द से बनी हुई
siddhirthat perfection, that attainment [the "which" of line 1 lands here] nom. fem. sg., correlative to yāवह सिद्धि
mathurā-sparṣa-mātrataḥjust from touching Mathurā, from mere contact with Mathurā and nothing more abl.; -mātra = "merely," -taḥ = abl. suffix (sparṣa here = sparśa, "touch")मथुरा के केवल स्पर्श मात्र से
parānanda-mayī siddhiḥ — that perfection, which is made of the highest bliss; mathurā-sparṣa-mātrataḥ — [comes] just from the mere touch of Mathurā
parānanda-mayī — परम आनन्द से बनी हुई; siddhir — वह सिद्धि; mathurā-sparṣa-mātrataḥ — मथुरा के स्पर्श मात्र से
That perfection — the one all the world's holy places could barely give — is made of the highest bliss. And it comes just from touching Mathurā. Not from long service, not from effort: mere contact with Mathurā is enough. The word "which" waiting in line 1 is answered here by "perfection."
वही परम आनन्दमयी सिद्धि मथुरा के केवल स्पर्श मात्र से मिल जाती है।
Why cited: Scriptural proof that mere contact with Mathurā bestows the supremely blissful perfection that lifelong pilgrimage elsewhere can barely yield.
क्यों उद्धृत: शास्त्रप्रमाण कि मथुरा का केवल स्पर्श ही वह परम आनन्दमयी सिद्धि दे देता है, जिसे अन्यत्र आजीवन तीर्थयात्रा भी कठिनाई से दे पाती है।
-maya (parānanda-mayī): a suffix meaning "made of, full of, consisting in" — the perfection is not merely blissful, it is composed of that highest bliss.
-maya (parānanda-mayī) — "से बना, से पूर्ण, में स्थित" अर्थ का प्रत्यय; यह सिद्धि केवल आनन्दमयी नहीं, अपितु उसी परम आनन्द से ही रची हुई है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
parānanda-mayī prema-lakṣaṇā ||
parānanda-mayīthe phrase "made of the highest bliss" [in the verse] lemma taken up from the mūla for glossingपरम आनन्दमयी (सिद्धि)
prema-lakṣaṇāmeans: the perfection marked by prema (mature love of God) — prema is its defining feature nom. fem. sg.; lakṣaṇā = "having as its mark / defining trait"जिसका लक्षण प्रेम है
parānanda-mayī — [the verse's] "made of the highest bliss"; prema-lakṣaṇā — [means it is] characterized by prema, having prema as its mark
parānanda-mayī — परम आनन्दमयी; prema-lakṣaṇā — जिसका लक्षण प्रेम है
Jīva pins down what the verse means by "made of the highest bliss." He says: it is the perfection whose defining mark is prema. In other words, the supreme bliss the verse names is prema itself — love of God in its ripened form. That is what Mathurā's touch bestows.
जीव गोस्वामी बताते हैं — परम आनन्दमयी सिद्धि वही है जिसका लक्षण प्रेम है।
prema: in general usage simply "love"; as a technical term here, the fully matured stage of devotional love for Kṛṣṇa. lakṣaṇā names it as the perfection's defining characteristic.
प्रेम — सामान्य भाषा में केवल "प्रेम", किन्तु यहाँ पारिभाषिक रूप से कृष्ण के प्रति परिपक्व भक्ति-प्रेम की अवस्था; lakṣaṇā उसे इस सिद्धि का परिभाषक लक्षण बताता है।
Mukunda-dāsa Gosvāmī
s1gloss
parānanda-mayī rati-rūpā ||
parānanda-mayīthe phrase "made of the highest bliss" [in the verse] lemma taken up from the mūla for glossing
rati-rūpāmeans: the perfection having the form of rati (the first budding of love) — rati is its very nature nom. fem. sg.; rūpā = "having the form / nature of"
parānanda-mayī — [the verse's] "made of the highest bliss"; rati-rūpā — [means it is] in the form of rati, its nature being rati
Mukunda glosses the same phrase, "made of the highest bliss," a little differently. He says: this perfection takes the form of rati. So for him the bliss the verse names is rati — devotional attachment. Where Jīva named the ripe stage (prema), Mukunda names it by its form as rati. The commentators are not reconciled here; each gives his own reading.
rati: ordinarily "attachment, delight, pleasure"; as a technical term, the first firm sprout of devotional love that precedes and ripens into prema. rūpā here says the perfection's very form is this rati.
Viśvanātha Cakravartī
s1gloss
parānanda-mayī prema-lakṣaṇā ||
parānanda-mayīthe phrase "made of the highest bliss" [in the verse] lemma taken up from the mūla for glossingपरम आनन्दमयी (सिद्धि)
prema-lakṣaṇāmeans: the perfection marked by prema (mature love of God) — prema is its defining feature nom. fem. sg.; lakṣaṇā = "having as its mark / defining trait"जिसका लक्षण प्रेम है
parānanda-mayī — [the verse's] "made of the highest bliss"; prema-lakṣaṇā — [means it is] characterized by prema, having prema as its mark
parānanda-mayī — परम आनन्दमयी; prema-lakṣaṇā — जिसका लक्षण प्रेम है
Viśvanātha glosses "made of the highest bliss" exactly as Jīva did: the perfection whose defining mark is prema. So he confirms that reading — the supreme bliss Mathurā's touch gives is prema, mature love of God. Two of the three commentators (Jīva and Viśvanātha) settle on prema; Mukunda alone framed it as rati.
विश्वनाथ चक्रवर्ती भी वही अर्थ देते हैं — परम आनन्दमयी सिद्धि प्रेमलक्षणा है, अर्थात् प्रेम ही उसका लक्षण है।
prema-lakṣaṇā: same gloss as Jīva's — the perfection is defined by prema, ripened love of God, as its characteristic mark.
prema-lakṣaṇā — जीव गोस्वामी के समान ही व्याख्या: यह सिद्धि प्रेम, अर्थात् ईश्वर के प्रति परिपक्व प्रेम, से लक्षित होती है।