L1citation
tasmān mad-bhakti-yuktasya yogino vai mad-ātmanaḥ |
tasmāttherefore, for that reason ablative of reason, resuming the preceding argumentइसलिए (पूर्व कथन के कारण)
mad-bhakti-yuktasyaof one who is joined to devotion to me, i.e. whose life is bound up in loving me genitive; the person the verse is aboutमेरी भक्ति से युक्त (पुरुष) का
yoginaḥof that yogī, the one practicing union with me genitive, in apposition(उस) योगी का
vaiindeed, for certain — underscoring the pointनिश्चय ही
mad-ātmanaḥwhose very self is fixed on me, whose heart is made of me genitive, further describing the same personजिसका चित्त मुझमें ही लीन है, ऐसे (उस पुरुष) का
tasmāt — therefore; mad-bhakti-yuktasya — of one joined to devotion to me; yoginaḥ — of that yogī; vai — indeed; mad-ātmanaḥ — whose self is fixed on me.
tasmāt — इसलिए; mad-bhakti-yuktasya — मेरी भक्ति से युक्त पुरुष का; yoginaḥ — उस योगी का; vai — निश्चय ही; mad-ātmanaḥ — जिसका आत्मा मुझमें ही स्थित है
So then — take the person who is joined to devotion to me. He is a yogī whose very heart is set on me. This whole line names that one person; the next line tells what does and does not help him.
श्रीकृष्ण उद्धव से कहते हैं — इसलिए जो मेरी भक्ति में लगा हुआ है और जिसका चित्त मुझमें ही रमा है, उस योगी के लिए —
Why cited: Kṛṣṇa's own words to Uddhava, cited to prove that for his devotee jñāna and vairāgya are not the chief good.
क्यों उद्धृत: श्रीकृष्ण के उद्धव के प्रति अपने ही वचन, यह सिद्ध करने के लिए उद्धृत कि उनके भक्त के लिए ज्ञान और वैराग्य मुख्य हित नहीं हैं।
yoga (home meaning: disciplined practice for union, often the eightfold path); here it is redefined — the true yogī is simply the one absorbed in loving Kṛṣṇa.
योग (मूल अर्थ — मिलन के लिए किया जाने वाला अनुशासित साधन, प्रायः अष्टांग-मार्ग); यहाँ इसका अर्थ बदल गया है — सच्चा योगी वही है जो कृष्ण के प्रेम में तल्लीन है।
L2citation
na jñānaṁ na ca vairāgyaṁ prāyaḥ śreyo bhaved iha ||
na jñānamnot knowledge — the path of analytic self-knowledge does not help him nominative subject, negatedन ज्ञान
na ca vairāgyamand not detachment either — renouncing the world is likewise no help ca links the second negated subjectऔर न वैराग्य
prāyaḥfor the most part, as a general rule — not an absolute 'never'प्रायः (अधिकतर)
śreyaḥthe highest good, what truly benefits himपरम कल्याण, मुख्य हित
bhavetwould be, turns out to be optativeहोता है
ihahere, in this case — for such a devoteeयहाँ (इस मार्ग में)
iha — here, for such a one; jñānam — knowledge; na bhavet — would not be; śreyaḥ — the highest good; ca — and; vairāgyam — detachment; na — not [either]; prāyaḥ — for the most part.
na jñānam — न ज्ञान; na ca vairāgyam — और न वैराग्य; prāyaḥ — प्रायः; śreyaḥ — परम कल्याण; bhavet — होता है; iha — यहाँ (इस मार्ग में)
For this devotee, knowledge is not what does him the most good. Detachment is not either. Note the word prāyaḥ, 'for the most part' — Kṛṣṇa does not say 'never,' he says 'as a rule.' For one already absorbed in loving me, these two paths are simply not the thing that helps.
उस भक्त के लिए न ज्ञान और न वैराग्य — प्रायः यहाँ ये कोई परम कल्याण नहीं होते।
Why cited: The point proper: for that devotee neither jñāna nor vairāgya is, as a rule, the highest good.
क्यों उद्धृत: मुख्य बात — उस भक्त के लिए न ज्ञान और न वैराग्य प्रायः सर्वोच्च कल्याण होता है।
jñāna and vairāgya (home meaning: the two great limbs of the liberation path — discriminative knowledge and world-renunciation); here they are demoted: for the devotee they are, as a rule, not the chief good.
ज्ञान और वैराग्य (मूल अर्थ — मोक्ष-मार्ग के दो प्रमुख अंग, अर्थात् विवेक-ज्ञान और संसार से विरक्ति); यहाँ इनका स्थान घटा दिया गया है — भक्त के लिए ये प्रायः मुख्य हित नहीं हैं।
Commentary — decoded
Jīva Gosvāmī
s1other
nāsti vyākhyānam ||
nāstithere is notनहीं है
vyākhyānamany comment, any explanation to addव्याख्यान
vyākhyānam — a comment; na asti — there is none.
nāsti — नहीं है; vyākhyānam — व्याख्यान
Jīva Gosvāmī writes only: there is nothing to explain here. The verse's meaning is plain on its face, so he adds no gloss.
जीव गोस्वामी — यहाँ कोई व्याख्यान नहीं है।
vyākhyāna (home meaning: a formal exposition or commentary on a text); here Jīva uses it to say the line needs none — its sense is already clear.
व्याख्यान (मूल अर्थ — किसी पाठ पर औपचारिक विवेचन या टीका); यहाँ जीव इसका प्रयोग यह कहने के लिए करते हैं कि इस पंक्ति को किसी व्याख्यान की आवश्यकता नहीं — इसका अर्थ पहले ही स्पष्ट है।
Mukunda-dāsa Gosvāmī
s1gloss
prāyaḥ śreyo nety uktābhiprāyam eva ||
prāyaḥ śreyo nathe phrase 'as a rule, not the highest good' — i.e. the words prāyaḥ śreyo na in the verse
iti— this being quotative, marking the phrase just named
ukta-abhiprāyamcarries the meaning already stated, the sense given just above the intended sense that has already been expressed
evaexactly, precisely — nothing new is meant
prāyaḥ śreyo na iti — the phrase 'as a rule, not the highest good'; ukta-abhiprāyam eva — has exactly the sense already stated.
Mukunda's one note points to the words 'prāyaḥ śreyo na,' 'as a rule, not the highest good.' He says: these carry exactly the meaning already given above. In other words, read prāyaḥ the way it was just explained — 'generally,' not 'absolutely' — and take the line at that settled sense.
abhiprāya (home meaning: an author's intended meaning or purport); here Mukunda says the phrase's purport is simply the one already established, so no fresh interpretation is needed.
Viśvanātha Cakravartī
s1other
nāsti vyākhyānam ||
nāstithere is notनहीं है
vyākhyānamany comment, any explanation to addव्याख्यान
vyākhyānam — a comment; na asti — there is none.
nāsti — नहीं है; vyākhyānam — व्याख्यान
Viśvanātha Cakravartī likewise writes only: there is nothing to explain here. Like Jīva, he treats the verse as clear on its own and offers no gloss.
विश्वनाथ — यहाँ कोई व्याख्यान नहीं है।
vyākhyāna (home meaning: a formal commentary on a text); here Viśvanātha uses it, as Jīva did, to say the line calls for none.
व्याख्यान (मूल अर्थ — किसी पाठ पर औपचारिक टीका); यहाँ विश्वनाथ भी, जीव की भाँति, यह कहने के लिए इसका प्रयोग करते हैं कि इस पंक्ति को व्याख्यान की आवश्यकता नहीं।