s1gloss
jñāna-sādhyaṁ mukti-lakṣaṇaṁ |
jñāna-sādhyaṁis something reached by jñāna (spiritual knowledge) — knowledge is its means X-sādhya cpd.: whose accomplishing-means is Xजो ज्ञान से साध्य है
mukti-lakṣaṇaṁnamely the thing whose defining mark is mukti (liberation) — i.e. liberation itself bahuvrīhi: having mukti as its markवह जिसका लक्षण मुक्ति है (अर्थात् मुक्ति ही)
mukti-lakṣaṇaṁ — that which is marked as liberation; jñāna-sādhyaṁ — is reached by knowledge
jñāna-sādhyam — जो ज्ञान से साध्य है; mukti-lakṣaṇam — वह जिसका लक्षण मुक्ति है, अर्थात् मुक्ति स्वरूप।
Jīva begins to unpack why the yogī needs neither knowledge nor renunciation. He lays out the ordinary means-chain step by step. First step: liberation — the state that is defined by being freed — is normally reached by jñāna, spiritual knowledge. Knowledge is what produces it.
जो ज्ञान से साध्य है, वह मुक्ति है।
lakṣaṇa: home sense in logic is the 'defining mark' that identifies a thing; here mukti-lakṣaṇa is a shorthand for 'that which is liberation,' pointing to it by its mark.
'लक्षण' का मूल अर्थ न्याय में वह 'पहचान का चिह्न' है जो किसी वस्तु को पहचनवाता है; यहाँ 'मुक्ति-लक्षण' का तात्पर्य है 'जो मुक्ति ही है' — उसे उसके चिह्न (मुक्ति) से इंगित किया जा रहा है।
s2gloss
vairāgya-sādhyaṁ jñānam |
vairāgya-sādhyaṁis something reached by vairāgya (renunciation, detachment) — detachment is its means X-sādhya cpd.: whose accomplishing-means is Xजो वैराग्य से साध्य है
jñānamnamely jñāna, that spiritual knowledge (just mentioned as the means to liberation)वह ज्ञान (है)
jñānam — knowledge; vairāgya-sādhyaṁ — is reached by renunciation
vairāgya-sādhyam — जो वैराग्य से साध्य है; jñānam — वह ज्ञान।
Second step in the chain. That same jñāna, spiritual knowledge, is itself reached by vairāgya — renunciation, detachment from sense-objects. So the ladder runs upward: renunciation produces knowledge, and knowledge produces liberation.
जो वैराग्य से साध्य है, वह ज्ञान है।
s3conclusion
tat tac ca bhaktyaiva sidhyati ||
tat tateach one of those — both liberation and the knowledge that leads to it, taken one by one distributive repetition: 'this and that,' each severallyवह-वह (प्रत्येक, अलग-अलग)
caand — tying the collapse of the chain to the two steps just laid outऔर
bhaktyāby bhakti (loving devotional service) — devotion is what does the accomplishing instrumental of meansभक्ति के द्वारा
evaalone, and nothing besides — devotion by itself, without needing knowledge or renunciation eva restricting the instrumentalही
sidhyatigets accomplished, comes about √sidh, presentसिद्ध हो जाता है
tat tat ca — and each of those; bhaktyā eva — by devotion alone; sidhyati — is accomplished
tat tat — वह-वह (प्रत्येक); ca — और; bhaktyā — भक्ति से; eva — ही; sidhyati — सिद्ध हो जाता है।
Now the point of the whole chain. And each of those results — both the knowledge and the liberation — is accomplished by bhakti alone. Devotion does not merely stand at the top of the ladder; it produces every rung by itself. So the yogī of the verse who has given his heart to Kṛṣṇa gets what knowledge and renunciation would give, straight from devotion, and therefore does not need them as separate practices.
और वह-वह (अर्थात् मुक्ति तथा ज्ञान, दोनों) केवल भक्ति से ही सिद्ध हो जाते हैं।
bhakti: home sense is broadly 'devotion, participation'; here it is the specific practice of loving service to Kṛṣṇa, presented as a self-sufficient means that yields both knowledge and liberation as by-products.
'भक्ति' का सामान्य अर्थ 'भजन, सहभागिता' है; यहाँ इसका तात्पर्य कृष्ण की प्रेममयी सेवा रूप उस विशेष साधना से है, जो स्वयं में पर्याप्त साधन है और ज्ञान तथा मुक्ति दोनों को अपने उपफल के रूप में देती है।