tatra ekāṅgā, yathā granthāntare—
śrī-viṣṇoḥ śravaṇe parīkṣid abhavad vaiyāsakiḥ kīrtane
prahlādaḥ smaraṇe tad-aṅghri-bhajane lakṣmīḥ pṛthuḥ pūjane |
akrūras tv abhivandane kapi-patir dāsye’tha sakhye’rjunaḥ
sarvasvātma-nivedane balir abhūt kṛṣṇāptir eṣāṁ parā ||quoted · granthāntare
The verse — decoded
L1citation
śrī-viṣṇoḥ śravaṇe parīkṣid abhavad vaiyāsakiḥ kīrtane
śrī-viṣṇoḥof Lord Viṣṇu — the one object all nine forms of devotion are directed toward genitive, governs every itemश्रीविष्णु के (विषय में) — जिसका सम्बन्ध नीचे गिनाई हर साधना से है
śravaṇein hearing — devotion through listening about him locative of the practiceश्रवण में, अर्थात् सुनने की साधना में
parīkṣitKing Parīkṣit — the example of it nominativeपरीक्षित (सिद्ध हुए)
abhavatbecame perfected / attained him verb governing the whole listहुए, सिद्ध हुए — पूरी सूची का एक ही क्रियापद
vaiyāsakiḥŚukadeva, the son of Vyāsa nominativeव्यासपुत्र शुकदेव
kīrtanein chanting — devotion by reciting and praising him locative of the practiceकीर्तन में, अर्थात् गुणगान की साधना में
śrī-viṣṇoḥ — of Lord Viṣṇu; śravaṇe — in hearing about him; parīkṣit — Parīkṣit; abhavat — became [perfected]; vaiyāsakiḥ — Śukadeva son of Vyāsa; kīrtane — in chanting his glories.
śrī-viṣṇoḥ — श्रीविष्णु के; śravaṇe — श्रवण में; parīkṣit — परीक्षित; abhavat — सिद्ध हुए; vaiyāsakiḥ — व्यासपुत्र शुकदेव; kīrtane — कीर्तन में
Here begins the verse on the nine forms of devotion, all directed to Lord Viṣṇu. Parīkṣit reached perfection through hearing about him. Śukadeva, the son of Vyāsa, reached it through chanting his glories.
श्रीविष्णु के श्रवण में परीक्षित सिद्ध हुए, और उनके कीर्तन में व्यासपुत्र शुकदेव।
vaiyāsaki — literally 'descendant of Vyāsa'; here it names Śukadeva specifically, Vyāsa's son.
वैयासकि का शाब्दिक अर्थ 'व्यास का वंशज' है; यहाँ यह विशेष रूप से व्यास के पुत्र शुकदेव को कहता है।
L2citation
prahlādaḥ smaraṇe tad-aṅghri-bhajane lakṣmīḥ pṛthuḥ pūjane |
prahlādaḥPrahlāda — the example nominativeप्रह्लाद
smaraṇein remembering — devotion by keeping him in mind locative of the practiceस्मरण में, अर्थात् चिन्तन की साधना में
tad-aṅghri-bhajanein serving his feet — worshipping the Lord's feet locative; tad = 'his', of Viṣṇuउनके अर्थात् विष्णु के चरणों के भजन (पादसेवन) में
lakṣmīḥthe goddess Lakṣmī — the example nominativeलक्ष्मी
pṛthuḥKing Pṛthu — the example nominativeपृथु
pūjanein formal worship — devotion by ritual worship of him locative of the practiceपूजन में, अर्थात् अर्चन की साधना में
prahlādaḥ — Prahlāda; smaraṇe — in remembering; tad-aṅghri-bhajane — in serving his feet; lakṣmīḥ — Lakṣmī; pṛthuḥ — Pṛthu; pūjane — in formal worship.
prahlādaḥ — प्रह्लाद; smaraṇe — स्मरण में; tad-aṅghri-bhajane — उनके (विष्णु के) चरणों के भजन में; lakṣmīḥ — लक्ष्मी; pṛthuḥ — पृथु; pūjane — पूजन में
Prahlāda reached him through remembering him. Lakṣmī reached him through serving his feet. Pṛthu reached him through formal worship.
स्मरण में प्रह्लाद, विष्णु के चरणों के भजन में लक्ष्मी, और पूजन में पृथु सिद्ध हुए।
L3citation
akrūras tv abhivandane kapi-patir dāsye’tha sakhye’rjunaḥ
akrūraḥAkrūra — the example nominativeअक्रूर
tuand (marking the next item) connective particleपरन्तु, तो
abhivandanein offering respectful prayers — devotion by bowing and praising locative of the practiceअभिवन्दन में, अर्थात् प्रणाम की साधना में
kapi-patiḥthe lord of the monkeys, Hanumān nominativeकपिपति अर्थात् हनुमान
dāsyein servitude — devotion as his servant locative of the practiceदास्य में, अर्थात् सेवकभाव में
athaand then (moving to the next) connective particleऔर फिर, तथा
sakhyein friendship — devotion as his friend locative of the practiceसख्य में, अर्थात् मित्रभाव में
arjunaḥArjuna — the example nominativeअर्जुन
akrūraḥ — Akrūra; tu — and; abhivandane — in offering prayers; kapi-patiḥ — Hanumān, lord of monkeys; dāsye — in servitude; atha — and then; sakhye — in friendship; arjunaḥ — Arjuna.
akrūraḥ — अक्रूर; tu — परन्तु; abhivandane — अभिवन्दन में; kapi-patiḥ — कपिपति हनुमान; dāsye — दास्य में; atha — तथा; sakhye — सख्य में; arjunaḥ — अर्जुन
Akrūra reached him through offering respectful prayers. Hanumān, the lord of the monkeys, reached him through servitude. And then Arjuna reached him through friendship.
अभिवन्दन में तो अक्रूर, दास्य में कपिपति हनुमान, और सख्य में अर्जुन सिद्ध हुए।
kapi-pati — literally 'lord of the monkeys'; here it names Hanumān.
कपिपति का शाब्दिक अर्थ 'वानरों के स्वामी' है; यहाँ यह हनुमान को कहता है।
L4citation
sarvasvātma-nivedane balir abhūt kṛṣṇāptir eṣāṁ parā ||
sarvasva-ātma-nivedanein surrendering everything, including one's very self — total self-offering locative of the practiceअपने सर्वस्व और आत्मा के समर्पण (आत्मनिवेदन) में
baliḥKing Bali — the example nominativeबलि
abhūtbecame perfected / attained him verbहुए, सिद्ध हुए
kṛṣṇa-āptiḥthe attaining of Kṛṣṇa — reaching the Lord nominativeकृष्ण की प्राप्ति
eṣāmof these devotees — the nine just named genitiveइन सबकी, इन सबको
parāwas the highest / supreme — each reached the topmost goal nominative, predicateपरम, सर्वोत्कृष्ट (प्राप्ति)
sarvasva-ātma-nivedane — in surrendering everything and the self; baliḥ — Bali; abhūt — became [perfected]; kṛṣṇa-āptiḥ — the attainment of Kṛṣṇa; eṣām — of these; parā — supreme.
sarvasva-ātma-nivedane — सर्वस्व और आत्मा के निवेदन में; baliḥ — बलि; abhūt — सिद्ध हुए; kṛṣṇa-āptiḥ — कृष्ण की प्राप्ति; eṣām — इन सबको; parā — परम
Bali reached him through surrendering everything, his very self included. For all these nine devotees, the attainment of Kṛṣṇa was the highest of goals. Each, by his own single form of devotion, reached the supreme end.
सर्वस्व और आत्मा के निवेदन में बलि सिद्ध हुए; और इन सबको कृष्ण की परम प्राप्ति हुई।
Why cited: Adduced as the scriptural example (yathā granthāntare) of ekāṅgā bhakti — devotion perfected through a single limb, one practice each carried to completion.
क्यों उद्धृत: इसे एकाङ्गा भक्ति का शास्त्रीय उदाहरण (यथा ग्रन्थान्तरे) मानकर उद्धृत किया गया है — जहाँ एक ही अंग, एक-एक साधना को पूर्णता तक ले जाकर भक्ति सिद्ध होती है।
This is the classic navadhā-bhakti list: nine forms of devotion — śravaṇa, kīrtana, smaraṇa, pāda-sevana, arcana, vandana, dāsya, sakhya, ātma-nivedana — each shown by one exemplar.
यह प्रसिद्ध नवधा-भक्ति की सूची है — भक्ति के नौ अंग: श्रवण, कीर्तन, स्मरण, पादसेवन, अर्चन, वन्दन, दास्य, सख्य और आत्मनिवेदन — प्रत्येक एक-एक दृष्टान्त से दिखाया गया।
Commentary — decoded
Jīva Gosvāmī
s1gloss
tad-aṅghri-bhajana ity atra tathāṅghri-bhajana ity eva yuktam ||
tad-aṅghri-bhajane iti atrain this phrase, where the reading 'tad-aṅghri-bhajane' (serving his feet) stands atra = 'here, at this word''तद्-अङ्घ्रि-भजन' इस पद के विषय में, यहाँ इस स्थान पर
tathā aṅghri-bhajane iti evathe reading 'tathāṅghri-bhajane' (serving the feet likewise) instead tathā = 'likewise, in the same way''तथाङ्घ्रि-भजन' ऐसा ही (पाठ)
yuktamis the fitting one — this is the reading that is correct here predicate: 'is proper'उचित है
tad-aṅghri-bhajane iti atra — here, at the words 'tad-aṅghri-bhajane'; tathā-aṅghri-bhajane iti eva — the form 'tathāṅghri-bhajane'; yuktam — is what fits.
tad-aṅghri-bhajane iti atra — 'तद्-अङ्घ्रि-भजन' इस पद के स्थान पर; tathā aṅghri-bhajane iti eva — 'तथाङ्घ्रि-भजन' ऐसा ही; yuktam — उचित है
Jīva comments on the phrase 'tad-aṅghri-bhajane,' serving his feet. He says the better reading here is 'tathāṅghri-bhajane' — 'serving the feet likewise.' The particle 'tathā' (likewise) fits the running list better than the pronoun 'tad' (his), since each line is just adding one more devotee and practice in the same manner.
'तद्-अङ्घ्रि-भजन' इस पद के स्थान पर 'तथाङ्घ्रि-भजन' ऐसा पाठ ही उचित है।
This is a textual-variant note (pāṭha-bheda): Jīva prefers 'tathā' (likewise) over 'tad' (his/that) at this spot in the verse.
यह पाठ-भेद की टिप्पणी है: जीव इस स्थान पर 'तद्' (उनके/उसके) के स्थान पर 'तथा' (उसी प्रकार) पाठ को अधिक उचित मानते हैं।
Mukunda-dāsa Gosvāmī
s1gloss
tad ity avyayaṁ tasya prasiddhasya śrī-viṣṇor iti ||
tad iti avyayamthe word 'tad' here is an indeclinable — not the pronoun 'his', but a fixed particle avyaya = 'indeclinable'
tasya prasiddhasya śrī-viṣṇoḥ itiit means 'of that well-known Lord Viṣṇu' — pointing to the Viṣṇu already named at the head of the verse genitive gloss; prasiddha = 'the one already famous/named'
tat iti avyayam — 'tad' is here an indeclinable; tasya prasiddhasya śrī-viṣṇoḥ iti — [meaning] 'of that well-known Lord Viṣṇu'.
Mukunda takes the same word 'tad' differently from Jīva. He says 'tad' here is an indeclinable particle, and it means 'of that well-known Viṣṇu' — the Viṣṇu already named at the start of the verse (śrī-viṣṇoḥ). So 'tad-aṅghri-bhajane' is 'serving the feet of that same famous Lord.'
avyaya — an indeclinable, a word with no case-endings. Mukunda keeps the printed 'tad' but parses it as such a particle standing for the already-named Viṣṇu, rather than as an ordinary genitive pronoun. Note the disagreement with Jīva, who preferred to change the reading to 'tathā' — the commentators are not harmonized here.
Viśvanātha Cakravartī
s1gloss
tad-aṅghri-bhajana ity atra tathāṅghri-bhajana ity eva yuktam ||
tad-aṅghri-bhajane iti atrain this phrase, where 'tad-aṅghri-bhajane' (serving his feet) stands atra = 'here, at this word''तद्-अङ्घ्रि-भजन' इस पद के विषय में, यहाँ इस स्थान पर
tathā aṅghri-bhajane iti evathe reading 'tathāṅghri-bhajane' (serving the feet likewise) instead tathā = 'likewise''तथाङ्घ्रि-भजन' ऐसा ही (पाठ)
yuktamis the fitting one — this is the correct reading here predicate: 'is proper'उचित है
tad-aṅghri-bhajane iti atra — here, at 'tad-aṅghri-bhajane'; tathā-aṅghri-bhajane iti eva — the form 'tathāṅghri-bhajane'; yuktam — is what fits.
tad-aṅghri-bhajane iti atra — 'तद्-अङ्घ्रि-भजन' इस पद के स्थान पर; tathā aṅghri-bhajane iti eva — 'तथाङ्घ्रि-भजन' ऐसा ही; yuktam — उचित है
Viśvanātha gives the same note as Jīva, word for word. On 'tad-aṅghri-bhajane,' serving his feet, he says the fitting reading is 'tathāṅghri-bhajane' — 'serving the feet likewise.' The 'tathā' (likewise) matches the list, where each line simply adds another devotee in the same pattern.
'तद्-अङ्घ्रि-भजन' इस पद के स्थान पर 'तथाङ्घ्रि-भजन' ऐसा पाठ ही उचित है।
Viśvanātha here repeats Jīva's textual-variant note verbatim, siding with the 'tathā' (likewise) reading against Mukunda's defense of 'tad'.
विश्वनाथ यहाँ जीव की पाठ-भेद-टिप्पणी को ज्यों-का-त्यों दोहराते हैं, और मुकुन्द के 'तद्' पाठ के समर्थन के विरुद्ध 'तथा' पाठ का पक्ष लेते हैं।