anekāṅgā, yathā navame (9.4.18-20)—
sa vai manaḥ kṛṣṇa-padāravindayor
vacāṁsi vaikuṇṭha-guṇānuvarṇane |
karau harer mandira-mārjanādiṣu
śrutiṁ cakārācyuta-sat-kathodaye ||
mukunda-liṅgālaya-darśane dṛśau
tad-bhṛtya-gātra-sparśe’ṅga-saṅgamaṁ |
ghrāṇaṁ ca tat-pāda-saroja-saurabhe
śrīmat-tulasyā rasanāṁ tad-arpite ||
pādau hareḥ kṣetra-padānusarpaṇe
śiro hṛṣīkeśa-padābhivandane |
kāmaṁ ca dāsye na tu kāma-kāmyayā
yathottamaḥśloka-janāśraya ratiḥ ||quoted · navame
The verse — decoded
L1citation
sa vai manaḥ kṛṣṇa-padāravindayor
saḥhe — that is, King Ambarīṣaवह (राजा)
vaiindeed, truly emphatic particleनिश्चय ही
manaḥhis mind (he set — the verb 'cakāra' comes in L4) accusative objectमन को
kṛṣṇa-padāravindayoḥon the two lotus feet of Kṛṣṇa locative of the place fixed onकृष्ण के दोनों चरण-कमलों में (लगाया)
saḥ — he (Ambarīṣa); vai — indeed; manaḥ — his mind; kṛṣṇa-padāravindayoḥ — on Kṛṣṇa's lotus feet; (cakāra — he fixed, verb supplied from L4).
saḥ — वह; vai — निश्चय ही; manaḥ — मन को; kṛṣṇa-padāravindayoḥ — कृष्ण के दोनों चरण-कमलों में (लगाया)।
He — King Ambarīṣa — fixed his mind on Kṛṣṇa's lotus feet. The main verb 'he made/fixed' comes only at the end of the first verse; every sense is assigned its object here and governed by that one verb.
उसने अपना मन कृष्ण के चरण-कमलों में लगाया।
Why cited: The mūla opens the string of limbs: mind engaged on Kṛṣṇa's feet.
क्यों उद्धृत: मूल श्लोक अंगों की माला आरम्भ करता है — पहला अंग: मन कृष्ण के चरणों में लगा।
L2citation
vacāṁsi vaikuṇṭha-guṇānuvarṇane |
vacāṁsihis words, his speech accusative objectवचनों को
vaikuṇṭha-guṇa-anuvarṇaneon describing, one after another, the qualities of Vaikuṇṭha (the Lord) locative of the activity engaged inवैकुण्ठनाथ के गुणों के अनुवर्णन में (लगाया)
vacāṁsi — his words; vaikuṇṭha-guṇa-anuvarṇane — on recounting the qualities of the Lord of Vaikuṇṭha.
vacāṁsi — वचनों को; vaikuṇṭha-guṇa-anuvarṇane — भगवान् के गुणों के वर्णन में (लगाया)।
He set his words on recounting, one quality after another, the excellences of the Lord of Vaikuṇṭha. 'Anuvarṇana' is telling them over in sequence, not a single mention.
अपने वचनों को भगवान् के गुणों के गान में लगाया।
Why cited: Second limb: speech engaged in praising the Lord's qualities.
क्यों उद्धृत: दूसरा अंग — वाणी भगवान् के गुणों की स्तुति में लगी।
L3citation
karau harer mandira-mārjanādiṣu
karauhis two hands accusative objectदोनों हाथों को
hareḥ mandira-mārjana-ādiṣuon cleaning the temple of Hari, and the like locative of the tasks engaged inहरि के मन्दिर की सफाई आदि कार्यों में (लगाया)
karau — his two hands; hareḥ mandira-mārjana-ādiṣu — on the sweeping and cleaning of Hari's temple, and such tasks.
karau — दोनों हाथों को; hareḥ mandira-mārjana-ādiṣu — हरि के मन्दिर के मार्जन आदि कार्यों में (लगाया)।
He set his two hands on sweeping and cleaning Hari's temple and doing the like. 'Ādi' means the round of such menial temple services, not cleaning alone.
अपने दोनों हाथों को हरि के मन्दिर की सफाई आदि सेवा में लगाया।
Why cited: Third limb: the hands engaged in temple service.
क्यों उद्धृत: तीसरा अंग — हाथ मन्दिर की सेवा में लगे।
L4citation
śrutiṁ cakārācyuta-sat-kathodaye ||
śrutimhis hearing, his ears accusative objectकानों (श्रवण) को
cakārahe made, he engaged — the one governing verb for all these senses 3rd sg. perfectलगाया (श्लोक की एकमात्र समापिका क्रिया)
acyuta-sat-kathā-udayeon the arising, the telling forth, of the true stories of Acyuta (the infallible Lord) locative of the activity engaged inअच्युत की उत्तम कथाओं के उदय (श्रवण) में
śrutim — his ears; acyuta-sat-kathā-udaye — on the welling-up of the holy stories of Acyuta; cakāra — he engaged (governs L1-L4).
śrutim — कानों को; cakāra — लगाया; acyuta-sat-kathā-udaye — अच्युत की सत्कथाओं के उदय में।
He set his ears on the welling-up of the holy stories of Acyuta. Here at last is the verb 'cakāra' — 'he engaged' — which reaches back and governs mind, speech, hands and ears alike. 'Udaya' is the stories rising up, being narrated.
अपने कानों को अच्युत की उत्तम कथाओं के सुनने में लगाया।
Why cited: Fourth limb: the ears on hearing the Lord's stories; the verse's one finite verb lands here.
क्यों उद्धृत: चौथा अंग — कान भगवान् की कथाओं के श्रवण में; श्लोक की एकमात्र समापिका क्रिया यहीं आती है।
L5citation
mukunda-liṅgālaya-darśane dṛśau
mukunda-liṅga-ālaya-darśaneon seeing the images (forms) and temples of Mukunda (the giver of liberation) locative of the activity engaged inमुकुन्द के विग्रह और मन्दिरों के दर्शन में
dṛśauhis two eyes accusative objectदोनों आँखों को (लगाया)
mukunda-liṅga-ālaya-darśane — on the sight of Mukunda's images and temples; dṛśau — his two eyes.
mukunda-liṅga-ālaya-darśane — मुकुन्द के विग्रह और मन्दिरों के दर्शन में; dṛśau — दोनों आँखों को (लगाया)।
He set his two eyes on the sight of Mukunda's Deity-forms and temples. 'Liṅga' here is the visible form or image, and 'ālaya' the temple that houses it.
अपनी दोनों आँखों को मुकुन्द के विग्रह और उनके मन्दिरों के दर्शन में लगाया।
Why cited: Fifth limb: the eyes on seeing the Deity and His temples.
क्यों उद्धृत: पाँचवाँ अंग — आँखें भगवान् के विग्रह और मन्दिरों के दर्शन में।
L6citation
tad-bhṛtya-gātra-sparśe’ṅga-saṅgamaṁ |
tad-bhṛtya-gātra-sparśeon the touch of the limbs (bodies) of His servants locative of the activity engaged inउनके सेवकों के अंगों के स्पर्श में
aṅga-saṅgamamthe contact of his own body — that is, embracing them accusative objectअपने अंगों के संयोग (आलिंगन) को (लगाया)
tad-bhṛtya-gātra-sparśe — on touching the bodies of the Lord's servants; aṅga-saṅgamam — the contact of his own body (embracing).
tad-bhṛtya-gātra-sparśe — भगवान् के सेवकों के शरीर के स्पर्श में; aṅga-saṅgamam — अपने अंगों के संयोग (आलिंगन) को (लगाया)।
He set the contact of his own body — embracing — on touching the bodies of the Lord's servants. The sense of touch is directed to the devotees, not merely to the Lord.
अपने शरीर के स्पर्श को भगवान् के सेवकों के आलिंगन में लगाया।
Why cited: Sixth limb: bodily touch engaged in embracing the Lord's servants.
क्यों उद्धृत: छठा अंग — शरीर का स्पर्श भगवान् के सेवकों के आलिंगन में लगा।
L7citation
ghrāṇaṁ ca tat-pāda-saroja-saurabhe
ghrāṇamhis sense of smell accusative objectनासिका को
caand connectiveऔर
tat-pāda-saroja-saurabheon the fragrance of His lotus feet locative of the activity engaged inभगवान् के चरण-कमल की सुगन्ध में (लगाया)
ghrāṇam — his sense of smell; ca — and; tat-pāda-saroja-saurabhe — on the fragrance of the Lord's lotus feet.
ghrāṇam — नासिका को; ca — और; tat-pāda-saroja-saurabhe — भगवान् के चरण-कमल की सुगन्ध में (लगाया)।
And he set his sense of smell on the fragrance of the Lord's lotus feet. The commentators will explain that this fragrance reaches the nose by way of the tulasī offered at those feet.
और अपनी नासिका को भगवान् के चरण-कमल की सुगन्ध में लगाया।
Why cited: Seventh limb: smell engaged in the fragrance of the Lord's feet.
क्यों उद्धृत: सातवाँ अंग — घ्राण भगवान् के चरणों की सुगन्ध में लगा।
L8citation
śrīmat-tulasyā rasanāṁ tad-arpite ||
śrīmat-tulasyāwith the holy, glorious tulasī instrumental of accompaniment / meansश्रीमती तुलसी सहित
rasanāmhis tongue (its sense of taste) accusative objectजिह्वा को
tad-arpiteon what has been offered to Him locative of the activity engaged inभगवान् को अर्पित (प्रसाद) में (लगाया)
rasanām — his tongue; tad-arpite — on what is offered to Him; śrīmat-tulasyā — together with holy tulasī.
śrīmat-tulasyā — श्रीमती तुलसी सहित; rasanām — जिह्वा को; tad-arpite — भगवान् को अर्पित प्रसाद में (लगाया)।
He set his tongue on what had been offered to the Lord together with holy tulasī. The food is the Lord's remnant (prasāda), sanctified by the tulasī offered with it.
अपनी जिह्वा को तुलसी सहित भगवान् को अर्पित प्रसाद के आस्वादन में लगाया।
Why cited: Eighth limb: taste engaged in the Lord's offered food.
क्यों उद्धृत: आठवाँ अंग — रसना भगवान् को अर्पित प्रसाद के आस्वादन में लगी।
L9citation
pādau hareḥ kṣetra-padānusarpaṇe
pādauhis two feet accusative objectदोनों पैरों को
hareḥ kṣetra-pada-anusarpaṇeon walking to the holy places and abodes of Hari locative of the activity engaged inहरि के तीर्थ-क्षेत्रों और स्थानों की ओर चलने में (लगाया)
pādau — his two feet; hareḥ kṣetra-pada-anusarpaṇe — on going to Hari's sacred fields and sites.
pādau — दोनों चरणों को; hareḥ kṣetra-pada-anusarpaṇe — हरि के क्षेत्रों और स्थानों की ओर चलने में (लगाया)।
He set his two feet on walking to Hari's holy fields and abodes. 'Anusarpaṇa' is going along, walking there repeatedly — the commentators gloss 'kṣetra' as Mathurā and the like, and 'pada' as the temple sites.
अपने दोनों पैरों को हरि के तीर्थ-क्षेत्रों की यात्रा में लगाया।
Why cited: Ninth limb: the feet engaged in walking to the Lord's holy places.
क्यों उद्धृत: नवाँ अंग — पैर भगवान् के तीर्थ-स्थानों की यात्रा में लगे।
L10citation
śiro hṛṣīkeśa-padābhivandane |
śiraḥhis head accusative objectसिर को
hṛṣīkeśa-pada-abhivandaneon bowing down to the feet of Hṛṣīkeśa (the Lord of the senses) locative of the activity engaged inहृषीकेश के चरणों की वन्दना में (लगाया)
śiraḥ — his head; hṛṣīkeśa-pada-abhivandane — on the reverent bowing to the feet of Hṛṣīkeśa.
śiraḥ — सिर को; hṛṣīkeśa-pada-abhivandane — हृषीकेश के चरणों की वन्दना में (लगाया)।
He set his head on bowing reverently to the feet of Hṛṣīkeśa, the master of the senses. The name Hṛṣīkeśa fits: it is precisely the senses that are being marshalled into service here.
अपने सिर को हृषीकेश के चरणों में प्रणाम करने में लगाया।
Why cited: Tenth limb: the head engaged in bowing to the Lord's feet.
क्यों उद्धृत: दसवाँ अंग — सिर भगवान् के चरणों में प्रणाम में लगा।
L11citation
kāmaṁ ca dāsye na tu kāma-kāmyayā
kāmamhis desire, his wanting accusative objectकामना को
caand connectiveऔर
dāsyeon serving (the Lord) locative of the activity engaged inसेवा में (लगाया)
na tubut not adversativeपरन्तु नहीं
kāma-kāmyayāby a craving for objects of desire — that is, not for personal enjoyment instrumental of motiveविषय-भोग की कामना से (इस हेतु से नहीं)
kāmam ca — and his desire; dāsye — on service; na tu kāma-kāmyayā — but not out of craving for objects of desire.
kāmam — कामना को; ca — और; dāsye — सेवा में (लगाया); na tu — परन्तु नहीं; kāma-kāmyayā — विषय-भोग की इच्छा से।
And he set even his desire itself on serving the Lord — but not out of any craving for objects to enjoy. Every faculty, down to wanting itself, is turned to service, and the motive is expressly cleared of self-enjoyment.
अपनी कामना को भी सेवा में ही लगाया — विषयों को भोगने की इच्छा से नहीं।
Why cited: Eleventh limb: desire itself yoked to service, with the motive purified of self-interest.
क्यों उद्धृत: ग्यारहवाँ अंग — कामना स्वयं सेवा में जोड़ी गई, और उसका हेतु स्वार्थ से शुद्ध।
L12citation
yathottamaḥśloka-janāśraya ratiḥ ||
yathāso that, in such a way that correlativeजिससे
uttamaḥśloka-jana-āśrayāhaving as its refuge the people devoted to the Lord of excellent renown bahuvrīhi describing rati; nominativeजिसका आश्रय भगवान् के भक्तजन हैं (ऐसी — रति का विशेषण)
ratiḥloving attachment (rati) — the settled affection that is the fruit of all this nominative subjectरति (उत्पन्न हो)
yathā — so that; ratiḥ — loving attachment; uttamaḥśloka-jana-āśrayā — whose refuge is the devotees of the Lord (arose / might arise).
yathā — जिससे; uttamaḥśloka-jana-āśrayā — भगवान् के भक्तों में आश्रय रखने वाली; ratiḥ — रति (उत्पन्न हो)।
He did all this so that loving attachment — rati — should arise, an attachment resting on the devotees of the Lord of excellent renown. The compound 'uttamaḥśloka-jana-āśrayā' is read differently by the commentators: whether the rati's refuge is the devotees themselves, or the rati is held in the manner of great devotees like Prahlāda — see below.
जिससे भगवान् के भक्तजनों में आश्रय रखने वाली रति उत्पन्न हो।
Why cited: The verse's culmination: the whole practice aims at rati, glossed variously as taking refuge in the Lord's devotees.
क्यों उद्धृत: श्लोक की परिणति — समस्त साधना का लक्ष्य रति है, जिसे भगवान् के भक्तों में आश्रय लेना कहकर विविध रूप से समझाया गया है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
liṅgāni pratimāḥ |
liṅgānithe word 'liṅga' (in the verse) means'लिङ्ग' (शब्द)
pratimāḥthe Deity-images, the sacred formsप्रतिमाएँ (विग्रह)
liṅgāni — 'liṅga' means; pratimāḥ — the Deity-images.
liṅgāni — 'लिङ्ग' (शब्द); pratimāḥ — प्रतिमाएँ।
Jīva glosses the verse's word 'liṅga' as 'pratimā' — the Deity-forms, the sacred images of the Lord. So 'seeing Mukunda's liṅga' means seeing His Deity-forms.
यहाँ 'लिङ्ग' का अर्थ है प्रतिमाएँ, अर्थात् भगवान् के विग्रह।
s2gloss
śrīmatyās tulasyā yas tasya pāda-sarojayor arpitatvāt tayoḥ saurabha-viśeṣa-yogaḥ syāt tasminn ity arthaḥ |
śrīmatyāḥ tulasyāḥof the holy tulasīश्रीमती तुलसी का
yaḥthat [food] whichजो (सौरभ)
tasya pāda-sarojayoḥat His two lotus feetउन (भगवान्) के दोनों चरण-कमलों में
arpitatvātbecause it has been offered — that is, since the tulasī was placed there ablative of causeअर्पित होने के कारण
tayoḥof those two feet genitiveउन दोनों (चरण-कमलों) का
saurabha-viśeṣa-yogaḥa special connection with their fragranceविशेष सुगन्ध का योग
syātwould come about optativeहो जाए
tasminon that [food, so connected] — this is what 'tad-arpite' points to locativeउसमें (उस सुगन्ध में)
iti arthaḥthis is the meaningऐसा अर्थ है
śrīmatyāḥ tulasyāḥ arpitatvāt — because the holy tulasī has been offered at His lotus feet; tayoḥ saurabha-viśeṣa-yogaḥ syāt — a special link with the fragrance of those feet would arise; tasmin — on that [food]; iti arthaḥ — such is the meaning.
śrīmatyāḥ tulasyāḥ — श्रीमती तुलसी का; yaḥ — जो (सौरभ); tasya pāda-sarojayoḥ — उन भगवान् के चरण-कमलों में; arpitatvāt — अर्पित होने के कारण; tayoḥ — उन दोनों का; saurabha-viśeṣa-yogaḥ — विशेष सुगन्ध का योग; syāt — हो जाए; tasmin — उसमें; iti arthaḥ — ऐसा अर्थ।
Jīva ties the sense of smell (L7) to the tongue's food (L8). Because the holy tulasī has been offered at the Lord's lotus feet, that tulasī carries a special share of the feet's fragrance; and since the tulasī is then placed on the offered food, the food itself gains that fragrance. So 'tad-arpite' — 'on what is offered to Him' — means on that fragrant, tulasī-graced food. This is how the nose smells the fragrance 'of His feet' through the prasāda.
श्रीमती तुलसी भगवान् के चरण-कमलों में अर्पित होती है, इसलिए उन चरणों की विशेष सुगन्ध उसमें आ जाती है — उसी सुगन्ध में (घ्राण को लगाया), ऐसा अर्थ है।
s3gloss
kṣetraṁ śrī-mathurādi |
kṣetramthe word 'kṣetra' (holy field) means'क्षेत्र' (शब्द)
śrī-mathurā-ādiŚrī Mathurā and the other holy placesश्रीमथुरा आदि (धाम)
kṣetram — 'kṣetra' means; śrī-mathurā-ādi — Mathurā and the like.
kṣetram — 'क्षेत्र'; śrī-mathurā-ādi — श्रीमथुरा आदि।
Jīva glosses 'kṣetra' (from L9, 'Hari's holy fields') as Śrī Mathurā and the other sacred sites. These are the places the devotee's feet walk to.
यहाँ 'क्षेत्र' का अर्थ है श्रीमथुरा आदि धाम।
s4gloss
padaṁ tad-ālayādi |
padamthe word 'pada' (site) means'पद' (शब्द)
tad-ālaya-ādithe Lord's temples and such places 'tad' = of the Lordभगवान् के मन्दिर आदि
padam — 'pada' means; tad-ālaya-ādi — His temples and the like.
padam — 'पद'; tad-ālaya-ādi — भगवान् के मन्दिर आदि।
Jīva glosses 'pada' (also in L9) as the Lord's temples and such abodes. So 'kṣetra-pada' together covers the holy regions (Mathurā etc.) and the specific temple sites within them.
यहाँ 'पद' का अर्थ है भगवान् के मन्दिर आदि स्थान।
s5conclusion
tad etac ca sarvaṁ tathā cakāra yathottamaḥ-śloka-janāśrayā ratiḥ syāt teṣām abhiruciḥ syāt tathaivety arthaḥ ||
tat etat ca sarvamand all of this — every one of these actsयह सब कुछ
tathā cakārahe did in just that way picks up the verb 'cakāra'वैसा ही किया
yathāso that, in such a manner that correlativeजिससे
uttamaḥ-śloka-jana-āśrayā ratiḥloving attachment whose refuge is the people devoted to the Lord of excellent renownभगवान् के भक्तजनों में आश्रय रखने वाली रति
syātmight arise optativeउत्पन्न हो
teṣām abhiruciḥ syātthat is, so that a taste, a fondness, for them [the devotees] might arise explanatory restatementउन (भक्तों) में अभिरुचि हो जाए
tathā evain exactly that way, and no otherवैसे ही
iti arthaḥthis is the meaningऐसा अर्थ है
tat etat sarvam — all of this; tathā cakāra — he did just so; yathā uttamaḥ-śloka-jana-āśrayā ratiḥ syāt — so that attachment resting on the Lord's devotees might arise; teṣām abhiruciḥ syāt — so that a fondness for them might arise; iti arthaḥ — this is the sense.
tat etat ca sarvam — यह सब कुछ; tathā cakāra — वैसा ही किया; yathā — जिससे; uttamaḥ-śloka-jana-āśrayā ratiḥ — भक्तजनों में आश्रय रखने वाली रति; syāt — हो; teṣām abhiruciḥ syāt — उनमें अभिरुचि हो; tathā eva — वैसे ही; iti arthaḥ — ऐसा अर्थ।
Jīva sums up: Ambarīṣa did all these acts precisely so that a loving attachment (rati) resting on the Lord's devotees might arise. Jīva restates the point plainly — 'so that a fondness (abhiruci) for them might arise.' Note how he takes 'uttamaḥśloka-jana-āśrayā' to mean the rati's refuge IS the devotees themselves: the aim of the whole practice is love directed at the Lord's people.
यह सब उसने इस प्रकार किया कि भगवान् के भक्तजनों में आश्रय रखने वाली रति उत्पन्न हो — अर्थात् उन भक्तों में अभिरुचि हो जाए — ऐसा अर्थ है।
Mukunda-dāsa Gosvāmī
s1gloss
liṅgāni pratimāḥ |
liṅgāni'liṅga' means
pratimāḥthe Deity-images
liṅgāni — 'liṅga' means; pratimāḥ — the Deity-images.
Mukunda, like Jīva, glosses 'liṅga' as 'pratimā' — the Deity-forms. (His comment repeats Jīva's opening almost verbatim.)
s2gloss
śrīmatyās tulasyā yas tasya pāda-sarojayor arpitatvāt tayoḥ saurabha-viśeṣa-yogas tasminn ity arthaḥ |
śrīmatyāḥ tulasyāḥof the holy tulasī
yaḥthat [food] which
tasya pāda-sarojayoḥat His two lotus feet
arpitatvātbecause it has been offered ablative of cause
tayoḥof those two feet genitive
saurabha-viśeṣa-yogaḥa special connection with their fragrance [arises]
tasminon that [food] — this is what 'tad-arpite' points to locative
iti arthaḥthis is the meaning
śrīmatyāḥ tulasyāḥ arpitatvāt — because the holy tulasī is offered at His lotus feet; tayoḥ saurabha-viśeṣa-yogaḥ — a special link with the fragrance of those feet [arises]; tasmin — on that [food]; iti arthaḥ — this is the meaning.
Mukunda gives the same explanation as Jīva, only slightly shorter (he drops the optative 'syāt'). Because the holy tulasī is offered at the Lord's feet, it carries their special fragrance; placed on the food, it gives that food the fragrance; so the nose enjoys the feet's fragrance through the offered food. 'Tad-arpite' means on that food.
s3gloss
kṣetraṁ śrī-mathurādi |
kṣetram'kṣetra' means
śrī-mathurā-ādiŚrī Mathurā and the like
kṣetram — 'kṣetra' means; śrī-mathurā-ādi — Mathurā and the other holy places.
Mukunda glosses 'kṣetra' as Śrī Mathurā and the other holy places — again matching Jīva.
s4gloss
padaṁ tad-ālayam |
padam'pada' means
tad-ālayamHis temple 'tad' = of the Lord
padam — 'pada' means; tad-ālayam — His temple.
Mukunda glosses 'pada' as the Lord's temple. (Where Jīva wrote 'tad-ālayādi,' 'temples and such,' Mukunda writes simply 'tad-ālayam,' His temple.)
s5gloss
kāmaṁ srak-candanādi-sevāṁ dāsye nimitte tat-prasāda-svīkārāyety arthaḥ |
kāmamthe word 'kāma' (desire) here means
srak-candana-ādi-sevāmthe service of offering garlands, sandal-paste, and the like
dāsye nimittefor the sake of service — with service as its purpose 'dāsye' taken as the motive/occasion
tat-prasāda-svīkārāyain order to receive His mercy (His prasāda) dative of purpose
iti arthaḥthis is the meaning
kāmam — 'kāma' means; srak-candana-ādi-sevām — the service of garlands, sandal-paste, and so on; dāsye nimitte — for the sake of service; tat-prasāda-svīkārāya — in order to accept His mercy; iti arthaḥ — this is the sense.
Mukunda reads 'kāma' (L11) not as bare desire but as loving service — offering garlands, sandalwood-paste, and the like. And he explains why it is done: for the sake of service, in order to receive the Lord's mercy (prasāda). So even the devotee's 'desire' is really the wish to serve and to take the Lord's grace, not to gratify himself.
s6gloss
na tu kāma-kāmyayā viṣayecchayā |
na tu kāma-kāmyayā'but not by kāma-kāmyā' — not out of a craving for desire's objects instrumental of motive
viṣaya-icchayāthat is, not out of a hankering for sense-objects gloss of kāma-kāmyā
na tu kāma-kāmyayā — but not out of craving for objects of desire; viṣaya-icchayā — that is, by a hankering for sense-objects.
Mukunda glosses the verse's 'kāma-kāmyā' as 'viṣayecchā' — a hankering for sense-objects. So the line means: he engaged his desire in service, but NOT out of any wish for sense-enjoyment. The motive is purified.
s7conclusion
etat sarvaṁ tathā cakāra yathottamaḥ-śloka-janāśrayā ratiḥ syāt teṣām abhiruciḥ syāt tathaivety arthaḥ |
etat sarvamall of this
tathā cakārahe did in just that way picks up 'cakāra'
yathāso that correlative
uttamaḥ-śloka-jana-āśrayā ratiḥattachment whose refuge is the people devoted to the Lord of excellent renown
syātmight arise optative
teṣām abhiruciḥ syātthat is, so that a fondness for them might arise explanatory restatement
tathā evain exactly that way
iti arthaḥthis is the meaning
etat sarvam — all of this; tathā cakāra — he did just so; yathā uttamaḥ-śloka-jana-āśrayā ratiḥ syāt — so that attachment resting on the Lord's devotees might arise; teṣām abhiruciḥ syāt — so that a fondness for them might arise; iti arthaḥ — this is the meaning.
Mukunda's summary matches Jīva's: Ambarīṣa did all this so that a loving attachment resting on the Lord's devotees might arise — a fondness for them. Here too 'uttamaḥśloka-jana-āśrayā' is read as: the rati's refuge is the devotees themselves.
s8conclusion
anena bhagavad-bhajanād api teṣu bhakter ādhikyaṁ darśitam ||
anenaby this [reading] — by taking the rati's refuge to be the devotees instrumental of means
bhagavat-bhajanāt apieven more than worship of the Lord Himself ablative of comparison; 'api' = even
teṣutoward them — toward the devotees locative
bhakteḥ ādhikyamthe greater eminence of devotion, its being higher 'ādhikya' = surpassing degree
darśitamhas been shown, is pointed out past participle
anena — by this; bhagavat-bhajanāt api — even beyond worship of the Lord; teṣu bhakteḥ ādhikyam — the superiority of devotion toward them [the devotees]; darśitam — has been shown.
Mukunda draws out the theological point of his reading: by saying the rati takes refuge in the devotees, the verse shows that devotion directed to the Lord's devotees stands even higher than worship of the Lord Himself. This is the headline teaching Mukunda finds here — the devotees of the Lord are dearer, and love for them is the crown of the whole practice.
Viśvanātha Cakravartī
s1gloss
mukundasya liṅgānāṁ pratimānāṁ cālayānaṁ mandirāṇāṁ ca mathurādi-nitya-siddha-dhāmnāṁ ca vaiṣṇavānāṁ ca darśane, tulasyās tulasī-sambandhini pāda-saroja-saurabhe, tathā ca caraṇāravindārpitāyāṁ tulasyāṁ ghrāṇa-saṁyoge sati caraṇāravinda-tulasyor dvayor eva sākṣātkāro bhavatīti bhāvaḥ |
mukundasya liṅgānāṁ pratimānāmof Mukunda's liṅgas, that is, His Deity-imagesमुकुन्द की प्रतिमाओं (लिङ्ग अर्थात् विग्रह) का
ca ālayānāṁ mandirāṇāmand of the ālayas, that is, the templesऔर आलयों अर्थात् मन्दिरों का
ca mathurā-ādi-nitya-siddha-dhāmnāmand of the eternally perfect abodes such as Mathurāऔर मथुरा आदि नित्यसिद्ध धामों का
ca vaiṣṇavānāmand of the Vaiṣṇavas (the devotees)और वैष्णवों का
darśaneon the seeing [of all these] locative — the object of the eyes (L5)दर्शन में (आँखों का विषय)
tulasyāḥ tulasī-sambandhini'of tulasī' — meaning connected with the tulasī reworking the genitive 'tulasyāḥ'तुलसी का अर्थात् तुलसी से सम्बन्धित
pāda-saroja-saurabheon the fragrance of [His] lotus feet [borne by that tulasī] locative — object of the nose (L7)चरण-कमल की सुगन्ध में (नाक का विषय)
tathā ca caraṇa-aravinda-arpitāyāṁ tulasyāmand so, upon the tulasī offered at the lotus feet locative absolute setupऔर वैसे ही चरण-कमल में अर्पित तुलसी में
ghrāṇa-saṁyoge satiwhen the nose comes into contact [with it] locative absolute — 'when/once'घ्राण का संयोग होने पर
caraṇa-aravinda-tulasyoḥ dvayoḥ evaof both together — the lotus feet and the tulasīचरण-कमल और तुलसी — इन दोनों का ही
sākṣātkāraḥ bhavatia direct realization, a direct experience, takes placeसाक्षात्कार हो जाता है
iti bhāvaḥthis is the importऐसा भाव है
mukundasya liṅgānāṁ...vaiṣṇavānāṁ ca darśane — on seeing Mukunda's images, temples, eternal abodes like Mathurā, and the Vaiṣṇavas; tulasī-sambandhini pāda-saroja-saurabhe — on the feet's fragrance carried by the tulasī; caraṇa-aravinda-arpitāyāṁ tulasyāṁ ghrāṇa-saṁyoge sati — when the nose meets the tulasī offered at the feet; dvayoḥ eva sākṣātkāraḥ bhavati — a direct realization of both [feet and tulasī] occurs; iti bhāvaḥ — such is the import.
mukundasya liṅgānāṁ pratimānām — मुकुन्द की प्रतिमाओं का; ca ālayānāṁ mandirāṇām — और मन्दिरों का; ca mathurā-ādi-nitya-siddha-dhāmnām — और मथुरा आदि नित्यसिद्ध धामों का; ca vaiṣṇavānām — और वैष्णवों का; darśane — दर्शन में; tulasyāḥ tulasī-sambandhini — तुलसी से सम्बन्धित; pāda-saroja-saurabhe — चरण-कमल की सुगन्ध में; tathā ca caraṇa-aravinda-arpitāyāṁ tulasyām — और चरण-कमल में अर्पित तुलसी में; ghrāṇa-saṁyoge sati — घ्राण का संयोग होने पर; caraṇa-aravinda-tulasyoḥ dvayoḥ eva — चरण-कमल और तुलसी दोनों का ही; sākṣātkāraḥ bhavati — साक्षात्कार होता है; iti bhāvaḥ — ऐसा भाव।
Viśvanātha expands the fifth limb (seeing) to cover four things at once: Mukunda's Deity-images (liṅga), His temples (ālaya), His eternally perfect abodes like Mathurā, and the Vaiṣṇavas — the eyes drink in all of these. Then he handles the nose: 'tulasyāḥ' he reads as 'connected with tulasī,' so 'the fragrance of the feet' comes carried by the tulasī. His import (bhāva): when the nose meets the tulasī that was offered at the Lord's feet, one directly experiences both together — the lotus feet AND the tulasī. Smelling the offered tulasī is thus a direct contact with the feet themselves.
(आँखों का विषय:) मुकुन्द की प्रतिमाओं, मन्दिरों, मथुरा आदि नित्यसिद्ध धामों और वैष्णवों के दर्शन में। (नाक का विषय:) तुलसी से सम्बन्धित चरण-कमल की सुगन्ध में। जब चरण-कमल में अर्पित तुलसी से घ्राण का संयोग होता है, तब चरण-कमल और तुलसी दोनों का ही एक साथ साक्षात्कार हो जाता है — ऐसा भाव है।
s2gloss
tad-arpite mahā-prasādānne rasanāṁ jihvām |
tad-arpite'on what is offered to Him' meansभगवान् को अर्पित
mahā-prasāda-anneon the food that is mahā-prasāda — the Lord's great sanctified remnants locative — object of the tongueमहाप्रसाद रूप अन्न में (जिह्वा का विषय)
rasanām'rasanā' meansरसना को
jihvāmthe tongueअर्थात् जिह्वा को
tad-arpite — 'offered to Him' means; mahā-prasāda-anne — on the food that is mahā-prasāda; rasanām — 'rasanā' means; jihvām — the tongue.
tad-arpite — भगवान् को अर्पित; mahā-prasāda-anne — महाप्रसाद अन्न में; rasanām — रसना को; jihvām — अर्थात् जिह्वा को।
Viśvanātha glosses the eighth limb plainly: 'tad-arpite' — 'on what is offered to Him' — means on the mahā-prasāda food, the Lord's great sanctified remnants; and 'rasanā' simply means the tongue. So the tongue is engaged in tasting the Lord's prasāda.
भगवान् को अर्पित महाप्रसाद रूप अन्न में रसना अर्थात् जिह्वा को (लगाया)।
s3gloss
hareḥ kṣetraṁ mathurādi |
hareḥ kṣetram'Hari's kṣetra' (His holy field) meansहरि का 'क्षेत्र'
mathurā-ādiMathurā and the likeमथुरा आदि
hareḥ kṣetram — Hari's holy field; mathurā-ādi — means Mathurā and the like.
hareḥ kṣetram — हरि का क्षेत्र; mathurā-ādi — मथुरा आदि।
Viśvanātha glosses 'Hari's kṣetra' (L9) as Mathurā and the other holy places — agreeing with the other two commentators.
यहाँ हरि का 'क्षेत्र' अर्थात् मथुरा आदि धाम।
s4gloss
padam anyatrāpi tan-mandirādi, tad-anusarpaṇe tatra tatra punaḥ punar gamane hṛṣīkeśasya padayoś caraṇayoḥ padānāṁ bhaktānāṁ cābhivandane |
padam'pada' (site) means'पद' (शब्द)
anyatra api tad-mandira-ādithe Lord's temples and such, even in other places [outside Mathurā] 'anyatra api' = elsewhere tooअन्यत्र भी भगवान् के मन्दिर आदि
tad-anusarpaṇe'walking to it' meansउनकी ओर जाने में
tatra tatra punaḥ punaḥ gamanegoing there again and again, to each such place locative — object of the feetवहाँ-वहाँ बार-बार जाने में (पैरों का विषय)
hṛṣīkeśasya padayoḥ caraṇayoḥ'Hṛṣīkeśa's pada' means His two feetहृषीकेश के 'पद' अर्थात् दोनों चरणों में
padānāṁ bhaktānāṁ caand 'padas' [in the plural sense] means the devotees as well second sense of 'pada'और 'पद' अर्थात् भक्तों में ('पद' का दूसरा अर्थ)
abhivandaneon the reverent bowing [to them] locative — object of the head (L10)वन्दना में (सिर का विषय)
padam — 'pada' means; anyatra api tad-mandira-ādi — His temples etc. even elsewhere; tad-anusarpaṇe — walking to them; tatra tatra punaḥ punaḥ gamane — going there again and again; hṛṣīkeśasya padayoḥ caraṇayoḥ padānāṁ bhaktānāṁ ca abhivandane — on bowing to Hṛṣīkeśa's feet, and to the devotees too.
padam — 'पद'; anyatra api tad-mandira-ādi — अन्यत्र भी भगवान् के मन्दिर आदि; tad-anusarpaṇe — उनकी ओर जाने में; tatra tatra punaḥ punaḥ gamane — वहाँ-वहाँ बार-बार जाने में; hṛṣīkeśasya padayoḥ caraṇayoḥ — हृषीकेश के चरणों में; padānāṁ bhaktānāṁ ca — और भक्तों में; abhivandane — वन्दना में।
Viśvanātha widens two words. First, 'pada' (in L9) covers the Lord's temples and such even outside Mathurā, so 'walking to them' means going repeatedly to each such place. Second, and strikingly, in L10 'hṛṣīkeśa-pada' he takes two ways: 'pada' as the Lord's feet, AND 'pada' (as devotees, padas) as the Vaiṣṇavas. So the head bows both to Hṛṣīkeśa's feet and to the devotees. He too folds the devotees into the practice.
'पद' का अर्थ अन्यत्र भी भगवान् के मन्दिर आदि; उनकी ओर अर्थात् वहाँ-वहाँ बार-बार जाने में (पैर लगाए)। तथा हृषीकेश के 'पद' अर्थात् चरणों में, और 'पद' के दूसरे अर्थ भक्तों में, वन्दना करने में (सिर लगाया)।
s5alternative
etat sarvaṁ tathā cakāra yathā uttama-śloka-janāḥ prahlādādayas tatra tatra evāśrayo yasyās tathā-bhūtā niṣkāmaiva ratiḥ syāt |
etat sarvamall of thisयह सब
tathā cakārahe did in just such a way picks up 'cakāra'वैसा ही किया
yathāso that correlativeजिससे
uttama-śloka-janāḥ prahlāda-ādayaḥthe people devoted to the Lord of excellent renown — namely Prahlāda and the restउत्तमश्लोक के जन अर्थात् प्रह्लाद आदि भक्त
tatra tatra eva āśrayaḥ yasyāḥshe [the rati] whose refuge, in each of these very acts, they are bahuvrīhi resolving 'jana-āśrayā'जिस (रति) का आश्रय वे ही (भक्तजन) हैं
tathā-bhūtābeing of that characterवैसी (उस प्रकार की)
niṣkāmā eva ratiḥa purely desireless loving attachmentनिष्काम ही रति
syātmight arise optativeउत्पन्न हो
etat sarvam tathā cakāra — he did all this in such a way; yathā uttama-śloka-janāḥ prahlāda-ādayaḥ tatra tatra eva āśrayaḥ yasyāḥ — so that the rati has, in each of these acts, the great devotees like Prahlāda as its refuge; tathā-bhūtā niṣkāmā eva ratiḥ syāt — so that such a wholly desireless attachment might arise.
etat sarvam — यह सब; tathā cakāra — वैसा ही किया; yathā — जिससे; uttama-śloka-janāḥ prahlāda-ādayaḥ — उत्तमश्लोक के भक्त प्रह्लाद आदि; tatra tatra eva āśrayaḥ yasyāḥ — जिसका आश्रय वे ही हैं; tathā-bhūtā — वैसी; niṣkāmā eva ratiḥ — निष्काम ही रति; syāt — हो।
Here Viśvanātha parts from Jīva and Mukunda in resolving the pivotal compound 'uttamaḥśloka-jana-āśrayā ratiḥ.' He unpacks it as a bahuvrīhi describing the rati: the great devotees of the Lord — 'Prahlāda and the rest' (uttama-śloka-janāḥ prahlādādayaḥ) — are, in each of these acts, its refuge (tatra tatra eva āśrayo yasyāḥ). And that rati is niṣkāmā — wholly desireless. Note this is offered as a distinct construal alongside Jīva's/Mukunda's 'refuge = the devotees themselves as the object of love'; it is not resolved into theirs. Where they stressed love FOR the devotees, Viśvanātha stresses doing all this AS the great devotees did — with Prahlāda and his like as one's model and shelter — and free of all desire.
यह सब उसने इस प्रकार किया कि जिस रति का आश्रय भगवान् के भक्त — प्रह्लाद आदि — ही हों, वैसी निष्काम ही रति उत्पन्न हो। (यहाँ 'जन-आश्रया' को बहुव्रीहि रूप में लिया गया है — जिसका आश्रय भक्तजन हैं।)
s6reply
na tu kāma-kāmyayā kāmya-vastunaḥ kāmanayā tat sarvaṁ na cakārety arthaḥ ||
na tu kāma-kāmyayā'but not by kāma-kāmyā''न तु काम-काम्यया' (मूल का वाक्यांश)
kāmya-vastunaḥ kāmanayāthat is, not out of a longing for some desirable object gloss of kāma-kāmyāभोग्य वस्तु की कामना से
tat sarvam na cakārahe did NOT do all this [out of such longing] supplies the negated verbवह सब नहीं किया (लुप्त क्रिया की पूर्ति)
iti arthaḥthis is the meaningऐसा अर्थ है
na tu kāma-kāmyayā — but not by craving; kāmya-vastunaḥ kāmanayā — that is, by a longing for a desirable object; tat sarvam na cakāra — he did not do all this [for that]; iti arthaḥ — this is the meaning.
na tu kāma-kāmyayā — 'न तु काम-काम्यया'; kāmya-vastunaḥ kāmanayā — भोग्य वस्तु की कामना से; tat sarvam na cakāra — वह सब नहीं किया; iti arthaḥ — ऐसा अर्थ।
Viśvanātha closes by fixing the sense of 'na tu kāma-kāmyayā.' He glosses it as 'kāmya-vastunaḥ kāmanayā' — a longing for some object of desire — and completes the thought by supplying the negated verb: he did NOT do all this out of any such longing. This confirms the rati just described as niṣkāmā, desireless: the whole practice was done for its own sake, not to obtain anything.
'न तु काम-काम्यया' अर्थात् भोग्य वस्तुओं की कामना से — इस भावना से उसने वह सब नहीं किया; ऐसा अर्थ है।