L1definition
brahmaṇy eva layaṁ yānti prāyeṇa ripavo hareḥ |
kecit prāpyāpi sārūpyābhāsaṁ majjanti tat-sukhe ||
brahmaṇiinto Brahman (the impersonal Absolute) loc. of goal — 'into / in'ब्रह्म में
evaprecisely, and nowhere elseही (और कहीं नहीं)
layam yāntithey go to dissolution — they merge and lose their separate form layam (acc.) + yānti 'they go'लय को प्राप्त होते हैं, लीन हो जाते हैं
prāyeṇafor the most part, as a ruleप्रायः, अधिकांशतः
ripavaḥthe enemies nom. pl. — subjectशत्रु (कर्ता)
hareḥof Hari (Kṛṣṇa) gen. — 'whose enemies'हरि के (जिसके शत्रु)
kecitsome of them, though nom. pl. — 'a certain few'कोई-कोई, थोड़े-से
prāpyahaving reached, having won gerund — 'after attaining'प्राप्त करके
apieven — even after reaching itभी
sārūpya-ābhāsama mere semblance of the same-form liberation — a look-alike of having a form like the Lord's, not the real thing acc. — object of prāpyaसारूप्य के आभास को (भगवान् जैसे रूप की केवल झलक को)
majjantithey sink, they drown 'they go under'डूब जाते हैं
tat-sukheinto that happiness — the joy of Brahman loc. — 'into that pleasure'उस (ब्रह्म-) सुख में
hareḥ ripavaḥ — the enemies of Hari; prāyeṇa — as a rule; brahmaṇi eva — into Brahman alone; layam yānti — merge and dissolve; kecit — but some; sārūpya-ābhāsam — a semblance of same-form liberation; prāpya api — even after attaining; tat-sukhe — into that (Brahman) happiness; majjanti — sink down.
brahmaṇi — ब्रह्म में; eva — ही; layam yānti — लीन हो जाते हैं; prāyeṇa — प्रायः; ripavaḥ — शत्रु; hareḥ — हरि के; kecit — कोई-कोई; prāpya — प्राप्त करके; api — भी; sārūpya-ābhāsam — सारूप्य के आभास को; majjanti — डूब जाते हैं; tat-sukhe — उस सुख में
As a rule, the enemies of Hari merge into Brahman alone — they dissolve there and lose their separate existence. But a few of them are different. Even after they win a look-alike of sārūpya (the liberation of having a form like the Lord's — but only its semblance, not the real thing), they still just sink into that same Brahman-happiness. So even the ones who seem to get more end up in the same impersonal joy.
हरि के शत्रु प्रायः ब्रह्म में ही लीन हो जाते हैं। कोई-कोई तो सारूप्य के आभास को पाकर भी उसी (ब्रह्म-) सुख में डूब जाते हैं।
sārūpya (home meaning in the standard list of five liberations: sālokya, sāmīpya, sārūpya, sārṣṭi, sāyujya): gaining a form like the Lord's. Here it is qualified as ābhāsa, only a semblance — a counterfeit that still collapses into impersonal Brahman-sukha rather than real personal association.
सारूप्य पाँच मुक्तियों (सालोक्य, सामीप्य, सारूप्य, सार्ष्टि, सायुज्य) में से एक है — भगवान् के समान रूप को पा लेना। यहाँ इसे 'आभास' कहा गया है, अर्थात् केवल झलक-मात्र, एक नकली रूप, जो भगवान् की वास्तविक साक्षात् सेवा तक न पहुँचकर फिर उसी निर्विशेष ब्रह्म-सुख में ढल जाता है।
Mukunda-dāsa Gosvāmī
s1avataranika
arīṇāṁ brahma-gatim eva vivṛṇoti—brahmaṇy eveti |
arīṇāmof the enemies gen. pl.
brahma-gatimtheir going to Brahman — Brahman as their destination acc. — object
evaprecisely this
vivṛṇotihe explains, he unfolds
brahmaṇi eva itiwith the words 'brahmaṇy eva…' — naming the verse by its start
arīṇām — of the enemies; brahma-gatim eva — precisely their going to Brahman; vivṛṇoti — he explains; brahmaṇi eva iti — in the verse 'brahmaṇy eva'.
Mukunda opens with the same framing as Jīva. The verse explains the destination of the enemies — that they go to Brahman. It is marked by its first words, 'brahmaṇy eva…'.
s2gloss
prāyeṇety asya vivaraṇaṁ kecid ity ardhakena |
prāyeṇa itithe word 'prāyeṇa' — 'for the most part' the lemma being explained
asyaof this word gen. — 'its'
vivaraṇamthe explanation, the unpacking 'what spells it out'
kecit itiis the word 'kecit' — 'some' the explaining term
ardhakenaby the second half-verse — the half beginning 'kecit' instr. of means — 'by means of the half-line'
prāyeṇa iti asya — of this word 'prāyeṇa'; vivaraṇam — the explanation; kecit iti ardhakena — is by the 'kecit' half-verse.
Mukunda points out how the verse is built. The word 'prāyeṇa' ('for the most part') is explained by the second half of the verse, the half that begins with 'kecit' ('some'). In other words: 'for the most part' they merge into Brahman — and the exception hiding inside 'for the most part' is exactly the 'some' of the next line.
s3gloss
kecit pūtanādayaḥ tat-sukhe brahma-sukhe ||
kecit'some' — the word from the verse the lemma
pūtanā-ādayaḥmeans Pūtanā and others like her nom. pl. — the referents supplied
tat-sukheand 'that happiness' loc. — the lemma being glossed
brahma-sukhemeans the happiness of Brahman loc. — the gloss supplied
kecit — 'some'; pūtanā-ādayaḥ — namely Pūtanā and the like; tat-sukhe — 'that happiness'; brahma-sukhe — namely the happiness of Brahman.
Mukunda names the two unclear words. The 'some' of the verse means Pūtanā and demons like her. And 'that happiness' means the happiness of Brahman. So the ones who sink even after a semblance of sārūpya are figures like Pūtanā, and what they sink into is impersonal Brahman-joy.
Viśvanātha Cakravartī
s1gloss
arīṇāṁ brahma-gatim eva vivṛṇoti—arīṇāṁ madhye kecid dhareḥ ripavaḥ brahmaṇy eva layaṁ yānti |
arīṇāmof the enemies gen. pl.शत्रुओं की
brahma-gatimtheir going to Brahman — Brahman as their destination acc. — objectब्रह्म-गति को
evaprecisely thisही
vivṛṇotihe explains, he unfoldsविवृत करते हैं
arīṇām madhyeamong the enemies — out of the whole set of them 'in the midst of the enemies'शत्रुओं के मध्य में
kecitsome nom. pl. — subjectकोई-कोई
hareḥ ripavaḥthe enemies of Hari gen. + nom. — 'Hari's enemies'हरि के शत्रु
brahmaṇi evainto Brahman alone, nowhere else loc. of goalब्रह्म में ही
layam yāntigo to dissolution — merge and lose their separate form 'they go to merging'लीन हो जाते हैं
arīṇām brahma-gatim eva vivṛṇoti — he explains precisely the enemies' going to Brahman; arīṇām madhye kecit hareḥ ripavaḥ — among the enemies, some of Hari's foes; brahmaṇi eva layam yānti — merge into Brahman alone.
arīṇām — शत्रुओं की; brahma-gatim — ब्रह्म-गति को; eva — ही; vivṛṇoti — विवृत करते हैं; arīṇām madhye — शत्रुओं के मध्य में; kecit — कोई-कोई; hareḥ ripavaḥ — हरि के शत्रु; brahmaṇi eva — ब्रह्म में ही; layam yānti — लीन हो जाते हैं
Viśvanātha too says the verse explains where the enemies go — to Brahman. Then he reads the first line out in plain order: among all the enemies, some of Hari's foes merge into Brahman alone and dissolve there. He is spelling out the 'for the most part' group first.
(विश्वनाथ) शत्रुओं की ब्रह्म-गति को ही विवृत करते हैं — शत्रुओं के मध्य में कोई-कोई, अर्थात् हरि के शत्रु, ब्रह्म में ही लीन हो जाते हैं।
s2gloss
kecic chṛgāla-vāsudevādayaḥ sārūpyābhāsaṁ prāpyāpi tat-sukhe majjanti ||
kecitsome — a different few nom. pl. — subjectकोई-कोई
śṛgāla-vāsudeva-ādayaḥnamely Śṛgāla-Vāsudeva and others like him the referents supplied for 'kecit'शृगाल-वासुदेव आदि
sārūpya-ābhāsama mere semblance of same-form liberation — a look-alike of a form like the Lord's, not the real thing acc. — object of prāpyaसारूप्य के आभास को
prāpyahaving reached, having won gerund — 'after attaining'प्राप्त करके
apieven — even after thatभी
tat-sukheinto that happiness — the Brahman-joy loc. — 'into that pleasure'उस (ब्रह्म-) सुख में
majjantithey sink, they drown 'they go under'डूब जाते हैं
kecit śṛgāla-vāsudeva-ādayaḥ — some, namely Śṛgāla-Vāsudeva and the like; sārūpya-ābhāsam prāpya api — even after attaining a semblance of same-form liberation; tat-sukhe majjanti — sink into that (Brahman) happiness.
kecit — कोई-कोई; śṛgāla-vāsudeva-ādayaḥ — शृगाल-वासुदेव आदि; sārūpya-ābhāsam — सारूप्य के आभास को; prāpya — प्राप्त करके; api — भी; tat-sukhe — उस सुख में; majjanti — डूब जाते हैं
Now Viśvanātha names the second group. The 'some' here are figures like Śṛgāla-Vāsudeva (the 'jackal-Vāsudeva', the false Vāsudeva Kṛṣṇa killed). Even after they win a look-alike of sārūpya — a semblance of having a form like the Lord's, not the genuine liberation — they still just sink into that same Brahman-happiness. So getting the appearance of a higher liberation does not save them from the impersonal end.
कोई-कोई — जैसे शृगाल-वासुदेव आदि — सारूप्य के आभास को प्राप्त करके भी उसी (ब्रह्म-) सुख में डूब जाते हैं।
Where Mukunda supplies Pūtanā for 'kecit', Viśvanātha supplies Śṛgāla-Vāsudeva — the impostor 'Vāsudeva' (Pauṇḍraka's ally / Karavīrapura's king) slain by Kṛṣṇa, who had aped the Lord's four-armed form; a fitting case of a mere sārūpya-ābhāsa, an outward look-alike of the Lord's form. The two commentators pick different example-demons; they are not harmonized here.
जहाँ मुकुन्द 'कोई-कोई' के उदाहरण में पूतना को रखते हैं, वहाँ विश्वनाथ शृगाल-वासुदेव को रखते हैं — वह नकली 'वासुदेव' (पौण्ड्रक का सहयोगी, करवीरपुर का राजा), जिसे कृष्ण ने मारा और जिसने भगवान् के चतुर्भुज रूप की नकल की थी; अतः वह सारूप्याभास का ठीक उदाहरण है — भगवान् के रूप की केवल बाहरी हमशक्ल झाँकी। दोनों टीकाकार भिन्न-भिन्न असुरों को उदाहरण चुनते हैं; यहाँ उनका समन्वय नहीं किया गया।