L1definition
aśramābhīṣṭa-nirvāhī rati-lakṣaṇa-lakṣitaḥ |
aśramābhīṣṭa-nirvāhīit carries through the goal one wants without any toil — with no effort of śama, dama and the rest bahuvrīhi; aśrama = 'without toil', abhīṣṭa = 'the desired goal', nirvāhī = 'the one that accomplishes it'जो बिना परिश्रम के अभीष्ट (वाञ्छित) प्रयोजन को सिद्ध कर देने वाला है
rati-lakṣaṇa-lakṣitaḥand it is marked by the signs of rati (loving attachment) — tears and the like — so it looks like the real thing rati-lakṣaṇa = the outward marks of rati (tears, etc.); lakṣita = recognized/marked by themरति के बाहरी लक्षणों (अश्रु आदि) से पहचाना जाने वाला
aśramābhīṣṭa-nirvāhī — it carries through the desired goal without any toil; rati-lakṣaṇa-lakṣitaḥ — and it is marked by the signs of rati (tears and the rest).
aśramābhīṣṭa-nirvāhī — बिना श्रम के अभीष्ट को पूरा करने वाला; rati-lakṣaṇa-lakṣitaḥ — रति के लक्षणों से चिह्नित प्रतीत होने वाला
Rūpa is now defining the 'reflection' kind of semblance of rati. First mark: it carries a person straight to the goal they long for, with no toil — none of the hard discipline (self-control, sense-restraint, and so on) that the usual path to liberation demands. Second mark: it is recognized by the signs of rati (loving attachment) — tears and the like — so from the outside it looks like genuine rati.
यह रति के बाहरी लक्षणों — अश्रु आदि — से पहचाना जाता है, और बिना किसी परिश्रम के वाञ्छित फल को सिद्ध कर देता है।
rati: literally 'love, attachment'; here the fixed loving attachment to Kṛṣṇa that is the seed of devotional rasa. What is being defined is only its semblance — an outward look-alike, not rati itself.
रति का सामान्य अर्थ है 'प्रेम, आसक्ति'; यहाँ कृष्ण के प्रति वह स्थिर प्रेममयी आसक्ति, जो भक्ति-रस का बीज है। किन्तु यहाँ जिसकी परिभाषा दी जा रही है वह केवल उसका आभास है — बाहरी सादृश्य मात्र, स्वयं रति नहीं।
L2definition
bhogāpavarga-saukhyāṁśa-vyañjakaḥ pratibimbakaḥ ||
bhogāpavarga-saukhyāṁśa-vyañjakaḥif it reveals only a fraction of the happiness of enjoyment (bhoga) and of liberation (apavarga) bhoga = worldly enjoyment, apavarga = liberation; saukhya-aṁśa = a portion of their happiness; vyañjaka = that which reveals/shows itभोग (सांसारिक भोग) और अपवर्ग (मोक्ष) के सुख के एक अंश को प्रकट करने वाला
pratibimbakaḥthen it is 'the reflection' — the pratibimba type of the semblance of rati pratibimba = a mirror-reflection; the name of this first of the two kinds of raty-ābhāsa(वह) प्रतिबिम्ब (कहलाता है)
bhogāpavarga-saukhyāṁśa-vyañjakaḥ — if it reveals a portion of the happiness of enjoyment and liberation; pratibimbakaḥ — [then it is] the 'reflection' [semblance of rati].
bhogāpavarga-saukhyāṁśa-vyañjakaḥ — भोग और मोक्ष के सुख का अंश प्रकट करने वाला; pratibimbakaḥ — प्रतिबिम्ब (नामक प्रथम रत्याभास)
The verse now names it. If this look-alike reveals just a portion of the happiness of enjoyment (bhoga) or of liberation (apavarga) — that is, if what it is really reaching for is that lower joy — then it is the 'reflection' type: pratibimba. A reflection resembles the original but is not the original; so this is called a reflection of rati, not rati itself. (Per the commentators, the two marks in the first line and this condition are read together: only when all hold is the semblance the 'reflection' kind.)
जो भोग और मोक्ष के सुख के एक अंश को प्रकट करता है, वह 'प्रतिबिम्ब' कहलाता है।
pratibimba: literally a mirror-reflection — an image that looks like the thing but is not it. Here it names the first of the two kinds of raty-ābhāsa (semblance of rati): the reflected semblance, which mimics rati's signs while aiming only at the happiness of enjoyment or liberation, not at Kṛṣṇa.
प्रतिबिम्ब का शाब्दिक अर्थ है दर्पण में पड़ी छाया — जो वस्तु जैसी दिखती है पर वह वस्तु नहीं। यहाँ यह रत्याभास (रति के आभास) के दो भेदों में से पहले को नाम देता है: प्रतिबिम्बित आभास, जो रति के चिह्नों की नकल करता है पर जिसका लक्ष्य केवल भोग या मोक्ष का सुख है, कृष्ण नहीं।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
tasman nirupādhitvam eva rater mukhya-svarūpatvaṁ sopādhitvaṁ tv ābhāsatvaṁ, tac ca gauṇyā vṛttyā pravartamānatvam iti prāpteḥ tasyābhāsasya pratibimbatvādi-dvaividhyam uddiśya pratibimbaṁ lakṣayati—aśrameti |
tasmātso, from all that was just said ablative of conclusionइसलिए
nirupādhitvam evabeing free of any external condition — precisely this eva = preciselyउपाधि-रहित होना ही (निरुपाधित्व ही)
rateḥof rati (loving attachment) genitiveरति का
mukhya-svarūpatvamis its real, primary natureमुख्य स्वरूप है
sopādhitvam tubut its being tied to an external conditionपरन्तु उपाधि-सहित होना
ābhāsatvamis only a semblance of rati — a mere look-alike(उसका) आभास होना है
tat caand that semblanceऔर वह (आभास)
gauṇyā vṛttyā pravartamānatvamworks only by a secondary, borrowed function instrumental of meansगौणी वृत्ति के द्वारा प्रवृत्त होना है
iti prāpteḥsince this much has now been established ablative of reasonऐसा सिद्ध हो जाने के कारण
tasya ābhāsasyaof that semblanceउस आभास के
pratibimbatva-ādi-dvaividhyamits twofold division, into reflection and the restप्रतिबिम्ब आदि दो प्रकारों को
uddiśyahaving in view, taking up gerundलक्ष्य करके
pratibimbam lakṣayatihe now defines the reflection-typeप्रतिबिम्ब का लक्षण करते हैं
aśrama itiwith the words beginning aśrama-'अश्रम' इत्यादि (श्लोक-पद से)
tasmāt — so; rateḥ — of rati; nirupādhitvam eva — being free of any condition, precisely this; mukhya-svarūpatvam — is its primary nature; sopādhitvam tu — but its being conditioned; ābhāsatvam — is a semblance; tat ca — and that; gauṇyā vṛttyā pravartamānatvam — works by a secondary function; iti prāpteḥ — since this is established; tasya ābhāsasya — of that semblance; pratibimbatva-ādi-dvaividhyam uddiśya — taking up its twofold division into reflection etc.; pratibimbam lakṣayati — he defines the reflection; aśrama iti — in the words beginning aśrama-.
tasmāt — इसलिए; nirupādhitvam eva rateḥ mukhya-svarūpatvam — उपाधि-रहित होना ही रति का मुख्य स्वरूप है; sopādhitvam tu ābhāsatvam — पर उपाधि-सहित होना उसका आभास; tat ca gauṇyā vṛttyā pravartamānatvam — और वह गौणी वृत्ति से प्रवृत्त होता है; iti prāpteḥ — ऐसा सिद्ध होने पर; tasya ābhāsasya pratibimbatva-ādi-dvaividhyam uddiśya — उस आभास के प्रतिबिम्ब आदि दो भेदों को लक्ष्य करके; pratibimbam lakṣayati — प्रतिबिम्ब का लक्षण करते हैं; aśrama iti — 'अश्रम' इत्यादि से
So here is the upshot of everything so far. Rati that is free of any outside condition — that is the real thing, rati in its own nature. Rati that leans on some outside condition is only a semblance, a look-alike. And such a semblance runs on a secondary, borrowed function, not on the genuine one. Since that much is now settled, the semblance itself splits into kinds — reflection (pratibimba) and the others. Taking up that division, the author now defines the reflection-type, in the verse beginning aśrama-.
इसलिए उपाधि-रहित होना ही रति का मुख्य स्वरूप है, और उपाधि-सहित होना उसका आभास है; तथा वह आभास गौणी वृत्ति से प्रवृत्त होता है — यह सिद्ध हो जाने पर, उस आभास के प्रतिबिम्ब आदि दो भेदों को लक्ष्य करके आचार्य 'अश्रम...' इत्यादि से प्रतिबिम्ब का लक्षण करते हैं।
upādhi: in Vedānta a 'limiting adjunct' — an external condition (like a red flower behind clear crystal) that makes something appear other than it is. Here: rati is 'conditioned' (sopādhi) when it depends on an outside motive, and that dependence is exactly what makes it a mere semblance rather than the real thing.
उपाधि — वेदान्त में 'सीमा लगाने वाला उपाधि', अर्थात् एक बाह्य स्थिति (जैसे स्वच्छ स्फटिक के पीछे रखा लाल फूल) जो किसी वस्तु को उससे भिन्न रूप में दिखा देती है। यहाँ रति तब 'सोपाधि' (उपाधि-सहित) होती है जब वह किसी बाहरी हेतु पर निर्भर हो; और यही निर्भरता उसे वास्तविक वस्तु के बजाय मात्र आभास बना देती है।
s2gloss
rati-lakṣaṇa-lakṣita iti, bāṣpādy-eka-dvaya-mātra-darśanāt, tad-rūpatvena pratīyamāno’pi raty-ābhāsaḥ bhogāpavarga-saukhyāṁśa-vyañjakaś cet tarhi pratibimbaka ity anvayaḥ |
rati-lakṣaṇa-lakṣitaḥ itias for the phrase 'marked by the signs of rati''रति-लक्षण-लक्षितः' यह पद (इस प्रकार अन्वित होता है)
bāṣpa-ādi-eka-dvaya-mātra-darśanātbecause only one or two signs, like tears, are seen ablative of reasonअश्रु आदि एक-दो लक्षण मात्र दिखने के कारण
tad-rūpatvena pratīyamānaḥ apieven though it appears to have the form of real rati api = even thoughउसी (रति) के रूप में प्रतीत होने पर भी
raty-ābhāsaḥit is a semblance of ratiरति का आभास
bhogāpavarga-saukhya-aṁśa-vyañjakaḥ cetif it displays a portion of the happiness of enjoyment or of liberation cet = ifयदि भोग और मोक्ष के सुख के अंश को प्रकट करे
tarhithen in that caseतो
pratibimbakaḥit is the 'reflection' typeप्रतिबिम्ब (कहलाता है)
iti anvayaḥ— that is how the words connectऐसा अन्वय है
rati-lakṣaṇa-lakṣitaḥ iti — the phrase 'marked by rati's signs'; bāṣpa-ādi-eka-dvaya-mātra-darśanāt — because only one or two signs like tears are seen; tad-rūpatvena pratīyamānaḥ api — though it appears to be real rati; raty-ābhāsaḥ — is a semblance of rati; bhogāpavarga-saukhya-aṁśa-vyañjakaḥ cet — if it shows a share of the happiness of enjoyment or liberation; tarhi pratibimbakaḥ — then it is the reflection; iti anvayaḥ — so the sentence connects.
rati-lakṣaṇa-lakṣitaḥ iti — 'रति-लक्षण-लक्षितः' पद का अन्वय; bāṣpa-ādi-eka-dvaya-mātra-darśanāt — अश्रु आदि एक-दो लक्षण मात्र दिखने से; tad-rūpatvena pratīyamānaḥ api raty-ābhāsaḥ — उस रूप में प्रतीत होने पर भी जो रति का आभास है; bhogāpavarga-saukhya-aṁśa-vyañjakaḥ cet — यदि वह भोग-मोक्ष के सुख का अंश प्रकट करे; tarhi pratibimbakaḥ — तो प्रतिबिम्ब; iti anvayaḥ — ऐसा अन्वय है
Now take the verse's phrase 'marked by the signs of rati.' A person shows just one or two outward signs — tears, say. On that thin evidence it looks like real rati. But it is only a semblance. Here is the test the verse sets up: if that semblance is displaying a share of the happiness of worldly enjoyment or of liberation, then it counts as the 'reflection' type. That is how the words of the verse hang together.
'रति-लक्षण-लक्षितः' — अर्थात् अश्रु आदि एक-दो लक्षण मात्र दिखने के कारण जो रति के रूप में प्रतीत होता है, वह रत्याभास यदि भोग और मोक्ष के सुख के अंश को प्रकट करता है, तो 'प्रतिबिम्ब' कहलाता है — यही वाक्य का अन्वय है।
apavarga: in general Sanskrit usage 'release, final liberation (mokṣa)'. Here it keeps that sense — the semblance is exposed when what it really wants is a taste of enjoyment (bhoga) or of liberation (apavarga), not Kṛṣṇa himself.
अपवर्ग — सामान्य संस्कृत प्रयोग में 'मुक्ति, अन्तिम मोक्ष'। यहाँ भी वही अर्थ है — यह आभास तब खुल जाता है जब उसकी वास्तविक चाह भोग या अपवर्ग (मोक्ष) के आस्वाद की हो, कृष्ण की नहीं।
s3gloss
bhogāpavarga-dātṛtva-lakṣaṇa-bhagavad-guṇa-dvayāvalambanād bhogāpavarga-lipsopādhitvaṁ tat-pratibimbam ity arthaḥ |
bhogāpavarga-dātṛtva-lakṣaṇa-bhagavad-guṇa-dvaya-avalambanātbecause it leans on two qualities of the Lord — namely his giving enjoyment and his giving liberation ablative of reasonभोग और मोक्ष के दाता होने रूप भगवान् के दो गुणों का अवलम्बन करने के कारण
bhogāpavarga-lipsā-upādhitvamits condition is the craving for enjoyment and liberationभोग और मोक्ष की लालसा रूप उपाधि से युक्त होना
tat-pratibimbamand this is the 'reflection' of ratiवही (आभास) प्रतिबिम्ब है
iti arthaḥ— that is the meaningऐसा अर्थ है
bhogāpavarga-dātṛtva-lakṣaṇa-bhagavad-guṇa-dvaya-avalambanāt — because it leans on the Lord's two qualities, that he gives enjoyment and gives liberation; bhogāpavarga-lipsā-upādhitvam — the conditioning factor is the craving for enjoyment and liberation; tat-pratibimbam — this is the reflection; iti arthaḥ — that is the meaning.
bhogāpavarga-dātṛtva-lakṣaṇa-bhagavad-guṇa-dvaya-avalambanāt — भोग-मोक्ष के दाता रूप भगवान् के दो गुणों के अवलम्बन से; bhogāpavarga-lipsā-upādhitvam — भोग-मोक्ष की लालसा रूप उपाधि से युक्त होना; tat-pratibimbam — वही प्रतिबिम्ब है; iti arthaḥ — ऐसा अर्थ है
Why is it called a 'reflection' in particular? Because it takes hold of two of the Lord's qualities — that he grants enjoyment, and that he grants liberation. The person is drawn to those two gifts. So the outside condition driving this semblance is the craving for enjoyment and for liberation. Rati stained by that craving is the reflection-type. That is the meaning.
भोग और मोक्ष देने वाले — ऐसे भगवान् के दो गुणों का अवलम्बन करने के कारण, भोग और मोक्ष की लालसा रूप उपाधि से युक्त होना, वही प्रतिबिम्ब है — ऐसा अर्थ है।
pratibimba: literally an image thrown back in a mirror or water — it has the shape of the original but no substance of its own. Here rati aimed at the Lord's gifts (enjoyment, liberation) merely mirrors real rati, whose object is the Lord himself.
प्रतिबिम्ब — शाब्दिक अर्थ में दर्पण या जल में पड़ा प्रतिबिम्ब, जिसमें मूल का आकार तो है पर अपना कोई स्वरूप नहीं। यहाँ भगवान् के दानों (भोग, मोक्ष) की ओर लक्षित रति वास्तविक रति का मात्र प्रतिबिम्ब है, जिसका विषय तो स्वयं भगवान् हैं।
s4conclusion
tathāpy aśramābhīṣṭa-nirvāhīti māhātmya-kathanam ||
tathā apieven so — even though it is only a semblanceफिर भी
aśramābhīṣṭa-nirvāhī itithe phrase 'it accomplishes the desired goal without toil''अश्रमाभीष्ट-निर्वाही' यह पद
māhātmya-kathanamis spoken to praise its greatness(उसका) माहात्म्य कथन है
tathā api — even so; aśramābhīṣṭa-nirvāhī iti — the phrase 'accomplishing the desired goal without effort'; māhātmya-kathanam — is a statement of its greatness.
tathā api — फिर भी; aśramābhīṣṭa-nirvāhī iti — 'अश्रमाभीष्ट-निर्वाही' यह पद; māhātmya-kathanam — माहात्म्य का कथन है
One might expect a mere semblance to be dismissed. Even so, the verse still praises it. The phrase 'it accomplishes the desired goal without any toil' is there to state its greatness. So although this rati is only a reflection, it is powerful enough to hand its holder the goal he wants, effortlessly — and the verse notes that as a real merit.
फिर भी 'अश्रमाभीष्ट-निर्वाही' यह पद इस प्रतिबिम्ब का माहात्म्य कथन करता है।
Mukunda-dāsa Gosvāmī
s1gloss
aśrameti viśeṣaṇa-trayātmakaḥ pratibimbākhyo raty-ābhāsaḥ ||
aśrama itithe verse beginning "aśrama…" — that is, this verse Rūpa wrote to define pratibimba pratīka (verse-catchword flagging which verse is being commented on)
viśeṣaṇa-trayātmakaḥis built out of three describing terms — it has three viśeṣaṇas, the three predicate-compounds of the verse bahuvrīhi qualifying raty-ābhāsaḥ; -ātmaka "made up of"
pratibimba-ākhyaḥand it goes by the name "reflection" (pratibimba) bahuvrīhi, -ākhya "named / called"
raty-ābhāsaḥis a semblance of rati — a mere look-alike of real love for God, not the thing itself the viśeṣya (the head-word all the above describe)
aśrama iti — the verse beginning "aśrama…"; raty-ābhāsaḥ — the semblance of rati [it defines]; pratibimba-ākhyaḥ — is the one named "reflection"; viśeṣaṇa-trayātmakaḥ — and it is set out through three describing terms.
Mukunda points to the verse beginning "aśrama…" and says in one line what it is defining. The thing defined is a raty-ābhāsa — a semblance of rati, a mere look-alike of true love for God. This particular semblance is the one called pratibimba, "reflection." And Rūpa presents it through three describing terms: the three predicate-compounds of the verse (it fulfils the wished-for goal without toil; it is marked by the signs of rati; it hints at a fraction of the happiness of enjoyment and release). So the whole verse is one head-word, raty-ābhāsa, wearing three descriptions.
viśeṣaṇa: home sense in grammar/logic, a "qualifier" — a word that describes a head-word (the viśeṣya). Plainly: in "a blue lotus," "lotus" is the viśeṣya and "blue" is the viśeṣaṇa. Here the viśeṣya is raty-ābhāsa (the reflection-type semblance of rati), and its three viśeṣaṇas are the verse's three predicate-compounds that pin down which semblance is meant.
Viśvanātha Cakravartī
s1avataranika
aśrameti |
aśrama itihe takes up the verse by its first word, "aśrama…" — this is the verse we are now explaining pratīka (lemma-citation): iti flags the quoted opening word'अश्रम' इत्यादि (श्लोक का आरम्भिक पद उद्धृत करके)
aśrama iti — [the verse beginning] "aśrama…" [is now taken up for comment].
aśrama iti — 'अश्रम' इस आरम्भिक पद को उद्धृत करके (व्याख्या आरम्भ करते हैं)
He begins by quoting the verse's first word, "aśrama…". This is his way of saying: now I comment on this verse. Nothing is argued yet; it is just the signpost that the decode is starting.
'अश्रम...' इस पद से व्याख्या आरम्भ करते हैं।
s2gloss
rati-lakṣaṇa-lakṣita iti, bāṣpādy-eka-dvaya-mātra-darśanāt, tad-rūpatvena pratīyamāno’pi raty-ābhāsaḥ |
rati-lakṣaṇa-lakṣita ititaking up the verse's phrase "marked by the signs of rati" — this is the word he now explains pratīka; rati = the settled love for Kṛṣṇa, lakṣaṇa = its outward signs, lakṣita = shown/marked by them'रति-लक्षण-लक्षितः' यह पद — कृष्ण के प्रति स्थिर प्रेम (रति) के बाहरी लक्षणों से चिह्नित
bāṣpādi-eka-dvaya-mātra-darśanātbecause only one or two signs, such as tears, are seen — and no more ablative of reason (-āt): gives the ground; mātra "merely, only"अश्रु आदि एक-दो लक्षण मात्र दिखने के कारण
tad-rūpatvena pratīyamānaḥ apieven though it looks as if it has that same form — the form of real rati api "even though" concedes the appearance; tad-rūpatvena = under the guise of that formउसी (रति) के रूप में प्रतीत होने पर भी
rati-ābhāsaḥit is only a semblance of rati — a look-alike, not the real thing ābhāsa "mere appearance, semblance"; the predicate of the sentence(वह) रति का आभास मात्र है
rati-lakṣaṇa-lakṣita iti — [as for the verse's word] "marked by the signs of rati"; bāṣpādi-eka-dvaya-mātra-darśanāt — because only one or two signs such as tears are seen; tad-rūpatvena pratīyamānaḥ api — although it is perceived as having that [rati-]form; rati-ābhāsaḥ — [it is nonetheless] a mere semblance of rati.
rati-lakṣaṇa-lakṣita iti — 'रति-लक्षण-लक्षितः' पद; bāṣpādi-eka-dvaya-mātra-darśanāt — अश्रु आदि एक-दो लक्षण मात्र दिखने से; tad-rūpatvena pratīyamānaḥ api — उस रूप में प्रतीत होने पर भी; rati-ābhāsaḥ — रति का आभास मात्र है
He explains the verse's phrase "marked by the signs of rati." Here is the point: only one or two of rati's outward signs show up — say, a few tears, and nothing more. Because of that, it looks like the real thing. But looking like it is not being it. So although it presents itself in rati's form, it is only a semblance of rati — a look-alike.
'रति-लक्षण-लक्षितः' — अर्थात् अश्रु आदि एक-दो लक्षण मात्र दिखने के कारण जो रति के रूप में प्रतीत होता है, वह वस्तुतः रति का आभास मात्र है।
rati — home meaning in general Sanskrit: pleasure, attachment. Here, technical: the awakened love for Kṛṣṇa that is the seed of devotional rasa. ābhāsa ("semblance") is its counterfeit: the signs appear but the substance is absent.
रति — सामान्य संस्कृत में मूल अर्थ: सुख, आसक्ति। यहाँ तकनीकी अर्थ में: कृष्ण के प्रति जागृत वह प्रेम जो भक्ति-रस का बीज है। आभास उसका प्रतिरूप है: लक्षण तो प्रकट होते हैं पर वस्तु अनुपस्थित रहती है।
s3gloss
bhogāpavarga-saukhyāṁśa-vyañjakaś cet pratibimbaka ity anvayaḥ |
bhogāpavarga-saukhya-aṁśa-vyañjakaḥ cetif it reveals a portion of the happiness of worldly enjoyment (bhoga) and of liberation (apavarga) cet "if" — states the condition; vyañjaka "one that shows/reveals"; aṁśa "a part, portion"यदि (वह) भोग और मोक्ष के सुख के अंश को प्रकट करे
pratibimbakaḥthen it is the "reflection" type of this semblance pratibimba "reflected image"; the consequent — the name assigned when the condition holdsतो (वह) प्रतिबिम्ब (कहलाता है)
iti anvayaḥthis is how the words of the verse connect up anvaya "the syntactic joining" — he is stating the if-then link, not adding a new claimऐसा अन्वय है
bhogāpavarga-saukhya-aṁśa-vyañjakaḥ cet — if it reveals a portion of the joy of enjoyment and liberation; pratibimbakaḥ — [then it is] the reflection-type; iti anvayaḥ — such is the construing [of the verse].
bhogāpavarga-saukhya-aṁśa-vyañjakaḥ cet — यदि वह भोग-मोक्ष के सुख का अंश प्रकट करे; pratibimbakaḥ — तो प्रतिबिम्ब; iti anvayaḥ — ऐसा अन्वय है
Now he strings the verse together as an if-then. If this semblance reveals a portion of the happiness that comes from worldly enjoyment or from liberation, then it counts as the "reflection" (pratibimba) kind. The whole line is conditional: reveal that happiness, and you get this label. He is only showing how the verse's words hook together — that is what "anvaya" means.
यदि वह भोग और मोक्ष के सुख के अंश को प्रकट करता है, तो 'प्रतिबिम्ब' कहलाता है — यही वाक्य का अन्वय है।
pratibimba — literally a reflected image in a mirror or water. Here it names one subtype of raty-ābhāsa: not real rati, but rati's image cast by a desire for enjoyment or liberation. bhoga = worldly enjoyment; apavarga = liberation (mokṣa).
प्रतिबिम्ब — शाब्दिक अर्थ में दर्पण या जल में पड़ा प्रतिबिम्ब। यहाँ यह रत्याभास के एक भेद को नाम देता है: वास्तविक रति नहीं, अपितु भोग या मोक्ष की कामना से पड़ी रति की छाया। भोग = सांसारिक भोग; अपवर्ग = मुक्ति (मोक्ष)।
s4gloss
tathāpy aśramābhīṣṭa-nirvāhī aśrameṇa mokṣa-sādhana-śama-damādi-śramaṁ vinaivābhīṣṭasya mokṣasya nirvāhaka ity arthaḥ |
tathāpiand yet — even though it is only a semblance, not real rati tathā + api "even so, nevertheless"; concedes s2's point before stating the meritफिर भी
aśramābhīṣṭa-nirvāhīit accomplishes the desired goal without any effort the verse-word now being unpacked; aśrama "effortless," abhīṣṭa "the wished-for [goal]," nirvāhin "one who carries it through"'अश्रमाभीष्ट-निर्वाही' (पद) — बिना श्रम के अभीष्ट को पूरा करने वाला
aśrameṇa"effortlessly" — that is, with no toil at all instrumental of manner; this is the word he now definesबिना परिश्रम के
mokṣa-sādhana-śama-dama-ādi-śramaṁ vinā evaprecisely without the labor of the disciplines that are the means to liberation — inner control (śama), sense-restraint (dama), and the rest vinā "without" governs śramam "toil"; eva "precisely" tightens it; the compound spells out what the effort would have beenमोक्ष के साधनरूप शम-दम आदि के श्रम के बिना ही
abhīṣṭasya mokṣasya nirvāhakaḥit brings about the wished-for goal, namely liberation genitive mokṣasya renames abhīṣṭasya "the desired [thing]" as mokṣa; nirvāhaka "one that accomplishes/secures"अभीष्ट (वाञ्छित) मोक्ष को सिद्ध कर देने वाला
iti arthaḥthis is what the verse-word means artha "the meaning" — closes the glossऐसा अर्थ है
tathāpi — nevertheless; aśramābhīṣṭa-nirvāhī — [it is] one that accomplishes the desired goal effortlessly; aśrameṇa — "effortlessly" [means]; mokṣa-sādhana-śama-dama-ādi-śramaṁ vinā eva — precisely without the toil of śama, dama and the other means to liberation; abhīṣṭasya mokṣasya nirvāhakaḥ — [it is] the securer of the desired goal, liberation; iti arthaḥ — such is the meaning.
tathāpi — फिर भी; aśramābhīṣṭa-nirvāhī — 'अश्रमाभीष्ट-निर्वाही'; aśrameṇa — बिना श्रम के; mokṣa-sādhana-śama-dama-ādi-śramaṁ vinā eva — मोक्ष के साधन शम-दम आदि के श्रम के बिना ही; abhīṣṭasya mokṣasya nirvāhakaḥ — अभीष्ट मोक्ष का सिद्धिकर्ता; iti arthaḥ — ऐसा अर्थ है
Even so — even though it is only a semblance — it still "accomplishes the desired goal without effort." He pins down what "without effort" means. Normally liberation takes hard disciplines: śama (calming the mind), dama (restraining the senses), and so on. This semblance skips all that toil. With none of that labor, it still delivers the goal a person wanted, namely liberation. That is the sense of the verse-word.
फिर भी 'अश्रमाभीष्ट-निर्वाही' का अर्थ यह है — मोक्ष के साधनरूप शम, दम आदि के श्रम के बिना ही अभीष्ट मोक्ष को सिद्ध कर देने वाला।
śama and dama — standard yogic disciplines: śama is mastery of the mind, dama is restraint of the outward senses. They are named here as the very "effort" (śrama) that the pratibimba bypasses.
शम और दम — प्रसिद्ध योगिक साधन: शम है मन का निग्रह, दम है बाह्य इन्द्रियों का संयम। यहाँ इन्हीं को वह 'श्रम' कहा गया है जिसे यह प्रतिबिम्ब टाल देता है।
s5conclusion
etena pratibimbasya māhātmya-kathanam idaṁ jñeyam ||
etenaby this — by the point just made in the previous line instrumental of means; refers back to s4's "secures liberation with no toil"इससे (अर्थात् बिना श्रम के मोक्ष सिद्ध कर देने से)
pratibimbasya māhātmya-kathanam idamthis is a statement of the greatness of the reflection-type māhātmya "greatness, glory," kathana "a telling/statement"; genitive pratibimbasya "of the pratibimba"यह प्रतिबिम्ब का माहात्म्य कथन है
jñeyamshould be understood — take it this way gerundive ("is to be known"): the instruction to the readerऐसा जानना चाहिए
etena — by this [foregoing]; pratibimbasya māhātmya-kathanam idam — this [phrase] is a statement of the greatness of the reflection-type; jñeyam — is to be understood [so].
etena — इससे; pratibimbasya māhātmya-kathanam idam — यह प्रतिबिम्ब का माहात्म्य कथन है; jñeyam — ऐसा जानना चाहिए
He closes with the takeaway. By saying it secures liberation with no toil, the verse is actually praising the pratibimba. So understand this line as a statement of the reflection-type's greatness — even a mere semblance of rati can hand over what hard disciplines aim at. That is why the point is worth making.
इससे यह प्रतिबिम्ब का माहात्म्य कथन है — ऐसा जानना चाहिए।