s1gloss
kṣaṇam ity upalakṣaṇaṁ kvacic ciram abhivyāpya |
kṣaṇam itithe word 'kṣaṇam' — 'for a moment' — in the verse iti marks the lemma being taken up for comment'क्षणम्' यह पद (लेकर)
upalakṣaṇamis only a pointer, not a strict limit — it flags the case without fixing the exact duration predicate nom.; upalakṣaṇa = an indicating mark, opp. of a defining qualifier (viśeṣaṇa)उपलक्षण है (परिभाषक विशेषण नहीं)
kvacitfor in some cases adv., 'sometimes / here and there'कहीं-कहीं
ciramit lasts a long time acc. of duration, 'for long'चिरकाल तक
abhivyāpyaspreading right across that stretch gerund of abhi-vi-āp, 'having pervaded / extended over'; completes ciramव्याप्त होकर (रहता है)
kṣaṇam iti — the word 'for a moment'; upalakṣaṇam — is a mere pointer, not a strict limit; kvacit — for in some cases; ciram abhivyāpya — [the state lasts] spreading over a long time.
kṣaṇam iti — 'क्षणम्' ऐसा पद; upalakṣaṇam — उपलक्षण है; kvacit — कहीं-कहीं; ciram — चिरकाल तक; abhivyāpya — व्याप्त होकर।
Here the commentators take up the word 'kṣaṇam,' 'for a moment,' from the verse. They say it is only an upalakṣaṇa — a pointer, not a strict measure. So 'for a moment' does not fix the state at exactly one moment. It just flags that the state comes and goes. In fact, in some cases it lasts a long time, spreading right across that stretch. The word names the short, flickering case but does not rule out a longer one.
'क्षणम्' पद उपलक्षण है। कहीं-कहीं यह भाव चिरकाल तक भी व्याप्त होकर बना रहता है।
upalakṣaṇa vs viśeṣaṇa: a viśeṣaṇa is a defining qualifier that is part of what the thing is — 'a blue lotus,' where the blue really belongs to it and holds strictly. An upalakṣaṇa is only an identifying pointer that need not hold in every case — 'the house with the crow on it,' where the crow just helps you spot the house and may fly off. Here 'kṣaṇam' works the second way: it points to the state without strictly limiting it to a moment, so the same state may instead last a long time.
उपलक्षण और विशेषण का भेद: विशेषण वह गुण है जो वस्तु के स्वरूप का ही अंग होता है — जैसे 'नीला कमल', जहाँ नीलापन सचमुच कमल का है और सदा लागू रहता है। उपलक्षण केवल पहचान का संकेत है, जो हर स्थिति में लागू हो यह आवश्यक नहीं — जैसे 'जिस घर पर कौआ बैठा है वह घर', जहाँ कौआ केवल घर पहचानने में सहायक है और उड़ भी सकता है। यहाँ 'क्षणम्' दूसरे प्रकार का है: यह उस अवस्था की ओर संकेत करता है, पर उसे क्षण भर तक सीमित नहीं करता, अतः वही अवस्था चिरकाल तक भी रह सकती है।
s2gloss
muktis tv atra sārūpya-sārṣṭi-sāmīpya-lakṣaṇā jñeyā ||
muktiḥthe word 'mukti' — 'liberation' — in the verse nom. sg., the lemma being explained (from mukti-pakṣagaḥ in L2)मुक्ति
tubut on this word a distinction is needed specifying particle, marking off which mukti is meantपरन्तु
atrahere, in this verse adv., restricting the sense to this contextयहाँ (इस प्रसंग में)
sārūpya-sārṣṭi-sāmīpya-lakṣaṇāmeans the kind marked by sārūpya, sārṣṭi, and sāmīpya — having the Lord's own form, sharing his powers, and staying near him bahuvrīhi qualifying muktiḥ; -lakṣaṇā = 'characterized by', naming three of the five liberationsसारूप्य, सार्ष्टि और सामीप्य लक्षण वाली
jñeyāis to be understood gerundive agreeing with muktiḥजाननी चाहिए
muktiḥ tu — but the word 'liberation'; atra — here; sārūpya-sārṣṭi-sāmīpya-lakṣaṇā — [means the kind] marked by sārūpya, sārṣṭi, and sāmīpya; jñeyā — is to be understood.
muktiḥ — मुक्ति; tu — परन्तु; atra — यहाँ; sārūpya-sārṣṭi-sāmīpya-lakṣaṇā — सारूप्य, सार्ष्टि और सामीप्य लक्षण वाली; jñeyā — जाननी चाहिए।
Now they gloss the word 'mukti,' liberation, from the verse. The particle 'tu' signals a needed distinction: not just any liberation is meant here. Here 'mukti' is to be understood as the kind marked by three forms — sārūpya, getting the Lord's own form; sārṣṭi, sharing his powers; and sāmīpya, staying close to him. These are three of the five kinds of liberation. So the devotees 'of the liberation-camp' are headed for these three, where the self and the Lord stay distinct — not for the merging kind.
परन्तु यहाँ मुक्ति सारूप्य, सार्ष्टि और सामीप्य रूप वाली जाननी चाहिए।
Liberation is classed in five kinds: sālokya (living in the Lord's realm), sārṣṭi (sharing his opulence and powers), sāmīpya (nearness to him), sārūpya (having a form like his), and sāyujya (merging into him). The commentators pick out just sārūpya, sārṣṭi, and sāmīpya as the sense of 'mukti' here — the forms in which the devotee keeps a distinct self able to serve — and thereby leave out sāyujya, the merging in which individuality is lost.
मुक्ति पाँच प्रकार की मानी गई है: सालोक्य (भगवान् के धाम में निवास), सार्ष्टि (उनके ऐश्वर्य और शक्ति में सहभागिता), सामीप्य (उनकी निकटता), सारूप्य (उन्हीं के समान रूप पाना), और सायुज्य (उनमें लीन हो जाना)। टीकाकार यहाँ 'मुक्ति' का अर्थ केवल सारूप्य, सार्ष्टि और सामीप्य लेते हैं — वे रूप जिनमें भक्त का पृथक् स्वरूप बना रहता है और वह सेवा कर सकता है — और सायुज्य को छोड़ देते हैं, जिसमें व्यक्तित्व लुप्त हो जाता है।