L1definition
ananya-mamatā viṣṇau mamatā prema-saṅgatā |
ananya-mamatāa sense of "mine" fixed on no one else — the heart claims Viṣṇu and nothing besides as its own bahuvrīhi/compound: ananya = no other + mamatā = the feeling ‘mine’जिसमें और कोई विषय न हो, ऐसी अनन्य ममता
viṣṇautoward Viṣṇu — where this "mine"-feeling is aimed loc. sg. (of place/direction)विष्णु में (विष्णु के प्रति)
mamatāthe sense that "he is mine" — possessiveness, taking Viṣṇu as one's very own'यह मेरा है' — ऐसा ममत्व भाव
prema-saṅgatāwhen it is joined with love (prema) — this possessiveness suffused with love is what counts past part. ‘joined with’ qualifying mamatāजो प्रेम से युक्त हो
viṣṇau — toward Viṣṇu; ananya-mamatā — a sense of "mine" fixed on no one else; prema-saṅgatā mamatā — possessiveness joined with love
viṣṇau — विष्णु में; ananya-mamatā — किसी अन्य विषय में न जाने वाली ममता; mamatā — 'यह मेरा है' यह भाव; prema-saṅgatā — प्रेम से युक्त।
The feeling "he is mine" — aimed at Viṣṇu and at no one else, and suffused with love. That possessiveness toward Viṣṇu, once it is joined with prema (love), is the thing being defined here.
विष्णु में जो ममता हो — 'यह मेरा है' ऐसा भाव — वह किसी और विषय में न जाए। और वह प्रेम से युक्त हो।
mamatā: in ordinary use "my-ness" is a fault — clinging to body, house, family as "mine." Here that same faculty is turned entirely on Viṣṇu, and with love added it becomes the mark of bhakti, not a bond of the world.
ममता: साधारण जीवन में 'मेरापन' दोष है — देह, घर, परिवार को 'मेरा' कहकर पकड़ना। यहाँ वही वृत्ति पूरी तरह विष्णु की ओर मोड़ दी गई है, और प्रेम जुड़ जाने पर यह संसार का बन्धन नहीं, भक्ति का लक्षण बन जाती है।
L2definition
bhaktir ity ucyate bhīṣma-prahlādoddhava-nāradaiḥ ||
bhaktiḥis bhakti (devotion) — this is the word the definition arrives at nom. sg., predicate of ucyateयह (अनन्य प्रेममयी ममता ही) भक्ति है
iti"thus" — closes the definition, marking everything just said as what gets this name'ऐसी है' — इस नाम से
ucyateis called — is given this name passive, 3 sg.कही जाती है
bhīṣma-prahlāda-uddhava-nāradaiḥby Bhīṣma, Prahlāda, Uddhava, and Nārada — these four great devotees are the ones who so name it instr. pl., agents of ucyateभीष्म, प्रह्लाद, उद्धव और नारद के द्वारा
(sā) bhaktiḥ iti — that (possessiveness) is called bhakti; ucyate — is so named; bhīṣma-prahlāda-uddhava-nāradaiḥ — by Bhīṣma, Prahlāda, Uddhava, and Nārada
bhaktiḥ — भक्ति; iti — इस नाम से; ucyate — कही जाती है; bhīṣma-prahlāda-uddhava-nāradaiḥ — भीष्म, प्रह्लाद, उद्धव और नारद के द्वारा।
This is called bhakti. And it is these four — Bhīṣma, Prahlāda, Uddhava, and Nārada — who give it that name. The definition rests on the testimony of the great devotees themselves.
इस (अनन्य प्रेममयी ममता) को भीष्म, प्रह्लाद, उद्धव और नारद 'भक्ति' कहते हैं।
The naming is credited to four exemplary bhaktas rather than argued abstractly — the verse defines devotion by pointing to those who lived it. The commentators here gloss this "bhakti" as bhāva, and further as prema.
यह नाम अमूर्त तर्क से नहीं, बल्कि चार आदर्श भक्तों की ओर संकेत करके दिया गया है — जिन्होंने इसे जिया, उन्हीं से भक्ति की पहचान होती है। यहाँ टीकाकार इस 'भक्ति' को भाव, और आगे प्रेम बताते हैं।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
atra sva-matam udāharaṇam evaṁ-vrata [bhā.pu. 11.2.38] ity-ādi-vakṣyamāṇa-prakāram eva jñeyam |
atrahere — on this Pañcarātra verse he is about to quote loc., 'in this connection'यहाँ, इस प्रसंग में
sva-matam udāharaṇamthe illustration that gives the author's own view nom. sg. (neut.); sva-mata = Rūpa's own position, as opposed to another's(रूप गोस्वामी का) अपने मत का उदाहरण
evaṁ-vrata [bhā.pu. 11.2.38] ity-ādi-vakṣyamāṇa-prakāramis the coming passage that begins 'evaṁ-vrata…' (Bhāgavata 11.2.38) and so on vakṣyamāṇa = 'about to be stated'; the predicate the illustration equals'एवं-व्रत' इत्यादि आगे कहे जाने वाले (श्लोक) के प्रकार का
evaprecisely that — nothing else is his own chosen exampleही
jñeyamis to be understood as gerundiveजानना चाहिए
atra — here; sva-matam udāharaṇam — the illustration that carries the author's own view; evaṁ-vrata ity-ādi-vakṣyamāṇa-prakāram eva — as precisely the forthcoming passage beginning 'evaṁ-vrata…' (SB 11.2.38); jñeyam — is to be understood.
atra — इस प्रसंग में; sva-matam udāharaṇam — अपने मत का उदाहरण; evaṁ-vrata ity-ādi-vakṣyamāṇa-prakāram — 'एवं-व्रत' आदि आगे कहे जाने वाले श्लोक के रूप में; eva — ही; jñeyam — जानना चाहिए।
Jīva starts by locating Rūpa's own example. He says: the illustration that states Rūpa's own view is not this Pañcarātra verse. It is the passage coming up later, the one that begins 'evaṁ-vrata…' (Bhāgavata 11.2.38) and continues on. So keep that verse in mind as his real, chosen example.
इस प्रसंग में रूप गोस्वामी का अपना उदाहरण वही है जो आगे 'एवं-व्रत' आदि से कहा जाएगा। उसी को उनका अभिमत दृष्टान्त समझना चाहिए।
sva-mata: literally 'one's own view.' Here it flags that Rūpa's own preferred proof-text is the forthcoming SB verse, setting up the next sentence, where this Pañcarātra verse is treated as someone else's view (matāntara).
स्व-मत: शब्दशः 'अपना मत'। यह सूचित करता है कि रूप गोस्वामी को अपना प्रिय प्रमाण आगे आने वाला भागवत-श्लोक है। इससे अगला वाक्य सजता है, जहाँ इस पाञ्चरात्र-श्लोक को दूसरे का मत (मतान्तर) माना जाता है।
s2avataranika
matāntaram api yojanāntareṇa saṅgamayitum āha—yathā iti |
matāntaramthe other view too — a second position, not his own acc. sg. (obj. of saṅgamayitum)दूसरे मत को (भिन्न दृष्टि को)
apialso — this one as well, over and above his ownभी
yojanāntareṇaby fitting it in a different way — a separate construal instr. of meansभिन्न अन्वय (योजना) के द्वारा
saṅgamayitumin order to bring it in, to make it fit as well infinitive of purpose(इस प्रसंग से) जोड़ने के लिए
āhahe says — Rūpa introduces the quoteकहते हैं
—yathā itiwith the word 'yathā' ('as, for instance'), i.e. his lead-in 'yathā pañcarātre' the pratīka being explained'यथा' इस प्रतीक से (यह श्लोक)
matāntaram api — the other view as well; yojanāntareṇa — by a different construal; saṅgamayitum — in order to accommodate; āha — he says; yathā iti — the word 'yathā.'
matāntaram — दूसरे मत को; api — भी; yojanāntareṇa — भिन्न अन्वय के द्वारा; saṅgamayitum — जोड़ने के लिए; āha — कहते हैं; yathā iti — 'यथा' कहकर।
Now Jīva explains why Rūpa writes 'yathā' ('as, for instance') before quoting this verse. Rūpa wants to bring in a second, different view too, not only his own. He works it in by construing the verse a different way. That is why he introduces it with 'yathā.' The word 'yathā' is the signal that a further, accommodated position is being added.
एक दूसरा मत भी है। उसे एक अलग अन्वय (योजना) से इस प्रसंग में मिलाने के लिए 'यथा' कहकर जीव गोस्वामी यह पाञ्चरात्र-श्लोक उद्धृत करते हैं।
matāntara: 'another opinion / a different view.' Paired with sva-mata in s1 — sentence one names Rūpa's own example (the coming SB verse); sentence two says this Pañcarātra verse is folded in as an additional, differently-construed view.
मतान्तर: 'दूसरा मत / भिन्न दृष्टि'। s1 के स्व-मत के साथ जोड़ा गया है — पहला वाक्य रूप गोस्वामी का अपना उदाहरण (आने वाला भागवत-श्लोक) बताता है, दूसरा कहता है कि यह पाञ्चरात्र-श्लोक एक अतिरिक्त, भिन्न रूप से अन्वित किए गए मत के रूप में जोड़ा गया है।
s3gloss
bhaktir atra bhāvaḥ ||
bhaktiḥthe word 'bhakti' — as it stands in the verse's 'bhaktir ity ucyate' the term being glossed(श्लोक में जो) 'भक्ति' शब्द है
atrahere, in this verse — in this specific useयहाँ
bhāvaḥmeans bhāva — the specific stage of bhāva-bhakti predicate: 'bhakti' = bhāvaउसका अर्थ भाव है
bhaktiḥ — the word 'bhakti'; atra — here in this verse; bhāvaḥ — means bhāva.
bhaktiḥ — 'भक्ति' शब्द; atra — यहाँ; bhāvaḥ — भाव (है)।
A short gloss on one word. When the verse says this is 'called bhakti,' the 'bhakti' it means here is bhāva. That is, not bhakti in the broad sense, but the specific stage called bhāva-bhakti. So read the verse's 'bhakti' as bhāva.
यहाँ श्लोक में 'भक्ति' शब्द का अर्थ भाव है।
bhāva: an early ripened stage of bhakti (bhāva-bhakti), the bud that becomes prema. Jīva pins the verse's general word 'bhakti' to this precise sense — the same gloss Viśvanātha gives ('bhaktir atra bhāvaḥ').
भाव: भक्ति की एक प्रारम्भिक परिपक्व अवस्था (भाव-भक्ति) — वह कली जो प्रेम बनती है। जीव गोस्वामी श्लोक के सामान्य शब्द 'भक्ति' को इसी सूक्ष्म अर्थ से बाँध देते हैं — वही अर्थ विश्वनाथ भी देते हैं ('भक्तिरत्र भावः')।
Viśvanātha Cakravartī
s1avataranika
nārada-pañcarātra-padyasya yojanām āha—bhaktir iti |
nārada-pañcarātra-padyasyaof the verse from the Nārada-Pañcarātra gen. sg. — the verse being explainedनारद-पाञ्चरात्र के (इस) पद्य की
yojanāmthe construal — how the words fit together acc. sg., object of āhaयोजना (अन्वय) को
āhahe states, he gives 3rd sg. pres.कहते हैं
bhaktir itiwith the word 'bhaktiḥ' — quoting the pratīka he is about to explain'भक्तिः' इस प्रतीक से (आरम्भ करके)
nārada-pañcarātra-padyasya — of the verse from the Nārada-Pañcarātra; yojanām — its construal; āha — he states; bhaktir iti — namely, beginning with the word 'bhaktiḥ'.
nārada-pañcarātra-padyasya — नारद-पाञ्चरात्र के पद्य की; yojanām — योजना (अन्वय); āha — कहते हैं; bhaktir iti — 'भक्तिः' कहकर।
Now Viśvanātha gives his construal of the Nārada-Pañcarātra verse. He starts from the word 'bhaktiḥ.' This is the set-up line: he is telling us how the words of the verse fit together, and he tags the passage by its opening word.
नारद-पाञ्चरात्र के इस पद्य को कैसे अन्वित करें — यह विश्वनाथ 'भक्तिः' शब्द से आरम्भ करके बताते हैं।
s2gloss
bhaktir atra bhāvaḥ |
bhaktirthe word 'bhakti' [in the verse] nom. sg. — the term being glossed(यहाँ जो) 'भक्ति' शब्द है
atrahere, in this verseयहाँ
bhāvaḥmeans bhāva (the awakened stage of love) nom. sg. — the gloss suppliedउसका अर्थ भाव है
bhaktir — the word 'bhakti'; atra — here in this verse; bhāvaḥ — means bhāva.
bhaktir — 'भक्ति' शब्द; atra — यहाँ; bhāvaḥ — भाव (है)।
'Bhakti' in this verse means bhāva. That is, the verse is not talking about beginner's practice; it is naming the awakened, ripened stage of devotion called bhāva. He fixes the sense of the key word before construing the rest.
यहाँ 'भक्ति' शब्द का अर्थ भाव है।
bhāva: broadly 'feeling, state'; here the technical stage of bhakti — the first sprout of awakened love (rati), one step below prema.
भाव: व्यापक रूप से 'भाव, अवस्था'; यहाँ भक्ति की वह तकनीकी अवस्था — जागी हुई प्रेम (रति) का पहला अंकुर, प्रेम से एक सीढ़ी नीचे।
s3gloss
deha-gehādi-niṣṭha-mamatvena varjitā, |
deha-gehādi-niṣṭha-mamatvenafrom the sense of 'mine' that is fixed on body, home, and the like instr. of separation — the thing removedदेह, घर आदि में टिके हुए ममत्व से (अलग)
varjitā[that possessiveness is] free of it, stripped of it f. nom. sg., agreeing with mamatā/bhaktiरहित (छूटी हुई) है
deha-gehādi-niṣṭha-mamatvena — from the 'mine'-feeling fixed on body, home, and so on; varjitā — [it is] free.
deha-gehādi-niṣṭha-mamatvena — देह, घर आदि में लगे हुए ममत्व से; varjitā — रहित (वह भक्ति)।
This possessiveness is free of the ordinary sense of 'mine' — the 'mine' we fasten onto the body, the house, and everything like them. He is unpacking the verse's word 'ananya-mamatā,' possessiveness directed to no other: it holds nothing else as 'mine.' First he says what it excludes.
यह (भक्ति) देह, घर आदि में लगे हुए ममत्व से रहित है।
s4conclusion
atha ca viṣṇau saṅgatā yā mamatā, tad-rūpā bhaktir bhīṣma-pramukhaiḥ prema ucyate ity arthaḥ |
atha caand further, and on the positive sideऔर अब
viṣṇau saṅgatājoined to Viṣṇu, attached to Viṣṇu loc. viṣṇau + f. nom. saṅgatāविष्णु में जुड़ी हुई
yā mamatāthe 'mine'-feeling that is rel. pron. + f. nom.जो ममता है
tad-rūpā bhaktirbhakti taking that form — bhakti made of that very possessiveness f. nom. sg.उसी रूप वाली भक्ति
bhīṣma-pramukhaiḥby Bhīṣma and the others (with Bhīṣma at their head) instr. pl. — the ones who call it soभीष्म जिनमें मुख्य हैं, उन भक्तों के द्वारा
premaprema, love nom. — the name they give it'प्रेम' (इस नाम से)
ucyateis called passiveकही जाती है
ity arthaḥ— this is the meaningऐसा अर्थ है
atha ca — and further; viṣṇau saṅgatā yā mamatā — the 'mine'-feeling that is joined to Viṣṇu; tad-rūpā bhaktiḥ — bhakti of that very form; bhīṣma-pramukhaiḥ — by Bhīṣma and the others; prema ucyate — is called prema; ity arthaḥ — this is the meaning.
atha ca — और; viṣṇau saṅgatā yā mamatā — विष्णु में जुड़ी हुई जो ममता है; tad-rūpā bhaktir — उसी रूप वाली भक्ति को; bhīṣma-pramukhaiḥ — भीष्म आदि के द्वारा; prema — 'प्रेम'; ucyate — कही जाती है; ity arthaḥ — ऐसा अर्थ है।
Now the positive side. There is a 'mine'-feeling turned wholly toward Viṣṇu. Bhakti that takes exactly that form — devotion that IS this possessiveness of Viṣṇu — is what Bhīṣma, Prahlāda, Uddhava, Nārada and the rest call prema, love. That is the sense of the verse. So the line pairs a negative and a positive: free of worldly 'mine,' filled with 'mine' toward Viṣṇu — and the great devotees name this prema.
और विष्णु में जो ममता लगी है, वही भक्ति का रूप है। भीष्म आदि भक्त उसी को 'प्रेम' कहते हैं। यही श्लोक का अर्थ है।
s5definition
bhāva iti bhāvasyānubhāva-rūpa-śravaṇa-kīrtanādy-antaraṅgāṇām aṅgānām anusevayā paramotkarṣam ārūḍhā ratir eva bhāvotthaḥ premā parikīrtitā ||
bhāva itias for the word 'bhāva' [supplied above] — now taking it up'भाव' इस शब्द से (यह अभिप्राय)
bhāvasyaof bhāva gen. sg.भाव के/की
anubhāva-rūpa-śravaṇa-kīrtanādy-antaraṅgāṇām aṅgānāmof the inner limbs — hearing, chanting, and the rest — which are the outward expressions (anubhāvas) of bhāva gen. pl. — object of the practiceअनुभाव रूप श्रवण-कीर्तन आदि अन्तरंग अंगों के/की
anusevayāby steady, repeated practice instr. of means — 'through, by'निरन्तर सेवन के द्वारा
paramotkarṣam ārūḍhāhaving climbed to the very highest pitch f. nom. sg. — describes ratiḥपरम उत्कर्ष पर चढ़ी हुई
ratir evathat very rati (awakened attachment), and nothing else eva = the very same, precisely itवही रति
bhāvotthaḥ premāas prema arisen from bhāva m. nom. — the predicate nameभाव से उत्पन्न प्रेम
parikīrtitāis declared, is proclaimed to be f. nom. sg., agreeing with ratiḥकही गई है
bhāva iti — regarding the word 'bhāva'; bhāvasya anubhāva-rūpa-śravaṇa-kīrtanādy-antaraṅgāṇām aṅgānām — of the inner limbs (hearing, chanting, etc.) that are the outward signs of bhāva; anusevayā — by their steady practice; paramotkarṣam ārūḍhā — risen to the highest excellence; ratir eva — that very rati; bhāvotthaḥ premā parikīrtitā — is proclaimed to be prema born of bhāva.
bhāva iti — 'भाव' शब्द से; bhāvasya antaraṅgāṇām aṅgānām — भाव के अन्तरंग अंगों के; anubhāva-rūpa-śravaṇa-kīrtanādi — अनुभाव रूप श्रवण-कीर्तन आदि; anusevayā — निरन्तर सेवन से; paramotkarṣam ārūḍhā ratir eva — परम उत्कर्ष पर चढ़ी हुई वही रति; bhāvotthaḥ premā — भाव से उत्पन्न प्रेम; parikīrtitā — कही गई है।
Here he explains the word 'bhāva' he used earlier. Bhāva shows itself in inner practices — hearing about the Lord, chanting, and the rest; these are its anubhāvas, its outward expressions. Practice them steadily and rati, the awakened attachment, climbs to its highest pitch. That very rati, so raised, is what is called prema born of bhāva. In short: keep up the inner limbs, and bhāva ripens into prema.
'भाव' का यह अभिप्राय है। भाव के अन्तरंग अंग हैं — श्रवण, कीर्तन आदि, जो उसके अनुभाव (प्रकट चिह्न) हैं। इनके निरन्तर सेवन से जो रति परम उत्कर्ष पर चढ़ जाती है, वही भाव से उत्पन्न प्रेम कहलाती है।
anubhāva: in rasa-theory the outward, visible signs by which an inner emotion shows itself; here the practices (hearing, chanting) are called the anubhāvas — the manifest expressions — of bhāva.
अनुभाव: रस-शास्त्र में वे बाहरी, दृश्य चिह्न जिनसे भीतर का भाव प्रकट होता है; यहाँ श्रवण-कीर्तन आदि साधनाओं को भाव के अनुभाव — उसके प्रकट रूप — कहा गया है।
s6alternative
sarasvatī-ṭhākuraḥ : viṣṇau bhagavati prema-saṅgatā prema-yuktā ananya-mamatā aikāntikī sambandha-mayī mamatā prītiḥ iti bhīṣma-prahlādoddhava-nāradaiḥ bhaktaiḥ sā bhaktiḥ bhāva ucyate ||
sarasvatī-ṭhākuraḥ :Sarasvatī Ṭhākura [gives a second construal]: names the other commentatorसरस्वती ठाकुर (इस प्रकार कहते हैं):
viṣṇau bhagavatitoward Viṣṇu, the Lord loc. — the object of the feelingभगवान् विष्णु में
prema-saṅgatājoined with love, i.e. love-filled f. nom. — glossing the verse's wordप्रेम से युक्त — यह (श्लोक का शब्द)
ananya-mamatāpossessiveness toward no one else — that is, the verse-word being unpackedअनन्य ममता (जिसका यहाँ विवरण है)
aikāntikīone-pointed, wholly single f. nom. — first gloss of itऐकान्तिकी (एकनिष्ठ) — उसका पहला अर्थ
sambandha-mayī mamatā prītiḥa relationship-filled 'mine'-feeling — an affection [of belonging] f. nom. — restated as prītiसम्बन्ध से भरी ममता, अर्थात् प्रीति
iti— so runs the description [of ananya-mamatā]ऐसी
bhīṣma-prahlādoddhava-nāradaiḥ bhaktaiḥby the devotees Bhīṣma, Prahlāda, Uddhava, and Nārada instr. pl. — the ones who call it soभीष्म, प्रह्लाद, उद्धव और नारद इन भक्तों के द्वारा
sā bhaktiḥthat bhakti f. nom. — the subjectवह भक्ति
bhāvabhāva nom. — the name given'भाव' (इस नाम से)
ucyateis called passiveकही जाती है
sarasvatī-ṭhākuraḥ — Sarasvatī Ṭhākura [construes]:; viṣṇau bhagavati — toward Lord Viṣṇu; prema-saṅgatā — joined with love; ananya-mamatā — possessiveness toward no other, i.e.; aikāntikī sambandha-mayī mamatā prītiḥ — one-pointed, relationship-filled possessiveness, an affection; iti — thus; bhīṣma-prahlādoddhava-nāradaiḥ bhaktaiḥ — by the devotees Bhīṣma, Prahlāda, Uddhava, Nārada; sā bhaktiḥ — that bhakti; bhāva ucyate — is called bhāva.
sarasvatī-ṭhākuraḥ — सरस्वती ठाकुर; viṣṇau bhagavati — भगवान् विष्णु में; prema-saṅgatā ananya-mamatā — प्रेम से युक्त अनन्य ममता; aikāntikī sambandha-mayī mamatā prītiḥ — ऐकान्तिकी, सम्बन्धमयी ममता अर्थात् प्रीति; iti sā bhaktiḥ — ऐसी वह भक्ति; bhīṣma-prahlādoddhava-nāradaiḥ bhaktaiḥ — भीष्म आदि भक्तों के द्वारा; bhāva ucyate — 'भाव' कही जाती है।
Here Viśvanātha sets down a second reading, from Sarasvatī Ṭhākura — offered alongside his own, not to cancel it. On this reading: the 'mine'-feeling is turned toward Lord Viṣṇu and joined with love. 'Possessiveness toward no other' means a one-pointed, relationship-filled 'mine'-feeling — an affection of belonging to Him alone. The devotees Bhīṣma, Prahlāda, Uddhava, and Nārada call that bhakti 'bhāva.' Note the two layers left standing: Viśvanātha's own construal names the ripened feeling prema, while Sarasvatī Ṭhākura's names it bhāva — the verse-word 'bhakti' read now as prema, now as bhāva; both are kept.
सरस्वती ठाकुर इसे इस प्रकार अन्वित करते हैं। भगवान् विष्णु में जो प्रेम से युक्त अनन्य ममता है — एकनिष्ठ, सम्बन्ध से भरी ममता, अर्थात् प्रीति — वही भक्ति है। भीष्म, प्रह्लाद, उद्धव और नारद इन भक्तों के द्वारा उसे 'भाव' कहा जाता है।
s7citation
(caitanya-caritāmṛta 2.23.8)
(caitanya-caritāmṛta 2.23.8)source-reference: Caitanya-caritāmṛta, Madhya-līlā 23.8 citation locator(चैतन्य-चरितामृत 2.23.8 — मध्य 23.8)
(caitanya-caritāmṛta 2.23.8) — the place from which the foregoing is drawn: Caitanya-caritāmṛta, Madhya 23.8.
(caitanya-caritāmṛta 2.23.8) — चैतन्य-चरितामृत, मध्य 23.8।
This is just the source-tag for Sarasvatī Ṭhākura's reading given above: Caitanya-caritāmṛta, Madhya-līlā, chapter 23, text 8. It points the reader to where that construal is found.
(चैतन्य-चरितामृत 2.23.8)
Why cited: Locates the preceding Sarasvatī-Ṭhākura construal of the verse in Caitanya-caritāmṛta, Madhya 23.8.
क्यों उद्धृत: उपर्युक्त सरस्वती ठाकुर के अन्वय को चैतन्य-चरितामृत मध्य 23.8 में स्थित बताता है — अर्थात् यह अन्वय वहीं से लिया गया है।