L1other
evaṁ-vrataḥ sva-priya-nāma-kīrtyā
evaṁ-vrataḥa person who keeps such a practice — one who has taken up devotional discipline in the way just described nom. sg., bahuvrīhi — the subject of the whole verseजिसने ऐसा (नियमित भजन का) व्रत धारण किया है, वह साधक
sva-priya-nāma-kīrtyāby chanting the name of his own beloved — the singing of Kṛṣṇa's name is the means through which everything that follows happens instr. sg. of meansअपने प्रियतम (कृष्ण) के नाम के कीर्तन के द्वारा
evaṁ-vrataḥ — a person keeping such a practice; sva-priya-nāma-kīrtyā — by chanting the name of his own beloved [the following states arise]
evaṁ-vrataḥ — ऐसा व्रत धारण किए हुए (साधक), पूरे श्लोक का कर्ता; sva-priya-nāma-kīrtyā — अपने प्रियतम कृष्ण के नाम-कीर्तन के द्वारा (यही साधन है)।
Here is the person the verse describes: one who keeps up the devotional practice in the way just laid out. And here is what he does — he chants the name of his own beloved (Kṛṣṇa). That chanting is the means; everything in the rest of the verse flows out of it.
जिस साधक ने इस प्रकार का व्रत धारण किया है, वह अपने प्रियतम कृष्ण के नाम के कीर्तन के द्वारा (आगे कहे जाने वाले भावों को पाता है)।
vrata: elsewhere a formal religious vow or fast; here simply the steady devotional practice he has taken on. sva-priya, "one's own beloved," is Kṛṣṇa — the word already carries the note of intimacy and ownership the commentators will draw out.
'व्रत' अन्यत्र किसी विधिवत् धार्मिक संकल्प या उपवास को कहते हैं; यहाँ इसका अर्थ केवल वह दृढ़ भक्ति-साधना है जिसे साधक ने अपना लिया है। 'स्व-प्रिय' अर्थात् 'अपना प्रियतम' — यह कृष्ण हैं; यह शब्द ही उस घनिष्ठता और अपनेपन के भाव को लिए हुए है जिसे टीकाकार आगे खोलेंगे।
L2other
jātānurāgo druta-citta uccaiḥ |
jātānurāgaḥone in whom deep attachment (anurāga) has been born — from that chanting, real love has now sprung up in him bahuvrīhi, nom. sg. — jāta "arisen" + anurāga "attachment"जिसमें (कृष्ण के प्रति) अनुराग उत्पन्न हो गया है
druta-cittaḥwhose heart has melted — his mind has gone soft and liquid with feeling bahuvrīhi, nom. sg.जिसका चित्त (भाव से) द्रवित—पिघला हुआ है
uccaiḥloudly — carries over onto the actions in the next line; he does them out loud, unrestrained adverb, governs the verbs of L3ऊँचे स्वर से (आगे की क्रियाओं का विशेषण)
jātānurāgaḥ — one in whom deep attachment has arisen; druta-cittaḥ — whose heart has melted; uccaiḥ — loudly [he then laughs, weeps, cries out, sings…]
jātānurāgaḥ — जिसमें अनुराग जाग उठा है; druta-cittaḥ — जिसका चित्त द्रवित हो गया है; uccaiḥ — ऊँचे स्वर से (L3 की क्रियाओं को नियंत्रित करता है)।
Two things have now happened inside him. First, deep attachment (anurāga) has been born — the chanting has awakened real love. Second, his heart has melted; his mind has gone soft and liquid. And the word "loudly" belongs with what comes next: whatever he does, he does it out loud, with nothing held back.
उसमें कृष्ण के प्रति अनुराग जाग उठता है और उसका चित्त पिघल जाता है। तब वह ऊँचे स्वर से (नीचे कही जाने वाली क्रियाएँ करता है)।
anurāga: literally a "coloring after," a following-love; here the ripened attachment to Kṛṣṇa that the chanting has raised. druta-citta, "melted heart," is a stock image for a mind no longer hard or self-contained but flowing with emotion.
'अनुराग' का शाब्दिक अर्थ है 'पीछे-पीछे रँगना', अर्थात् अनुसरण करने वाला प्रेम; यहाँ वह परिपक्व आसक्ति है जिसे कीर्तन ने कृष्ण के प्रति जगा दिया है। 'द्रुत-चित्त' अर्थात् 'पिघला हुआ हृदय' — यह उस मन का प्रसिद्ध चित्र है जो अब कठोर या आत्म-केन्द्रित न रहकर भाव से बहने लगा है।
L3other
hasaty atho roditi rauti gāyaty
hasatihe laughs 3rd sg. pres.हँसता है
athoand then — the moods come one after another connective particleऔर फिर (जोड़ने वाला शब्द)
roditihe weeps 3rd sg. pres.रोता है
rautihe cries out — makes loud, wordless sounds, over and above the weeping 3rd sg. pres.ऊँचे स्वर से चिल्लाता है
gāyatihe sings 3rd sg. pres.गाता है
hasati — he laughs; atho — and then; roditi — he weeps; rauti — he cries out; gāyati — he sings
hasati — हँसता है; atho — और फिर; roditi — रोता है; rauti — जोर से चिल्लाता है; gāyati — गाता है।
Now the outward signs pour out, one after another. He laughs. Then he weeps. He cries out — loud, wordless sounds beyond the weeping. He sings. Remember "loudly" from the line before: all of this is done out loud, with no restraint.
वह कभी हँसता है, और फिर रोता है, जोर से चिल्लाता है, और गाता है।
rauti is not just crying tears (that is roditi); it is making a loud cry or shout. Viśvanātha glosses it exactly this way — "a loud sound over and above weeping" — so the two verbs are kept distinct, not repeated.
'रौति' का अर्थ केवल आँसू बहाना नहीं (वह तो 'रोदिति' है); यह ऊँची चीख या पुकार करना है। विश्वनाथ इसे ठीक इसी प्रकार समझाते हैं — 'रोने से अधिक ऊँचा शब्द' — जिससे दोनों क्रियाएँ अलग रहती हैं, एक की पुनरुक्ति नहीं।
L4other
unmādavan nṛtyati loka-bāhyaḥ ||
unmādavatlike one gone mad — his behavior looks exactly like madness adverb, -vat "just as, like"उन्मत्त (पागल) के समान
nṛtyatihe dances 3rd sg. pres.नाचता है
loka-bāhyaḥoutside the world of ordinary people — beyond it, not caring what anyone thinks or how it looks nom. sg., bahuvrīhi — "outside/beyond the world"लोक-व्यवहार से परे हुआ (लोकलाज की चिन्ता छोड़कर)
unmādavat — like one gone mad; nṛtyati — he dances; loka-bāhyaḥ — outside the world, heedless of people
unmādavat — उन्मत्त के समान; nṛtyati — नाचता है; loka-bāhyaḥ — लोक से परे हुआ (सांसारिक दृष्टि से ऊपर उठा हुआ)।
And he dances — like a madman, for that is just what it looks like from outside. He has stepped outside the world of ordinary people. He no longer cares what anyone thinks or how any of this appears. Viśvanātha reads "loka-bāhyaḥ" as "beyond the world": he has passed above ordinary conduct altogether.
वह उन्मत्त के समान नाचता है और लोक-व्यवहार की परवाह से परे हो जाता है।
loka-bāhya literally means "outside the people/world." It does not mean cast out or shunned; it means he has risen past caring about worldly opinion — Viśvanātha's gloss lokātīta, "gone beyond the world," makes the sense honorific, not shameful.
'लोक-बाह्य' का शाब्दिक अर्थ है 'लोगों/संसार से बाहर'। इसका अर्थ बहिष्कृत या तिरस्कृत होना नहीं है; अर्थ यह है कि वह सांसारिक मत की परवाह से ऊपर उठ गया है — विश्वनाथ की व्याख्या 'लोकातीत' अर्थात् 'लोक से परे गया हुआ' इस भाव को गौरवपूर्ण बनाती है, लज्जाजनक नहीं।
Commentary — decoded
Jīva Gosvāmī
s1gloss
atraivaṁ-vrata iti vaidhī-sambandhāt tan-nivṛttatvaṁ, priyeti bhāvotthatvam |
atrahere, in this verse adv. — locating the comment in the mūlaयहाँ (इस मूल श्लोक में)
evaṁ-vrata itithe word "evaṁ-vrataḥ" (one who keeps such a vow) iti = quoting the lemma being glossed'एवंव्रत' यह पद (जिसकी व्याख्या हो रही है)
vaidhī-sambandhātbecause it is tied to vaidhī (bhakti done by rule) abl. of reason — because of the link to…वैधी (भक्ति) के सम्बन्ध के कारण
tan-nivṛttatvamshows that this bhāva has come out of that rule-bound practice -tva abstract; tat = vaidhī; nivṛtta = issued/turned out fromउसी (वैधी) से इस भाव का निकलना—उत्पन्न होना
priyetiand the word "priya" (beloved) priya + iti = quoting the next lemma'प्रिय' यह पद (अगला उद्धृत पद)
bhāvotthatvamshows that it has risen up from bhāva (real feeling) -tva abstract — its being bhāva-bornउसका (कीर्तन का) भाव से उत्पन्न होना
atra — here in this verse; evaṁ-vrata iti — the word "evaṁ-vrataḥ"; vaidhī-sambandhāt — because of its link to rule-bound (vaidhī) practice; tan-nivṛttatvam — indicates that the bhāva has issued out of that practice; priyeti — and the word "priya"; bhāvotthatvam — indicates that it has arisen from bhāva.
atra — यहाँ; evaṁ-vrata iti — 'एवंव्रत' यह पद; vaidhī-sambandhāt — वैधी के सम्बन्ध के कारण; tan-nivṛttatvam — उसी से (इस भाव का) निकलना; priyeti — 'प्रिय' यह पद; bhāvotthatvam — उसका भाव से उत्पन्न होना।
Jīva now reads the verse word by word to show which stage of devotion it describes. Take the first word, "evaṁ-vrataḥ," "one who keeps such a vow." The word "vow" ties this person to vaidhī — devotion done by rule. So that word tells us this bhāva has come up out of rule-bound practice; that is why this verse is the example of bhāva born from vaidhī. Next take the word "priya," "beloved." That word tells us the feeling has risen from bhāva, real inner feeling, not from mere duty.
यहाँ 'एवंव्रत' पद से — वैधी के सम्बन्ध के कारण — यह सूचित होता है कि यह भाव उसी (वैधी) से निकला है; और 'प्रिय' पद से यह सूचित होता है कि (कीर्तन) भाव से उत्पन्न हुआ है।
vaidhī: devotion prompted by scriptural rule and fear of breaking it (as opposed to rāgānugā, devotion pulled along by spontaneous love). Here the point is only that this bhāva started in that rule-bound practice — the verse is Rūpa's illustration of "bhāva that arose from vaidhī."
'वैधी' वह भक्ति है जो शास्त्र की विधि और उसे तोड़ने के भय से प्रेरित होती है (रागानुगा के विपरीत, जो स्वाभाविक प्रेम से खिंची चली आती है)। यहाँ बात केवल इतनी है कि यह भाव उसी विधि-बद्ध साधना में आरम्भ हुआ — यह श्लोक रूप गोस्वामी का 'वैधी से उठे भाव' का दृष्टान्त है।
s2gloss
sveti mamatā-yuktatvam |
svetithe word "sva" (one's own) sva + iti = quoting the lemma'स्व' यह पद (जिसकी व्याख्या हो रही है)
mamatā-yuktatvamshows that he is filled with the sense "he is mine" -tva abstract; mamatā = "mine"-feelingममता (अपनेपन के भाव) से युक्त होना
sveti — the word "sva" ("own") in "sva-priya"; mamatā-yuktatvam — indicates that he is joined with possessiveness, the feeling "he is mine."
sveti — 'स्व' यह पद; mamatā-yuktatvam — ममता से युक्त होना।
Now the word "sva," "own," in "his own beloved." That little word carries a lot. It shows the devotee is filled with mamatā — the sense that Kṛṣṇa is mine. He does not just love a great Lord; he claims him as his own.
'स्व' पद से यह सूचित होता है कि (साधक) ममता से युक्त है।
mamatā: literally "mine-ness." Ordinary usage = selfish attachment to what is mine; here it is the loving claim "Kṛṣṇa is mine," the mark of true bhāva.
'ममता' का शाब्दिक अर्थ है 'मेरापन'। साधारण प्रयोग में यह 'जो मेरा है' उसके प्रति स्वार्थपूर्ण आसक्ति है; यहाँ यह वह प्रेमपूर्ण दावा है — 'कृष्ण मेरे हैं' — जो सच्चे भाव का चिह्न है।
s3gloss
jātānurāga iti tad-atiśayitvaṁ ca jñeyam ||
jātānurāga itithe word "jātānurāgaḥ" (in whom deep attachment has arisen) jātānurāgaḥ + iti = quoting the lemma'जातानुराग' यह पद (उद्धृत लेमा)
tad-atiśayitvamshows the heightening of that "mine"-feeling -tva abstract; tat = the mamatā just named in s2उसकी (पूर्वोक्त ममता की) अतिशयता—पराकाष्ठा
caand — adding this third point to the first twoऔर
jñeyamis to be understood gerundive — "one should take it as…"जानना चाहिए (ऐसा समझना चाहिए)
jātānurāga iti — the word "jātānurāgaḥ"; tad-atiśayitvam — indicates the heightening of that (the mamatā of s2); ca — and; jñeyam — is to be understood.
jātānurāga iti — 'जातानुराग' यह पद; tad-atiśayitvam — उसकी (ममता की) अतिशयता; ca — और; jñeyam — ऐसा जानना चाहिए।
Last, the word "jātānurāgaḥ," "one in whom deep attachment has arisen." This word, Jīva says, should be understood as the heightening of that same "mine"-feeling from the word before. So the three words build a ladder: "priya" gave feeling born of bhāva, "sva" gave the claim "he is mine," and "jātānurāgaḥ" now shows that claim raised to its peak. The "and" ties this third point onto the first two.
और 'जातानुराग' पद से उसी (ममता) की अतिशयता जाननी चाहिए।
anurāga: settled, deepening love. Here Jīva treats it not as a new thing but as mamatā (the "mine"-feeling of s2) carried to its highest pitch.
'अनुराग' यहाँ स्थिर, गहराता हुआ प्रेम है। जीव गोस्वामी इसे कोई नई वस्तु नहीं मानते, बल्कि उसी ममता (s2 का 'मेरापन') को उसकी परम पराकाष्ठा तक पहुँचा हुआ मानते हैं।
Mukunda-dāsa Gosvāmī
s1gloss
atraivaṁ-vrata iti vaidha-bhāvatvam |
atrahere, in this verse
evaṁ-vrataḥ itithe word 'evaṁ-vrataḥ' (one who keeps such a vow) iti = 'the phrase…', marking the word being glossed
vaidha-bhāvatvampoints to bhāva of the regulative kind — that his devotional feeling has grown up through the vaidhī path of scriptural rules predicate: this is what the word indicates
atra — here; evaṁ-vrataḥ iti — the word 'evaṁ-vrataḥ'; vaidha-bhāvatvam — indicates that his bhāva is of the vaidha (rule-born) kind.
Here Mukunda takes up the word 'evaṁ-vrataḥ' — 'one who keeps such a vow.' He says it shows that this devotee's bhāva is vaidha-bhāva. That is, the feeling he has reached grew up through the regulated path of following the scriptural rules, not through spontaneous attraction.
vaidha-bhāva: 'bhāva' in this tradition is the first sprout of divine love; 'vaidha' (from vidhi, a scriptural injunction) marks the path of rule-governed practice, as opposed to rāgānugā, the spontaneous path. So the term names bhāva reached by the regulative road.
s2gloss
sva-priya-nāmeti antaraṅgāṅgānusevanam |
sva-priya-nāma itithe phrase 'sva-priya-nāma' (the name of one's own beloved) iti marks the words being glossed
antaraṅga-aṅga-anusevanampoints to the practice of the inner, intimate limbs of devotion — here, singing the beloved's name predicate: what the phrase indicates
sva-priya-nāma iti — the phrase 'the name of one's own beloved'; antaraṅga-aṅga-anusevanam — indicates the regular practice of the inner limbs of devotion.
Next he takes the words 'sva-priya-nāma' — 'the name of one's own beloved.' He says they point to serving the antaraṅga-aṅgas, the inner limbs of devotion. Chanting Kṛṣṇa's name is one of these close, primary practices. So the verse is naming this intimate devotional service, not an outward act.
aṅga: literally a 'limb' — here one of the recognized practices of bhakti. They are sorted into inner (antaraṅga), intimate and primary, and outer (bahiraṅga) ones; nāma-kīrtana, chanting the name, counts among the inner limbs. 'anusevana' is steady, ongoing service.
s3gloss
jātānurāga iti bhāvotkarṣa-prāptyā premṇā bhāvotthatvam |
jāta-anurāga itithe phrase 'jāta-anurāga' (in whom deep attachment has arisen) iti marks the word being glossed
bhāva-utkarṣa-prāptyābecause he has reached the ripening of bhāva — its rise to a higher pitch instr. of means/cause: 'by attaining…'
premṇāand so, through prema (mature divine love) itself instr.: the love that this ripening becomes
bhāva-utthatvampoints to its springing from bhāva — that this state is born of devotional feeling predicate: what the phrase indicates
jāta-anurāga iti — the phrase 'in whom attachment has arisen'; bhāva-utkarṣa-prāptyā — by his reaching the heightening of bhāva; premṇā — through the resulting prema; bhāva-utthatvam — indicates that the state springs from bhāva.
Now the phrase 'jāta-anurāga' — 'one in whom deep attachment has arisen.' Mukunda reads it as a two-step ripening. First the devotee's bhāva rises to a higher pitch; that heightened bhāva matures into prema, full love. Through that prema the attachment appears. So the word shows that this attachment truly springs from bhāva — it is bhāva-born, not manufactured.
anurāga: in everyday use simply 'attachment, fondness'; in this tradition it names a deep, ripened stage of loving attachment to Kṛṣṇa. prema here is mature divine love, the fruit into which heightened bhāva grows.
s4gloss
uccair druta-cittatvaṁ samyaṅ-masṛṇita-svāntatvam |
uccaiḥ druta-cittatvamthe phrase 'loudly, with a melted heart' the words of the verse being glossed
samyak-masṛṇita-sva-antatvampoints to his inner heart being thoroughly softened — melted right through predicate: what the phrase indicates
uccaiḥ druta-cittatvam — the phrase 'loudly, melted-hearted'; samyak-masṛṇita-sva-antatvam — indicates that his inmost heart is completely softened.
Then the words 'uccaiḥ druta-cittaḥ' — 'loudly, with a melted heart.' Mukunda says they point to a heart that is thoroughly softened all the way through. 'samyak' means completely; 'masṛṇita' means made soft and smooth; 'sva-anta' is one's own inner heart. So the loudness and the melting together show an inside made fully tender.
s5gloss
hasatīty ādi mamatātiśayāṅkitatvam ||
hasati iti ādithe words beginning with 'hasati' — 'he laughs' and the rest (weeps, cries out, sings, dances) ādi = 'and so on', gathering the whole series
mamatā-atiśaya-aṅkitatvampoint to his being stamped with an overflow of possessive love — the sense that Kṛṣṇa is 'mine' predicate: what the series indicates
hasati iti ādi — the words 'he laughs' and the rest; mamatā-atiśaya-aṅkitatvam — indicate his being marked by an excess of possessive love.
Finally the run of words from 'hasati' on — laughs, weeps, cries out, sings, dances. Mukunda says the whole series shows a devotee stamped with an overflow of mamatā, the felt sense that Kṛṣṇa is 'my own.' 'atiśaya' is the excess, the overflow; 'aṅkita' means marked or stamped. These wild outward acts are the visible imprint of that possessive love brimming over.
mamatā: in ordinary use 'mine-ness', possessiveness, often a fault; here it is prized — the loving certainty that Kṛṣṇa belongs to the devotee and the devotee to Kṛṣṇa. 'atiśaya' marks it as brimming past all measure.
Viśvanātha Cakravartī
s1avataranika
evaṁ-vrata iti |
evaṁ-vrataḥ"one who has such a vow" — the word Viśvanātha now picks up to comment on pratīka (the lemma being quoted)'एवंव्रत' (उद्धृत प्रतीक)
itiquote-marker: "as for the word…" iti setting off the lemmaयह कहकर (लेमा को अलग करता हुआ)
evaṁ-vrataḥ iti — [taking up the word] "evaṁ-vrataḥ"
evaṁ-vrataḥ — 'एवंव्रत' (प्रतीक); iti — यह (लेमा को उद्धृत करता हुआ)।
He picks up the verse's opening word, evaṁ-vrataḥ, "one of such a vow." This just flags the word he is about to explain.
'एवंव्रत' — इस पद को लेकर (विश्वनाथ व्याख्या आरम्भ करते हैं)।
s2gloss
evaṁ pūrva-vacanokta-prakāreṇa sādhane vrata ity arthaḥ |
evaṁ"in this way" — the word he is unpackingइस प्रकार ('एवं' का अर्थ)
pūrva-vacana-ukta-prakāreṇameaning: in the manner already stated in the earlier verse instrumental of manner — "by the way that was said before"पूर्व वचन में कहे गए प्रकार के अनुसार
sādhanein his devotional practice locative — the sphere where the vow holdsसाधन में (जहाँ यह व्रत टिकता है)
vrataḥhe keeps the vow, he is committed predicate: "he is one-vowed"व्रती है—दृढ़प्रतिज्ञ है
iti arthaḥthat is the meaningयह अर्थ है
evaṁ — in this way; pūrva-vacana-ukta-prakāreṇa — by the manner stated in the earlier verse; sādhane vrataḥ — vowed in his practice; iti arthaḥ — that is the sense.
evaṁ — इस प्रकार; pūrva-vacana-ukta-prakāreṇa — पूर्व वचन में कहे प्रकार से; sādhane — साधन में; vrataḥ — व्रती है; iti arthaḥ — यह अर्थ है।
"Evaṁ," "in this way," points back to the earlier verse. It means: he keeps his devotional practice exactly in the way that verse laid out. So "evaṁ-vrataḥ" is a person firm in that prescribed practice.
'एवं' अर्थात् पूर्व वचन में कहे गए प्रकार के अनुसार साधन में (वह साधक) दृढ़-व्रती है — यही अर्थ है।
s3gloss
anena vaidhī-sambandhāt vaidhī-niṣpādyatvam asyoktam |
anenaby this word (evaṁ-vrataḥ) instrumental — "by means of this term"इस (पद) के द्वारा
vaidhī-sambandhātbecause it is tied to vaidhī (rule-governed devotion) ablative of cause — "owing to its link with the regulated path"वैधी (भक्ति) के सम्बन्ध के कारण
vaidhī-niṣpādyatvamthat this devotion is brought about by that regulated pathइसका वैधी से सम्पन्न—निष्पन्न होना
asyaof this practice / this devotee genitive — "belonging to it"इसका (इस भाव का)
uktamis what has been statedकहा गया है
anena — by this word; vaidhī-sambandhāt — owing to its connection with vaidhī; asya vaidhī-niṣpādyatvam — that it is produced by the regulated path; uktam — is stated.
anena — इस पद के द्वारा; vaidhī-sambandhāt — वैधी के सम्बन्ध के कारण; vaidhī-niṣpādyatvam — इसका वैधी से निष्पन्न होना; asya — इसका; uktam — कहा गया है।
The word carries a link to vaidhī — devotion done by rule. So by using it the verse is saying this devotion started out as, and was brought about by, that regulated practice. The vow marks its rule-governed origin.
इस (पद) के द्वारा — वैधी के सम्बन्ध के कारण — यह कहा गया है कि यह (भाव) वैधी से निष्पन्न होता है।
vaidhī: in the tradition, bhakti that is followed because scripture enjoins it (out of duty and fear of fault), as opposed to rāgānugā, which follows spontaneous attraction; here it names the disciplined starting point from which the ecstatic symptoms later grow.
'वैधी' परम्परा में वह भक्ति है जो शास्त्र की आज्ञा से (कर्तव्य और दोष के भय से) की जाती है, रागानुगा के विपरीत जो स्वाभाविक आकर्षण का अनुसरण करती है; यहाँ यह उस अनुशासित आरम्भ-बिन्दु को बताती है जिससे आगे भाव के लक्षण उपजते हैं।
s4gloss
priya-nāma-kīrtyety atra kṛṣṇasya priyatva-kathanena tan-nāma-kīrtanasya bhāvotthatvam uktam |
priya-nāma-kīrtyā iti atrain the phrase "by chanting the beloved's name" locative — "here, in this phrase"'प्रियनामकीर्त्या' इस (पद) में
kṛṣṇasya priyatva-kathanenabecause it states that Kṛṣṇa is dear (the "beloved") instrumental of means — "by calling Kṛṣṇa the beloved"कृष्ण को प्रियतम कहने के द्वारा
tan-nāma-kīrtanasyaof the chanting of his name genitive — "belonging to that chanting"उस (कृष्ण के) नाम-कीर्तन का
bhāva-utthatvamthat it springs from bhāva (loving emotion), not mere dutyभाव से उत्पन्न होना
uktamis what has been statedकहा गया है
priya-nāma-kīrtyā iti atra — in "by chanting the beloved's name"; kṛṣṇasya priyatva-kathanena — by stating Kṛṣṇa's belovedness; tan-nāma-kīrtanasya bhāva-utthatvam — that the chanting of his name arises from bhāva; uktam — is stated.
priya-nāma-kīrtyā iti atra — 'प्रियनामकीर्त्या' इस पद में; kṛṣṇasya priyatva-kathanena — कृष्ण के प्रियत्व के कथन के द्वारा; tan-nāma-kīrtanasya — उस नाम-कीर्तन का; bhāva-utthatvam — भाव से उत्पन्न होना; uktam — कहा गया है।
The phrase says "the beloved's name." Calling Kṛṣṇa "beloved" is the key. By that one word the verse shows this chanting of his name now springs from bhāva — genuine loving feeling — and is no longer just a duty performed.
'प्रियनामकीर्त्या' इस पद में कृष्ण को प्रियतम कहकर यह बताया गया है कि उस नाम-कीर्तन का उदय भाव से हुआ है।
bhāva: literally "feeling, emotional state"; here the technical dawning of loving emotion for Kṛṣṇa. "Arising from bhāva" (bhāvotthatva) means the act flows from that awakened love rather than from rule alone.
'भाव' का शाब्दिक अर्थ है 'भावना, मनोदशा'; यहाँ यह कृष्ण के प्रति प्रेम-भावना का पारिभाषिक उदय है। 'भाव से उत्पन्न होना' (भावोत्थत्व) का अर्थ है कि यह क्रिया केवल विधि से नहीं, बल्कि उस जागृत प्रेम से बहती है।
s5gloss
sveti—priya-niṣṭha-svīyatva-kathanena mamatā-yuktatvam uktam |
sva iti"own" (the sva- in "his own beloved") — the word being explained'स्व' यह पद
priya-niṣṭha-svīyatva-kathanenabecause it states a sense of "mine" that rests on the beloved — He is my own instrumental of means — "by expressing a belonging fixed on the beloved"प्रियतम (कृष्ण) में निष्ठ अपनेपन के कथन के द्वारा
mamatā-yuktatvamthat the devotee is filled with mamatā, the feeling "he is mine"ममता से युक्त होना
uktamis what has been statedकहा गया है
sva iti — the word "own"; priya-niṣṭha-svīyatva-kathanena — by stating a belonging that rests on the beloved; mamatā-yuktatvam — being filled with the feeling "he is mine"; uktam — is stated.
sva iti — 'स्व' यह पद; priya-niṣṭha-svīyatva-kathanena — प्रियतम में निष्ठ स्वीयत्व के कथन के द्वारा; mamatā-yuktatvam — ममता से युक्त होना; uktam — कहा गया है।
"Sva," "own," in "his own beloved" is not idle. It says the devotee feels the beloved belongs to him — "He is mine." So the word shows the devotee is now filled with mamatā, that possessive love.
'स्व' पद से — प्रियतम कृष्ण में टिके अपनेपन को कहकर — यह बताया गया है कि (साधक) ममता से युक्त है।
mamatā: ordinary Sanskrit for "mine-ness," usually the selfish sense of possession that binds one to the world; here it is turned toward Kṛṣṇa and becomes the loving, intimate sense "Kṛṣṇa is mine" — a mark of advancing devotion, not a fault.
'ममता' साधारण संस्कृत में 'मेरापन' है, प्रायः संसार से बाँधने वाली स्वार्थमयी अधिकार-भावना; यहाँ यह कृष्ण की ओर मुड़कर वह प्रेममयी, घनिष्ठ भावना 'कृष्ण मेरे हैं' बन जाती है — बढ़ती हुई भक्ति का चिह्न, दोष नहीं।
s6gloss
jātānurāga iti mamatvasyātiśayitvam uktam |
jāta-anurāga iti"in whom attachment has arisen" — the word being explained'जातानुराग' यह पद
mamatvasyaof that sense of "mine" (the mamatā just named) genitive — "belonging to that possessiveness"उस ममत्व (अपनेपन) की
atiśayitvamits rising to a high pitch, its intensifyingअतिशयता—पराकाष्ठा
uktamis what has been statedकहा गया है
jāta-anurāga iti — the word "in whom attachment has arisen"; mamatvasya atiśayitvam — the heightening of that sense of "mine"; uktam — is stated.
jāta-anurāga iti — 'जातानुराग' यह पद; mamatvasya — उस ममत्व की; atiśayitvam — अतिशयता; uktam — कहा गया है।
"Jātānurāga" means "attachment has arisen in him." It shows that the "he is mine" feeling from the last word has now grown intense. The possessive love has reached a high pitch.
'जातानुराग' पद से उस ममत्व की अतिशयता (पराकाष्ठा) कही गई है।
s7gloss
rauti rodanātiriktocca-śabdaṁ karoti |
rauti"he cries out" — the verse-word being explained'रौति' (चिल्लाता है)
rodana-atirikta-ucca-śabdaṁa loud cry over and above ordinary weeping object of the verb — "a loud sound exceeding weeping"रोने से अधिक ऊँचा शब्द (क्रिया का कर्म)
karotihe makes / producesकरता है
rauti — "he cries out"; rodana-atirikta-ucca-śabdaṁ karoti — he makes a loud sound beyond mere weeping.
rauti — 'रौति'; rodana-atirikta-ucca-śabdaṁ — रोने से अधिक ऊँचा शब्द; karoti — करता है।
"Rauti" is glossed simply: he makes a loud cry that goes beyond ordinary weeping. The earlier word already gave weeping (roditi); this one adds a louder outcry on top of it.
'रौति' अर्थात् वह रोने से भी अधिक ऊँचा शब्द करता है।
s8gloss
loka-bāhyaḥ lokātītaḥ ||
loka-bāhyaḥ"outside the world" — the verse-word being explained'लोकबाह्य' (लोक से बाहर)
loka-atītaḥmeaning: gone beyond ordinary people, past worldly conductलोक से अतीत—लोक से परे गया हुआ
loka-bāhyaḥ — "outside the world"; loka-atītaḥ — [meaning] gone beyond ordinary people.
loka-bāhyaḥ — 'लोकबाह्य'; loka-atītaḥ — लोक से अतीत (परे गया हुआ)।
"Loka-bāhyaḥ," literally "outside the world," is glossed as loka-atītaḥ — he has passed beyond ordinary people and their norms. His conduct no longer fits worldly convention.
'लोकबाह्य' अर्थात् लोक से अतीत — सांसारिक व्यवहार से परे गया हुआ।