L1definition
mano-gatir avicchinnā harau prema-pariplutā |
mano-gatiḥthe movement of the mind — where the mind runs, its flow toward its object nom. sg.; the grammatical subject of the lineमन की गति (चित्त का बहाव)
avicchinnāunbroken — the flow never stops, it does not lapse fem. sg., describing this bhaktiजो अविच्छिन्न है, कभी न टूटने वाली
harautoward Hari — the one direction the mind flows in loc. sg. of the goal/objectहरि में (जिसकी ओर यह गति है)
prema-pariplutāflooded with prema — soaked through, drowned in love fem. sg., describing this bhaktiजो प्रेम से चारों ओर से परिपूर्ण, प्रेम में डूबी हुई है
harau — toward Hari; avicchinnā mano-gatiḥ — an unbroken movement of the mind; prema-pariplutā — flooded with prema
mano-gatiḥ — मन की गति; avicchinnā — अविच्छिन्न, अटूट; harau — हरि में; prema-pariplutā — प्रेम में आप्लावित।
This verse is defining pure bhakti. Take it phrase by phrase. First: the mind moves toward Hari. That movement is unbroken — it never stops or lapses. And it is flooded with prema — soaked right through with love. That is the first half of the definition; the second line completes it.
हरि की ओर मन की वह गति, जो कभी टूटती नहीं और प्रेम में पूरी तरह डूबी रहती है।
prema: in ordinary use 'love, affection'; here the technical term for the fully ripened love for Kṛṣṇa that the whole treatise is about — keep it in IAST, do not flatten it to 'love'.
प्रेम: साधारण बोलचाल में 'प्रेम, स्नेह'; परन्तु यहाँ यह पारिभाषिक शब्द है — कृष्ण के प्रति पूर्णतया परिपक्व वह प्रेम जिसका वर्णन समस्त ग्रन्थ में हो रहा है। इसे केवल 'प्रेम' के साधारण अर्थ में मत घटाइए।
L2definition
abhisandhi-vinirmuktā bhaktir viṣṇu-vaśaṅkarī
abhisandhi-vinirmuktāwholly free of any ulterior motive — no scheming for some other gain lies behind it fem. sg., describing this bhaktiजो हर गूढ़ अभिप्राय (छिपे हुए प्रयोजन) से पूर्णतः मुक्त है
bhaktiḥthis is bhakti — the word the whole line has been building up to describe nom. sg.; the real subject that all the adjectives qualifyभक्ति (वह असली विषय, जिसके ये सब विशेषण हैं)
viṣṇu-vaśaṅkarīit brings Viṣṇu under its control — such devotion makes even Viṣṇu submit to the devotee fem. sg. predicate: vaśam + karī, 'making subject to control'जो विष्णु को अपने वश में कर लेने वाली है
abhisandhi-vinirmuktā — free of any ulterior motive; bhaktiḥ — [such] bhakti; viṣṇu-vaśaṅkarī — brings Viṣṇu under control
abhisandhi-vinirmuktā — गूढ़ अभिप्राय से रहित; bhaktiḥ — भक्ति; viṣṇu-vaśaṅkarī — विष्णु को वश में करने वाली।
Now the second line finishes the definition and names its subject. This devotion is also wholly free of any ulterior motive — nothing is being schemed for behind it. All four descriptions land on one word: bhakti. And here is what such bhakti does: it brings Viṣṇu himself under control. Devotion of this kind makes even the Lord submit to the devotee.
वह भक्ति हर छिपे प्रयोजन से रहित है, और विष्णु को अपने वश में कर लेती है।
vaśaṅkarī: vaśam-karī, 'making [someone] subject to one's will.' Not a claim of power over God in the ordinary sense; it means Viṣṇu willingly yields to a love this pure — the devotee holds him by love alone.
वशंकरी: वशम्-करी, अर्थात् '[किसी को] अपनी इच्छा के अधीन करने वाली।' यह भगवान् पर साधारण अर्थ में अधिकार का दावा नहीं है; भाव यह है कि इतने शुद्ध प्रेम के आगे विष्णु स्वयं झुक जाते हैं — भक्त उन्हें केवल प्रेम से ही बाँध लेता है।
Commentary — decoded
Jīva Gosvāmī
s1other
na vyākhyātam |
nanot — nothing follows here negative particleनहीं
vyākhyātamhas been explained; i.e. he gives no comment on this verse past passive participle, nt. nom. sg. (with implied 'is/was')व्याख्या की गई (है/गई) — यह समझाया गया
na — not; vyākhyātam — [this verse] has been commented on — i.e. Jīva offers no gloss here.
na — नहीं; vyākhyātam — व्याख्या की गई।
Jīva Gosvāmī writes only: "Not explained." He passes over this verse and offers no comment on it. So for this one there is nothing from him to decode; the other commentators (Mukunda, Viśvanātha) carry the explanation.
(इस श्लोक की यहाँ) व्याख्या नहीं की गई।
vyākhyāta: from vyā-khyā, 'to explain, comment on, expound'; here in the terse editorial sense 'not (here) commented on' — Jīva declines to gloss this particular verse.
व्याख्यात: व्या-ख्या धातु से, अर्थात् 'समझाना, टीका करना, विवरण देना'; यहाँ संक्षिप्त सम्पादकीय अर्थ में — 'यहाँ इस पर टीका नहीं की गई' — अर्थात् जीव इस विशेष श्लोक पर व्याख्या करने से हाथ खींच लेते हैं।
Mukunda-dāsa Gosvāmī
s1gloss
bhaktiḥ sāndrātma-bhāvaḥ |
bhaktiḥ"bhakti" — the word in the verse he is about to unpack nom. sg.; the viśeṣya, the thing being described
sāndra-ātma-bhāvaḥmeans a thick, concentrated inner state of feeling sāndra "dense, concentrated"; ātma-bhāva "a state/mood of the heart"
bhaktiḥ — the word "bhakti"; sāndra-ātma-bhāvaḥ — [is] a dense inner state of feeling.
Mukunda begins by defining the key word. "Bhakti," he says, is a dense, concentrated inner state of feeling. It is not a mere act; it is a thickened mood of the heart. This one line sets up everything that follows: he will now take the verse phrase by phrase and show what each phrase of it is naming.
sāndra: ordinary sense "thick, dense" (as of clouds or curd); here it marks bhāva that has grown concentrated and rich, not thin or occasional.
s2gloss
viṣṇu-vaśaṅkarīti prema, harau mano-gatir avicchinneti mamatātiśayāṅkitatvam |
viṣṇu-vaśaṅkarī itithe verse's phrase "which brings Viṣṇu under control" — iti quoting the verse-phrase to gloss it
premathis names prema, love itself the gloss: the phrase points to prema
harau mano-gatiḥ avicchinnā itiand the verse's phrase "the mind's uninterrupted flow toward Hari" — iti quoting the second verse-phrase
mamatā-atiśaya-aṅkita-tvamthis names being stamped with an overflowing sense of "he is mine" mamatā "mine-ness, possessiveness"; atiśaya "excess"; aṅkita "marked, stamped"; -tva state of
viṣṇu-vaśaṅkarī iti — the phrase "brings Viṣṇu under control"; prema — [names] prema; harau mano-gatiḥ avicchinnā iti — the phrase "the mind's unbroken flow toward Hari"; mamatā-atiśaya-aṅkita-tvam — [names] the state of being stamped with an excess of possessiveness.
Now he maps two phrases of the verse onto two things. First: when the verse says bhakti "brings Viṣṇu under control," that phrase is naming prema — love itself. What controls the Lord is love. Second: when the verse says "the mind's unbroken flow toward Hari," that phrase is naming a heart stamped through and through with an overflowing sense that "he is mine." The unbroken flow of the mind is not mere concentration; it is the mark of intense mamatā, the felt claim of belonging.
mamatā: literally "my-ness," the sense that another is one's own; here it is the loving possessiveness of the devotee toward Kṛṣṇa, and its excess (atiśaya) is precisely what keeps the mind flowing to him without a break.
s3gloss
prema-paripluteti—samyaṅ-masṛṇita-svāntatvam |
prema-pariplutā itithe verse's phrase "flooded with prema" — iti quoting the verse-phrase to gloss it
samyak-masṛṇita-svānta-tvamthis names having a heart that is completely melted soft samyak "fully, completely"; masṛṇita "softened, melted"; svānta "the heart, the inner self"; -tva state of
prema-pariplutā iti — the phrase "flooded with prema"; samyak-masṛṇita-svānta-tvam — [names] the state of having a fully softened heart.
He takes the third phrase. When the verse says the mind's flow is "flooded with prema," that phrase is naming a heart that has been completely melted soft. The image is exact: a flood soaks and softens whatever it covers. So prema flooding the heart means the heart is no longer hard or dry but has gone fully tender throughout.
masṛṇita: "made smooth, softened, melted" (as hard butter softens); here the flood of prema is what does the softening, so the phrase names a heart turned completely tender.
s4gloss
abhisandhir aiśvaryānusandhānaṁ tena vimukteti kevalatvam ||
abhisandhiḥ"abhisandhi" — the word in the verse ("ulterior aim") — nom. sg.; the term being defined
aiśvarya-anusandhānammeans dwelling on [Viṣṇu's] majesty, keeping his lordly power in view aiśvarya "lordly majesty, opulence"; anusandhāna "seeking out, keeping in mind"
tena vimuktā itiso the verse's phrase "freed from that" — tena "from that" (instr. of separation); iti quoting "vinirmuktā"
kevala-tvamthis names being kevala, love that is unmixed and for him alone kevala "alone, sole, unmixed"; -tva state of
abhisandhiḥ — the word "abhisandhi"; aiśvarya-anusandhānam — [means] dwelling on [his] majesty; tena vimuktā iti — the phrase "freed from that"; kevala-tvam — [names] the state of being kevala, unmixed love.
Finally he defines the last term. "Abhisandhi" — which the verse says bhakti is free of — he takes to mean dwelling on Viṣṇu's majesty, keeping his lordly power and greatness in view. So when the verse says such bhakti is "freed from that," the phrase is naming its being kevala: love that is unmixed, aimed at him alone, with no side-glance at his majesty. This is why the whole verse is quoted here under kevala bhakti: awe at the Lord's power has dropped away, and only love for the person remains.
abhisandhi: ordinary sense a covert "design, intention, aim"; Mukunda narrows it here to one specific aim — anusandhāna of aiśvarya, the mind's dwelling on Viṣṇu's majesty. kevala: "alone, sole, pure/unmixed"; here it marks love in which that awe-tinged calculation has fallen away, leaving devotion to Kṛṣṇa as a beloved person and nothing else.
Viśvanātha Cakravartī
s1avataranika
tatra nārada-pañcarātre |
tatrathere — in that same place the verse was just quoted from adverb, picking up the lead-in 'yathā tatraiva'वहाँ (उसी 'यथा तत्रैव' के प्रसंग को उठाते हुए)
nārada-pañcarātrenamely, in the Nārada-pañcarātra loc. sg., naming the source textनारद-पञ्चरात्र में (यह मूल-स्रोत नाम है)
tatra — there, in the source just cited; nārada-pañcarātre — namely in the Nārada-pañcarātra.
tatra — वहाँ; nārada-pañcarātre — नारद-पञ्चरात्र में।
Viśvanātha first names where the verse comes from. "There" — the place already pointed to by the lead-in "from that same source" — means the Nārada-pañcarātra. So this verse is being quoted from the Nārada-pañcarātra.
वहीं, नारद-पञ्चरात्र में (यह कहा गया है)।
s2gloss
harau avicchinnā manogati-rūpā yā bhaktiḥ |
harautoward Hari — the one the mind keeps moving to loc. sg. of the goalहरि में (जिसकी ओर यह गति है)
avicchinnāuninterrupted — the flow never breaks nom. sg. fem., describing the bhaktiजो अविच्छिन्न है, अटूट
manogati-rūpāwhich takes the form of the mind's movement — its very shape is the mind streaming out nom. sg. fem. bahuvrīhiजो मन की गति के रूप वाली है
yāthe [bhakti] which — sets up a relative clause to be completed in the next sentence rel. pron., nom. sg. fem.जो (भक्ति)
bhaktiḥthe bhakti (devotion) — the word being defined nom. sg., the subjectभक्ति (यही कर्ता है)
yā bhaktiḥ — the bhakti which; harau — toward Hari; avicchinnā — [is] uninterrupted; manogati-rūpā — [and] takes the form of the mind's movement.
harau — हरि में; avicchinnā — अविच्छिन्न; manogati-rūpā — मन की गति के रूप वाली; yā bhaktiḥ — जो भक्ति।
Now Viśvanātha re-reads the verse's words as one relative clause. He takes "the uninterrupted movement of the mind toward Hari" and turns it into a description of bhakti itself: the bhakti which is uninterrupted, and whose very form is the mind moving toward Hari. He leaves the sentence hanging on "which" (yā) — the main clause comes next.
हरि में जो अविच्छिन्न, मन की गति के रूप वाली भक्ति है —
s3gloss
sā viṣnū-vaśaṅkarīty arthaḥ |
sāthat [same bhakti] — picks up the 'which' left open before correlative pron., nom. sg. fem.वही (पूर्वोक्त भक्ति)
viṣṇu-vaśaṅkarīis what brings Viṣṇu under control nom. sg., the predicateविष्णु को वश में करने वाली है
iti arthaḥthis is the meaning — Viśvanātha signs off the paraphrase the standard 'that is the sense' formulaयही अर्थ है (यह मानक निष्कर्ष-सूत्र है)
sā — that [bhakti just described]; viṣṇu-vaśaṅkarī — brings Viṣṇu under control; iti arthaḥ — this is the meaning.
sā — वही; viṣṇu-vaśaṅkarī — विष्णु को वश में करने वाली; iti arthaḥ — यही अर्थ है।
Here he closes the sentence he left open. "That" (sā) points back to the bhakti he just described. That very bhakti is what brings Viṣṇu under control. "This is the meaning" (iti arthaḥ) is his way of saying: that is how the whole verse should be read.
— वही भक्ति विष्णु को वश में करने वाली है; यही अर्थ है।
s4gloss
abhisandhi-vinirmuktā phalābhisandhi-rahitā ||
abhisandhi-vinirmuktā"free of every ulterior motive" — the verse-word he now explains nom. sg. fem., the term being glossedअभिसन्धि से रहित (यही वह शब्द है जिसकी व्याख्या हो रही है)
phala-abhisandhi-rahitāmeans: without any hankering for a result the gloss — a synonymous nom. sg. fem. compoundफल की अभिसन्धि (फल पाने के प्रयोजन) से रहित
abhisandhi-vinirmuktā — [the verse-word] 'free of every ulterior motive'; phala-abhisandhi-rahitā — means: free of any hankering for a result.
abhisandhi-vinirmuktā — अभिसन्धि से रहित; phala-abhisandhi-rahitā — फल की अभिसन्धि से रहित।
One word of the verse is still unexplained: abhisandhi-vinirmuktā, "free of every ulterior motive." Viśvanātha spells out what the motive is — a result. So the word means: bhakti that carries no hankering for any fruit or reward. The devotion wants nothing back.
'अभिसन्धि-विनिर्मुक्ता' का अर्थ है — फल की अभिसन्धि से रहित।
abhisandhi: in ordinary usage a design or ulterior aim behind an act; here Viśvanātha narrows it to phala-abhisandhi — the aim of getting a result, the reward one might secretly be after.
अभिसन्धि: साधारण प्रयोग में किसी कार्य के पीछे का गूढ़ प्रयोजन या भीतरी अभिप्राय; यहाँ विश्वनाथ इसे फल-अभिसन्धि तक सीमित कर देते हैं — फल पाने की वह कामना, वह प्रतिफल जिसे कोई भीतर-ही-भीतर चाहता हो।