L1citation
bhāvonmatto hareḥ kiñcin na veda sukham ātmanaḥ |
bhāvonmattaḥone driven mad by bhāva (the ecstatic love inside him) nom. sg. — the subject; bahuvrīhi 'having bhāva as his madness'भाव से उन्मत्त (जो भक्ति-भाव को ही अपना उन्माद बनाए हुए है) — वही कर्ता
hareḥfor Hari — the love is directed at Kṛṣṇa gen. sg.हरि का / हरि के प्रति (उसी भाव का विषय)
kiñcitanything at allकुछ भी
na vedahe does not know √vid, pres.नहीं जानता
sukhamthe happinessसुख को
ātmanaḥthat is his own gen. sg., qualifying sukham (and duḥkham in L2)अपना / अपने आत्मा का
bhāvonmattaḥ — one driven mad by bhāva; hareḥ — for Hari; ātmanaḥ sukham — his own happiness; kiñcit — anything at all; na veda — he does not know.
bhāvonmattaḥ — भाव से उन्मत्त भक्त; hareḥ — हरि के प्रति (उस भाव में लीन); ātmanaḥ — अपने; sukham — सुख को; kiñcit — कुछ भी; na veda — नहीं जानता।
A person driven mad by bhāva — the ecstatic love of Kṛṣṇa — knows nothing of his own happiness. Bhāva has taken him over so completely that he loses track even of what is pleasant for himself.
हरि के प्रति भाव से उन्मत्त भक्त अपने सुख का कुछ भी ज्ञान नहीं रखता।
Why cited: quoted from the Nārada-Pañcarātra to show that one absorbed in bhāva loses all awareness of personal pleasure and pain.
क्यों उद्धृत: यह नारद-पञ्चरात्र से उद्धृत है — यह दिखाने के लिए कि भाव में डूबा हुआ भक्त अपने निजी सुख-दुःख का सारा भान खो देता है।
bhāva: elsewhere just 'a mood' or 'emotion'; here the technical stage of awakened devotional emotion (the dawn of prema), so intense it eclipses ordinary self-awareness.
यहाँ 'भाव' का अर्थ केवल कोई सामान्य मनोदशा या भावना नहीं है। यह जागे हुए भक्ति-भाव की वह विशेष अवस्था है — प्रेम का उदय — जो इतनी प्रगाढ़ है कि साधारण आत्म-चेतना को भी ढक लेती है।
L2citation
dukhaṁ ceti maheśāni paramānanda āplutaḥ ||
duḥkhaṁor the distress acc. sg.; paired with sukham of L1दुःख को (भी, सुख के साथ जोड़कर)
caand — so neither his joy nor his sorrow registersऔर
itiso that closes the pair: happiness-and-distress, both alike unknown iti wrapping up sukham + duḥkhamइस प्रकार (सुख और दुःख दोनों को समेटते हुए)
maheśāniO Maheśānī — he is telling this to Maheśānī (Durgā/Pārvatī) vocativeहे महेशानि! (सम्बोधन)
paramānandein the highest joy — the bliss of that love loc. sg. (parama-ānande), the place he is sunk inपरम आनन्द में
āplutaḥbecause he is plunged right under, flooded over nom. sg., predicate of bhāvonmattaḥ; explains the not-knowingपूरी तरह डूबा हुआ (यही न-जानने का कारण)
duḥkhaṁ ca — and the distress; iti — thus (the pair); maheśāni — O Maheśānī; paramānande āplutaḥ — plunged in the highest joy.
he maheśāni — हे महेशानि; (वह भक्त) paramānande — परम आनन्द में; āplutaḥ — निमग्न होकर; sukham (L1) duḥkhaṁ ca — सुख और दुःख को; iti — यों (दोनों को); na veda — नहीं जानता।
He does not know his own distress either, O Maheśānī. That closes the pair — neither his happiness nor his sorrow reaches him. And here is why: he is plunged in the highest joy, flooded over by it completely. Sunk that deep in the bliss of love, he has no room left to notice his own comfort or pain.
हे महेशानि! वह भक्त परम आनन्द में इतना डूबा रहता है कि सुख और दुःख — दोनों का उसे कोई भान नहीं रहता।
Why cited: quoted to prove that total immersion in the bliss of bhāva is what makes the devotee blind to his own pleasure and pain.
क्यों उद्धृत: यह इस बात को सिद्ध करने के लिए उद्धृत है कि भाव के आनन्द में पूर्ण निमग्नता ही भक्त को अपने सुख-दुःख के प्रति अन्धा बना देती है।
maheśāni: the vocative addressing Maheśānī (Durgā/Pārvatī), the listener in this Nārada-Pañcarātra dialogue — a form-of-address, not a claim about her.
'महेशानि' सम्बोधन है — इस नारद-पञ्चरात्र-संवाद में सुनने वाली महेशानी (दुर्गा/पार्वती) को पुकारा जा रहा है। यह उनके विषय में कोई कथन नहीं, केवल सम्बोधन का पद है।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
sudurgamatvam eva darśayati—ata eveti |
sudurgamatvamhow very hard this path is to fathom — that is the point acc. sg., object of 'shows'अत्यन्त दुर्गमता को (जिसे 'दिखाते हैं' का कर्म)
evaprecisely this, nothing elseही
darśayatihe now shows / points outदिखाते हैं
ata itiby quoting the words beginning 'ata eva' ('for this very reason') pratīka — the lemma he is about to comment on'अत एव' — यही वह पद जिसकी व्याख्या होने वाली है
sudurgamatvam eva — precisely how hard it is to fathom; darśayati — he shows; ata iti — by the words beginning 'ata eva'.
'ata iti' — 'अत एव' इस पद से; sudurgamatvam eva — अत्यन्त दुर्गमता को ही; darśayati — (रूप गोस्वामी) दिखाते हैं।
Now he tells us what this verse is doing. It shows just how hard this devotional state is to fathom. He signals this by taking up the verse's opening words, 'ata eva' ('for this very reason'). This one sentence sets up the comment that follows.
'अत एव' इस पद से रूप गोस्वामी इस भाव की अत्यन्त दुर्गमता को ही दिखाते हैं।
sudurgama- (home sense: a road or fort 'very hard to traverse or storm'; here: a state of devotion almost impossible for an outsider to make sense of).
'सुदुर्गम' का मूल अर्थ है — ऐसा मार्ग या दुर्ग जिसे पार करना या जीतना बहुत कठिन हो। यहाँ इसका तात्पर्य है कि यह भक्ति की ऐसी अवस्था है, जिसे बाहर का व्यक्ति समझ ही नहीं पाता।
s2gloss
ayaṁ bhāvaḥ—śāstravidbhir hi sukha-prāpti-duḥkha-hānī eva puruṣārthatvena nirṇīte |
ayaṁ bhāvaḥhere is the underlying point sets up the explanationयह अभिप्राय (है) — आगे की व्याख्या का सूत्रपात
śāstra-vidbhiḥby those who know the scriptures instr. pl. — the ones doing the settlingशास्त्रवेत्ताओं के द्वारा (जो निर्णय करते हैं)
hifor, as everyone grantsक्योंकि
sukha-prāpti-duḥkha-hānīgetting happiness and removing distress — these two dvandva, nom. dual — the subject settled uponसुख की प्राप्ति और दुःख की निवृत्ति — ये दोनों (जिनका निर्णय होता है)
evaonly these, and nothing beyond themही
puruṣārthatvenaas being what a person is actually aiming for instr. of predication — 'as the human goal'पुरुषार्थ के रूप में
nirṇītehave been settled, laid down as fixed nom. dual passive, agreeing with the twoनिश्चित की गई हैं (ये दोनों)
ayaṁ bhāvaḥ — here is the point; śāstra-vidbhiḥ hi — for, by those who know the scriptures; sukha-prāpti-duḥkha-hānī eva — only getting happiness and removing distress, these two; puruṣārthatvena — as the human goal; nirṇīte — have been settled.
ayaṁ bhāvaḥ — अभिप्राय यह है; hi — क्योंकि; śāstra-vidbhiḥ — शास्त्रवेत्ताओं ने; sukha-prāpti-duḥkha-hānī eva — सुख की प्राप्ति और दुःख की हानि — इन्हीं दोनों को; puruṣārthatvena — पुरुषार्थ के रूप में; nirṇīte — निश्चित किया है।
Here is the underlying point. People who know the scriptures have settled just two things as what a person is really after: getting happiness and getting rid of distress. Only these two count as the human goal, they say. He states this ordinary view first, so he can then show how the devotee overturns it.
अभिप्राय यह है — शास्त्रवेत्ताओं ने सुख की प्राप्ति और दुःख की हानि, इन्हीं दो को पुरुषार्थ माना है।
s3gloss
te ca tādṛśa-bhaktānāṁ bahir eva tair jñāyete |
tethose two — the happiness and distress just named nom. dual — subjectवे दोनों (सुख-प्राप्ति और दुःख-हानि) — कर्ता
caand now, of such a devoteeऔर
tādṛśa-bhaktānāṁin devotees of that kind (the bhāva-maddened ones of the verse) gen. pl. — 'in the case of…'वैसे भक्तों के विषय में
bahiḥonly from the outside adverb — on the surfaceकेवल बाहर से / ऊपरी तौर पर
evamerely externally, and no deeperही
taiḥby those same scripture-knowers instr. pl. — the observersउन (शास्त्रवेत्ताओं) के द्वारा
jñāyeteare recognized, made out dual passiveजाने जाते हैं (ये दोनों)
te ca — and those two; tādṛśa-bhaktānāṁ — in devotees of that kind; taiḥ — by those same scripture-knowers; bahiḥ eva — only from the outside; jñāyete — are made out.
te ca — और वे दोनों; tādṛśa-bhaktānāṁ — वैसे भक्तों के विषय में; taiḥ — उन शास्त्रज्ञों के द्वारा; bahiḥ eva — केवल बाहर से ही; jñāyete — जाने जाते हैं।
And in a devotee of that kind, those two — happiness and distress — are read only from the outside. The very scholars who fixed the human goal can spot a devotee's pleasure and pain only on the surface. They cannot see what is really driving it. He is setting up the contrast: outside is not where the truth of such a devotee lies.
और वैसे भक्तों में वे सुख-दुःख शास्त्रवेत्ताओं को केवल ऊपरी तौर पर ही दिखते हैं।
s4reply
teṣām antas tu sukha-duḥkhe bhagavat-prāpty-aprāpti-kṛte eva |
teṣāmfor those same devotees gen. pl. — 'whose'उन (भक्तों) के
antaḥthe inner side, what goes on within adverb/noun — 'inwardly'भीतर तो / अन्तर में
tubut — here is the contrastपरन्तु
sukha-duḥkhetheir happiness and distress nom. dual — subjectसुख और दुःख — कर्ता
bhagavat-prāpty-aprāpti-kṛteare caused solely by getting or not getting Bhagavān nom. dual — 'made by (gaining / not-gaining the Lord)'भगवान की प्राप्ति और अप्राप्ति से बने हुए (उन्हीं से उत्पन्न)
evaby that alone, nothing elseही
teṣām — for those devotees; antaḥ tu — but inwardly; sukha-duḥkhe — their happiness and distress; bhagavat-prāpti-aprāpti-kṛte eva — are made only by gaining or not gaining Bhagavān.
teṣām antaḥ tu — परन्तु उनके भीतर तो; sukha-duḥkhe — सुख और दुःख; bhagavat-prāpty-aprāpti-kṛte eva — भगवान की प्राप्ति और अप्राप्ति से ही उत्पन्न (होते हैं)।
But inwardly it is a different story. Within, their happiness and distress come from one thing only: whether they have gained Bhagavān or not. Reaching him is their whole happiness; missing him is their whole distress. Ordinary pleasure and pain do not touch this inner level. That is why outsiders, watching only the surface, cannot make sense of them.
परन्तु उनके भीतर तो सुख और दुःख केवल इसी से बनते हैं — भगवान मिले या न मिले।
s5citation
yathoktaṁ—nātyantikaṁ vigaṇayanty api te prasādaṁ ity ādi, kāmaṁ bhavaḥ sva-vṛjinair nirayeṣu naḥ stāc ceto ‘livad yadi nu te pada yo rameta ity ādi ca ||
yathā uktaṁas it has been said (in scripture) introduces the proof-textsजैसा कहा गया है (प्रमाण-वचनों का सूत्रपात)
na atyantikaṁ vigaṇayanti api te prasādaṁthey do not count even your ultimate favor as worth anything quoted, Bhā.Pu. 3.15.48वे तो अत्यन्तिक (मोक्षरूप) प्रसाद को भी नहीं गिनते — उद्धृत, भा.पु. ३.१५.४८
iti ādiand so the verse goes onइत्यादि
kāmaṁ bhavaḥ sva-vṛjinaiḥ nirayeṣu naḥ stātlet us gladly be born in the hells through our own sins quoted, Bhā.Pu. 3.15.49 (first half)भले ही अपने पापों के कारण हमारा जन्म नरकों में हो जाए — उद्धृत, भा.पु. ३.१५.४९ (पूर्वार्ध)
cetaḥ ali-vat yadi nu te padayoḥ yaḥ rametaif only our mind, like a bee, might keep delighting at your feet quoted, Bhā.Pu. 3.15.49 (second half)यदि हमारा चित्त भ्रमर के समान आपके दोनों चरणों में रमता रहे — उद्धृत, भा.पु. ३.१५.४९ (उत्तरार्ध)
iti ādi caand this one too, and so onइत्यादि भी
yathā uktaṁ — as it is said; 'na atyantikaṁ vigaṇayanti api te prasādaṁ' iti ādi — 'they do not count even your ultimate favor', and so on; 'kāmaṁ bhavaḥ … yaḥ rameta' iti ādi ca — 'let us gladly be born in hell … if only the mind delights at your feet', and so on too.
yathā uktaṁ — जैसा कहा गया है; 'na atyantikaṁ … prasādaṁ' ity ādi — 'वे अत्यन्तिक प्रसाद को भी नहीं गिनते' इत्यादि; 'kāmaṁ bhavaḥ … rameta' ity ādi ca — 'भले ही जन्म नरकों में हो, बस चित्त भ्रमर-सा चरणों में रमे' इत्यादि भी।
He backs this up with scripture. First verse: these devotees do not even count Bhagavān's ultimate favor — liberation itself — as worth reckoning. Second verse: they would gladly take birth in the hells, paying for their own sins, so long as their mind could go on delighting at his feet like a bee at a flower. Both quotes show the same thing: for such a devotee, nearness to the Lord outweighs every ordinary good, and distance from him outweighs every ordinary evil — even heaven and hell are measured by that one standard.
जैसा कहा गया है — 'वे तो मोक्ष-रूप परम प्रसाद तक की परवाह नहीं करते' इत्यादि; और 'भले ही अपने पापों से हमारा जन्म नरकों में हो, बस हमारा चित्त भ्रमर की तरह आपके चरणों में रमता रहे' इत्यादि भी।
Why cited: cited to prove the devotee's inner happiness and distress hang only on gaining or missing Bhagavān — they wave off even liberation and would welcome hell if devotion is possible there.
क्यों उद्धृत: यह सिद्ध करने के लिए उद्धृत कि भक्त का भीतरी सुख-दुःख केवल भगवान के मिलने या न मिलने पर टिका है — वे मोक्ष तक को ठुकरा देते हैं और नरक भी स्वीकार कर लेते, यदि वहाँ भक्ति सम्भव हो।
Mukunda-dāsa Gosvāmī
s1avataranika
ata eva bāhya-ceṣṭā lokātītety āha—ata eveti |
ata evafor exactly this reason picks up the verse's own opening words
bāhya-ceṣṭāhis outward behavior nom. sg. — the subject being characterized
lokātītāgoes beyond what ordinary people do loka-atītā, predicate
itiwith this thought
āhahe speaks — i.e. now states the verse
ata evetithe catch-word he is commenting on: 'ata eva…' pratīka quoting the verse's opening
ata eva — for exactly this reason; bāhya-ceṣṭā — his outward behavior; lokātītā — goes beyond ordinary people; iti — with this thought; āha — he says (the verse), namely; ata eveti — 'ata eva…'
Mukunda sets up the verse. The point is this: for exactly this reason, the devotee's outward behavior is not like ordinary people's. With that in mind the author speaks the verse. Mukunda flags the word he is explaining by quoting its opening: 'ata eva.'
ceṣṭā here means the devotee's visible conduct — what onlookers can see him doing — as opposed to his inner state, which the next sentence says stays hidden.
s2gloss
śāstravidbhir ayam atra niṣṭha iti ceṣṭayaiva jñāyate sā cāsya tarkānukūlā na, ato jñānābhāva ity arthaḥ ||
śāstravidbhiḥby people learned in śāstra instr. pl. — the ones doing the knowing
ayam atra niṣṭhaḥ'this man is settled / fixed in this' the judgment they form; niṣṭhaḥ = firmly established
iti— that is the verdict they reach
ceṣṭayā evaonly from his behavior instr. of means + eva 'only'
jñāyateis known passive
sā ca asyaand that behavior of his
tarkānukūlā nadoes not fall in line with reasoning tarka-anukūlā, na negates — logic cannot account for it
ataḥand so, for that reason abl. of reason
jñānābhāvaḥthere is no [real] knowing of it jñāna-abhāvaḥ
iti arthaḥthat is the meaning
śāstravidbhiḥ — by the śāstra-learned; ceṣṭayā eva — only from his behavior; ayam atra niṣṭhaḥ iti — the verdict 'this man is fixed in this' — jñāyate — is known; sā ca asya — and that behavior of his; tarkānukūlā na — does not fall in line with reasoning; ataḥ — therefore; jñānābhāvaḥ — there is no knowing of it; iti arthaḥ — that is the meaning.
Now the explanation. Even the experts in śāstra can only judge such a devotee from the outside. From his conduct alone they conclude, 'This man is firmly fixed in this.' But his conduct does not line up with logic — reasoning cannot make sense of it. So there is no real knowing of his inner state. That is what the verse means.
tarka here is ordinary inference/logic — the tool a śāstra-scholar would use to size someone up. Mukunda's point: the bhāva-maddened devotee's behavior breaks that tool, so even the learned are left only with a guess from the surface, not knowledge of what is within.
Viśvanātha Cakravartī
s1avataranika
sudurgamatvam eva darśayati—ata evaeti |
sudurgamatvamhow very hard this state is to reach acc. sg., object of 'shows'अत्यन्त दुर्गमता को ('दिखाते हैं' का कर्म)
evaprecisely this — that this is the point being madeही
darśayatihe (the author) now showsदिखाते हैं
ata eva itihe does so with the words 'ata eva' ('for this very reason') iti = quoting the pratīka, the opening words being commented on'अत एव' — इस आरम्भिक पद को उद्धृत करते हुए, जिसकी व्याख्या हो रही है
sudurgamatvam eva — precisely how hard this state is to reach; darśayati — he now shows; ata eva iti — with the words 'ata eva'.
'ata eva iti' — 'अत एव' इस पद से; sudurgamatvam eva — अत्यन्त दुर्गमता को ही; darśayati — (विश्वनाथ) दिखाते हैं।
Now Viśvanātha tells us what this verse is doing. It shows just how hard the devotee's state is to reach. He flags this with the verse's opening words, 'ata eva' ('for this very reason'). So the whole verse is about the sheer inaccessibility of that condition.
'अत एव' इस पद से विश्वनाथ इस भाव की अत्यन्त दुर्गमता को ही दिखाते हैं।
sudurgama: literally 'very hard to go to / traverse'. Here it means the devotee's inner state is nearly impossible for ordinary people to attain or even understand.
'सुदुर्गम' का शब्दार्थ है — 'जहाँ तक जाना या जिसे पार करना बहुत कठिन हो'। यहाँ अभिप्राय यह कि भक्त की यह भीतरी अवस्था साधारण लोगों के लिए प्राप्त करना, यहाँ तक कि समझ पाना भी, लगभग असम्भव है।
s2gloss
he maheśāni durge ! ayaṁ bhāvaḥ—śāstravidbhir hi sukha-prāpti-duḥkha-hānī eva puruṣārthatvena nirṇīyete |
he maheśāni durgeO Maheśānī, O Durgā! — he names the goddess being addressed in the verse vocativeहे महेशानि दुर्गे! (सम्बोधन)
ayaṁ bhāvaḥhere is the underlying pointयह अभिप्राय (है)
śāstra-vidbhiḥby those who know the scriptures instr. pl. — the agent who determineशास्त्रवेत्ताओं के द्वारा (जो निर्णय करते हैं)
hifor, as everyone grantsक्योंकि
sukha-prāpti-duḥkha-hānīgetting happiness and getting rid of distress the two things named as goalsसुख की प्राप्ति और दुःख की हानि — जिन दोनों को लक्ष्य कहा गया है
evathese two alone, nothing elseही
puruṣārthatvenaas being the aims of human life instr. — predicative, 'as the human goal'पुरुषार्थ के रूप में
nirṇīyeteare settled, are held to be passive dual — the two are determinedनिश्चित की जाती हैं (ये दोनों)
he maheśāni durge — O Maheśānī, O Durgā; ayaṁ bhāvaḥ — here is the point; śāstra-vidbhiḥ hi — for by those who know scripture; sukha-prāpti-duḥkha-hānī eva — only gaining happiness and removing distress; puruṣārthatvena — as the human aims; nirṇīyete — are settled.
he maheśāni durge — हे महेशानि दुर्गे; ayaṁ bhāvaḥ — अभिप्राय यह है; hi — क्योंकि; śāstra-vidbhiḥ — शास्त्रवेत्ताओं के द्वारा; sukha-prāpti-duḥkha-hānī eva — सुख की प्राप्ति और दुःख की हानि — इन्हीं दोनों को; puruṣārthatvena — पुरुषार्थ के रूप में; nirṇīyete — निश्चित किया जाता है।
He first names the goddess: O Maheśānī, O Durgā. Then he gives the point behind the verse. People who know the scriptures settle on two aims for human life: getting happiness and getting rid of distress. They hold that only these two are what a person should pursue. This is the ordinary, learned view — and the verse is about to overturn it.
हे महेशानि दुर्गे! अभिप्राय यह है — शास्त्रवेत्ता सुख की प्राप्ति और दुःख की हानि, इन्हीं दो को पुरुषार्थ के रूप में निश्चित करते हैं।
s3gloss
tādṛśa-bhaktānāṁ te sukha-duḥkhe śāstra-vidbhir bahir eva jñāyete, nāntaḥ |
tādṛśa-bhaktānāmof such devotees — the ones maddened with bhāva just described gen. pl. — whose happiness and distressवैसे भक्तों के — जिनके सुख-दुःख की बात है
te sukha-duḥkhethose [scriptural] happiness and distress nom. dual — subject; 'te' points back to the two goals of s2वे सुख और दुःख — कर्ता ('ते' पिछले दो लक्ष्यों की ओर संकेत)
śāstra-vidbhiḥby those who know the scriptures instr. pl. — the knowersशास्त्रवेत्ताओं के द्वारा
bahiḥ evaonly from the outside eva restricts: outwardly and no furtherकेवल बाहर से ही (और उससे आगे नहीं)
jñāyeteare known, are made out passive dualजाने जाते हैं (ये दोनों)
na antaḥand not on the inside — the scholars cannot see withinभीतर से नहीं
tādṛśa-bhaktānām — of such devotees; te sukha-duḥkhe — those happiness and distress; śāstra-vidbhiḥ — by the scripture-knowers; bahiḥ eva jñāyete — are known only outwardly; na antaḥ — not inwardly.
tādṛśa-bhaktānām — वैसे भक्तों के; te sukha-duḥkhe — वे सुख-दुःख; śāstra-vidbhiḥ — शास्त्रवेत्ताओं के द्वारा; bahiḥ eva — केवल बाहर से ही; jñāyete — जाने जाते हैं; na antaḥ — भीतर से नहीं।
Now apply that to devotees who are maddened with love. Even the scholars who defined those two goals can only read such a devotee from the outside. They watch his behavior and judge his happiness and distress by what shows on the surface. What is going on inside him, they cannot see at all. The learned view stops at the skin.
वैसे भक्तों के वे सुख-दुःख शास्त्रवेत्ताओं को केवल बाहर से ही दिखते हैं, भीतर से नहीं।
s4reply
teṣām antas tu sukha-duḥkhe bhagavat-prāpty-aprāpti-kṛte eva |
teṣāmof those devotees gen. pl.उन (भक्तों) के
antaḥ tubut on the inside — turning now to what is hidden tu marks the contrast with the outward reading of s3भीतर तो (परन्तु — बाहरी दृष्टि से भिन्न)
sukha-duḥkhethe happiness and distress nom. dual — subjectसुख और दुःख — कर्ता
bhagavat-prāpti-aprāpti-kṛteare caused only by reaching or not reaching Bhagavān 'kṛte' = made/caused by; the compound gives the causeभगवान की प्राप्ति और अप्राप्ति से बने हुए (उन्हीं से उत्पन्न)
evasolely by this, by nothing elseही
teṣām — of those devotees; antaḥ tu — but inwardly; sukha-duḥkhe — the happiness and distress; bhagavat-prāpti-aprāpti-kṛte eva — are caused only by attaining or not attaining Bhagavān.
teṣām antaḥ tu — परन्तु उनके भीतर तो; sukha-duḥkhe — सुख और दुःख; bhagavat-prāpti-aprāpti-kṛte eva — भगवान की प्राप्ति और अप्राप्ति से ही उत्पन्न (होते हैं)।
Here is what the scholars miss. Inside, this devotee has an entirely different happiness and distress. His joy comes from one thing only: reaching Bhagavān. His pain comes from one thing only: not reaching Him. Ordinary comfort and discomfort do not touch him. His whole inner weather is set by nearness to the Lord.
परन्तु उनके भीतर तो सुख और दुःख केवल इसी से बनते हैं — भगवान मिले या न मिले।
s5citation
yathā—nātyantikaṁ vigaṇayanty api te prasādaṁ ity ādi dhruvoktau bhagavat-prāpaka-bhakty-abhāvenātyantikasya mokṣasyāpy anādarāt |
yathāas, for exampleजैसे (प्रमाण का सूत्रपात)
nātyantikaṁ vigaṇayanty api te prasādam'they do not reckon even Your ultimate grace' — the quoted line the words cited from scriptureवे अत्यन्तिक (मोक्षरूप) प्रसाद को भी नहीं गिनते — शास्त्र से उद्धृत वचन
iti ādiand so on — the rest of the verse is impliedइत्यादि
dhruva-uktauin what is spoken here of Dhruva loc. — the setting of the quote (attribution as the commentator gives it)ध्रुव की उक्ति में (जैसा टीकाकार बताते हैं)
bhagavat-prāpaka-bhakti-abhāvenabecause it lacks the devotion that actually brings one to Bhagavān instr. of cause — 'because of the absence of…'भगवान तक पहुँचाने वाली भक्ति के अभाव के कारण
ātyantikasya mokṣasya apiof even final liberation gen. — the thing disregarded; api = 'even' the highest releaseअत्यन्तिक मोक्ष का भी — जिसकी उपेक्षा की जाती है; 'अपि' = वैसे परम मोक्ष का भी
anādarāttherefore it is treated as not worth caring about abl. of reason — 'because of the disregard'अनादर होने के कारण
yathā — as; nātyantikaṁ vigaṇayanti api te prasādam iti ādi — 'they do not reckon even Your ultimate grace,' etc.; dhruva-uktau — in the words about Dhruva; bhagavat-prāpaka-bhakti-abhāvena — because it lacks the devotion that reaches Bhagavān; ātyantikasya mokṣasya api anādarāt — because even final liberation is disregarded.
yathā — जैसे; 'nātyantikaṁ … prasādam' ity ādi — 'वे अत्यन्तिक प्रसाद को भी नहीं गिनते' इत्यादि; dhruva-uktau — ध्रुव की उक्ति में; bhagavat-prāpaka-bhakti-abhāvena — भगवान तक पहुँचाने वाली भक्ति के अभाव से; ātyantikasya mokṣasya api anādarāt — अत्यन्तिक मोक्ष का भी अनादर होने के कारण।
He backs this with scripture. Take the line 'they do not reckon even Your ultimate grace,' and the rest, said in the passage about Dhruva. Why do such devotees brush aside even final liberation? Because liberation, by itself, does not carry the devotion that brings one to Bhagavān. Since it lacks that, they treat even the highest release as not worth wanting. That proves the point: for them, only nearness to the Lord counts.
जैसे — 'वे तो अत्यन्तिक (मोक्ष-रूप) प्रसाद को भी नहीं गिनते' इत्यादि। यह ध्रुव की उक्ति में आया है। मोक्ष में भगवान तक पहुँचाने वाली भक्ति नहीं है, इसीलिए उस परम मोक्ष का भी अनादर किया जाता है।
Why cited: cited to show the devotee cares nothing even for final liberation, since it lacks the devotion that reaches Bhagavān.
क्यों उद्धृत: यह दिखाने के लिए उद्धृत कि भक्त को अन्तिम मोक्ष तक की कोई चाह नहीं, क्योंकि उसमें वह भक्ति नहीं जो भगवान तक पहुँचाती है।
The bracketed source gives this as Bhāgavata 3.15.48; Viśvanātha attributes it to Dhruva's speech, and it is rendered as he states it. mokṣa: 'release, liberation' — normally the supreme goal; here dismissed as second-rate next to reaching the Lord.
कोष्ठक में दिया स्रोत इसे भागवत ३.१५.४८ बताता है; विश्वनाथ इसे ध्रुव के वचन के रूप में उद्धृत करते हैं, और वैसा ही यहाँ प्रस्तुत है। 'मोक्ष' अर्थात् मुक्ति — सामान्यतः परम लक्ष्य, पर यहाँ भगवत्-प्राप्ति के आगे इसे गौण मानकर ठुकरा दिया गया है।
s6citation
evaṁ, kāmaṁ bhavaḥ sva-vṛjinair nirayeṣu naḥ stāc ceto ‘livad yadi nu te padayo rameta [bhā.pu. 3.15.49] ity ādi sanakādīnām uktau nirayeṣu nārakīṣu yoniṣu mama bhavo janma syād ity anena yatra bhaktiḥ sambhavati, tasyāṁ nārakī-yonāv api janma samīcīnam iti teṣām abhiprāyād iti ||
evamin the same way — a second proof of the same pointइसी प्रकार
kāmaṁ bhavaḥ sva-vṛjinair nirayeṣu naḥ stāt'let there gladly be birth for us in the hells through our own sins' — the quoted line the words citedभले ही अपने पापों के कारण हमारा जन्म नरकों में हो जाए — उद्धृत वचन
ceto 'livad yadi nu te padayo rameta'if only our mind, like a bee, might delight at Your feet' — the condition attached the second half of the citationयदि हमारा चित्त भ्रमर के समान आपके दोनों चरणों में रमता रहे — उद्धरण का उत्तरार्ध
iti ādiand so onइत्यादि
sanaka-ādīnām uktauin what is spoken here of Sanaka and the other Kumāras loc. — the setting of the quote, as the commentator gives itसनक आदि (कुमारों) की उक्ति में (जैसा टीकाकार बताते हैं)
nirayeṣu nārakīṣu yoniṣu mama bhavaḥ janma syāthe unpacks 'in the hells' as 'let my birth take place in hellish wombs' gloss of the quoted 'nirayeṣu'नरकों अर्थात् नारकीय योनियों में मेरा जन्म हो जाए — उद्धृत 'निरयेषु' का अर्थ-विवरण
iti anenaby saying thisइस (वचन) से
yatra bhaktiḥ sambhavatiwherever devotion is possible loc. relative clauseजहाँ भक्ति सम्भव हो
tasyām nārakī-yonau apiin that womb, even if it is a hellish one loc. — matching correlative; api = 'even'उस नारकीय योनि में भी; 'अपि' = नरक तक में
janma samīcīnambirth there is perfectly acceptable, a good bargain predicateजन्म उत्तम / श्रेयस्कर है — यही निष्कर्ष
iti teṣām abhiprāyātbecause this is what they mean by it abl. of reason — 'from their intent'ऐसा उनका अभिप्राय होने के कारण
itiso ends the explanationइति (व्याख्या यहाँ समाप्त)
evam — likewise; kāmaṁ bhavaḥ … padayo rameta iti ādi — 'let there gladly be birth for us in the hells … if only our mind delight at Your feet,' etc.; sanaka-ādīnām uktau — in the words of Sanaka and the others; nirayeṣu = nārakīṣu yoniṣu mama bhavaḥ janma syāt — 'in the hells' means 'let my birth be in hellish wombs'; iti anena — by this; yatra bhaktiḥ sambhavati tasyām nārakī-yonau api janma samīcīnam — wherever devotion is possible, birth even in a hellish womb is fitting; iti teṣām abhiprāyāt — because that is their intent.
evam — इसी प्रकार; 'kāmaṁ bhavaḥ … padayo rameta' ity ādi — 'भले ही जन्म नरकों में हो, बस चित्त भ्रमर-सा चरणों में रमे' इत्यादि; sanaka-ādīnām uktau — सनक आदि की उक्ति में; 'nirayeṣu nārakīṣu yoniṣu mama bhavaḥ janma syāt' iti anena — 'नरक अर्थात् नारकीय योनियों में मेरा जन्म हो' इस वचन से; yatra bhaktiḥ sambhavati tasyām nārakī-yonau api janma samīcīnam — जहाँ भक्ति सम्भव हो, उस नारकीय योनि में भी जन्म श्रेयस्कर है; iti teṣām abhiprāyāt — ऐसा उनका अभिप्राय होने से।
He gives a second proof to the same effect. The Kumāras say: 'let us gladly be born in the hells through our own sins, if only our mind might delight, like a bee, at Your feet.' Viśvanātha spells out 'in the hells': it means 'let my birth be in hellish wombs.' Their point is this. Wherever devotion is possible, being born there is a good bargain — even if the place is a hellish womb. So a hell with devotion beats a heaven without it. That is what they mean. This clinches it: the true devotee measures every state by one thing only, whether he can love the Lord there.
इसी प्रकार — 'भले ही अपने पापों से हमारा जन्म नरकों में हो, बस हमारा चित्त भ्रमर की तरह आपके चरणों में रमता रहे' इत्यादि। यह सनक आदि कुमारों की उक्ति में है। 'नरकों अर्थात् नारकीय योनियों में मेरा जन्म हो' — इस वचन का आशय यह है कि जहाँ भक्ति सम्भव हो, उस नारकीय योनि में भी जन्म श्रेयस्कर है। यही उनका अभिप्राय है।
Why cited: cited to show devotees would gladly take birth even in hell if devotion were possible there — so love of the Lord, not comfort, is their only measure.
क्यों उद्धृत: यह दिखाने के लिए उद्धृत कि भक्त नरक में भी जन्म लेने को तैयार हैं, यदि वहाँ भक्ति सम्भव हो — अतः भगवत्-प्रेम ही, न कि सुख-सुविधा, उनका एकमात्र मापदण्ड है।
The bracketed source gives this as Bhāgavata 3.15.49; Viśvanātha attributes it to the speech of Sanaka and the other Kumāras. niraya / nāraki-yoni: 'hell / a hellish womb (birth)' — the most undesirable of destinations, here declared welcome if it allows devotion.
कोष्ठक में दिया स्रोत इसे भागवत ३.१५.४९ बताता है; विश्वनाथ इसे सनक आदि कुमारों के वचन के रूप में उद्धृत करते हैं। 'निरय / नारकी-योनि' अर्थात् नरक या नारकीय जन्म — सबसे अवांछनीय गति, पर यहाँ उसे भी स्वीकार्य कहा गया है, यदि वहाँ भक्ति सम्भव हो।