L1definition
yac-ceṣṭā kṛṣṇa-viṣayā proktaḥ so’tra tad-anvayī ||
yac-ceṣṭāhe whose activity is such that relative 'yat' (= yasya, 'whose') opening a relative clause answered by saḥ; ceṣṭā = his doings, effortजिसकी चेष्टा (क्रिया, प्रयत्न) — यहाँ 'यत्' का अर्थ 'यस्य' (जिसका) है, जो आगे 'सः' से पूरा होता है
kṛṣṇa-viṣayāis directed toward Kṛṣṇa, has Kṛṣṇa as its object feminine, agreeing with and predicated of ceṣṭāकृष्ण को विषय करने वाली (कृष्ण-विषयक) — यह चेष्टा की विशेषता है
proktaḥis calledकहा गया है
saḥhe (the correlative answering yat)वह (पुरुष)
atrahere, in this connectionयहाँ, इस प्रकरण में
tad-anvayīthe tad-anvayī, the one 'connected to him', to Kṛṣṇaउससे (कृष्ण से) सम्बद्ध, उसका अनुगामी — तद्-अन्वयी
yac-ceṣṭā kṛṣṇa-viṣayā — he whose activity is directed toward Kṛṣṇa; saḥ — he; atra — here; tad-anvayī proktaḥ — is called the tad-anvayī, the one connected to him.
yac-ceṣṭā — जिसकी चेष्टा; kṛṣṇa-viṣayā — कृष्ण-विषयक (हो); saḥ — वह; atra — यहाँ; tad-anvayī — तद्-अन्वयी; proktaḥ — कहा गया है
The one whose activity is directed toward Kṛṣṇa — he is called here the tad-anvayī, the one 'connected to him.' The lead-in has just announced this class ('now, the tad-anvayī'); the line defines it by a single test: where the person's doings point. If they point at Kṛṣṇa, he counts as connected to him.
जिसकी चेष्टा कृष्ण को विषय करती है, वह पुरुष यहाँ 'तद्-अन्वयी' (कृष्ण से सम्बद्ध) कहा गया है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
yac-ceṣṭā iti yad yasya ||9||
yac-ceṣṭā ititaking up the word 'yac-ceṣṭā' iti flags the lemma being glossed'यच्-चेष्टा' — 'इति' कहकर व्याख्या के लिए यही पद उठाया गया है
yadthe relative 'yat' in that compoundजो 'यत्' शब्द है
yasyameans 'yasya', 'whose'उसका अर्थ 'यस्य' (अर्थात् 'जिसका') है
yac-ceṣṭā iti — on 'yac-ceṣṭā'; yat — the 'yat' [in it]; yasya — [stands for] 'yasya', whose.
yac-ceṣṭā iti — 'यच्-चेष्टा' पद के विषय में; yad — जो 'यत्' है; yasya — वह 'यस्य' (जिसका) के अर्थ में है
On the word 'yac-ceṣṭā': read the 'yat' as 'yasya', 'whose.' So the compound unpacks to 'yasya ceṣṭā' — 'he whose activity.' Jīva does no more than fix the case of the relative pronoun so the sentence construes.
'यच्-चेष्टा' में जो 'यत्' शब्द है, वह 'यस्य' अर्थात् 'जिसकी' के अर्थ में है।
Mukunda-dāsa Gosvāmī + Viśvanātha Cakravartī
s1other
na vyākhyātam.
na vyākhyātam[this verse] was not commented onव्याख्या नहीं की गई
na vyākhyātam — it was not explained.
na vyākhyātam — (इस श्लोक की) व्याख्या नहीं की गई
Mukunda and Viśvanātha leave this verse without a comment. The editor records the gap so the lecturer knows there is nothing to read from these two here.
(मुकुन्द और विश्वनाथ ने) इस श्लोक की व्याख्या नहीं की।