तन्न: प्रभो त्वं कुकलेवरार्पितां
त्वन्माययाहंममतामधोक्षज ।
भिन्द्याम येनाशु वयं सुदुर्भिदां
विधेहि योगं त्वयि न: स्वभावमिति ॥
tan naḥ prabho tvaṁ kukalevarārpitāṁ
tvan-māyayāhaṁ-mamatām adhokṣaja |
bhindyāma yenāśu vayaṁ sudurbhidāṁ
vidhehi yogaṁ tvayi naḥ svabhāvam iti ||
(Śrīmad Bhāgavatam: 5.19.15)
“Therefore, O Prabhu! O Adhokṣaja! May you please grant us yoga with you, that is, a natural disposition [towards you], whereby we can quickly cut away this most difficult to sever sense of ‘I’ and ‘mine’ [i.e., identification and affectionate possessiveness] invested in the repulsive [material] body because of your māyā.”
Commentary
yasmād viduṣo’pīyam eva daśā, tat tasmāt, he prabho adhokṣaja, tvam eva no yogaṁ vidhehi | kīdṛśam ? tvayi svabhāvaṁ sahaja-vāsanā-rūpam | yena yogena vayaṁ tvan-māyayā naḥ kukalevare’rpitām, ahaṁ-mamatām śīghram bhindyāma tyajema | sudurbhidām upāyāntaraiḥ sarvathā tyaktum aśakyām |
(Bhāvārtha-dīpikā)
“‘Therefore’ (tat), that is, because of this state even in the case of learned persons, O Prabhu, O Adhokṣaja, may you please grant us yoga. Of what type? A natural disposition (svabhāvam), that is, of the form of a natural inclination [towards you], by which (yena), that is, this yoga by which, we (vayam) can quickly cut away (bhindyāma), that is, give up, this sense of ‘I’ and ‘mine’ (ahaṁ-mamatām) invested in our repulsive bodies because of your māyā. ‘Most difficult to sever’ (sudurbhidām) means unable to give up by any other means in all cases.”
tasmād anyāveśaṁ tyajayitvā tvayi manaso’bhiniveśaṁ tvam eva kṛpayā dehīty āha—tan na iti | yogaṁ vidhehi | yoga eva kaḥ? tatrāha—tvayi no’smākaṁ svasyātmano bhāvaṁ ratim | yad vā, yathā viṣayeṣu svabhāvaḥ, tathaiva tvayi svabhāvo nisargo’stv ity arthaḥ |
(Sārārtha-darśinī-ṭīkā)
“Therefore, may you please graciously cause us to give up absorption in other things and grant us absorption of the mind in you. Thus, the speaker speaks this verse (tan naḥ …). Please grant us yoga. What is yoga? To that [question], he says it is a personal bhāva (sva-bhāva), that is, rati, of ours (naḥ) for you. Alternately, as we have a natural disposition (svabhāva) towards the objects of the senses (viṣayas), so too let us have a natural disposition [i.e., inclination] towards you. This is the meaning.”