Notes

Variations - (Pathanthara)
² – antar-jnAnulaku – antara-jnAnulaku.
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References
¹ – anurAgamu - The following couplet from nArada bhakti sUtra is relevant –

sA tvasmin parama-prEma-rUpA || 2 ||
amRta-svarUpA ca || 3 ||
yal-labdhvA pumAN siddhO bhavati
amRtO bhavati tRptO bhavati || 4 ||
yat jnAtvA mattO bhavati stabdhO bhavati
AtmA-rAmO bhavati || 6 ||
anirvacanIyaM prEma-svarUpaM || 51 ||
tat prApya tad-Eva avalOkati tad-Eva SruNOti
tad-Eva bhAshayati tad-Eva cintayati || (55) ||
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“That (Divine Love) is of the nature of supreme Love of God.(2)
And in its own intrinsic nature, Divine Love is nothing less than the immortal bliss of freedom (mukti) itself, which comes unsolicited by the grace of God and by self-sacrifice.(3)
Gaining that, man realises his perfection and divinity and becomes thoroughly contended.(4)
Realising that, man becomes intoxicated and fascinated, as it were, because he is completely immersed in the enjoyment of the bliss of the Atman, the truest and highest self.(6)
The intrinsic nature of love is incapable of being described precisely.(51)
Attaining that (prEma svarUpaM – intrinsic nature of Love) one sees and hears only that and thinks only that.”(55)
(Translation by Swami Tyagisananda)

Ramakrishna Paramahamsa illustrates ‘anurAga’ (single minded love) through a story about Hanuman. “Once Hanuman came to Dwaraka and wanted to see Sita and Rama. Krishna said to Rukmini, His queen, ‘You had better assume the form of Sita; otherwise there will be no escape from the hands of Hanuman” (because Rama and Sita were Hanuman’s chosen ideals).
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Comments
³ – saguNa dhyAnamu paini saukhyamu – The satiation experienced by the one who tasted varieties of food items cannot be expressed; so also the comfort derived from the meditation on the Lord with form (qualities) cannot be expressed. It is only to be experienced. Please see nArada bhakti sUtra - SlOka 4 – ‘tRptO bhavati’ (contended) – and SlOka 51 - ‘anirvacanIyaM’ – (not possible to describe).

As per SrI tyAgarAja, ‘real knowledge will not arise in one who does not have supreme love’. Adi Sankaracharya – greatest advaitin – in his later years, has composed such wonderful devotional literature that vaishNavas call him jocularly ‘vyavahArEshu vaishNava’ – Article on 'vaishNava philosophy'

Therefore, the obverse is also true that ‘Supreme love will not arise in one who does not have real knowledge’. This is what SrI tyAgarAja confirms in anupallavi ‘ghanulaina antar-jnAnulaku erukE kAni’. Similarly, nishkAmya karma as propounded by SrI kRshNa is the direct result of real knowledge or supreme love. Real knowledge, nishkAmya karma, supreme love are all objectless.
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