yasmaat paraM tatra sukhaM sukhebhyas
tataH paraM n'aasti sukha-pravRttiH
tasmaad babhaaSHe shubha-kRtsna-bhuumiM
par'-aapara-jNaH param' eti maitryaa
Since the ease here is greater than any other ease,
There is no progression of ease beyond it.
Therefore it was called
the condition of resplendent wholeness.
The knower of the superior and the inferior
called it superlative,
in a friendly kind of way.
Sometimes it is not so much what we say as the WAY that we say it, not so much what we do as the WAY that we do it. The last word of Line 4, as I read it, is a reminder of that.
yasmaat (abl. of ya): from which cause, since
param: beyond, greater than
tatra: there, in that state, at that level
sukham (accusative): ease, effortlessness, happiness
sukhebhyaH = ablative, plural of sukha: out of all kinds of ease/effortlessness/happiness
tataH: from there, from that, thereupon
aasti: there is
pravRttiH: moving onwards, advance, progress, continuing
tasmaad (correlative of yasmaat): from that, therefore
babhaaSHe (perfect of bhaN): call, name (with accusative)
shubha: lovely, splendid, pleasant
kRtsna: all, whole, entire; the belly
bhuumi: ground, place, position, stage, situation
para: what is ascendant; better, superior, highest, supreme
a-para: what is not ascendant; inferior, lower (opposed to para)
jNaH (nominative, singular): knower, wise and learned man
parama (superlative of para): most ascendant, superlative
iti: [called] it
maitryaa (instrumental of maitri): because of friendliness, through loving-kindness, with affability, in an easy-going manner
Since the bliss reached at that point is the highest of all blisses, there is no continuance of bliss beyond it; therefore the Knower of the higher and lower stages called it the ShubhakRtsena stage as being supreme through benevolence.
Bliss does not operate beyond this level, since the bliss here is greater than any other bliss. Therefore the knower of the lower and the higher called it the stage of the entirely lovely, supreme through loving-kindness.