Bhakti-rasāmṛta-sindhu 1.1.3

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JīvaMukunda-dāsaViśvanātha

BRS 1.1.3

← 1.1.2 1.1.4 →

viśrāma-mandiratayā tasya sanātana-tanor mad-īśasya |
bhakti-rasāmṛta-sindhur bhavatu sadāyam pramodāya ||

Word for word

viśrāma-mandiratayā by being a resting-abode; tasya of him; sanātana-tanoḥ whose form is eternal (or: whose form/name is Sanātana) (genitive — qualifies mad-īśasya; double-sensed (śleṣa)); mad-īśasya of my Lord; bhakti-rasāmṛta-sindhuḥ this Bhakti-rasāmṛta-sindhu; bhavatu may it be; sadā always; ayam this; pramodāya for the delight

viśrāma-mandiratayā विश्राम-मन्दिर होने के कारण; tasya उस; sanātana-tanoḥ सनातन शरीर वाले (अथवा: जिसका शरीर/नाम सनातन है) (षष्ठी — mad-īśasya का विशेषण; श्लेष-युक्त); mad-īśasya मेरे ईश के; bhakti-rasāmṛta-sindhuḥ यह भक्ति-रसामृत-सिन्धु; bhavatu हो; sadā सदा; ayam यह; pramodāya प्रमोद के लिए

Construed

tasya — of that; mad-īśasya — my Lord; sanātana-tanoḥ — whose form is eternal (alt.: whose form/name is Sanātana); viśrāma-mandiratayā — by being a resting-abode; ayam — this; bhakti-rasāmṛta-sindhuḥ — Bhakti-rasāmṛta-sindhu; sadā — always; pramodāya — for the delight; bhavatu — may it be.

tasya — उस; mad-īśasya — मेरे ईश; sanātana-tanoḥ — सनातन शरीर वाले (अथवा: जिसका शरीर/नाम सनातन है); viśrāma-mandiratayā — विश्राम-मन्दिर होने के कारण; ayam — यह; bhakti-rasāmṛta-sindhuḥ — भक्ति-रसामृत-सिन्धु; sadā — सदा; pramodāya — प्रमोद के लिए; bhavatu — हो।

Translation

By being a resting-abode of that, my Lord, whose form is eternal— may this Bhakti-rasāmṛta-sindhu ("Ocean of the nectar of the rasa of devotion") always be for His delight.

सनातन शरीर वाले उन मेरे ईश के विश्राम-मन्दिर होने के कारण— यह भक्ति-रसामृत-सिन्धु सदा उनके प्रमोद के लिए हो।

Commentary

Jīva Gosvāmī

Durgama-saṅgamanī

atha nijeṣṭa-devāvatāratvena nija-guruṁ stuvan prārthayate—viśrāmeti |

Now, praising his own guru as a descent of his cherished Deity, he prays—with "viśrāma."

अब अपने इष्ट-देव के अवतार-रूप में अपने गुरु की स्तुति करते हुए प्रार्थना करते हैं—'विश्राम' से।

bhakti-rasa-rūpasyāmṛtasya sindhur iveti tan-nāmāyaṁ granthasya śrī-kṛṣṇākhyasya mad-īśasya sadā svenaiva rūpeṇa sthitasyaiva prakāśita-nānā-rūpa-tanor yā sanātana-nāmnī tanus tasyā viśrāma-mandiratayā tat-tulyatayāṅgīkāreṇety arthaḥ |

"Like an ocean of the nectar that is the rasa of devotion"—such is the name of this work; of my Lord, named Śrī Kṛṣṇa, who always abides in His own very form, of whose body, manifesting various forms, there is the form named Sanātana (Nārāyaṇa): by being its resting-abode, that is, by acceptance as equal to it—such is the meaning.

भक्ति-रस रूपी अमृत के सिन्धु के समान—ऐसा इस ग्रन्थ का नाम है; श्रीकृष्ण नामक मेरे ईश के, जो सदा अपने ही रूप में स्थित रहते हुए नाना रूपों को प्रकट करते हैं, उनके शरीर का जो सनातन (नारायण) नामक रूप है, उसका विश्राम-मन्दिर होने के कारण, अर्थात् उसके तुल्य रूप में अंगीकार से—ऐसा अर्थ है।

anyasyā api nārāyaṇākhyāyāḥ sadā prasiddha-samānārtha-sanātana-tanoḥ sindhur viśrāma-mandiraṁ bhavatīti ||

And of the other one too, named Nārāyaṇa, whose eternal form is ever celebrated as bearing the same sense—the ocean becomes a resting-abode.

और दूसरे नारायण नामक, जिनका सदा समानार्थ रूप में प्रसिद्ध सनातन शरीर है, उनका भी सिन्धु विश्राम-मन्दिर होता है।

Now, praising his own guru as a descent of his cherished Deity, he prays—with "viśrāma."

अब अपने इष्ट-देव के अवतार-रूप में अपने गुरु की स्तुति करते हुए 'विश्राम' इस पद से प्रार्थना करते हैं।

"Like an ocean of the nectar that is the rasa of devotion"—such is the name of this work. The meaning is this: of my Lord, named Śrī Kṛṣṇa, who always abides in His own very form, and of whose body, manifesting various forms, there is the form named Sanātana (Nārāyaṇa)—by being its resting-abode, that is, by being accepted as equal to it. And of the other one too, named Nārāyaṇa, whose eternal form is ever celebrated as bearing the same sense, the ocean becomes a resting-abode.

इस ग्रन्थ का नाम है 'भक्ति-रस रूपी अमृत का सिन्धु'। श्रीकृष्ण नामक मेरे ईश, जो सदा अपने ही रूप में स्थित रहते हुए नाना रूपों को प्रकट करते हैं, उनके शरीर का जो सनातन (नारायण) नामक रूप है, यह सिन्धु उसका विश्राम-मन्दिर होने के कारण, अर्थात् उसके तुल्य रूप में अंगीकार के द्वारा प्रार्थित है—ऐसा अर्थ है। और दूसरे नारायण नामक, जिनका सनातन शरीर सदा समानार्थ रूप में प्रसिद्ध है, उनका भी यह सिन्धु विश्राम-मन्दिर होता है।

Mukunda-dāsa Gosvāmī

Artha-ratnālpa-dīpikā

athāsya granthasya śrī-kṛṣṇasya pramoda-hetutāṁ śleṣeṇa sanātana-nāmno nija-guroś ca tām arthāt tau prārthayate—viśrāmeti |

Now, by the double sense, he prays for this work's being a cause of delight to Śrī Kṛṣṇa and—by the name Sanātana—to his own guru, that is, in effect, for them both: with "viśrāma."

अब इस ग्रन्थ के श्रीकृष्ण के प्रमोद का हेतु होने की, और श्लेष से सनातन-नामक अपने गुरु के भी—अर्थात् अर्थतः उन दोनों की—प्रार्थना करते हैं: 'विश्राम' से।

bhakti-rasāmṛta-sindhus tan-nāmāyaṁ granthaḥ |

On bhakti-rasāmṛta-sindhus — Bhakti-rasāmṛta-sindhu is the name of this work.

bhakti-rasāmṛta-sindhus — भक्ति-रसामृत-सिन्धु—यह इस ग्रन्थ का नाम है।

tasya śrī-kṛṣṇākhyasya mad-īśasya viśrāma-mandiratayā pramodāya bhavatu, mad-īśo mandiravad viśrāma-sukham atrāṅgīkarotv ity arthaḥ |

May it be, by being a resting-abode, for the delight of that one named Śrī Kṛṣṇa, my Lord—that is, may my Lord accept here, like an abode, the happiness of rest: such is the meaning.

वह श्रीकृष्ण नामक मेरे ईश के विश्राम-मन्दिर होने के कारण प्रमोद के लिए हो; अर्थात् मेरे ईश मन्दिर के समान यहाँ विश्राम-सुख स्वीकार करें—ऐसा अर्थ है।

anyo’pi sindhur bhagavato viśrāma-mandiraṁ bhavatīti |

Any other ocean too is a resting-abode of the Lord.

अन्य सिन्धु भी भगवान् का विश्राम-मन्दिर होता है।

kintu tasya sanātana-tanoḥ sanātanī nityā tanuḥ śrī-vigrahau yasya |

On sanātana-tanoḥ — But here, of him whose eternal form is "sanātana-tanu," whose body, whose holy figure, is eternal.

sanātana-tanoḥ — किन्तु उन सनातन-तनु के, जिनका सनातनी अर्थात् नित्य शरीर, श्रीविग्रह है।

śleṣa-pakṣe—sanātana-nāmā tanur yasya, tasya bhakti-vairāgyādi-guṇaiḥ prasiddhasya mat-prabhoḥ ||

In the double-sense alternative—of him whose form is named Sanātana, my master, renowned for the qualities of devotion, renunciation, and the rest.

श्लेष-पक्ष में—जिनका सनातन-नामक शरीर है, उन भक्ति-वैराग्य आदि गुणों से प्रसिद्ध मेरे प्रभु के।

Now, by the double sense, he prays for this work's being a cause of delight to Śrī Kṛṣṇa and—by the name Sanātana—to his own guru, that is, in effect, for them both: with "viśrāma."

अब इस ग्रन्थ के श्रीकृष्ण के प्रमोद का हेतु होने की, तथा श्लेष से सनातन-नामक अपने गुरु के भी प्रमोद का हेतु होने की—अर्थात् अर्थतः उन दोनों की—'विश्राम' इस पद से प्रार्थना करते हैं।

Bhakti-rasāmṛta-sindhu is the name of this work. May it be, by being a resting-abode, for the delight of that one named Śrī Kṛṣṇa, my Lord—that is, may my Lord accept here, like an abode, the happiness of rest: such is the meaning. Any other ocean too is a resting-abode of the Lord. But here it refers to him whose eternal form is "sanātana-tanu," whose body, whose holy figure, is eternal.

इस ग्रन्थ का नाम 'भक्ति-रसामृत-सिन्धु' है। यह श्रीकृष्ण नामक मेरे ईश का विश्राम-मन्दिर होने के कारण उनके प्रमोद के लिए हो; अर्थात् मेरे ईश मन्दिर के समान यहाँ विश्राम-सुख स्वीकार करें—ऐसा अर्थ है। अन्य सिन्धु भी भगवान् का विश्राम-मन्दिर होता है। किन्तु ये वे सनातन-तनु हैं जिनका सनातनी अर्थात् नित्य शरीर श्रीविग्रह है।

alternative

In the double-sense alternative, it refers to him whose form is named Sanātana, my master, renowned for the qualities of devotion, renunciation, and the rest.

श्लेष-पक्ष में—जिनका सनातन-नामक शरीर है, उन भक्ति-वैराग्य आदि गुणों से प्रसिद्ध मेरे प्रभु के (प्रमोद के लिए हो)।

Viśvanātha Cakravartī

Bhakti-sāra-pradarśinī

atha nijeṣṭa-devāvatāratvena nija-guruṁ stuvan prārthayate—viśrāmeti |

Now, praising his own guru as a descent of his cherished Deity, he prays—with "viśrāma."

ayaṁ bhakti-rasāmṛta-sindhus tasya mad-īśasya śrī-kṛṣṇasya viśrāma-mandiratayā sadā pramodāya bhavatu |

On bhakti-rasāmṛta-sindhus and mad-īśasya and viśrāma-mandiratayā and pramodāya — May this Bhakti-rasāmṛta-sindhu always be, by being a resting-abode, for the delight of that one, my Lord Śrī Kṛṣṇa.

bhakti-rasāmṛta-sindhus, mad-īśasya, viśrāma-mandiratayā, pramodāya — यह भक्ति-रसामृत-सिन्धु उन मेरे ईश श्रीकृष्ण के विश्राम-मन्दिर होने के कारण सदा प्रमोद के लिए हो।

samudrasya tad-viśrāma-mandiratvena prasiddheḥ |

Because the ocean is renowned as His resting-abode.

क्योंकि समुद्र उनके विश्राम-मन्दिर के रूप में प्रसिद्ध है।

kathambhūtasya nitya-tanoḥ ? pakṣe sanātana-nāmnī tanur yasya tasya mad-īśasya ||

Of what kind, of Him whose form is eternal? In the alternative sense, of that my Lord whose form is named Sanātana.

कैसे, नित्य शरीर वाले के? पक्ष में—जिनका सनातन-नामक शरीर है, उन मेरे ईश के।

Now, praising his own guru as a descent of his cherished Deity, he prays—with "viśrāma."

May this Bhakti-rasāmṛta-sindhu always be, by being a resting-abode, for the delight of that one, my Lord Śrī Kṛṣṇa—because the ocean is renowned as His resting-abode.

यह भक्ति-रसामृत-सिन्धु उन मेरे ईश श्रीकृष्ण का विश्राम-मन्दिर होने के कारण सदा उनके प्रमोद के लिए हो; क्योंकि समुद्र उनके विश्राम-मन्दिर के रूप में प्रसिद्ध है।

alternative

Of what kind is He? Of Him whose form is eternal; and in the alternative sense, of that my Lord whose form is named Sanātana.

कैसे? नित्य शरीर वाले उन ईश के। पक्ष में—जिनका सनातन-नामक शरीर है, उन मेरे ईश के।

Word for word

Construed

Translation

By being a resting-abode of that one, my Lord, whose form is eternal— may this Bhakti-rasāmṛta-sindhu ('Ocean of the nectar of the rasa of devotion') always be for His delight.

सनातन शरीर वाले उन मेरे ईश के विश्राम-मन्दिर होने के कारण— यह भक्ति-रसामृत-सिन्धु ('भक्ति-रस रूपी अमृत का सिन्धु') सदा उनके प्रमोद के लिए हो।

Commentary

Jīva Gosvāmī

Durgama-saṅgamanī

atha nijeṣṭa-devāvatāratvena nija-guruṁ stuvan prārthayate—viśrāmeti |

Now, praising his own guru as a descent of his cherished Deity, he prays — with 'viśrāma.'

अब अपने इष्ट-देव के अवतार-रूप में अपने गुरु की स्तुति करते हुए प्रार्थना करते हैं—'विश्राम' शब्द से।

'Like an ocean of the nectar that is the rasa of devotion' — such is the name of this work; of my Lord, named Śrī Kṛṣṇa, who ever abides in His own very form, of whose body — which manifests various forms — there is the form named Sanātana (Nārāyaṇa): by being its resting-abode, that is, by acceptance as equal to it — such is the meaning.

anyasyā api nārāyaṇākhyāyāḥ sadā prasiddha-samānārtha-sanātana-tanoḥ sindhur viśrāma-mandiraṁ bhavatīti ||

And of the other one too, named Nārāyaṇa, whose eternal form is ever celebrated as bearing the same sense — the ocean becomes a resting-abode.

Now, praising his own guru as a descent of his cherished Deity, he offers a prayer — beginning with 'viśrāma.'

अब अपने इष्ट-देव के अवतार-रूप में अपने गुरु की स्तुति करते हुए 'विश्राम' शब्द से प्रार्थना करते हैं।

'Like an ocean of the nectar that is the rasa of devotion' — such is the name of this work. It belongs to my Lord, named Śrī Kṛṣṇa, who ever abides in His own very form, and whose body manifests various forms; among these there is the form named Sanātana (Nārāyaṇa). The sense is that this work stands as the resting-abode of that Sanātana form, that is, that it is accepted as equal to it. And of the other one too, named Nārāyaṇa — whose eternal form is ever celebrated as bearing the same sense — the ocean becomes a resting-abode.

इस ग्रन्थ का नाम 'भक्ति-रस रूपी अमृत के सिन्धु के समान' है। श्रीकृष्ण नामक मेरे ईश, जो सदा अपने ही रूप में स्थित रहते हुए नाना रूपों को प्रकट करते हैं, उनके शरीर का जो सनातन (नारायण) नामक रूप है, यह ग्रन्थ उसका विश्राम-मन्दिर होने के कारण—अर्थात् उसके तुल्य रूप में अंगीकार से—ऐसा अर्थ है। और दूसरे नारायण नामक, जिनका सदा समानार्थ रूप में प्रसिद्ध सनातन शरीर है, उनका भी सिन्धु विश्राम-मन्दिर होता है।

Mukunda-dāsa Gosvāmī

Artha-ratnālpa-dīpikā

athāsya granthasya śrī-kṛṣṇasya pramoda-hetutāṁ śleṣeṇa sanātana-nāmno nija-guroś ca tām arthāt tau prārthayate—viśrāmeti |

Now, by the double sense [śleṣa — in alaṅkāra (Sanskrit poetics), the figure of 'coalescence,' in which one and the same wording yields two coherent meanings at once; here sanātana-tanu is read both as Kṛṣṇa's 'eternal form' and as the guru named Sanātana], he prays for this work's being a cause of delight to Śrī Kṛṣṇa and — through the name Sanātana — to his own guru, that is, in effect, to them both: with 'viśrāma.'

अब द्वि-अर्थ [śleṣa — alaṅkāra (संस्कृत काव्य-शास्त्र) में 'श्लेष' अर्थात् 'सम्मिलन' का अलंकार, जिसमें एक ही शब्द-रचना से एक साथ दो सुसंगत अर्थ निकलते हैं; यहाँ sanātana-tanu दोनों रूपों में पढ़ा जाता है—कृष्ण का 'नित्य शरीर' और सनातन नामक गुरु] से इस ग्रन्थ के श्रीकृष्ण के प्रमोद का हेतु होने की, और श्लेष से सनातन-नामक अपने गुरु के भी—अर्थात् अर्थतः उन दोनों की—प्रार्थना करते हैं: 'विश्राम' शब्द से।

bhakti-rasāmṛta-sindhus tan-nāmāyaṁ granthaḥ |

On bhakti-rasāmṛta-sindhus — Bhakti-rasāmṛta-sindhu is the name of this work.

bhakti-rasāmṛta-sindhus — भक्ति-रसामृत-सिन्धु—यह इस ग्रन्थ का नाम है।

tasya śrī-kṛṣṇākhyasya mad-īśasya viśrāma-mandiratayā pramodāya bhavatu, mad-īśo mandiravad viśrāma-sukham atrāṅgīkarotv ity arthaḥ |

May it be, by being a resting-abode, for the delight of that one named Śrī Kṛṣṇa, my Lord — that is, may my Lord accept here, as in an abode, the happiness of rest: such is the meaning.

anyo’pi sindhur bhagavato viśrāma-mandiraṁ bhavatīti |

Any other ocean too is a resting-abode of the Lord.

अन्य सिन्धु भी भगवान् का विश्राम-मन्दिर होता है।

kintu tasya sanātana-tanoḥ sanātanī nityā tanuḥ śrī-vigrahau yasya |

On sanātana-tanoḥ — But here, of Him whose eternal form is 'sanātana-tanu,' whose body — whose holy figure — is eternal.

sanātana-tanoḥ — किन्तु यहाँ उन सनातन-तनु के, जिनका सनातनी अर्थात् नित्य शरीर, श्रीविग्रह है।

śleṣa-pakṣe—sanātana-nāmā tanur yasya, tasya bhakti-vairāgyādi-guṇaiḥ prasiddhasya mat-prabhoḥ ||

In the double-sense alternative — of him whose form is named Sanātana, my master, renowned for the qualities of devotion, renunciation, and the rest.

Now, by the double sense [śleṣa — in alaṅkāra (Sanskrit poetics), the figure of 'coalescence,' in which one and the same wording yields two coherent meanings at once; here sanātana-tanu is read both as Kṛṣṇa's 'eternal form' and as the guru named Sanātana], he prays for this work's being a cause of delight to Śrī Kṛṣṇa and — through the name Sanātana — to his own guru; that is, in effect, to them both, beginning with 'viśrāma.'

अब द्वि-अर्थ [śleṣa — संस्कृत काव्य-शास्त्र (अलंकार-शास्त्र) में 'श्लेष' अर्थात् 'सम्मिलन' का अलंकार, जिसमें एक ही शब्द-रचना से एक साथ दो सुसंगत अर्थ निकलते हैं; यहाँ sanātana-tanu दोनों रूपों में पढ़ा जाता है—कृष्ण का 'नित्य शरीर' और सनातन नामक गुरु] से इस ग्रन्थ के श्रीकृष्ण के प्रमोद का हेतु होने की, और श्लेष से सनातन-नामक अपने गुरु के भी—अर्थात् अर्थतः उन दोनों की—प्रार्थना करते हैं: 'विश्राम' शब्द से।

Bhakti-rasāmṛta-sindhu is the name of this work. May it be, by being a resting-abode, for the delight of that one named Śrī Kṛṣṇa, my Lord — that is, may my Lord accept here, as in an abode, the happiness of rest. So too any other ocean is a resting-abode of the Lord.

'भक्ति-रसामृत-सिन्धु'—यह इस ग्रन्थ का नाम है। वह श्रीकृष्ण नामक मेरे ईश के विश्राम-मन्दिर होने के कारण प्रमोद के लिए हो; अर्थात् मेरे ईश मन्दिर के समान यहाँ विश्राम-सुख स्वीकार करें—ऐसा अर्थ है। अन्य सिन्धु भी भगवान् का विश्राम-मन्दिर होता है।

alternative

But here it is of Him whose eternal form is 'sanātana-tanu' — whose body, whose holy figure, is eternal. In the double-sense alternative, it is instead of him whose form is named Sanātana: my master, renowned for the qualities of devotion, renunciation, and the rest.

किन्तु यहाँ उन सनातन-तनु के, जिनका सनातनी अर्थात् नित्य शरीर, श्रीविग्रह है। और श्लेष-पक्ष में—जिनका सनातन-नामक शरीर है, उन भक्ति-वैराग्य आदि गुणों से प्रसिद्ध मेरे प्रभु के।

Viśvanātha Cakravartī

Bhakti-sāra-pradarśinī

atha nijeṣṭa-devāvatāratvena nija-guruṁ stuvan prārthayate—viśrāmeti |

Now, praising his own guru as a descent of his cherished Deity, he prays — with 'viśrāma.'

ayaṁ bhakti-rasāmṛta-sindhus tasya mad-īśasya śrī-kṛṣṇasya viśrāma-mandiratayā sadā pramodāya bhavatu |

samudrasya tad-viśrāma-mandiratvena prasiddheḥ |

Because the ocean is renowned as His resting-abode.

क्योंकि समुद्र उनके विश्राम-मन्दिर के रूप में प्रसिद्ध है।

kathambhūtasya nitya-tanoḥ ? pakṣe sanātana-nāmnī tanur yasya tasya mad-īśasya ||

Of what kind — of Him whose form is eternal? In the alternative sense, of that my Lord whose form is named Sanātana.

कैसे, नित्य शरीर वाले के? पक्ष में—जिनका सनातन-नामक शरीर है, उन मेरे ईश के।

Now, praising his own guru as a descent of his cherished Deity, he offers a prayer — beginning with 'viśrāma.'

May this Bhakti-rasāmṛta-sindhu always be, by being a resting-abode, for the delight of that one, my Lord Śrī Kṛṣṇa — because the ocean is renowned as His resting-abode.

यह भक्ति-रसामृत-सिन्धु उन मेरे ईश श्रीकृष्ण के विश्राम-मन्दिर होने के कारण सदा प्रमोद के लिए हो; क्योंकि समुद्र उनके विश्राम-मन्दिर के रूप में प्रसिद्ध है।

alternative

Of what kind is He? He whose form is eternal. In the alternative sense, it is of that my Lord whose form is named Sanātana.

कैसे विशिष्ट के? नित्य शरीर वाले के। पक्ष में—जिनका सनातन-नामक शरीर है, उन मेरे ईश के।

The verse — decoded

L1invocation

viśrāma-mandiratayā tasya sanātana-tanor mad-īśasya |

viśrāma-mandiratayāby serving as a resting-place — that is, by being taken as the spot where he settles and rests instrumental of manner/means (-tayā, abstract in -tā)विश्राम-मन्दिर (विश्राम-स्थल) होने के रूप में

tasyaof that one — pointing ahead to the Lord named next genitive, correlative with mad-īśasyaउस

sanātana-tanoḥwhose form is eternal (first reading, Kṛṣṇa); or, whose form/name is Sanātana (second reading, the guru Sanātana) — the one word carries both at once genitive; śleṣa (double sense), never resolved into oneजिनका शरीर सनातन (नित्य) है — अथवा जिनका नाम सनातन है — ऐसे

mad-īśasyaof my Lord — the one I hold as master genitive; the head this whole string qualifiesमेरे स्वामी (ईश) का

tasya — of that one; mad-īśasya — of my Lord; sanātana-tanoḥ — whose form is eternal (or: whose form/name is Sanātana); viśrāma-mandiratayā — by serving as a resting-place [for him]

mad-īśasya — मेरे स्वामी का; tasya — उस; sanātana-tanoḥ — जिनका शरीर सनातन (नित्य) है, अथवा जिनका नाम सनातन है; viśrāma-mandiratayā — विश्राम-मन्दिर होने के रूप में।

This is the opening prayer, and it turns on one double-sensed word. The poet speaks of "my Lord" — the one he takes as master. He describes him as sanātana-tanu, and this word is deliberately built to be read two ways at once. On the first reading it means "whose form is eternal," and points to Kṛṣṇa. On the second reading it means "whose form (or name) is Sanātana," and points to the poet's guru, Sanātana Gosvāmī. The commentators keep both readings side by side and do not collapse them into one. The line then says how the book is offered to him: by being his resting-place — the spot where he settles and rests. What that resting-place is, and what "may it be" completes, comes in the next line.

उस मेरे स्वामी के विश्राम-मन्दिर रूप में — जिनका शरीर सनातन (नित्य) है, अथवा जिनका नाम सनातन है।

śleṣa: in Sanskrit poetics, a figure in which a single wording yields two coherent meanings at once. Here sanātana-tanu is at home in both senses — Kṛṣṇa's "eternal form" and the guru named "Sanātana" — and the verse means both together.

श्लेष — संस्कृत काव्य में वह अलंकार जहाँ एक ही शब्द एक साथ दो सुसंगत अर्थ धारण करता है। यहाँ 'सनातन-तनु' दोनों अर्थों में ठीक बैठता है — कृष्ण का 'नित्य स्वरूप' और 'सनातन' नामक गुरु — और श्लोक दोनों अर्थ एक साथ कहता है।

L2invocation

bhakti-rasāmṛta-sindhur bhavatu sadāyam pramodāya ||

bhakti-rasāmṛta-sindhuḥthis "Ocean of the nectar of the rasa of devotion" — the name of this very book; it is the subject of the wish nominative; the grammatical subject of bhavatuभक्ति-रस रूपी अमृत का सिन्धु (समुद्र)

bhavatumay it be — the poet's wish, not a plain statement 3rd sg. imperativeहो (होवे)

sadāalways — at all times, without stopping adverbसदा

ayamthis — this book right here, the one now begun nominative, agreeing with sindhuḥयह

pramodāyafor his delight — so that it brings him joy; this is the purpose the whole prayer aims at dative of purposeआनन्द (हर्ष) के लिए

ayam — this; bhakti-rasāmṛta-sindhuḥ — Bhakti-rasāmṛta-sindhu; sadā — always; pramodāya — for [his] delight; bhavatu — may it be

ayam — यह; bhakti-rasāmṛta-sindhuḥ — भक्ति-रस रूपी अमृत का सिन्धु; sadā — सदा; pramodāya — आनन्द के लिए; bhavatu — हो।

Now the wish itself is completed. The subject is the book: this Bhakti-rasāmṛta-sindhu, whose name means "the Ocean of the nectar of the rasa of devotion." "May it be" — the poet is praying, not just describing. And the aim is his delight: may this book always be for his joy. Read back with the first line, the whole prayer is: may this book, by serving as a resting-place, always bring delight to my Lord — to Kṛṣṇa on the one reading, and to the guru Sanātana on the other.

यह भक्ति-रस रूपी अमृत का सिन्धु सदा (उनके) आनन्द के लिए हो।

rasa here is the devotional mood or relish of bhakti; amṛta is its nectar; the whole compound names the book as an "ocean" of that nectar. pramoda is plain delight or joy, the purpose the opening prayer is offered for.

यहाँ रस भक्ति का वह स्थायी भाव या आस्वाद है; अमृत उसका सुधा-रूप है; और यह समूचा समास ग्रन्थ को उस सुधा के 'सिन्धु' (समुद्र) के रूप में नामित करता है। प्रमोद का अर्थ है सहज आनन्द या हर्ष — वही प्रयोजन जिसके लिए यह मंगल-प्रार्थना अर्पित की जाती है।

Commentary — decoded

Jīva Gosvāmī

s1avataranika

atha nijeṣṭa-devāvatāratvena nija-guruṁ stuvan prārthayate—viśrāmeti |

athanow (opening the comment on this verse)अब

nijeṣṭa-devāvatāratvenaby treating him as a descent (avatāra) of his own cherished Deity instrumental of manner — the aspect under which the guru is praised; also carries the śleṣa: the guru Sanātana is read as an avatāra of Kṛṣṇaअपने इष्टदेव के अवतार होने के रूप में (इस भाव से कि गुरु ही इष्टदेव के अवतार हैं)

nija-guruṁhis own guru accusative — object of both 'praising' and 'prays'अपने गुरु की

stuvanwhile praising him present participle, attends the main verbस्तुति करते हुए

prārthayatehe prays / makes his request main verbप्रार्थना करते हैं

viśrāmetiwith the words beginning 'viśrāma…' (i.e. this verse) pratīka — quotes the verse's first word to name it'विश्राम' इस (प्रथम पद से आरम्भ होने वाले श्लोक द्वारा)

atha — now; nija-guruṁ — his own guru; nijeṣṭa-devāvatāratvena — as a descent of his own cherished Deity; stuvan — while praising; prārthayate — he prays; viśrāmeti — with the verse beginning 'viśrāma…'.

atha — अब; nija-guruṁ — अपने गुरु की; nijeṣṭa-devāvatāratvena — अपने इष्टदेव के अवतार रूप में; stuvan — स्तुति करते हुए; viśrāmeti — 'विश्राम' इत्यादि श्लोक से; prārthayate — प्रार्थना करते हैं।

Now the author turns to praise his own guru. He praises him as a descent (avatāra) of his own cherished Deity. And while praising him in this way, he offers a prayer. This is the point of the verse that begins with the word 'viśrāma.' Jīva already signals the double reading here: the same words that speak of Kṛṣṇa also honor the guru Sanātana, taken as Kṛṣṇa's descent.

अब (ग्रन्थकार) अपने गुरु को अपने इष्टदेव का अवतार मानकर उनकी स्तुति करते हुए 'विश्राम' इस पद से आरम्भ होने वाले श्लोक द्वारा प्रार्थना करते हैं।

avatāra: elsewhere 'a divine descent, an incarnation of the Lord'; here applied to the guru — the guru is praised as a coming-down of the author's own cherished Deity.

अवतार — अन्यत्र इसका अर्थ है भगवान का दिव्य अवतरण, ईश्वर का इस लोक में उतरना; किन्तु यहाँ यह गुरु पर लगाया गया है — गुरु की स्तुति ग्रन्थकार के अपने इष्टदेव के अवतरण-रूप में की जाती है।

s2gloss

bhakti-rasa-rūpasyaof that which takes the form of the rasa (the devotional mood) of devotion genitive qualifying 'amṛtasya'भक्ति-रस रूपी

amṛtasyaof the nectar genitiveअमृत का

sindhur ivalike an oceanसिन्धु (समुद्र) के समान

iti— so runs the phrase closes the quoted title-phraseइस प्रकार (यह)

tan-nāmathat is its nameवही (भक्ति-रसामृत-सिन्धु) इसका नाम है

ayaṁ granthasyathis here is the name of the work i.e. 'Bhakti-rasāmṛta-sindhu' is what the book is calledयह इस ग्रन्थ का (नाम है)

śrī-kṛṣṇākhyasyaof the one named Śrī Kṛṣṇa genitiveश्रीकृष्ण नामक

mad-īśasyaof my Lord genitive — the whole genitive string points to Kṛṣṇaमेरे स्वामी का

sadā svenaiva rūpeṇa sthitasyaivawho always stays in His own very form eva twice: 'His own very' form, and 'stays' precisely — He never leaves itजो सदा अपने ही (मूल) रूप में स्थित ही रहते हैं (उसे कभी नहीं छोड़ते)

prakāśita-nānā-rūpa-tanoḥwhose body shows forth many forms genitive continuing to describe Kṛṣṇa — from His one form the many forms appearजिनसे नाना रूपवाले शरीर प्रकट हुए हैं, ऐसे (के)

yā sanātana-nāmnī tanuḥthe form that is named Sanātana i.e. the Nārāyaṇa form, one of those formsजो सनातन नामवाली तनु (शरीर) है

tasyāḥof that form genitive picking up 'sanātana-nāmnī tanuḥ'उस (सनातन नामवाली तनु) का

viśrāma-mandiratayāby being a resting-place for it instrumental — the sense in which the book relates to that eternal formविश्राम-मन्दिर होने के रूप में

tat-tulyatayā aṅgīkāreṇathat is, by being accepted as equal to it instrumental gloss unpacking 'resting-place'उसके तुल्य (समान) स्वीकार किए जाने के रूप में

ity arthaḥsuch is the meaning closes the glossऐसा अर्थ है

bhakti-rasa-rūpasya amṛtasya sindhur iva iti — 'like an ocean of the nectar that is the rasa of devotion,' so; tat ayaṁ granthasya nāma — that is the name of this work; sadā svena eva rūpeṇa sthitasya eva — of Him who always stays in His own very form; prakāśita-nānā-rūpa-tanoḥ — whose body shows forth many forms; śrī-kṛṣṇākhyasya mad-īśasya — of my Lord named Śrī Kṛṣṇa; yā sanātana-nāmnī tanuḥ tasyāḥ — of that form of His which is named Sanātana; viśrāma-mandiratayā — by being its resting-place; tat-tulyatayā aṅgīkāreṇa — that is, by being accepted as equal to it; ity arthaḥ — such is the meaning.

bhakti-rasa-rūpasya amṛtasya — भक्ति-रस रूपी अमृत का; sindhur iva — सिन्धु के समान; iti tan-nāma — यही इसका नाम; ayaṁ granthasya — यह इस ग्रन्थ का; śrī-kṛṣṇākhyasya mad-īśasya — श्रीकृष्ण नामक मेरे स्वामी का; sadā svenaiva rūpeṇa sthitasyaiva prakāśita-nānā-rūpa-tanoḥ — जो सदा अपने ही रूप में स्थित रहकर भी नाना रूपवाले शरीर प्रकट करते हैं, उनकी; yā sanātana-nāmnī tanuḥ tasyāḥ — जो सनातन नामवाली तनु है, उसके; viśrāma-mandiratayā — विश्राम-मन्दिर होने के रूप में; tat-tulyatayā aṅgīkāreṇa — उसके तुल्य स्वीकार किए जाने के रूप में; ity arthaḥ — ऐसा अर्थ है।

First Jīva unpacks the title. 'An ocean of the nectar that is the rasa (the devotional mood) of devotion' — that phrase is simply the name of this book. Now he identifies whose resting-place it is. It belongs to my Lord, the one named Śrī Kṛṣṇa. Kṛṣṇa always stays in His own very form and never leaves it; and out of that one form many forms show themselves. One of those forms is the form named Sanātana — that is, the Nārāyaṇa form. So the verse means: this book is a resting-place for that eternal Sanātana form. And 'resting-place' here means being accepted as equal to that form. That is Jīva's reading of the line.

भक्ति-रस रूपी अमृत का यह सिन्धु के समान है — यही इस ग्रन्थ का नाम है। यह श्रीकृष्ण नामक मेरे स्वामी का ग्रन्थ है, जो सदा अपने ही मूल रूप में स्थित रहकर भी नाना रूपवाले शरीर प्रकट करते हैं। उनकी जो सनातन नामवाली तनु है, उसके विश्राम-मन्दिर रूप में — अर्थात् उसके तुल्य स्वीकार किए जाने के रूप में — ऐसा अर्थ है।

rasa: literally 'taste, juice'; as a technical term, the settled devotional 'mood' or relish. sanātana here names Kṛṣṇa's own eternal (Nārāyaṇa) form — Jīva is on the Kṛṣṇa layer of the double sense, not yet the guru-Sanātana layer.

रस — शब्दशः 'स्वाद, रस'; पारिभाषिक रूप से भक्ति का स्थिर 'भाव' या आस्वाद। यहाँ 'सनातन' कृष्ण के अपने नित्य (नारायण) स्वरूप को कहता है — जीव श्लेष के कृष्ण-पक्ष पर हैं, अभी गुरु-सनातन वाले पक्ष पर नहीं।

s3gloss

anyasyā api nārāyaṇākhyāyāḥ sadā prasiddha-samānārtha-sanātana-tanoḥ sindhur viśrāma-mandiraṁ bhavatīti ||

anyasyā apiand of the other one too genitive; api 'too' extends the same reading to a second formदूसरी (तनु) की भी

nārāyaṇākhyāyāḥof the form named Nārāyaṇa genitive, in apposition to 'anyasyāḥ'नारायण नामवाली (तनु) की

sadā prasiddha-samānārtha-sanātana-tanoḥwhose eternal form is always well known to carry the same sense genitive — i.e. 'sanātana-tanu' names Nārāyaṇa just as wellजिसका 'सनातन-तनु' यह नाम सदा प्रसिद्ध रूप से समान अर्थवाला है (नारायण को भी उतना ही कहता है), ऐसी (के)

sindhurthe ocean (this book) nominative — subjectयह सिन्धु

viśrāma-mandiraṁ bhavatibecomes a resting-place predicate nominative + verbविश्राम-मन्दिर होता है

iti— so it stands closes the sentenceऐसा (अर्थ है)

anyasyāḥ api nārāyaṇākhyāyāḥ — and of the other one too, named Nārāyaṇa; sadā prasiddha-samānārtha-sanātana-tanoḥ — whose eternal form is always famed as bearing the same sense; sindhuḥ — the ocean; viśrāma-mandiraṁ bhavati — becomes a resting-place; iti — so it stands.

anyasyā api nārāyaṇākhyāyāḥ — दूसरी नारायण नामवाली तनु की भी; sadā prasiddha-samānārtha-sanātana-tanoḥ — जिसका 'सनातन-तनु' नाम सदा प्रसिद्ध रूप से समान अर्थवाला है; sindhur — यह सिन्धु; viśrāma-mandiraṁ bhavati — विश्राम-मन्दिर होता है; iti — ऐसा।

Jīva now extends the same reading to a second form. There is also the other form, the one named Nārāyaṇa. Its eternal form too is always well known to carry this same sense of 'sanātana' (eternal). So of that Nārāyaṇa form as well, this ocean — the book — becomes a resting-place. He is still on the Kṛṣṇa layer: 'sanātana-tanu' fits Nārāyaṇa too, so the prayer covers that form also.

दूसरी नारायण नामवाली तनु की भी — जिसका 'सनातन-तनु' यह नाम सदा प्रसिद्ध रूप से समान अर्थवाला है — यह सिन्धु विश्राम-मन्दिर होता है, ऐसा अर्थ है।

This is not the suspended second (śleṣa) reading of the guru Sanātana — Jīva stays with Kṛṣṇa's eternal forms and simply widens 'sanātana-tanu' to include Nārāyaṇa. The guru-Sanātana layer is developed by the other commentators, not resolved here.

यह श्लेष का वह स्थगित द्वितीय (गुरु सनातन वाला) अर्थ नहीं है — जीव कृष्ण के नित्य स्वरूपों पर ही टिके रहते हैं और 'सनातन-तनु' को केवल नारायण तक विस्तृत कर देते हैं। गुरु-सनातन वाला पक्ष अन्य टीकाकार खोलते हैं, यहाँ उसका निर्णय नहीं होता।

Mukunda-dāsa Gosvāmī

s1avataranika

athāsya granthasya śrī-kṛṣṇasya pramoda-hetutāṁ śleṣeṇa sanātana-nāmno nija-guroś ca tām arthāt tau prārthayate—viśrāmeti |

athanow (he begins the prayer) opening particle

asya granthasyaof this book genitive — the subject prayed about

śrī-kṛṣṇasya pramoda-hetutāmthat it be a cause of delight to Śrī Kṛṣṇa accusative — the thing prayed for

śleṣeṇaby a double sense (one wording carrying two meanings at once) instrumental of means

sanātana-nāmnaḥ nija-guroḥ caand — through the name 'Sanātana' — of his own guru too genitive; ca 'and' adds the second recipient

tāmthat same delight-giving accusative, picking up pramoda-hetutā

arthātso, in effect ablative — 'it comes to this'

taufor the two of them (Kṛṣṇa and the guru) accusative dual

prārthayatehe prays for main verb

viśrāma itiwith the word 'viśrāma' (this is the verse he comments on) pratīka — verse-tag

atha — now; asya granthasya — of this book; śleṣeṇa — by a double sense; śrī-kṛṣṇasya — to Śrī Kṛṣṇa; sanātana-nāmnaḥ nija-guroḥ ca — and, through the name 'Sanātana', to his own guru; pramoda-hetutām — its being a cause of delight; arthāt — in effect; tau — for the two of them; prārthayate — he prays for; viśrāma iti — with 'viśrāma'.

Now he prays that this book be a cause of delight. Because of a double sense in the wording, the prayer reaches two persons at once. On the surface it asks that the book delight Śrī Kṛṣṇa. But the word 'Sanātana' in the verse is also the name of his own guru, Sanātana Gosvāmī. So in effect he is praying for the delight of both — Kṛṣṇa and the guru. He begins with the word 'viśrāma.'

śleṣa: home meaning — in Sanskrit poetics (alaṅkāra), the figure of 'coalescence,' where one and the same wording yields two coherent meanings at once. Here it lets 'sanātana-tanu' mean both Kṛṣṇa's eternal form and the guru named Sanātana; Mukunda keeps the two readings side by side and prays to both.

s2gloss

bhakti-rasāmṛta-sindhus tan-nāmāyaṁ granthaḥ |

bhakti-rasāmṛta-sindhuḥ'Bhakti-rasāmṛta-sindhu' (Ocean of the nectar of the rasa of devotion) nominative — the name

tan-nāmathat is its name predicate

ayam granthaḥthis book here nominative — the thing named

bhakti-rasāmṛta-sindhuḥ — 'Bhakti-rasāmṛta-sindhu'; tan-nāma — is the name; ayam granthaḥ — of this book.

'Bhakti-rasāmṛta-sindhu' is simply the title of this book. He is naming the subject before he explains the prayer.

s3gloss

tasya śrī-kṛṣṇākhyasya mad-īśasya viśrāma-mandiratayā pramodāya bhavatu, mad-īśo mandiravad viśrāma-sukham atrāṅgīkarotv ity arthaḥ |

tasya śrī-kṛṣṇākhyasya mad-īśasyaof that one named Śrī Kṛṣṇa, my Lord genitive — whose delight

viśrāma-mandiratayāby being a resting-place, a home to rest in instrumental — the means / role

pramodāyain order to bring delight dative of purpose

bhavatumay it be imperative — the prayer

mad-īśaḥmay my Lord nominative — subject of the paraphrase

mandiravatas though in a home adverb of comparison

viśrāma-sukhamthe happiness of resting accusative — what he accepts

atrahere (in this book) locative

aṅgīkarotumay he take up, accept imperative

iti arthaḥthis is the meaning closing formula

tasya śrī-kṛṣṇākhyasya mad-īśasya — of that one named Śrī Kṛṣṇa, my Lord; viśrāma-mandiratayā — by being a resting-place; pramodāya — for delight; bhavatu — may it be; [that is:] mad-īśaḥ — may my Lord; mandiravat — as in a home; atra — here; viśrāma-sukham — the happiness of rest; aṅgīkarotu — accept; iti arthaḥ — such is the meaning.

This gives the surface reading. May the book, by serving as a resting-place, bring delight to my Lord, the one named Śrī Kṛṣṇa. He then restates it plainly: may my Lord accept the happiness of resting here, in this book, as one rests in a home. That is what the line means.

s4gloss

anyo’pi sindhur bhagavato viśrāma-mandiraṁ bhavatīti |

anyaḥ api sindhuḥany other ocean too nominative; api 'too' extends the point

bhagavataḥof the Lord genitive — whose resting-place

viśrāma-mandirama resting-place, a home to rest in nominative predicate

bhavatiis, serves as present indicative — a general truth

itiso (this grounds the metaphor) quotative close

anyaḥ api sindhuḥ — any other ocean too; bhagavataḥ — of the Lord; viśrāma-mandiram — a resting-place; bhavati — is; iti — so.

He backs up the image. Even an ordinary ocean is a place where the Lord rests — Viṣṇu famously reclines on the ocean. So calling this book an 'ocean' that is a resting-place for the Lord fits the everyday sense of the word. This is why the metaphor of a resting-abode works.

s5gloss

kintu tasya sanātana-tanoḥ sanātanī nityā tanuḥ śrī-vigrahau yasya |

kintubut here (this ocean is special) adversative — marks off the real point

tasya sanātana-tanoḥof that one 'whose form is eternal' — taking the phrase apart genitive; the compound now unpacked

sanātanī nityā tanuḥhis form is sanātana, that is, everlasting sanātanī glossed by nityā 'eternal'

śrī-vigrahau yasyathe one whose holy figure that eternal form is bahuvrīhi — 'he whose…'

kintu — but here; tasya sanātana-tanoḥ — of Him called 'sanātana-tanu'; [that is,] yasya — he whose; tanuḥ — form; sanātanī nityā — is sanātana, i.e. eternal; śrī-vigrahau — is the holy figure.

Now he takes the primary sense of the word 'sanātana-tanu.' But this ocean is not resting-place to just any Lord. It belongs to the one whose form is eternal. Here 'sanātana' simply means everlasting: his very body, his holy figure, never passes away. So on this first reading the phrase describes Kṛṣṇa, whose form is eternal.

s6alternative

śleṣa-pakṣe—sanātana-nāmā tanur yasya, tasya bhakti-vairāgyādi-guṇaiḥ prasiddhasya mat-prabhoḥ ||

śleṣa-pakṣeon the double-sense reading (the second, suspended meaning) locative — 'in the alternative'

sanātana-nāmā tanuḥ yasyathe one whose form bears the name 'Sanātana' bahuvrīhi — now 'Sanātana' is a name, not 'eternal'

tasyaof that one genitive — resuming the person

bhakti-vairāgya-ādi-guṇaiḥbecause of his qualities of devotion, renunciation, and the rest instrumental of cause — what he is famous for

prasiddhasyawho is well known, famous genitive, agreeing with tasya

mat-prabhoḥof my master genitive — the guru

śleṣa-pakṣe — on the double-sense reading; yasya — he whose; tanuḥ — form; sanātana-nāmā — bears the name 'Sanātana'; tasya mat-prabhoḥ — of that master of mine; bhakti-vairāgya-ādi-guṇaiḥ — by qualities of devotion, renunciation, and so on; prasiddhasya — who is renowned.

Here he gives the second reading, and leaves it standing alongside the first — the two are not merged. On this śleṣa reading, 'sanātana-tanu' does not mean 'whose form is eternal.' It means 'the one whose form bears the name Sanātana' — that is, his own master, Sanātana Gosvāmī, who is famous for devotion, renunciation, and the like. So the very same line prays for the delight of Kṛṣṇa (form is eternal) and, at once, of the guru Sanātana (form is named Sanātana). Both readings are meant.

śleṣa-pakṣa: the 'moon' or alternative side of the double sense, kept suspended and never collapsed into the first. On the primary side sanātana = 'eternal' (Kṛṣṇa's form); on this side Sanātana = a proper name (the guru). The wording is one; the two senses stand together.

Viśvanātha Cakravartī

s1avataranika

atha nijeṣṭa-devāvatāratvena nija-guruṁ stuvan prārthayate—viśrāmeti |

athanow (opening the comment on this verse) particle, transitionalअब

nijeṣṭa-devāvatāratvenatreating him as a descent (avatāra) of his own cherished Deity — the reason for the praise instrumental of cause/capacity; bahuvrīhi-based -tva compoundअपने इष्टदेव के अवतार होने के कारण (इस रूप में)

nija-guruṁhis own guru — the one being praised accusative, object of stuvanअपने गुरु की

stuvanwhile praising him present participle, nominativeस्तुति करते हुए

prārthayatehe makes his prayer finite verb, 3rd sg. middleप्रार्थना करते हैं

viśrāmetinamely, with the words beginning 'viśrāma' — the verse now taken up iti-tag citing the pratīka'विश्राम' इस पद से (श्लोक को दर्शाते हुए)

atha — now; nija-guruṁ — his own guru; nijeṣṭa-devāvatāratvena — as a descent of his cherished Deity; stuvan — while praising; prārthayate — he prays; viśrāma iti — with the words beginning 'viśrāma'.

atha — अब; nija-guruṁ — अपने गुरु की; nijeṣṭa-devāvatāratvena — अपने इष्टदेव के अवतार होने के कारण; stuvan — स्तुति करते हुए; viśrāmeti — 'विश्राम' इस पद से; prārthayate — प्रार्थना करते हैं।

Now the commentator sets up the verse. The author is praising his own guru, and he does so by treating the guru as a descent (avatāra) of his cherished Deity. In that spirit of praise he offers his prayer. This is the prayer that begins with the word 'viśrāma.'

अब (ग्रन्थकार) अपने गुरु को अपने इष्टदेव का अवतार जानकर उनकी स्तुति करते हुए 'विश्राम' इस पद से प्रार्थना करते हैं।

avatāra: home sense in the wider tradition, a 'descent' of God into the world (Kṛṣṇa, Rāma, etc.); here applied to the guru, who is honored as a descent of the author's own iṣṭa-deva (cherished Deity).

अवतार — व्यापक परम्परा में इसका मूल अर्थ है ईश्वर का इस लोक में 'अवतरण' (कृष्ण, राम आदि); किन्तु यहाँ यह गुरु पर लगाया गया है, जिन्हें ग्रन्थकार के अपने इष्टदेव के अवतरण के रूप में सम्मानित किया जाता है।

s2gloss

ayaṁ bhakti-rasāmṛta-sindhus tasya mad-īśasya śrī-kṛṣṇasya viśrāma-mandiratayā sadā pramodāya bhavatu |

ayaṁthis — the book right here nominative, subject; picks up 'ayam' in the verseयह

bhakti-rasāmṛta-sindhusthe Bhakti-rasāmṛta-sindhu (the 'Ocean of the nectar of the rasa of devotion') — this very work nominative, in apposition to ayaṁभक्ति-रसामृत-सिन्धु (यह ग्रन्थ)

tasya mad-īśasya śrī-kṛṣṇasyafor that Lord of mine, Śrī Kṛṣṇa — for whose delight it is meant genitive, all three agreeing; sense flows into pramodāyaउन मेरे स्वामी श्रीकृष्ण के

viśrāma-mandiratayāby serving as a resting-place — the way it gives Him delight instrumental of means; -tā abstractविश्राम-मन्दिर होने के रूप में

sadāalways adverbसदा

pramodāyafor His delight — the purpose dative of purposeआनन्द के लिए

bhavatulet it be imperative, 3rd sg.हो

ayaṁ bhakti-rasāmṛta-sindhuḥ — this Bhakti-rasāmṛta-sindhu; tasya mad-īśasya śrī-kṛṣṇasya — for that Lord of mine, Śrī Kṛṣṇa; viśrāma-mandiratayā — by serving as a resting-place; sadā — always; pramodāya — for His delight; bhavatu — let it be.

ayaṁ bhakti-rasāmṛta-sindhus — यह भक्ति-रसामृत-सिन्धु; tasya mad-īśasya śrī-kṛṣṇasya — उन मेरे स्वामी श्रीकृष्ण के; viśrāma-mandiratayā — विश्राम-मन्दिर होने के रूप में; sadā — सदा; pramodāya — आनन्द के लिए; bhavatu — हो।

Here he restates the verse plainly. May this book, the Bhakti-rasāmṛta-sindhu, always bring delight to my Lord Śrī Kṛṣṇa. And the way it does so is by serving Him as a resting-place. So the prayer is: let this 'ocean' be a place where Kṛṣṇa rests, and let that always be a source of joy to Him.

यह भक्ति-रसामृत-सिन्धु उन मेरे स्वामी श्रीकृष्ण के विश्राम-मन्दिर रूप में सदा (उनके) आनन्द के लिए हो।

s3reply

samudrasya tad-viśrāma-mandiratvena prasiddheḥ |

samudrasyaof the ocean — that is what is well-known this way genitive, subject of prasiddheḥसमुद्र का

tad-viśrāma-mandiratvenaas being His resting-place — the content of what is well-known instrumental of respect; -tva abstractउनके (कृष्ण के) विश्राम-मन्दिर होने के रूप में

prasiddheḥbecause it is well-known — this is the reason the book, called an 'ocean,' can rest Him ablative/genitive of reasonप्रसिद्ध होने के कारण

samudrasya — of the ocean; tad-viśrāma-mandiratvena — as His resting-place; prasiddheḥ — because it is well-known.

samudrasya — समुद्र का; tad-viśrāma-mandiratvena — उनके विश्राम-मन्दिर होने के रूप में; prasiddheḥ — प्रसिद्ध होने के कारण।

Now he gives the reason the image works. Why can the book — called an 'ocean' — be Kṛṣṇa's resting-place? Because the ocean is famously known as exactly that: the place where the Lord rests. Scripture and common knowledge already picture Him reclining on the ocean. So calling this book an 'ocean' lets it become His resting-place too.

क्योंकि समुद्र उनके विश्राम-मन्दिर रूप में प्रसिद्ध है (इसीलिए ग्रन्थ को सिन्धु कहकर विश्राम-मन्दिर कहा गया)।

s4alternative

kathambhūtasya nitya-tanoḥ ? pakṣe sanātana-nāmnī tanur yasya tasya mad-īśasya ||

kathambhūtasyaof what kind is He? — raising the question about the Lord just named genitive, qualifying mad-īśasya; interrogativeकैसे (किस प्रकार के) — ऐसे के

nitya-tanoḥof Him whose form is eternal — the first answer (the Kṛṣṇa reading of sanātana-tanu) genitive bahuvrīhi; answers kathambhūtasyaजिनका शरीर नित्य है, ऐसे (के)

pakṣein the alternative reading — i.e. taking the double sense (śleṣa) the other way locative, 'on the [other] side'; = śleṣa-pakṣe(श्लेष के) दूसरे पक्ष में

sanātana-nāmnī tanur yasyahe whose form/name is 'Sanātana' — the second answer (the guru reading) bahuvrīhi; sanātana-nāmnī = feminine agreeing with tanuḥजिनकी तनु (शरीर) का नाम सनातन है

tasya mad-īśasyaof that Lord of mine genitive, resuming the referentउन मेरे स्वामी का

kathambhūtasya — of what kind (is He)?; nitya-tanoḥ — of Him whose form is eternal; pakṣe — in the alternative reading; sanātana-nāmnī tanuḥ yasya — he whose form/name is Sanātana; tasya mad-īśasya — of that Lord of mine.

kathambhūtasya — कैसे (किस प्रकार के); nitya-tanoḥ — जिनका शरीर नित्य है, ऐसे; pakṣe — दूसरे (श्लेष) पक्ष में; sanātana-nāmnī tanur yasya tasya mad-īśasya — जिनकी तनु का नाम सनातन है, उन मेरे स्वामी का।

Here the verse's double sense (śleṣa) comes forward, and the commentator keeps both layers open without collapsing them. He asks: this Lord — what kind is He? The word in the verse is sanātana-tanu, and it reads two ways. First layer (Kṛṣṇa): He whose form is eternal — nitya-tanu. Second layer, 'in the alternative reading': He whose very form, or name, is 'Sanātana' — that is, the guru Sanātana. Both point to 'that Lord of mine,' and Viśvanātha leaves the two readings standing side by side.

(मेरे स्वामी) कैसे हैं? जिनका शरीर नित्य है — ऐसे। और (श्लेष के) दूसरे पक्ष में — जिनकी तनु का नाम सनातन है, उन मेरे स्वामी का।

śleṣa: in Sanskrit poetics (alaṅkāra), 'coalescence' — one and the same wording carrying two coherent meanings at once. Here sanātana-tanu means both 'whose form is eternal' (Kṛṣṇa) and 'whose form/name is Sanātana' (the guru); the two are held together, not chosen between.

श्लेष — संस्कृत काव्यशास्त्र (अलंकार) में 'सम्मिलन' — एक ही शब्द का एक साथ दो सुसंगत अर्थ धारण करना। यहाँ 'सनातन-तनु' दोनों अर्थ देता है — 'जिसका स्वरूप नित्य है' (कृष्ण) और 'जिसका स्वरूप/नाम सनातन है' (गुरु); दोनों एक साथ धृत हैं, एक चुना नहीं जाता।

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