L1citation
tvat-kathāmṛta-pāthodhau viharanto mahā-mudaḥ |
tvat-kathāmṛta-pāthodhauin the nectar-ocean that is the telling of your deeds — the place where they play; "pāthodhau" simply means "in the ocean" (Viśvanātha) locative of place (bahuvrīhi + tatpuruṣa compound); pāthodhi = oceanआपकी कथारूपी अमृत के सागर में
viharantaḥas they play about, sporting freely there present participle, nom. pl., agreeing with kṛtinaḥ in L2विहार करते हुए
mahā-mudaḥbrimming with great joy — "filled with the highest bliss" (Viśvanātha: paramānanda-yuktāḥ) bahuvrīhi, nom. pl.: "those whose joy is great"जिनका आनन्द महान् है
kecit kṛtinaḥ (L2) — some blessed people; tvat-kathāmṛta-pāthodhau — in the nectar-ocean of the telling of your deeds; viharantaḥ — playing about; mahā-mudaḥ — brimming with great joy.
tvat-kathāmṛta-pāthodhau — आपकी कथारूपी अमृत के सागर में; viharantaḥ — विहार करते हुए; mahā-mudaḥ — जिनका आनन्द महान् है
This is a prayer spoken to Kṛṣṇa. The telling of your deeds is like an ocean of nectar. Certain blessed people plunge in and play there freely. They are brimming with great joy. Viśvanātha notes only two words here: "pāthodhi" just means "the ocean," and "mahā-mudaḥ" means "filled with the highest bliss."
जो आपकी कथारूपी अमृत के सागर में विहार करते हैं, और जिनका आनन्द महान् है।
Why cited: cited to show that devotees absorbed in hearing Kṛṣṇa's deeds are so full of joy that they treat even the highest human goals as worthless — proof of bhakti's supremacy over mukti.
क्यों उद्धृत: यह श्लोक इसलिए उद्धृत है कि कृष्ण-कथा के श्रवण में डूबे भक्त इतने आनन्दमग्न हो जाते हैं कि वे सर्वोच्च पुरुषार्थ को भी तुच्छ मानते हैं — यही भक्ति की मुक्ति पर श्रेष्ठता का प्रमाण है।
kathā here is not mere "story" but the recounting of Kṛṣṇa's acts; "amṛta" (the deathless nectar of the gods) is used figuratively for how sweet and life-giving that hearing is.
यहाँ 'कथा' का अर्थ केवल 'कहानी' नहीं, अपितु कृष्ण की लीलाओं का श्रवण-कीर्तन है; और 'अमृत' (देवताओं का मृत्युहारी पेय) यहाँ लाक्षणिक है — वह श्रवण कितना मधुर और जीवनदायी है, यही दिखाने के लिए।
L2citation
kurvanti kṛtinaḥ kecit catur-vargaṁ tṛṇopamam ||
kurvantithey make, they turn [it] into present indicative, 3rd pl.; takes catur-vargam as object and tṛṇopamam as predicateकर देते हैं
kṛtinaḥthe blessed ones — those whose life has truly succeeded nom. pl.; kṛtin = "one who has done [the right thing]," hence fortunate/accomplishedपुण्यवान् (कृतार्थ) जन
kecita certain few — only some, not everyone nom. pl. indefinite; underscores how rare such people areकोई विरले ही
catur-vargamthe group of four life-goals — right conduct, wealth, pleasure, and even liberation acc. sg.; the four puruṣārthas: dharma, artha, kāma, mokṣaचारों पुरुषार्थों को (धर्म, अर्थ, काम, मोक्ष)
tṛṇopamamas good as a blade of grass — something you would just step over acc. sg. bahuvrīhi: "having a blade of grass for its likeness"तृण के समान (तुच्छ)
kecit kṛtinaḥ — a certain few blessed people; catur-vargam — the set of four life-goals; tṛṇopamam — [something] like a blade of grass; kurvanti — they make.
kurvanti — कर देते हैं; kṛtinaḥ — पुण्यवान् जन; kecit — कोई विरले ही; catur-vargam — चारों पुरुषार्थों को (धर्म, अर्थ, काम, मोक्ष); tṛṇopamam — तृण के समान
A certain few truly blessed people do this. They take the four great life-goals — right conduct, wealth, pleasure, and even liberation — and treat them as no better than a blade of grass. Because their joy in hearing about you is so complete, what everyone else chases looks to them like a bit of straw to step over.
कोई विरले पुण्यवान् जन ही चारों पुरुषार्थों — धर्म, अर्थ, काम और मोक्ष — को तृण के समान तुच्छ कर देते हैं।
Why cited: cited to prove bhakti's supremacy: for one steeped in Kṛṣṇa-kathā, even mokṣa — the goal others prize above all — is reduced to straw.
क्यों उद्धृत: यह भक्ति की श्रेष्ठता सिद्ध करने के लिए उद्धृत है — कृष्ण-कथा में रमे हुए पुरुष के लिए मोक्ष, जिसे अन्य सबसे ऊपर मानते हैं, तृण के समान हो जाता है।
catur-varga = the four puruṣārthas (dharma, artha, kāma, mokṣa), the standard aims of human life; the force of the verse is that these blessed few dismiss even mokṣa, the highest of the four.
'चतुर्वर्ग' अर्थात् चार पुरुषार्थ — धर्म, अर्थ, काम और मोक्ष — मनुष्य-जीवन के प्रसिद्ध लक्ष्य; श्लोक का बल यह है कि वे विरले धन्य पुरुष इनमें से सर्वोच्च मोक्ष को भी तृण-तुल्य ठहरा देते हैं।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
satsv api bahuṣu udāhariṣyamāṇeṣu śrī-bhāgavatādi-vākyeṣu bhāvārtha-dīpikodāraṇaṁ tu tat-kartus tat-tātparyajñatvena sarva-tat-tad-vākyārtha-saṅgraho’yam ity abhiprāyāt ||
satsu api bahuṣualthough there are many of them locative absolute (with api, concessive); agrees with vākyeṣu belowयद्यपि बहुत से विद्यमान होने पर भी
udāhariṣyamāṇeṣuthat are still going to be cited later future passive participle, locativeजो आगे उदाहृत किए जाएँगे
śrī-bhāgavata-ādi-vākyeṣunamely the statements of the Śrī Bhāgavata and other such texts locative, completing the locative-absolute clauseश्रीभागवत आदि के वाक्यों में से
bhāvārtha-dīpikā-udāharaṇam tuthe citing of the Bhāvārtha-dīpikā in particular, though tu marks the contrast: of all those, this one; udāharaṇam here = the act of quotingपरन्तु भावार्थदीपिका का ही उद्धरण
tat-kartuḥon the part of its author (Śrīdhara Svāmī) genitive; 'tat' = the Bhāvārtha-dīpikāउसके (भावार्थदीपिका के) कर्ता का
tat-tātparya-jñatvenais because he knows the real purport of them all instrumental of cause; 'tat' = the many statements just mentionedक्योंकि वे उन (वाक्यों) के तात्पर्य को जानते हैं
sarva-tat-tad-vākya-artha-saṅgrahaḥ ayamso that this one verse gathers up the meaning of every one of those statements predicate nominative; ayam = this verse (10.88.11)यह (श्लोक) उन सब वाक्यों के अर्थ का संग्रह है
iti abhiprāyātit is with this intent in mind that he quotes it here ablative of reason, closing the sentence; iti caps the quoted intentइस अभिप्राय से
satsu api bahuṣu udāhariṣyamāṇeṣu śrī-bhāgavata-ādi-vākyeṣu — although there are many statements of the Śrī Bhāgavata and other texts still to be cited; bhāvārtha-dīpikā-udāharaṇam tu — the citing of the Bhāvārtha-dīpikā in particular; tat-kartuḥ tat-tātparya-jñatvena — is because its author knows the real purport of them all; ayam sarva-tat-tad-vākya-artha-saṅgrahaḥ iti abhiprāyāt — [rests] on the intent that this one verse gathers up the meaning of every such statement.
satsu api bahuṣu — यद्यपि बहुत से विद्यमान होने पर भी; udāhariṣyamāṇeṣu — जो आगे उदाहृत किए जाएँगे; śrī-bhāgavata-ādi-vākyeṣu — श्रीभागवत आदि के वाक्यों में से; bhāvārtha-dīpikā-udāharaṇam tu — परन्तु भावार्थदीपिका का ही उद्धरण; tat-kartuḥ — उसके कर्ता का; tat-tātparya-jñatvena — क्योंकि वे उनके तात्पर्य को जानते हैं; sarva-tat-tad-vākya-artha-saṅgrahaḥ ayam — यह उन सब वाक्यों के अर्थ का संग्रह है; iti abhiprāyāt — इस अभिप्राय से
Jīva explains why Rūpa reaches for the Bhāvārtha-dīpikā right here. Many statements from the Bhāgavata and other texts are still coming up ahead. So why quote this commentary now? Because its author, Śrīdhara Svāmī, knows the real point of all those passages. That is why his one verse can gather up the meaning of every one of them. It is with exactly that intent that Rūpa cites it here.
यद्यपि आगे उदाहृत किए जाने वाले श्रीभागवत आदि के बहुत से वाक्य विद्यमान हैं, परन्तु भावार्थदीपिका का ही उद्धरण इसलिए किया, क्योंकि उसके कर्ता उन (वाक्यों) के तात्पर्य को जानते हैं, और यह श्लोक उन सब वाक्यों के अर्थ का संग्रह है — इसी अभिप्राय से।
Bhāvārtha-dīpikā is Śrīdhara Svāmī's commentary on the Bhāgavata; the verse quoted in the mūla (10.88.11) is his, not the Bhāgavata's own text. 'tat-kartṛ' (its author) therefore names Śrīdhara. The point of the atom is that a commentator who has grasped the purport of the whole can compress it into a single summarizing verse.
भावार्थ-दीपिका श्रीधर स्वामी की भागवत पर टीका है; मूल में उद्धृत श्लोक (१०.८८.११) उन्हीं का है, भागवत का अपना पाठ नहीं। अतः 'तत्कर्तृ' (उसका रचयिता) से श्रीधर स्वामी ही अभिप्रेत हैं। इस अंश का तात्पर्य यह है कि जिस टीकाकार ने समस्त ग्रन्थ का तात्पर्य समझ लिया है, वही उसे एक संग्राहक श्लोक में समेट सकता है।
Viśvanātha Cakravartī
s1avataranika
bhāvārtha-dīpikāyāṁ śrī-svāmi-caraṇaiḥ kṛtāyāṁ śruty-adhyāya-ṭīkāyām |
bhāvārtha-dīpikāyāmin the Bhāvārtha-dīpikā (the work being named as the verse's source) loc. sg., naming the source-textभावार्थदीपिका में
śrī-svāmi-caraṇaiḥwhich was composed by the revered Svāmī instr. of agent; -caraṇaiḥ 'the feet of' = honorificश्रीस्वामीचरणों के द्वारा
kṛtāyāmcomposed, made (agreeing with the commentary named next) loc. sg. past participle, agrees with ṭīkāyāmरची गई
śruty-adhyāya-ṭīkāyāmnamely, in his commentary on the chapters of the śruti loc. sg., in apposition to bhāvārtha-dīpikāyāmश्रुति-अध्याय की टीका में
bhāvārtha-dīpikāyām — in the Bhāvārtha-dīpikā; śrī-svāmi-caraṇaiḥ — by the revered Svāmī; kṛtāyām — composed; śruty-adhyāya-ṭīkāyām — that is, in the commentary on the chapters of the śruti.
bhāvārtha-dīpikāyām — भावार्थदीपिका में; śrī-svāmi-caraṇaiḥ — श्रीस्वामीचरणों के द्वारा; kṛtāyām — रची गई; śruty-adhyāya-ṭīkāyām — श्रुति-अध्याय की टीका में
This verse comes from the Bhāvārtha-dīpikā. Viśvanātha reminds us what that work is: the commentary on the chapters of the śruti (the Bhāgavata) written by the revered Svāmī (Śrīdhara Svāmī). So he is naming the source before glossing the verse's words.
श्रीस्वामीचरणों के द्वारा रची गई भावार्थदीपिका नामक श्रुति-अध्याय की टीका में —
śruti here is not the Vedas in the strict sense; Viśvanātha uses it for the Bhāgavata, whose chapters (adhyāya) Śrīdhara Svāmī's Bhāvārtha-dīpikā comments on.
यहाँ 'श्रुति' का अर्थ कठोर अर्थ में वेद नहीं है; विश्वनाथ इसे भागवत के लिए प्रयोग करते हैं, जिसके अध्यायों (अध्याय) पर श्रीधर स्वामी की भावार्थ-दीपिका टीका करती है।
s2gloss
pāthodhau samudre |
pāthodhauthe verse-word 'pāthodhau' (in the pāthodhi-) loc. sg.; the word from the mūla being explained'पाथोधि' में (मूल का शब्द)
samudremeans: in the ocean loc. sg., the plain synonym supplied as the glossसमुद्र में
pāthodhau — the word 'pāthodhau'; samudre — means 'in the ocean'.
pāthodhau — 'पाथोधि' (मूल का शब्द); samudre — समुद्र में
He explains one word from the verse. 'Pāthodhi' just means 'ocean.' So 'in the nectar-ocean of your narrations' is simply 'in the sea of your stories.'
'पाथोधि' का अर्थ है समुद्र।
s3gloss
mahā-mudaḥ paramānanda-yuktāḥ ||
mahā-mudaḥthe verse-word 'mahā-mudaḥ' (those of great joy) nom. pl.; the word from the mūla being explained'महामुद' (मूल का शब्द)
paramānanda-yuktāḥmeans: filled with the highest joy nom. pl., agreeing with mahā-mudaḥ; the glossपरमानन्द से युक्त
mahā-mudaḥ — the word 'mahā-mudaḥ'; paramānanda-yuktāḥ — means 'filled with the highest joy'.
mahā-mudaḥ — 'महामुद' (मूल का शब्द); paramānanda-yuktāḥ — परमानन्द से युक्त
He explains a second word. 'Mahā-mud' means 'joined with the highest joy.' So the blessed souls in the verse are not just happy but filled with supreme bliss.
'महामुद' अर्थात् परमानन्द से युक्त।