pañcame śrī-śukoktau (5.14.44)—
yo dustyajān kṣiti-suta-svajanārtha-dārān
prārthyāṁ śriyaṁ sura-varaiḥ sadayāvalokām |
naicchan nṛpas tad-ucitaṁ mahatāṁ madhudviṭ-
sevānurakta-manasām abhavo’pi phalguḥ ||quoted · pañcame śrī-śukoktau
The verse — decoded
L1other
yo dustyajān kṣiti-suta-svajanārtha-dārān
yaḥthe one who — (the relative 'who'; the commentators supply: King Bharata) nom. sg. relative pronounजो (राजा)
dustyajānthings that are hard to give up acc. pl., qualifies the list that followsजिनका त्याग अत्यन्त कठिन है, ऐसी उन (वस्तुओं) को
kṣiti-suta-svajana-artha-dārānhis kingdom (kṣiti, 'the earth'), his sons, his kinsfolk, his wealth, and his wives — all of them acc. pl. dvandva compoundपृथ्वी (राज्य), पुत्र, स्वजन, धन और स्त्रियों को
yaḥ — the one who; dustyajān kṣiti-suta-svajana-artha-dārān — the hard-to-give-up kingdom, sons, kinsfolk, wealth and wives [he gave up / did not want]
yaḥ — जो; dustyajān — जिनका त्याग दुष्कर है, उन; kṣiti-suta-svajana-artha-dārān — पृथ्वी (राज्य), पुत्र, स्वजन, धन तथा स्त्रियों को।
There was one — King Bharata — who gave up things almost no one can give up: his kingdom, his sons, his relatives, his wealth, and his wives. All of these are hard to renounce, and he let them all go.
जो राजा उन वस्तुओं को, जिन्हें छोड़ना अत्यन्त कठिन है — अर्थात् राज्य, पुत्र, स्वजन, धन और स्त्रियों को —
kṣiti here is literally 'the earth,' but for a king it means his realm, his kingdom.
यहाँ 'क्षिति' का अक्षरशः अर्थ 'पृथ्वी' है, परन्तु राजा के प्रसंग में यह उसके राज्य, उसके साम्राज्य का बोध कराता है।
L2other
prārthyāṁ śriyaṁ sura-varaiḥ sadayāvalokām |
prārthyāmone who is longed for, sought after acc. sg. fem., qualifies śriyam(देवताओं के द्वारा भी) जिसकी प्रार्थना की जाती है, ऐसी
śriyamŚrī, the Goddess of Fortune (Lakṣmī) — [he did not want even] her acc. sg.श्री (लक्ष्मी) को
sura-varaiḥby the best of the gods — the very ones who pray for her instr. pl., agent of prārthyām ('sought BY…')श्रेष्ठ देवताओं के द्वारा
sadaya-avalokāmthe one whose glance is full of compassion acc. sg. bahuvrīhi, qualifies śriyamजिसकी दृष्टि करुणा से युक्त है, ऐसी (उस श्री को)
sura-varaiḥ prārthyām — sought after by the best of the gods; sadaya-avalokām — whose glance is full of compassion; śriyam — the Goddess of Fortune [he did not desire]
prārthyām — जिसकी प्रार्थना की जाए, ऐसी; śriyam — श्री (लक्ष्मी) को; sura-varaiḥ — श्रेष्ठ देवताओं के द्वारा; sadaya-avalokām — जिसका अवलोकन (दृष्टि) करुणामय है, उस श्री को।
He did not even want the Goddess of Fortune herself. She is the one the greatest gods pray to have. She was even turning her merciful glance toward him. Yet he did not desire her either.
और श्रेष्ठ देवताओं से भी प्रार्थित, करुणामयी दृष्टि वाली श्री (लक्ष्मी) को —
Śrī / Lakṣmī is prosperity personified; 'not wanting even Lakṣmī' is the idiom for wanting no worldly good at all.
श्री (लक्ष्मी) साक्षात् ऐश्वर्य और सम्पत्ति की मूर्ति हैं; 'लक्ष्मी को भी न चाहना' यह मुहावरा है कि उसे किसी भी सांसारिक सुख की तनिक भी कामना नहीं।
L3other
naicchan nṛpas tad-ucitaṁ mahatāṁ madhudviṭ-
na aicchandid not want [any of it] imperfect; na 'not' + aicchat 'he desired'नहीं चाहा
nṛpaḥthe king (Bharata) nom. sg.वह राजा (ने)
tad-ucitamand that was only fitting — becoming for such a person acc./nom. sg., predicated of his refusalवह (त्याग) उनके योग्य ही है
mahatāmfor the great souls (this behavior suits them) gen. pl., links to manasām in L4(उन) महान् पुरुषों के
madhudviṭ-of Madhudviṭ — the foe of the demon Madhu, i.e. Kṛṣṇa (compound runs on into L4) compound head, completed in L4मधुद्विट् (कृष्ण) की — (आगे L4 में पूर्ण)
nṛpaḥ — the king; na aicchan — did not desire [it]; tad-ucitam — that being fitting; mahatām — for the great ones; madhudviṭ- — of Kṛṣṇa (→ L4)
na aicchan — नहीं चाहा; nṛpaḥ — वह राजा (ने); tad-ucitam — वह उनके योग्य ही है; mahatām — (उन) महान् पुरुषों के; madhudviṭ- — मधुद्विट् (कृष्ण) की (सेवा…, L4 में)।
The king wanted none of it. And that refusal was exactly right for someone like him. Such conduct suits great souls — those devoted to Kṛṣṇa (here called Madhudviṭ, the slayer of the demon Madhu).
उस राजा ने (इन्हें) नहीं चाहा; और यह उन महान् पुरुषों के अनुरूप ही है —
madhudviṭ = 'hater/foe of Madhu,' a name of Kṛṣṇa/Viṣṇu after he killed the demon Madhu; used here simply as a name for the Lord.
'मधुद्विट्' का अर्थ है 'मधु का द्वेषी (शत्रु)' — मधु नामक असुर के वध के पश्चात् कृष्ण/विष्णु का यह नाम पड़ा; यहाँ यह केवल भगवान् के नाम के रूप में प्रयुक्त है।
L4conclusion
sevānurakta-manasām abhavo’pi phalguḥ ||
sevā-anurakta-manasāmfor those whose minds are fixed in loving service (of Kṛṣṇa) — completing 'madhudviṭ-sevā…', service to Madhudviṭ gen. pl. bahuvrīhi, agrees with mahatāmजिनका मन (मधुद्विट् की) सेवा में अनुरक्त है, ऐसे (महान् पुरुषों के)
abhavaḥ'no-more-becoming' — release from rebirth, i.e. liberation nom. sg.मोक्ष (अभव) (भी)
apieven — even that emphatic particleभी
phalguḥis trifling, worthless, of no account nom. sg., predicate of abhavaḥतुच्छ (है)
madhudviṭ-sevā-anurakta-manasām — for those whose minds cling to the service of Kṛṣṇa; abhavaḥ api — even liberation; phalguḥ — is a trifle
sevā-anurakta-manasām — जिनका मन (मधुद्विट् की) सेवा में अनुरक्त है; abhavaḥ — मोक्ष; api — भी; phalguḥ — तुच्छ (है)।
For those whose whole mind clings to serving Kṛṣṇa, even liberation itself is a small thing. If final release from rebirth counts for so little with them, then kingdom, wealth, and fortune count for nothing at all. That is why Bharata could let it all go.
जिनका मन (भगवान् की) सेवा में अनुरक्त है, उन महान् पुरुषों के लिए मोक्ष भी तुच्छ है।
abhava literally means 'non-becoming' / 'ceasing to be [reborn]'; here it is the standard word for mokṣa, final liberation. phalgu literally 'pithless, hollow' → 'trifling.'
'अभव' का अक्षरशः अर्थ है 'न होना' / '(पुनर्जन्म का) न रहना'; यहाँ यह मोक्ष, अन्तिम मुक्ति के लिए प्रयुक्त प्रसिद्ध शब्द है। 'फल्गु' का अक्षरशः अर्थ है 'सारहीन, पोला' → 'तुच्छ'।
Commentary — decoded
Jīva Gosvāmī
s1gloss
ya āryabheyo bharataḥ ||
yaḥthe word 'who' [in the verse] the relative pronoun being identified'यः' (जो) पद से
ārṣabheyaḥ bharataḥmeans Bharata, the son of Ṛṣabha text reads 'āryabheyo'; almost certainly for ārṣabheya, patronymic 'son of Ṛṣabha(deva)'ऋषभदेव के वंशज (पुत्र) भरत (अभिप्रेत हैं)
yaḥ — the 'who' [of the verse]; ārṣabheyaḥ bharataḥ — is Bharata, son of Ṛṣabhadeva
yaḥ — 'यः' पद से; ārṣabheyaḥ bharataḥ — ऋषभदेव के वंशज (पुत्र) भरत (अभिप्रेत हैं)।
Jīva simply names the person the verse is about. The 'who' at the start of the verse is King Bharata, the son of Ṛṣabhadeva.
'यः' (जो) पद से ऋषभदेव के पुत्र भरत अभिप्रेत हैं।
The source reads 'āryabheyo,' which does not scan as a word; against the parallel glosses (Mukunda and Viśvanātha both give 'Bharata') and the fact that this Bharata is Ṛṣabhadeva's son, this is best read as ārṣabheya, 'descendant of Ṛṣabha.' Flagging the reading, not silently emending.
मूल पाठ में 'आर्यभेयो' मिलता है, जो किसी शब्द के रूप में नहीं बनता; मुकुन्द तथा विश्वनाथ — दोनों की समानान्तर व्याख्याएँ 'भरत' देती हैं, और ये भरत ऋषभदेव के पुत्र हैं, अतः इसे 'आर्षभेय' ('ऋषभ के वंशज') पढ़ना ही उचित है। यहाँ पाठ की ओर संकेतमात्र किया जा रहा है, चुपचाप संशोधन नहीं किया जा रहा।
Mukunda-dāsa Gosvāmī
s1gloss
yo bharataḥ ||
yaḥthe word 'who' [in the verse] relative pronoun being identified
bharataḥmeans Bharata nom. sg., the referent supplied
yaḥ — the 'who'; bharataḥ — is Bharata
Mukunda gives the same one-word identification: the 'who' of the verse is Bharata.
Viśvanātha Cakravartī
s1gloss
ya iti bharataḥ |
yaḥ itias for the word 'who' — iti flags 'yaḥ' as the lemma being explained'यः' — यह पद (इति से लक्षित)
bharataḥit means Bharata nom. sg., the referentभरत (अभिप्रेत हैं)
yaḥ iti — the word 'who'; bharataḥ — [means] Bharata
yaḥ iti — 'यः' यह पद; bharataḥ — भरत (हैं)।
Viśvanātha opens the same way: the word 'who' in the verse stands for Bharata.
'यः' पद से भरत अभिप्रेत हैं।
s2gloss
vairāgyottaṁ śārīra-kaṣṭhaṁ mā svīkarotu |
vairāgya-utthamthe kind that comes from renouncing the world acc. sg.; uttha 'arising from,' qualifies kaṣṭhamवैराग्य से उत्पन्न
śārīra-kaṣṭhamthe bodily hardship, the physical suffering acc. sg.शारीरिक कष्ट को
mā svīkarotulet him not take on — 'don't let him bring this on himself' prohibitive; mā + 3rd-sg. imperative(वह) ग्रहण न करे / स्वीकार न करे
vairāgya-uttham śārīra-kaṣṭham — the bodily hardship that comes from renunciation; mā svīkarotu — [she wishes] let him not take it on
vairāgya-uttham — वैराग्य से उत्पन्न; śārīra-kaṣṭham — शारीरिक कष्ट को; mā svīkarotu — (वह) ग्रहण न करे।
Here Viśvanātha starts to unpack what the verse means by Lakṣmī's 'compassionate glance.' Her merciful look carries a wish: 'Let him not take on the bodily hardship that renunciation brings.' In other words, she looks on him with pity, hoping to spare him the austerities of the renounced life. (Her wish is completed in the next line.)
(श्री की करुणामयी दृष्टि का यह भाव है कि) वह वैराग्य से उत्पन्न शारीरिक कष्ट को ग्रहण न करे।
s3gloss
mayā lālyamāno gṛha eva tiṣṭhatv iti sadayo’valoky yasyās tām |
mayā lālyamānaḥ'being cared for, pampered, by me' instr. of agent + present passive participle; her wordsमेरे द्वारा लालित-पालित होता हुआ
gṛhe eva tiṣṭhatu'let him just stay at home' — stay right here in household life 3rd-sg. imperative; eva 'just, simply'घर में ही रहे
iti— so [thinking / looking] closes the quoted thoughtऐसा (विचारकर)
sadayaḥ avalokaḥ yasyāḥshe whose glance is thus full of compassion bahuvrīhi: 'of-whom the glance is with-compassion' = qualifies Śrīजिसका अवलोकन (दृष्टि) करुणामय है
tāmher [it is, that Bharata did not desire] acc. sg. fem., resolving sadayāvalokām of the verseउस (श्री) को
mayā lālyamānaḥ — 'cared for by me'; gṛhe eva tiṣṭhatu — 'let him just stay home'; iti — so; sadayaḥ avalokaḥ yasyāḥ — she whose glance is [thus] compassionate; tām — her [he did not want]
mayā lālyamānaḥ — मेरे द्वारा लालित होकर; gṛhe eva tiṣṭhatu — घर में ही रहे; iti — ऐसा (सोचकर); sadayaḥ avalokaḥ yasyāḥ — जिसका अवलोकन करुणामय है; tām — उस (श्री) को।
Now he completes Lakṣmī's compassionate wish. Her glance says: 'Cared for by me, let him simply stay home' — that is, remain in comfortable household life instead of renouncing. The woman whose glance carries this kind pity is Lakṣmī. And it is exactly her — with all that tender concern — whom Bharata did not want. This is the full sense of the verse's word sadayāvalokām, 'she of the compassionate glance.'
'मेरे द्वारा लालित-पालित होकर वह घर में ही रहे' — इस प्रकार जिसकी दृष्टि करुणा से भरी है, उस श्री को (राजा ने नहीं चाहा)। इसी से पद्य का 'सदयावलोकाम्' सिद्ध होता है।
s4gloss
abhavo mokṣo’pi phalgus tucchaḥ |
abhavaḥthe verse's word abhava — nom. sg., lemma'अभव' (पद)
mokṣaḥmeans liberation, mokṣa gloss wordअर्थात् मोक्ष
apieven that — picks up the verse's 'api'भी
phalguḥthe verse's word phalgu — lemma'फल्गु' (पद)
tucchaḥmeans trifling, worthless gloss wordअर्थात् तुच्छ
abhavaḥ — abhava [in the verse]; mokṣaḥ — means liberation; api — even [it]; phalguḥ — phalgu; tucchaḥ — means trifling
abhavaḥ — 'अभव' (पद); mokṣaḥ — अर्थात् मोक्ष; api — भी; phalguḥ — 'फल्गु' (पद); tucchaḥ — अर्थात् तुच्छ।
Two quick word-glosses. The verse's abhava means mokṣa, liberation. And its phalgu means tuccha, trifling or worthless. So the line reads: 'even liberation is a trifle.'
'अभव' अर्थात् मोक्ष भी 'फल्गु' अर्थात् तुच्छ है।
s5conclusion
tatrāpi te virajyanti ity arthaḥ ||
tatra apitoward that too — even toward liberation loc. 'in/toward that' + api 'even'उस (मोक्ष) में भी
tethey — those whose minds cling to Kṛṣṇa's service nom. pl., picking up the verse's manasāmवे (महान् पुरुष)
virajyantilose all interest, feel no pull 3rd-pl. present, 'become dispassionate'विरक्त हो जाते हैं
iti arthaḥ— that is the meaning standard close of a glossऐसा अर्थ है
tatra api — even toward that [liberation]; te — they [Kṛṣṇa's servants]; virajyanti — feel no interest; iti arthaḥ — that is the meaning
tatra api — उस (मोक्ष) में भी; te — वे (महान् पुरुष); virajyanti — विरक्त हो जाते हैं; iti arthaḥ — ऐसा अर्थ है।
Viśvanātha sums up: those whose minds are absorbed in serving Kṛṣṇa lose interest even in liberation. That is the point of the verse — if even mokṣa leaves them cold, no worldly thing could tempt them at all.
वे (महान् पुरुष) उस मोक्ष से भी विरक्त हो जाते हैं — ऐसा अर्थ है।