L1citation
pratyānītāḥ parama bhavatā trāyatā naḥ sva-bhāgā
pratyānītāḥhave been brought back, recovered nom. pl. past passive participle, agreeing with sva-bhāgāḥपुनः लौटा लाए गए (जो वापस प्राप्त कर लिए गए)
paramaO Supreme One vocativeहे परम! (हे परमेश्वर!)
bhavatāby you instr., agent of the passive verbआपके द्वारा
trāyatāwho were rescuing us, our protector instr. pres. participle agreeing with bhavatāरक्षा करते हुए (आपके द्वारा)
naḥour / us gen./acc. encliticहमारे
sva-bhāgāḥour own shares (the portions that are rightfully ours)अपने भाग
parama — O Supreme One; naḥ trāyatā bhavatā — by you, our protector; naḥ sva-bhāgāḥ — our own rightful shares; pratyānītāḥ — have been brought back
parama — हे परम!; bhavatā — आपके द्वारा; trāyatā — रक्षा करते हुए; naḥ — हमारे; sva-bhāgāḥ — अपने भाग; pratyānītāḥ — पुनः लौटा लाए गए
O Supreme Lord, you rescued us. As our protector, you have won back for us the shares that were rightfully ours — the offerings and posts the demon had seized.
हे परम! रक्षा करते हुए आपके द्वारा हमारे अपने भाग पुनः लौटा दिए गए।
Why cited: Adduced to show that even Indra treats devotional service to the Lord as the highest thing and dismisses liberation as trivial.
क्यों उद्धृत: इससे यह दिखाया गया कि स्वयं इन्द्र भी भगवान् की सेवा को ही सर्वोच्च मानते हैं और मुक्ति को तुच्छ समझते हैं।
L2citation
daityākrāntaṁ hṛdaya-kamalaṁ tad-gṛhaṁ pratyabodhi |
daityākrāntamoverrun by the demon, held under the demon's grip acc., agreeing with hṛdaya-kamalamदैत्य से आक्रान्त
hṛdaya-kamalamthe lotus of the heartहृदय-रूपी कमल
tad-gṛhamwhich is your home (the Lord's own dwelling) acc. in appositionजो आपका ही घर है
pratyabodhihas been reawakened, made to blossom open again aorist passiveपुनः प्रबुद्ध हुआ (फिर से खिल उठा)
daityākrāntam — overrun by the demon; tad-gṛham — being your home; hṛdaya-kamalam — the lotus of the heart; pratyabodhi — has been reawakened
daityākrāntam — दैत्य से आक्रान्त; hṛdaya-kamalam — हृदय-कमल; tad-gṛham — जो आपका घर है; pratyabodhi — पुनः खिल उठा
The lotus of our heart is your true home. The demon had overrun it. Now it has been reawakened — opened up again.
दैत्य से आक्रान्त हृदय-कमल, जो आपका ही घर है, फिर से खिल उठा।
Why cited: Continues Indra's praise: the Lord reclaims the heart, His own dwelling, from the demon.
क्यों उद्धृत: इन्द्र की स्तुति आगे बढ़ती है — भगवान् अपने ही निवास, हृदय को दैत्य से पुनः प्राप्त कर लेते हैं।
L3citation
kāla-grastaṁ kiyad idam aho nātha śuśrūṣatāṁ te
kāla-grastamseized by Time, doomed to pass away acc., agreeing with idamकाल से ग्रस्त
kiyathow little (is it worth)? interrogative, of valueकितना (कितने मूल्य का)?
idamthis (this post of ours, Indra's office)यह
ahoah! exclamationअहो!
nāthaO Lord vocativeहे नाथ!
śuśrūṣatāmfor those who long to serve gen. pl. desiderative participleसेवा की इच्छा रखने वालों के लिए
teyou (i.e. those who serve you) gen., with śuśrūṣatāmआपकी
aho nātha — ah, O Lord; te śuśrūṣatām — for those who long to serve you; kāla-grastam idam — this post, seized by Time; kiyat — how little is it worth?
aho — अहो!; nātha — हे नाथ!; te — आपकी; śuśrūṣatām — सेवा की इच्छा रखने वालों के लिए; kāla-grastam — काल से ग्रस्त; idam — यह; kiyat — कितने मूल्य का?
Ah, Lord! For those who only want to serve you, how little this post of ours is worth. Time will swallow it anyway.
अहो नाथ! आपकी सेवा की इच्छा रखने वालों के लिए काल से ग्रस्त यह (इन्द्र-पद) कितने मूल्य का है?
Why cited: Devalues even Indra's own kingship in the eyes of the Lord's servants — service outweighs rank.
क्यों उद्धृत: भगवान् के सेवकों की दृष्टि में स्वयं इन्द्र का पद भी तुच्छ है — सेवा पद से बढ़कर है।
L4citation
muktis teṣāṁ na hi bahumatā nārasiṁhāparaiḥ kim ||
muktiḥliberationमुक्ति
teṣāmfor them (those servants) gen. pl.उनके लिए
na hisurely not, not at all emphatic negationनिश्चय ही नहीं
bahumatāhighly regarded, thought much of nom., agreeing with muktiḥबहुमान्य (अधिक मानी हुई)
nārasiṁhaO Nṛsiṁha (man-lion Lord) vocativeहे नारसिंह!
aparaiḥby the other things (lesser gains) instr., 'what to do with…'दूसरी वस्तुओं से
kimwhat use is there?क्या प्रयोजन?
nārasiṁha — O Nṛsiṁha; teṣām — for them; muktiḥ — liberation; na hi bahumatā — is surely not thought much of; aparaiḥ kim — so what use are the other, lesser gains?
nārasiṁha — हे नारसिंह!; teṣām — उनके लिए; muktiḥ — मुक्ति; na hi bahumatā — बहुमान्य नहीं ही है; aparaiḥ — दूसरी वस्तुओं से; kim — क्या प्रयोजन?
O Nṛsiṁha, for such servants even liberation counts for nothing. So what use could the lesser gains be?
हे नारसिंह! उनके लिए मुक्ति भी बहुमान्य नहीं है, फिर दूसरी वस्तुओं से क्या प्रयोजन?
Why cited: The point the whole verse is cited to prove: for the Lord's devotees liberation itself is not prized, still less any lower attainment.
क्यों उद्धृत: यही वह बात है जिसे सिद्ध करने के लिए पूरा श्लोक उद्धृत है — भगवद्भक्तों को मुक्ति तक प्रिय नहीं, फिर उससे नीची वस्तु की तो बात ही क्या।
Viśvanātha Cakravartī
s1gloss
pratyeti |
pratyetihe glosses pratyānītāḥ with 'pratyeti' — it comes back, returns the finite verb underlying the participleपुनः लौट आता है (वापस प्राप्त होता है)
pratyeti — [the root sense is] 'comes back'
pratyeti — पुनः लौट आता है
Viśvanātha first fixes the verb: pratyānītāḥ is from 'pratyeti' — to come back, to be brought back.
'pratyeti' — अर्थात् पुनः लौट आता है; इसी क्रिया से 'pratyānītāḥ' पद बना है।
s2gloss
he parama ! no’smāṁs trāyatā rakṣatā bhavatā svīyā eva bhāgā daityāt pratyanītāḥ pratyāhṛtāḥ |
he parama !'O Supreme One!' — [the address in the verse] vocativeहे परम!
naḥ asmān'naḥ' means us gloss of the enclitic by the full accusative'नः' अर्थात् हमें
trāyatā rakṣatā'trāyatā' means the one protecting, guarding instr. pres. participle, glossedरक्षा करते हुए
bhavatāby you instr.आपके द्वारा
svīyāḥ eva bhāgāḥour very own shares (the portions truly ours) eva = 'very own'अपने ही भाग
daityātfrom the demon abl. of source, 'away from'दैत्य से (दूर)
pratyanītāḥ pratyāhṛtāḥ'pratyānītāḥ' means brought back, taken back gloss by synonymपुनः लौटा लाए गए, अर्थात् पुनः हर लिए गए
he parama — O Supreme One; naḥ = asmān — us; rakṣatā bhavatā — by you who protect; svīyāḥ eva bhāgāḥ — our very own shares; daityāt — from the demon; pratyānītāḥ = pratyāhṛtāḥ — have been brought back
he parama — हे परम!; naḥ asmān — 'नः' यानी हमें; trāyatā rakṣatā — रक्षा करते हुए; bhavatā — आपके द्वारा; svīyāḥ eva bhāgāḥ — अपने ही भाग; daityāt — दैत्य से; pratyanītāḥ pratyāhṛtāḥ — पुनः लौटा लाए गए
He reads the line out plainly: 'O Supreme One! You, who protect us, have brought back from the demon the shares that are truly ours.' Here 'naḥ' means 'us,' 'trāyatā' means 'protecting,' and 'pratyānītāḥ' means 'taken back.'
हे परम! रक्षा करते हुए आपके द्वारा हमारे अपने ही भाग दैत्य से पुनः लौटा लाए गए, अर्थात् पुनः हर लिए गए।
s3gloss
indrādīnāṁ tad-dāsādīnām asmākaṁ vastuṣu vastutaḥ prabhos tavaiva svatvaucityāt |
indrādīnāmof Indra and the other gods gen. pl., whose sharesइन्द्र आदि हम लोगों के
tad-dāsādīnāmand of their servants and the rest gen. pl.आपके दासों आदि के
asmākamof us gen. pl.हमारे
vastuṣuover the things (the shares in question) loc., 'in respect of'वस्तुओं के विषय में
vastutaḥin truth, really adverbवस्तुतः
prabhoḥ tava evaof you alone, the Master gen.; eva = 'alone'प्रभु आपका ही
svatva-aucityātbecause ownership fittingly belongs [to you] abl. of reason: 'since it is right that ownership is yours'क्योंकि स्वामित्व उचित रूप से (आपका ही) है
indrādīnām tad-dāsādīnām asmākam vastuṣu — over the things belonging to us — Indra, the gods, and their servants; vastutaḥ — in truth; prabhoḥ tava eva svatva-aucityāt — because rightful ownership belongs to you, the Master, alone
indrādīnām — इन्द्र आदि; tad-dāsādīnām — आपके दासों आदि; asmākam — हमारी; vastuṣu — वस्तुओं में; vastutaḥ — वस्तुतः; prabhoḥ tava eva — प्रभु आपका ही; svatva-aucityāt — स्वामित्व उचित होने के कारण
Why call them 'your' home and shares? Because over everything that seems to belong to us — Indra, the other gods, their servants and all — real ownership fittingly belongs to you, the Master, alone. What we hold is only on loan from you.
इन्द्र आदि, आपके दासों — हम लोगों की वस्तुओं में वस्तुतः प्रभु आपका ही स्वामित्व उचित होने के कारण (वे 'अपने भाग' कहे जाते हैं)।
s4gloss
kiṁ cāsmākaṁ hṛdayaṁ khalu kamalaṁ, tatra śaśvat tavaiva dhyātatvāt tad-gṛhaṁ, kamalaṁ yathā niḥśrīkaṁ rātrau tam asākrāntaṁ malinaṁ nidritaṁ bhavet tathaiva daitya-janmārabhyaitāvad-dina-paryantaṁ bhayād daityasyaiva dhyātatvād daityākrāntam |
kiṁ camoreover connective, adds a further pointऔर भी
asmākam hṛdayam khalu kamalamour heart is indeed a lotus khalu = 'indeed'हमारा हृदय ही तो कमल है
tatra śaśvat tava eva dhyātatvātbecause there you alone are meditated on always abl. of reason: 'since you alone are always thought of there'क्योंकि वहाँ सदा आपका ही ध्यान होता है
tad-gṛhamtherefore it is your home the conclusion drawnइसलिए वह आपका घर है
kamalam yathājust as a lotus sets up the comparisonजैसे कमल
niḥśrīkamloses its beauty nom., predicated of the night lotusश्रीहीन (शोभाहीन)
rātrauat night loc. of time, 'when night comes'रात्रि होने पर
tamasā-ākrāntamoverrun by darkness instr. of agent within the compoundअंधकार से आक्रान्त
malinam nidritam bhavetbecomes soiled and closed, as if asleep optativeमलिन और निद्रित (मुरझाया हुआ) हो जाता है
tathā evain exactly the same way completes the comparisonवैसे ही
daitya-janma-ārabhya etāvad-dina-paryantamfrom the demon's birth right up to this day 'ārabhya… paryantam' = the whole spanदैत्य के जन्म से लेकर आज तक
bhayātout of fear abl. of cause: 'because they were afraid'क्योंकि (वे) भयभीत थे
daityasya eva dhyātatvātbecause the demon alone was meditated on abl. of reasonक्योंकि दैत्य का ही ध्यान होता रहा
daityākrāntamtherefore it was 'overrun by the demon' the phrase in the verse, now explained(इसलिए वह) 'दैत्याक्रान्त' कहलाया
kiṁ ca — moreover; asmākam hṛdayam khalu kamalam — our heart is indeed a lotus; tatra śaśvat tava eva dhyātatvāt tad-gṛham — since you alone are always meditated on there, it is your home; kamalam yathā rātrau niḥśrīkam tamasā-ākrāntam malinam nidritam bhavet — just as a lotus at night grows beauty-less, overrun by darkness, soiled and shut; tathā eva daitya-janma-ārabhya etāvad-dina-paryantam bhayāt daityasya eva dhyātatvāt daityākrāntam — so, from the demon's birth till today, because out of fear the demon alone was meditated on, [the heart-lotus] was 'overrun by the demon'
kiṁ ca — और भी; asmākam hṛdayam khalu kamalam — हमारा हृदय ही तो कमल है; tatra śaśvat tava eva dhyātatvāt — वहाँ सदा आपका ही ध्यान होने के कारण; tad-gṛham — वह आपका घर है; kamalam yathā — जैसे कमल; niḥśrīkam — श्रीहीन; rātrau — रात्रि में; tamasā-ākrāntam — अंधकार से आक्रान्त; malinam nidritam bhavet — मलिन-निद्रित हो जाता है; tathā eva — वैसे ही; daitya-janma-ārabhya etāvad-dina-paryantam — दैत्य के जन्म से आज तक; bhayāt — भय के कारण; daityasya eva dhyātatvāt — दैत्य का ही ध्यान होने के कारण; daityākrāntam — 'दैत्याक्रान्त'
Then he unpacks 'the demon-overrun lotus of the heart.' Our heart is a lotus. Because you alone are always meditated on there, it is your home. Now take the comparison: a lotus at night loses its beauty, is swallowed by darkness, grows dull, and closes up as if asleep. In just that way, from the demon's birth right up to this day, people out of fear kept meditating on the demon alone — and so the heart-lotus was 'overrun by the demon,' shut and darkened. Mapping: the lotus is the heart; the night's darkness is the demon's terror; the closing of the lotus is the heart forced to dwell on the demon. The analogy shows why the heart went dark, and it stops there — the darkness is only borrowed, waiting for a sunrise.
और भी — हमारा हृदय ही तो कमल है; वहाँ सदा आपका ही ध्यान होने के कारण वह आपका घर है। जैसे कमल रात्रि होने पर श्रीहीन, अंधकार से आक्रान्त, मलिन और निद्रित हो जाता है, वैसे ही दैत्य के जन्म से लेकर आज तक भय के कारण दैत्य का ही ध्यान होते रहने से वह (हृदय-कमल) 'दैत्याक्रान्त' कहलाया।
s5gloss
samprati tava nṛsiṁha-sūryodaye sati pratyabodhi, tac-caraṇākrāntaṁ sad vyakasad ity arthaḥ |
sampratinow, at lastअब
tava nṛsiṁha-sūrya-udaye sationce your sun of Nṛsiṁha has risen locative absolute: 'when your Nṛsiṁha-sun has risen'आपके नृसिंह-रूपी सूर्य का उदय होने पर
pratyabodhiit reawakened, opened up again the verse's aorist, glossedप्रबुद्ध हुआ (खिल उठा)
tac-caraṇa-ākrāntam satbeing pressed under your feet nom. participle; 'now that it is touched by your feet'आपके चरणों से आक्रान्त होकर
vyakasatit blossomed open aorist, the explanatory glossखिल उठा
ity arthaḥthat is the meaning closing formulaऐसा अर्थ है
samprati — now; tava nṛsiṁha-sūrya-udaye sati — once your Nṛsiṁha-sun has risen; pratyabodhi — it reawakened; tac-caraṇa-ākrāntam sat vyakasat — being pressed under your feet, it blossomed open; ity arthaḥ — that is the sense
samprati — अब; tava nṛsiṁha-sūrya-udaye sati — आपके नृसिंह-रूपी सूर्य का उदय होने पर; pratyabodhi — प्रबुद्ध हुआ; tac-caraṇa-ākrāntam sat — आपके चरणों से आक्रान्त होकर; vyakasat — खिल उठा; ity arthaḥ — ऐसा अर्थ है
He completes the picture. The night lotus needs a sunrise. So now, when your Nṛsiṁha-sun has risen, the heart-lotus 'reawakened' — that is, pressed now under your feet instead of the demon's grip, it blossomed open. The Nṛsiṁha-sun is the Lord's appearance; the blossoming is the heart turning back to him. That is the meaning of 'pratyabodhi.'
अब आपके नृसिंह-रूपी सूर्य का उदय होने पर वह 'प्रबुद्ध हुआ' — अर्थात् आपके चरणों से आक्रान्त होकर खिल उठा, ऐसा अर्थ है।
s6gloss
kāla-grastam idam indra-padaṁ kiyat ? aparair yogaiśvaryādibhiḥ ||
kāla-grastam idam indra-padamthis post of Indra, seized by Time specifies what 'idam' in the verse points toकाल से ग्रस्त यह इन्द्र-पद
kiyat ?how little is it worth? interrogative of valueकितने मूल्य का है?
aparaiḥ yoga-aiśvaryādibhiḥand what of the other gains — yogic powers, lordly opulences, and the rest? instr., glossing 'aparaiḥ kim' of the verse: 'what use are they?'दूसरों — योग, ऐश्वर्य आदि से क्या प्रयोजन?
kāla-grastam idam indra-padam — this Indra-post, seized by Time; kiyat — how little is it worth?; aparaiḥ yoga-aiśvaryādibhiḥ [kim] — and what use are the others: yogic powers, opulences, and so on?
kāla-grastam idam indra-padam — काल से ग्रस्त यह इन्द्र-पद; kiyat — कितने मूल्य का?; aparaiḥ yoga-aiśvaryādibhiḥ — दूसरों, योग-ऐश्वर्य आदि से क्या?
Finally he pins down the last two lines. 'This' means the post of Indra — and Time will swallow it, so how little it is worth. And 'the other things' he glosses as yogic powers, lordly opulences, and the like: what use are any of them to one who serves you?
काल से ग्रस्त यह इन्द्र-पद ही कितने मूल्य का है? फिर दूसरी वस्तुओं — योग, ऐश्वर्य आदि से क्या प्रयोजन?