Premabase · Bhakti-rasāmṛta-sindhu · Vibhāga 1 · Laharī 2
Show
SanskritHindiEnglish
Study decode
Phrases
Script
IASTदेवनागरीবাংলা
Commentary
JīvaMukunda-dāsaViśvanātha
BRS 1.2.44
← 1.2.431.2.45 →
padma-purāṇe ca kārttika-māhātmye (dāmodarāṣṭake)—
varaṁ deva mokṣaṁ na mokṣāvadhiṁ vā
na cānyaṁ vṛṇe’haṁ vareśād apīha |
idaṁ te vapur nātha gopāla-bālaṁ
sadā me manasy avirāstāṁ kim anyaiḥ ||quoted · padma-purāṇe ca kārttika-māhātmye
The verse — decoded
L1invocation
varaṁ deva mokṣaṁ na mokṣāvadhiṁ vā
varaṁa boon, a granted wish acc. sg., object of vṛṇe in L2वर के रूप में (जो माँगता हूँ, वह)
devaO Lord (Kṛṣṇa, addressed as the shining one) vocativeहे देव! (सम्बोधन)
mokṣaṁnamely, liberation (release from saṁsāra) acc., in apposition to varaṁमोक्ष को
nanot — I do not ask for itनहीं
mokṣa-avadhiṁnor the culmination of liberation (its very limit, its highest reach) acc.; sense contested — see the three commentariesमोक्ष की चरम सीमा को
vāor — nor even that eitherअथवा
deva — O Lord; varaṁ mokṣaṁ na [vṛṇe] — I do not ask liberation as my boon; mokṣāvadhiṁ vā [na] — nor the culmination of liberation either
deva — हे देव; varaṁ — वर के रूप में; mokṣaṁ na — मोक्ष को नहीं (माँगता); mokṣa-avadhiṁ vā — अथवा मोक्ष की चरम सीमा को (भी नहीं)।
O Lord, I do not ask you for liberation as my boon. I do not even ask for the very highest reach of liberation. The verb 'I ask/choose' (vṛṇe) comes in the next line and governs all of these.
हे देव! मैं वर के रूप में न मोक्ष माँगता हूँ, न मोक्ष की चरम सीमा।
mokṣa: in most schools the final goal; here the speaker sets it aside as not what he wants. avadhi: home sense 'boundary, limit, endpoint'; here 'the utmost degree of' liberation — but what exactly it points to is the very word the three commentators split over.
मोक्ष: अधिकांश मतों में परम लक्ष्य है; यहाँ वक्ता उसे अपनी वांछा से अलग रख देता है — वह उसे नहीं चाहता। अवधि: मूल अर्थ 'सीमा, हद, अन्तिम बिन्दु'; यहाँ 'मुक्ति की चरम कोटि' — पर वह ठीक-ठीक किसकी ओर संकेत करती है, यही वह शब्द है जिस पर तीनों टीकाकार मतभेद करते हैं।
L2invocation
na cānyaṁ vṛṇe’haṁ vareśād apīha |
nanotनहीं
caand — and furtherऔर
anyaṁany other (any different boon) acc. sg.किसी दूसरे (वर) को
vṛṇedo I ask, do I choose for myself 1st sg. mid.; the main verb governing L1 tooमाँगता हूँ
ahaṁI nom., subjectमैं
vara-īśāteven from you, the Lord of boon-givers (the one best able to grant) abl. of source — 'from'वर देने वाले ईश्वर से (भी)
apieven — even from such a giverभी
ihahere, in this world / in this lifeयहाँ / इस लोक में
ahaṁ — I; anyaṁ ca na vṛṇe — do not ask for any other boon either; vareśāt api — even from you, the Lord of boon-givers; iha — here
na ca anyaṁ — और न कोई दूसरा (वर); ahaṁ vṛṇe — मैं माँगता हूँ; vara-īśāt api — वर देने में समर्थ ईश्वर से भी; iha — यहाँ।
And I do not ask you for any other boon either. And this is so even though I am asking the Lord of all boon-givers, the one most able to give me anything. Even from such a giver, here and now, I choose nothing else.
और वर देने में समर्थ ईश्वर से भी मैं यहाँ कोई दूसरा वर नहीं माँगता।
L3invocation
idaṁ te vapur nātha gopāla-bālaṁ
idaṁthis (right here before me) nom./acc. neut., agreeing with vapuḥयह
teyour, of you gen. sg.तेरा / आपका
vapuḥform, bodily shape nom. sg. neut.; the real thing wished forरूप (जो वास्तव में चाहा गया है)
nāthaO master, O protector vocativeहे नाथ! (सम्बोधन)
gopāla-bālaṁthe cowherd-boy form — you as the little cowherd child in apposition to vapuḥजो गोपाल-बालक रूप है (रूप के साथ अभेद)
nātha — O master; te idaṁ vapuḥ — this form of yours; gopāla-bālaṁ — namely you as the cowherd boy
nātha — हे नाथ; te idaṁ vapuḥ — तेरा यह रूप; gopāla-bālaṁ — जो गोपाल-बालक रूप है।
O master, here is what I do want: this form of yours. This form, the little cowherd boy Kṛṣṇa standing before me. The wish for it is completed in the next line.
हे नाथ! तेरा यह गोपाल-बालक रूप —
L4invocation
sadā me manasy avirāstāṁ kim anyaiḥ ||
sadāalways, at every momentसदा
mein my, for me gen., possessing manasiमेरे
manasiin the mind, in my heart loc. — where it should appearमन में
āviḥ-āstāṁmay it stand present, may it keep showing itself 3rd sg. imperative, āviḥ + √as = be manifestप्रकट रहे
kimwhat use is there in / what for kim + instr. = 'no use for'क्या प्रयोजन (kim + तृतीया = 'कुछ काम नहीं')
anyaiḥwith any other things (any other boons) instr. pl.दूसरों से
idaṁ vapuḥ (from L3) — this form of yours; sadā me manasi — always in my mind; āviḥ-āstāṁ — let it stand present; kim anyaiḥ — what use are any other things?
sadā — सदा; me manasi — मेरे मन में; āviḥ āstāṁ — प्रकट रहे; kim anyaiḥ — दूसरों से क्या प्रयोजन।
May this form always stay present in my mind. Let the cowherd boy keep showing himself in my heart, always. What use to me is anything else? The idiom 'kim anyaiḥ' means 'other things are worthless to me.'
सदा मेरे मन में प्रकट रहे। दूसरी वस्तुओं से क्या प्रयोजन?
Commentary — decoded
Jīva Gosvāmī
s1gloss
mokṣāvadhiṁ mokṣaṁ ceti, narakādi-mokṣās tu tatra ke varākā iti bhāvaḥ ||
mokṣa-avadhiṁ mokṣaṁ ca itithe words 'mokṣāvadhi' and 'mokṣa' [I take thus] — that is, the top grade of liberation, and liberation in general iti marks the two verse-words he is glossing; Jīva reads them as two ranks of mukti'मोक्षावधि' और 'मोक्ष' — इन दो (शब्दों) को (मुक्ति के दो स्तर के रूप में)
naraka-ādi-mokṣāḥ tubut as for releases like escaping hell and so on (the merely lower kinds) tu 'but' sets these lesser releases apart from the two just namedपरन्तु नरक आदि से छुटकारे तो
tatrathere, in that context / next to those loc.उनके सामने
ke varākāḥwhat wretched little things are they? — they scarcely count ke = 'who/what', rhetorical dismissalकिस गिनती के बेचारे हैं (तुच्छ हैं)
iti bhāvaḥthis is the underlying sense closing formula naming the intended importऐसा अभिप्राय है (समापन-वाक्य)
mokṣāvadhiṁ mokṣaṁ ca iti — 'mokṣāvadhi and mokṣa' [means the highest liberation and liberation as such]; naraka-ādi-mokṣāḥ tu — but the lesser releases, from hell and the like; tatra ke varākāḥ — what pitiful things are those beside them; iti bhāvaḥ — such is the sense
mokṣa-avadhiṁ mokṣaṁ ca iti — 'मोक्षावधि' और 'मोक्ष' इन दोनों को; naraka-ādi-mokṣāḥ tu — नरक आदि से छुटकारे तो; tatra — उनके सामने; ke varākāḥ — किस गिनती के बेचारे; iti bhāvaḥ — ऐसा अभिप्राय।
Jīva glosses the two verse-words 'mokṣāvadhi' and 'mokṣa': the first is the very top grade of liberation, the second is liberation in general. Then he adds: as for the smaller kinds of release — being freed from hell and so on — what pitiful little things are those? They are not even worth naming. The point: if the speaker rejects even the highest liberation, the lower ones are dismissed automatically.
जीव 'मोक्षावधि' और 'मोक्ष' को मुक्ति के दो स्तर मानते हैं। नरक आदि से छुटकारे तो उनके सामने तुच्छ बेचारे हैं — ऐसा अभिप्राय है।
Viśvanātha Cakravartī
s1gloss
mokṣam eva mokṣa evāvadhir yeṣāṁ tān dharmārtha-kāmān apy ahaṁ na vṛṇe ||
mokṣaḥ evaprecisely liberation — liberation and nothing short of it eva stresses that mokṣa itself is the ceilingमोक्ष ही (चरम सीमा है)
mokṣaḥ eva avadhiḥ yeṣāṁthose things whose upper limit is liberation itself bahuvrīhi: 'having-mokṣa-as-their-limit'; unpacks the compound mokṣāvadhiजिनकी सीमा मोक्ष ही है (बहुव्रीहि — 'मोक्षावधि' समास का विग्रह)
tān dharma-artha-kāmānnamely those three — dharma, artha, and kāma acc.; the referent of the bahuvrīhiउन धर्म-अर्थ-काम को
apieven — even these concessive: not just liberation, but even its stepping-stonesभी (मोक्ष ही नहीं, उसकी सीढ़ियाँ भी)
ahaṁ na vṛṇeI do not ask for 1st sg.; main verbमैं नहीं माँगता
mokṣaḥ eva avadhiḥ yeṣāṁ tān — those whose very limit is liberation; dharmārtha-kāmān — that is, dharma, artha, kāma; api — even them; ahaṁ na vṛṇe — I do not choose
mokṣaḥ eva avadhiḥ yeṣāṁ — जिनकी सीमा मोक्ष ही है; tān dharma-artha-kāmān api — उन धर्म-अर्थ-काम को भी; ahaṁ na vṛṇe — मैं नहीं माँगता।
Viśvanātha reads 'mokṣāvadhi' as one compound describing a group: 'those things whose upper limit is liberation itself.' What group? Dharma, artha, and kāma — the three worldly aims that all top out at liberation. So he takes the single word mokṣāvadhi to mean the whole ladder of ordinary goals capped by mokṣa, and has the speaker say: even those I do not ask for. Note this differs from Mukunda: for Viśvanātha the one word mokṣāvadhi already means the three aims; he does not make it a separate 'endpoint of mokṣa.'
विश्वनाथ 'मोक्षावधि' को बहुव्रीहि समास मानते हैं: जिनकी चरम सीमा मोक्ष ही है, उन धर्म-अर्थ-काम को भी मैं नहीं माँगता।
bahuvrīhi: a compound naming something by a quality it has — 'mokṣa-avadhi' = 'that which has mokṣa as its limit,' just as 'blue-necked' names the peacock by its blue neck rather than naming the neck. Applied here: the compound points not to liberation itself but to the pursuits (dharma-artha-kāma) whose ceiling is liberation.
बहुव्रीहि: वह समास जो किसी वस्तु का नाम उसके किसी गुण से रखता है — 'मोक्षावधि' = 'जिसकी सीमा मोक्ष है', जैसे 'नीलकण्ठ' मोर को उसके नीले कण्ठ से नाम देता है, कण्ठ का नाम नहीं। यहाँ लागू करने पर: यह समास मोक्ष की ओर नहीं, बल्कि उन (धर्म-अर्थ-काम रूप) पुरुषार्थों की ओर संकेत करता है जिनकी चरम सीमा मोक्ष है।
← 1.2.431.2.45 →