Premabase · Bhakti-rasāmṛta-sindhu · Vibhāga 1 · Laharī 2
Show
SanskritHindiEnglish
Study decode
Phrases
Script
IASTदेवनागरीবাংলা
Commentary
JīvaMukunda-dāsaViśvanātha
BRS 1.2.46-48
← 1.2.451.2.49 →
hayaśīrṣīya-śrī-nārāyaṇa-vyūha-stave ca—
na dharmaṁ kāmam arthaṁ vā mokṣaṁ vā varadeśvara |
prārthaye tava pādābje dāsyam evābhikāmaye ||
tatraiva—
punaḥ punar varān ditsur viṣṇur muktiṁ na yācitaḥ |
bhaktir eva vṛtā yena prahlādaṁ taṁ namāmy ahaṁ ||
yadṛcchayā labdham api viṣṇor dāśarathes tu yaḥ |
naicchan mokṣaṁ vinā dāsyaṁ tasmai hanumate namaḥ ||quoted · hayaśīrṣīya-śrī-nārāyaṇa-vyūha-stave ca
The verse — decoded
L1invocation
na dharmaṁ kāmam arthaṁ vā mokṣaṁ vā varadeśvara |
na dharmaṁnot dharma (righteous merit) — I do not ask for itन धर्म को (नहीं माँगता)
kāmamnor kāma (pleasure, enjoyment)न काम (भोग) को
arthaṁ vānor wealth either vā = orअथवा अर्थ (धन) को
mokṣaṁ vānor even liberation vā = orअथवा मोक्ष को
varada-īśvaraO Lord who grants boons vocativeहे वर देनेवाले प्रभु! (सम्बोधन)
vara-da-īśvara — O boon-granting Lord; na dharmaṁ — not dharma; (na) kāmam — nor pleasure; arthaṁ vā — nor wealth; mokṣaṁ vā — nor liberation (do I ask).
varada-īśvara — हे वर देनेवाले प्रभु; na dharmaṁ — न धर्म को; kāmam — न काम को; arthaṁ vā — न अर्थ को; mokṣaṁ vā — न मोक्ष को (माँगता हूँ)
O Lord who grants every boon, I do not ask you for dharma. I do not ask for pleasure, nor for wealth, nor even for liberation. This is Prahlāda speaking, refusing all four of the usual human goals in turn.
हे वरदायक प्रभु! मैं आपसे न धर्म माँगता हूँ, न काम, न अर्थ, और न मोक्ष।
L2invocation
prārthaye tava pādābje dāsyam evābhikāmaye ||
prārthaye(these) I do (not) beg for 1st sg., carrying the na from L1(इनकी) प्रार्थना नहीं करता — यहाँ L1 का 'न' चलता है
tava pāda-abjeat your lotus feet locativeआपके चरण-कमलों में
dāsyam evaservice alone — that and nothing else eva = onlyकेवल दास्य (सेवा) की ही
abhikāmayeis what I long for 1st sg.अभिलाषा करता हूँ
(tāni) na prārthaye — those I do not beg for; tava pāda-abje — at your lotus feet; dāsyam eva — service alone; abhikāmaye — I long for.
prārthaye — मैं (धर्मादि की) प्रार्थना नहीं करता; tava pāda-abje — आपके चरण-कमलों में; dāsyam eva — केवल दास्य की ही; abhikāmaye — कामना करता हूँ
Those four goals I do not beg for. What I long for is one thing only: to serve at your lotus feet. The word eva locks it down — service alone, nothing beside it.
मैं इनकी प्रार्थना नहीं करता। आपके चरण-कमलों में मैं केवल दास्य की ही कामना करता हूँ।
L3invocation
punaḥ punar varān ditsur viṣṇur muktiṁ na yācitaḥ |
punaḥ punaḥagain and againबार-बार
varān ditsuḥwanting to give boons ditsu = desiderative of dā, 'eager to give'वर देने को उत्सुक
viṣṇuḥViṣṇu — (note the nominative; the commentary turns on this) prathamā / nominativeविष्णु (कर्ता — प्रथमा)
muktiṁfor liberation accusative, object of 'begged'(उनसे) मुक्ति — कर्म
na yācitaḥwas not begged passive past participleनहीं माँगी गई (कर्मवाच्य)
punaḥ punaḥ — again and again; varān ditsuḥ — eager to give boons; viṣṇuḥ — Viṣṇu; muktiṁ — for liberation; na yācitaḥ — was not begged.
viṣṇuḥ — विष्णु, जो; punaḥ punaḥ — बार-बार; varān ditsuḥ — वर देने को उत्सुक थे; muktiṁ — (उनसे) मुक्ति; na yācitaḥ — नहीं माँगी गई
Viṣṇu, eager to give boons again and again, was not begged for liberation. Here Prahlāda is described from outside. Notice that 'Viṣṇu' stands in the nominative even though he is the one being begged — that oddity is exactly what all three commentators will explain.
विष्णु बार-बार वर देने को उत्सुक थे, फिर भी (प्रह्लाद ने) उनसे मुक्ति नहीं माँगी।
L4invocation
bhaktir eva vṛtā yena prahlādaṁ taṁ namāmy ahaṁ ||
bhaktiḥ evadevotion alone — and nothing else eva = only; nominative, the word the commentary debatesकेवल भक्ति ही (प्रथमा — वही शब्द जिस पर टीका विचार करती है)
vṛtāwas chosen, was asked for passive past participle of vṛ, 'to choose/request'वरण की गई / माँगी गई (कर्मवाच्य)
yenaby whom instrumental, the agentजिसके द्वारा (कर्ता — तृतीया)
prahlādaṁ taṁto that Prahlādaउस प्रह्लाद को
namāmi ahaṁI bowमैं नमस्कार करता हूँ
yena — by whom; bhaktiḥ eva — devotion alone; vṛtā — was chosen; taṁ prahlādaṁ — to that Prahlāda; ahaṁ namāmi — I bow.
yena — जिसके द्वारा; bhaktiḥ eva — केवल भक्ति ही; vṛtā — वरण की गई; taṁ prahlādaṁ — उस प्रह्लाद को; ahaṁ namāmi — मैं नमस्कार करता हूँ
By him devotion alone was chosen — he asked for bhakti and nothing else. To that Prahlāda I bow. Again eva rules out every alternative: not a boon, not liberation, only devotion.
जिसने केवल भक्ति का ही वरण किया, उस प्रह्लाद को मैं नमस्कार करता हूँ।
L5invocation
yadṛcchayā labdham api viṣṇor dāśarathes tu yaḥ |
yadṛcchayāspontaneously, unasked — of its own accord instrumental of mannerअनायास ही / स्वयमेव
labdham apithough obtained api = even/though, concessiveप्राप्त होने पर भी (यद्यपि प्राप्त)
viṣṇoḥfrom Viṣṇu ablative of sourceविष्णु से (जो स्रोत है — पञ्चमी)
dāśaratheḥ tunamely, the son of Daśaratha (Rāma) genitive in apposition to viṣṇoḥ; tu marks the shift to a new exampleअर्थात् दशरथ-पुत्र (राम) से; 'तु' नये उदाहरण की ओर मोड़ता है
yaḥwho — the one who relative, completed in L6जो (सम्बन्ध — L6 में पूरा)
yaḥ — who; viṣṇoḥ dāśaratheḥ — from Viṣṇu the son of Daśaratha; yadṛcchayā labdham api — even though (liberation) was obtained unasked; (naicchat — did not want, in L6).
yaḥ — जो (हनुमान); dāśaratheḥ viṣṇoḥ — दशरथ-पुत्र विष्णु (राम) से; yadṛcchayā labdham api — अनायास प्राप्त होने पर भी (मोक्ष को)
Now a second example. There was one who, though liberation came to him of its own accord, unasked, from Viṣṇu in the form of Rāma the son of Daśaratha — the sentence pauses here and finishes in the next line. The particle tu turns the page from Prahlāda to this new devotee.
राम रूपी विष्णु से मोक्ष अनायास ही प्राप्त होने पर भी, जो...
L6invocation
naicchan mokṣaṁ vinā dāsyaṁ tasmai hanumate namaḥ ||
na aicchatdid not want (it) imperfect of iṣ; completes yaḥ from L5नहीं चाहा (L5 के 'यः' को पूरा करता है)
mokṣaṁliberation accusative, the thing refusedमोक्ष को (जिसे ठुकराया)
vinā dāsyaṁwithout service — if it came without serving vinā + accusative = 'apart from'दास्य के बिना
tasmai hanumateto that Hanumān dativeउस हनुमान को (चतुर्थी)
namaḥhomageनमस्कार
yaḥ (L5) mokṣaṁ — who … liberation; vinā dāsyaṁ — without service; na aicchat — did not want; tasmai hanumate — to that Hanumān; namaḥ — homage.
yaḥ — जिसने; dāsyaṁ vinā — दास्य के बिना; mokṣaṁ na aicchat — मोक्ष नहीं चाहा; tasmai hanumate — उस हनुमान को; namaḥ — नमस्कार
He did not want liberation if it meant giving up service. Better to keep serving than to be liberated. To that Hanumān, homage. The point of both verses is one: a true devotee prizes service above even mokṣa.
जिसने दास्य के बिना मोक्ष नहीं चाहा, उस हनुमान को नमस्कार।
Commentary — decoded
Jīva Gosvāmī
s1gloss
viṣṇur na yācita iti duh-ādau gauṇa-karmaṇa eva viṣṇor vācyatvāt prathamā vibhaktir eva, vṛtety atra vṛṇoter api tad-āditve mukhya-karmaṇo bhakter uktatvam ārṣam ||
viṣṇuḥ na yācitaḥ ition the words 'Viṣṇu was not begged' iti flags the phrase under discussion'विष्णुर्न याचितः' — इस पद के विषय में ('इति' चर्चित पद को दिखाता है)
duh-ādauin the case of roots of the 'duh' group (duh, yāc, and the like — verbs that govern two objects) locative of domain'दुह्' आदि (द्विकर्मक) धातुओं के वर्ग में
gauṇa-karmaṇaḥ eva viṣṇoḥsince it is precisely the secondary object, namely Viṣṇu gauṇa-karman = the lesser of the two objects; genitive with vācyatvātगौण कर्म रूप विष्णु का ही (गौण कर्म = दो में से छोटा कर्म)
vācya-tvātbecause it is the one to be expressed (as grammatical subject in the passive) ablative of cause: 'because…'क्योंकि वही (कर्मवाच्य में) कहा जाता है
prathamā vibhaktiḥ evathe nominative case is used — and rightly so eva = exactly this, no faultप्रथमा विभक्ति ही (उचित है, कोई दोष नहीं)
vṛtā iti atraand here, on the word 'was chosen' iti atra = 'in this spot''वृता' — इस स्थल पर
vṛṇoteḥ apisince the root vṛ ('to choose/request') too genitive; api = as well as yāc'वृ' धातु का भी (याच् की भाँति)
tad-āditvewhen it likewise belongs to that same (two-object 'duh') group locative absolute: 'given that it belongs…'जब वह (वृ) भी उसी 'दुह्' वर्ग का हो
mukhya-karmaṇaḥ bhakteḥthe primary object, namely devotion mukhya-karman = the chief object; genitive with uktatvamमुख्य कर्म रूप भक्ति का (मुख्य कर्म = प्रधान कर्म)
uktatvamgets stated (as nominative, bhaktiḥ) uktatva = being expressedकहा जाना
ārṣamthis is an archaic, seer's usage ārṣa = license of the ṛṣis, not standard Pāṇinian formआर्ष है (ऋषि-प्रयोग, पाणिनीय नियम नहीं)
viṣṇuḥ na yācitaḥ iti — on 'Viṣṇu was not begged'; duh-ādau — with 'duh'-class two-object roots; gauṇa-karmaṇaḥ eva viṣṇoḥ vācyatvāt — because it is the secondary object, Viṣṇu, that is to be expressed; prathamā vibhaktiḥ eva — the nominative is correctly used; vṛtā iti atra — on 'was chosen' here; vṛṇoteḥ api tad-āditve — since vṛ too belongs to that same group; mukhya-karmaṇaḥ bhakteḥ uktatvam ārṣam — the primary object 'devotion' being expressed (as nominative) is a seer's archaism.
viṣṇuḥ na yācitaḥ iti — 'विष्णु नहीं माँगे गए' इस पद में; duh-ādau — दुह् आदि द्विकर्मक धातुओं में; gauṇa-karmaṇaḥ eva viṣṇoḥ vācyatvāt — गौण कर्म विष्णु के ही कर्मवाच्य में कहे जाने से; prathamā vibhaktiḥ eva — प्रथमा विभक्ति ही ठीक है; vṛtā iti atra — किन्तु 'वृता' में; vṛṇoteḥ api tad-āditve — यदि 'वृ' भी उसी वर्ग का हो; mukhya-karmaṇaḥ bhakteḥ uktatvam — तो मुख्य कर्म भक्ति का कहा जाना; ārṣam — आर्ष प्रयोग है
Jīva takes up 'Viṣṇu was not begged.' Verbs like yāc ('to beg') take two objects: what you beg FOR (liberation) and the person you beg (Viṣṇu). Grammar calls the person the secondary object, and here it is that secondary object, Viṣṇu, that gets put in the nominative in the passive — so the nominative is perfectly correct. Then, on 'devotion was chosen': the root vṛ ('to request') also takes two objects. But now it is the primary object, 'devotion,' that appears in the nominative. That is not the standard rule; Jīva calls it ārṣa, an archaic usage licensed by the seers.
'विष्णुर्न याचितः' में — दुह् आदि द्विकर्मक धातुओं में कर्मवाच्य में गौण कर्म ही कहा जाता है, इसलिए यहाँ गौण कर्म विष्णु के प्रथमा में आने में कोई दोष नहीं। परन्तु 'वृता' में, यदि 'वृ' भी उसी वर्ग का माना जाए, तो मुख्य कर्म भक्ति का प्रथमा में कहा जाना पाणिनीय नहीं, अपितु आर्ष प्रयोग है।
gauṇa-karman vs mukhya-karman (secondary vs primary object): with a two-object verb, one object is chief and one is subordinate. Homely example with 'ask': in 'he asks the teacher a question,' 'a question' is what is really asked (primary object) and 'the teacher' is only the person asked (secondary object). Standard Pāṇinian rule turns the PRIMARY object into the passive subject; here the commentators note the verse instead makes the SECONDARY one (Viṣṇu) the subject — hence the nominative — and treats the reverse case under vṛ as an archaism.
गौण कर्म बनाम मुख्य कर्म (द्विकर्मक धातु के दो कर्म): 'पूछना/माँगना' जैसी दो कर्मवाली क्रिया में एक कर्म प्रधान होता है और एक गौण। उदाहरण — 'वह गुरु से प्रश्न पूछता है' में जो वास्तव में पूछा जाता है वह 'प्रश्न' मुख्य कर्म है, और 'गुरु' केवल जिससे पूछा गया — गौण कर्म है। सामान्य पाणिनीय नियम मुख्य कर्म को ही कर्मवाच्य का कर्ता बनाता है; किन्तु यहाँ श्लोक गौण कर्म (विष्णु) को कर्ता बनाता है — इसीलिए प्रथमा — और 'वृ' के विपरीत स्थल को आर्ष (ऋषि-प्रयोग) मानता है।
Viśvanātha Cakravartī
s1gloss
: viṣṇur na yācita iti duh-āder gauṇa-karmaṇa eva viṣṇor uktatvāt prathamā |
viṣṇuḥ na yācitaḥ ition 'Viṣṇu was not begged' the phrase discussed; the leading ':' marks the lemma'विष्णुर्न याचितः' — चर्चित पद (आरम्भिक ':' लेम्मा को दिखाता है)
duh-ādeḥbecause the verb belongs to the 'duh' group of two-object roots ablative/genitive of cause'दुह्' आदि वर्ग का होने के कारण
gauṇa-karmaṇaḥ eva viṣṇoḥit is precisely the secondary object, Viṣṇu genitive with uktatvātगौण कर्म रूप विष्णु का ही
uktatvātbecause he is the one expressed (as subject in the passive) ablative of cause: 'because…'क्योंकि वही कहा जाता है
prathamāhence the nominative prathamā vibhakti understoodप्रथमा (विभक्ति — अध्याहृत)
viṣṇuḥ na yācitaḥ iti — on 'Viṣṇu was not begged'; duh-ādeḥ — since (the root) is of the 'duh' two-object class; gauṇa-karmaṇaḥ eva viṣṇoḥ uktatvāt — because it is precisely the secondary object, Viṣṇu, that is expressed; prathamā — the nominative (is used).
viṣṇuḥ na yācitaḥ iti — 'विष्णु नहीं माँगे गए' पद में; duh-ādeḥ — दुह् आदि वर्ग का होने के कारण; gauṇa-karmaṇaḥ eva viṣṇoḥ uktatvāt — गौण कर्म विष्णु के ही कहे जाने से; prathamā — प्रथमा विभक्ति (होती है)
Viśvanātha gives the same account of 'Viṣṇu was not begged.' The verb is of the two-object 'duh' class, and in the passive it is the secondary object — Viṣṇu, the one begged — that is expressed as subject. So Viṣṇu takes the nominative.
'विष्णुर्न याचितः' में — 'दुह्' आदि वर्ग का होने से यहाँ गौण कर्म विष्णु ही (कर्मवाच्य में) कहा जाता है, इसलिए प्रथमा विभक्ति हुई।
s2gloss
bhaktir eva, vṛtety atra dvitīya-karmaṇo’vivakṣitatvād eva mukhya-karmaṇo bhakter uktatvam ||
bhaktiḥ eva'devotion alone' — quoting the verse'भक्तिरेव' (श्लोक का उद्धरण)
vṛtā iti atraon 'was chosen,' here the spot under discussion'वृता' — इस स्थल पर
dvitīya-karmaṇaḥthe second object (the person, Viṣṇu) genitive; = the secondary object of vṛद्वितीय (गौण) कर्म का
avivakṣitatvāt evaprecisely because it is not intended to be expressed ablative of cause; eva stresses this is the whole reasonक्योंकि उसे कहने की विवक्षा ही नहीं ('एव' पूरे कारण पर बल देता है)
mukhya-karmaṇaḥ bhakteḥthe primary object, namely devotion genitive with uktatvamमुख्य कर्म रूप भक्ति का
uktatvamis what gets stated (in the nominative) uktatva = being expressedकहा जाना
bhaktiḥ eva vṛtā iti atra — on 'devotion alone was chosen' here; dvitīya-karmaṇaḥ avivakṣitatvāt eva — precisely because the second object is not meant to be expressed; mukhya-karmaṇaḥ bhakteḥ uktatvam — the primary object, devotion, is what is stated (as nominative).
bhaktiḥ eva vṛtā iti atra — 'भक्तिरेव वृता' इस स्थल पर; dvitīya-karmaṇaḥ avivakṣitatvāt eva — द्वितीय कर्म की विवक्षा न होने के ही कारण; mukhya-karmaṇaḥ bhakteḥ uktatvam — मुख्य कर्म भक्ति का कहा जाना (होता है)
On 'devotion alone was chosen,' Viśvanātha explains the nominative on bhaktiḥ. The verb vṛ has two objects, but here the second object — the person, Viṣṇu — is simply not meant to be expressed. Because that is set aside, it is the primary object, 'devotion,' that surfaces in the nominative. Unlike Jīva and Mukunda, he does not call this ārṣa; he grounds it directly in the speaker's not intending to state the second object.
'भक्तिरेव... वृता' में — द्वितीय (गौण) कर्म को कहने की विवक्षा न होने से ही यहाँ मुख्य कर्म भक्ति प्रथमा में कही गई है।
This is the same vivakṣā ('intent to express') principle as Mukunda's, applied to vṛ: with the second object of a two-object verb left unstated by intention, the primary object takes the nominative. Homely parallel with 'ask': from 'he was asked a question,' if you drop any wish to name the person asked, the thing asked — 'a question' — stands as the plain subject. Here 'devotion' is that surviving primary object.
यह वही 'विवक्षा' (कहने की इच्छा) का सिद्धान्त है जो मुकुन्द ने दिया, अब 'वृ' पर लगाया गया: द्विकर्मक धातु के दूसरे कर्म को जान-बूझकर न कहने पर मुख्य कर्म प्रथमा में आ जाता है। 'पूछना' से समानान्तर — 'उससे प्रश्न पूछा गया' में यदि पूछे जानेवाले व्यक्ति को नाम देने की कोई इच्छा न हो, तो पूछी गई वस्तु — 'प्रश्न' — ही सीधा कर्ता रह जाता है। यहाँ 'भक्ति' वही शेष रहा मुख्य कर्म है।
← 1.2.451.2.49 →