28. sthāne gatiḥ |
sthānaṁ tīrthaṁ gṛhaṁ cāsya tatra tīrthe gatir yathā ||
purāṇāntare—
saṁsāra-maru-kāntāra-nistāra-karaṇa-kṣamau |
slāghyau tāv eva caraṇau yau hares tīrtha-gāminau ||
ālaye ca, yathā hari-bhakti-sudhodaye—
pravīśann ālayaṁ viṣṇor darśanārthaṁ subhaktimān |
na bhūyaḥ praviśen mātuḥ kukṣi-kārāgṛhaṁ sudhīḥ ||
29. parikramo, yathā tatraiva—
viṣṇuṁ pradakṣinī-kurvan yas tatrāvartate punaḥ |
tad evāvartanaṁ tasya punar nāvartate bhave ||quoted · purāṇāntare— / ālaye ca, yathā hari-bhakti-sudhodaye— / 29. parikramo, yathā tatraiva—
The verse — decoded
L1definition
28. sthāne gatiḥ |
28.the twenty-eighth aṅga [of sādhana-bhakti]अंग संख्या २८
sthāneto his place loc. as goal of motionस्थान की ओर (पवित्र स्थान को लक्ष्य करके)
gatiḥgoing — the practice of going thereगमन, जाना
28. — the twenty-eighth aṅga; sthāne gatiḥ — going to his place.
sthāne — पवित्र स्थान की ओर; gatiḥ — जाना।
The heading names the twenty-eighth limb: going to his place. What counts as "his place" the next line immediately defines — a holy tīrtha and his temple-home.
अठाईसवाँ अंग है — "स्थाने गतिः"। अर्थात् भगवान् के पवित्र स्थान की ओर जाना।
L2definition
sthānaṁ tīrthaṁ gṛhaṁ cāsya tatra tīrthe gatir yathā ||
sthānamthe word "place" (the category-term now being explained) nom., the term glossed"स्थान" शब्द (जिसका अर्थ बताया जा रहा है)
tīrthammeans a holy place, a place of pilgrimage nom., first gloss of sthānaतीर्थ (भगवान् से सम्बद्ध पवित्र तीर्थस्थान) — यह पहला अर्थ
gṛhamand a temple-home, the house where he is served nom., second gloss of sthānaगृह (भगवान् का धाम, मन्दिर) — यह दूसरा अर्थ
caand (joins the two senses) conjunctionऔर
asyaof him, i.e. of the Lord (Viṣṇu / Kṛṣṇa) gen.इसका (भगवान् का)
tatra tīrtheto that holy place loc. as goal of motionउस तीर्थ की ओर
gatiḥthe going, the pilgrimage nom. verbal nounजाना
yathāas in the following example (introducing the illustrative verses) correlative, "for instance"जैसे कि (उदाहरणार्थ)
asya — of the Lord; sthānam — the word "place"; tīrtham gṛham ca — means a holy place and a temple-home; tatra tīrthe gatiḥ — the going to that holy place; yathā — as in the following example.
asya sthānam — इस भगवान् का "स्थान"; tīrtham gṛham ca — तीर्थ और गृह (दो अर्थ); tatra tīrthe gatiḥ yathā — उनमें से तीर्थ की ओर जाना जैसे कि इस प्रकार है।
Here the heading-word "place" is being defined. The Lord's "place" means two things: a holy place of pilgrimage, and the temple-home where he lives and is served. The item illustrated now is going to that holy place. "For instance" then points ahead to the verses quoted as examples.
यहाँ भगवान् का "स्थान" दो प्रकार का है — तीर्थ और गृह (मन्दिर)। उसमें से तीर्थ की ओर जाना — इसका उदाहरण इस प्रकार है।
tīrtha: in general Sanskrit a ford or crossing-point of a river; here, by extension, a sacred pilgrimage site connected with the Lord.
"तीर्थ" का सामान्य अर्थ है नदी का घाट या पार उतरने का स्थान; यहाँ विस्तार से इसका अर्थ है भगवान् से सम्बद्ध पवित्र तीर्थस्थान।
L3citation
saṁsāra-maru-kāntāra-nistāra-karaṇa-kṣamau |
saṁsāra-maru-kāntārathe desert-wilderness that is material existence — saṁsāra pictured as a trackless, waterless desert the object crossedसंसाररूपी मरुभूमि के दुर्गम महाजंगल को (जिसे पार करना है)
nistāra-karaṇaof carrying one across it, of getting one safely over the action they performपार कराने के
kṣamauthe two are able, are equal to (doing this) nom. dual, predicate of caraṇauसमर्थ हैं वे दोनों (चरण)
caraṇau (from the next line) — those two feet; saṁsāra-maru-kāntāra-nistāra-karaṇa-kṣamau — are able to carry one across the desert-wilderness of material existence.
saṁsāra-maru-kāntāra-nistāra-karaṇa-kṣamau — संसाररूपी मरुस्थल के जंगल को पार कराने में समर्थ (वे दोनों चरण)।
This is the first quoted verse (it runs on into the next line). Material existence is pictured as a desert-wilderness — trackless and without water. Two feet, named in the next line, are said to be capable of one thing: carrying a person all the way across that desert to safety.
वे दोनों चरण संसाररूपी मरुभूमि के दुर्गम जंगल को पार कराने में समर्थ हैं।
Why cited: Quoted to illustrate "going to the Lord's holy place": the pilgrim's very feet are what ferry him across saṁsāra.
क्यों उद्धृत: "भगवान् के पवित्र स्थान की ओर जाने" को दिखाने के लिए उद्धृत — तीर्थयात्री के वे ही चरण उसे संसार से पार उतारते हैं।
kāntāra: a great forest or wilderness; joined here to maru (desert) it stresses how pathless and deadly saṁsāra is.
"कान्तार" का अर्थ है विशाल, दुर्गम वन; यहाँ इसे मरु (मरुभूमि) के साथ जोड़ने से यह प्रकट होता है कि संसार कितना अगम्य और प्राणघातक है।
L4citation
slāghyau tāv eva caraṇau yau hares tīrtha-gāminau ||
ślāghyauthe two are praiseworthy, worth extolling nom. dual, predicateश्लाघ्य हैं, प्रशंसनीय हैं (वे दोनों)
tau evathose two alone — precisely those and no others eva, restrictiveवे ही दोनों
caraṇauthe two feet nom. dual, subjectदोनों चरण
yauwhich two — (the feet) that rel. pron. dualजो (दोनों)
hareḥto Hari's, i.e. toward the Lord's gen., with tīrthaहरि (भगवान्) के
tīrtha-gāminaugo to the holy place — that walk to Hari's tīrtha nom. dual, rel. clause verbतीर्थ की ओर जाने वाले हैं
tau eva caraṇau — those two feet alone; ślāghyau — are praiseworthy; yau — which; hareḥ tīrtha-gāminau — go to Hari's holy place (and, from the previous line, are able to carry one across saṁsāra).
tau eva caraṇau ślāghyau — वे ही दोनों चरण श्लाघ्य हैं; yau hareḥ tīrtha-gāminau — जो हरि के तीर्थ की ओर जाते हैं।
This completes the first quoted verse. Those two feet — and only those — are the praiseworthy ones: namely the feet that walk to Hari's holy place. "Alone" is pointed: it is this going to the Lord's tīrtha that makes feet worth praising, because (from the previous line) such feet can carry a person across the desert of saṁsāra.
वे ही दोनों चरण प्रशंसनीय हैं जो हरि के तीर्थ की ओर जाते हैं।
Why cited: Scriptural example that pilgrimage to the Lord's place is what makes the very limbs used for it praiseworthy.
क्यों उद्धृत: शास्त्रीय उदाहरण कि भगवान् के स्थान की तीर्थयात्रा ही उन अंगों को श्लाघ्य बनाती है जो उसमें प्रयुक्त होते हैं।
L5citation
pravīśann ālayaṁ viṣṇor darśanārthaṁ subhaktimān |
praviśanas he enters, on entering pres. part., nom. sg.प्रवेश करता हुआ
ālayamthe abode, the temple acc., object of enteringआलय (मन्दिर) में
viṣṇoḥof Viṣṇu, i.e. Viṣṇu's temple gen., with ālayaविष्णु के
darśana-arthamfor the sake of darśana — in order to see (the Lord) acc. of purpose, "in order to"दर्शन के लिए
subhaktimāna person full of good devotion, the deeply devoted one nom. sg., subjectउत्तम भक्तिमान् (श्रेष्ठ भक्त)
subhaktimān — the deeply devoted person; viṣṇoḥ ālayam praviśan — entering Viṣṇu's temple; darśana-artham — in order to have darśana of him.
subhaktimān — श्रेष्ठ भक्त; viṣṇoḥ ālayam darśana-artham praviśan — विष्णु के मन्दिर में दर्शन के लिए प्रवेश करता हुआ।
This begins the second quoted verse (it finishes in the next line). The subject is a person full of devotion who walks into Viṣṇu's temple, and his purpose is stated: to take darśana — to come and see the Lord. What follows from this act is given in the next line.
श्रेष्ठ भक्त विष्णु के मन्दिर में दर्शन के लिए प्रवेश करता हुआ—
Why cited: Quoted to show the fruit of going to the Lord's temple-home (the second sense of "place").
क्यों उद्धृत: "स्थान" के दूसरे अर्थ — भगवान् के मन्दिररूपी गृह — की ओर जाने का फल दिखाने के लिए उद्धृत।
darśana: literally "seeing"; the act of coming before the deity to behold and be beheld by the Lord.
"दर्शन" का शाब्दिक अर्थ है "देखना"; यह भगवान् के सम्मुख आकर उन्हें देखने और उनके द्वारा देखे जाने का कर्म है।
L6citation
na bhūyaḥ praviśen mātuḥ kukṣi-kārāgṛhaṁ sudhīḥ ||
na bhūyaḥnot again, never once more negation + "again"फिर कभी नहीं
praviśetwould (have to) enter optative, main verbप्रवेश करे (नहीं करेगा)
mātuḥof a mother, into a mother's gen., with kukṣiमाता के
kukṣi-kārāgṛhamthe prison-house that is the womb — the belly-womb likened to a jail acc., object of praviśetगर्भरूपी कारागार में
sudhīḥthe wise one, the person of good sense nom. sg., in apposition to subhaktimānवह बुद्धिमान् (सुधी भक्त)
sudhīḥ (= subhaktimān of L4) — the wise, devoted person; na bhūyaḥ praviśet — would not enter again; mātuḥ kukṣi-kārāgṛham — the prison-house of a mother's womb.
sudhīḥ — वह बुद्धिमान् भक्त; mātuḥ kukṣi-kārāgṛham bhūyaḥ na praviśet — माता के गर्भरूपी कारागार में फिर कभी प्रवेश नहीं करता।
This finishes the second quoted verse. The reward for that darśana is stated: such a wise, devoted person never again has to enter "the prison-house of a mother's womb." The womb is pictured as a jail — being born again is like being locked up again. So darśana of Viṣṇu frees him from taking another birth.
वह बुद्धिमान् भक्त माता के गर्भरूपी कारागार में फिर कभी प्रवेश नहीं करता।
Why cited: Example that darśana of Viṣṇu ends rebirth — no more confinement in another womb.
क्यों उद्धृत: उदाहरण कि विष्णु का दर्शन पुनर्जन्म को समाप्त कर देता है — किसी दूसरे गर्भ में फिर बन्धन नहीं।
kārāgṛha: literally a prison or jail-house; here the mother's womb is called a jail to show that a fresh birth is fresh imprisonment in saṁsāra.
"कारागृह" का शाब्दिक अर्थ है जेल; यहाँ माता के गर्भ को कारागार कहा गया है, जिससे यह प्रकट हो कि नया जन्म संसार में नया बन्धन ही है।
L7citation
viṣṇuṁ pradakṣinī-kurvan yas tatrāvartate punaḥ |
viṣṇumViṣṇu (as the deity walked around) acc., object of the circumambulationविष्णु की (जिसकी प्रदक्षिणा होती है)
pradakṣiṇī-kurvanmaking pradakṣiṇā — walking around him keeping him on the right, circumambulating pres. part., nom. sg.प्रदक्षिणा करता हुआ
yaḥwhoever, the one who rel. pron., subjectजो (भक्त)
tatrathere, on that spot (in the temple, around the deity) adv. of placeवहाँ (उस स्थान पर)
āvartateturns round, comes round again (in the circling) pres., "turns / revolves"घूमता है, परिक्रमा करता है
punaḥagain, once more (completing each round) adv.बार-बार
yaḥ — whoever; viṣṇum pradakṣiṇī-kurvan — circumambulating Viṣṇu; tatra punaḥ āvartate — turns round there again (round after round).
yaḥ tatra viṣṇum pradakṣiṇī-kurvan punaḥ āvartate — जो वहाँ विष्णु की प्रदक्षिणा करता हुआ बार-बार घूमता है।
This begins the third quoted verse (it finishes in the next line). The subject is anyone who circumambulates Viṣṇu — walking around the deity keeping him on the right — and who "turns round there again," i.e. keeps coming round, circuit after circuit. The word āvartate ("turns round / revolves") is chosen deliberately; the next line plays on it.
जो भक्त वहाँ विष्णु की प्रदक्षिणा करता हुआ बार-बार घूमता है—
Why cited: Quoted to illustrate honoring the Lord at his place by circumambulation.
क्यों उद्धृत: भगवान् के स्थान पर प्रदक्षिणा द्वारा उनका सम्मान करने को दिखाने के लिए उद्धृत।
pradakṣiṇā: the rite of walking clockwise around a deity or sacred object, keeping it to one's right hand as a mark of respect.
"प्रदक्षिणा" वह विधि है जिसमें देवता या पवित्र वस्तु को अपने दाहिने हाथ की ओर रखते हुए घड़ी की दिशा में चारों ओर चला जाता है — यह आदरसूचक कर्म है।
L8citation
tad evāvartanaṁ tasya punar nāvartate bhave ||
tat evathat very (turning) — precisely that circling and nothing else eva, emphatic; picks up the act of L6वही (प्रदक्षिणारूपी घूमना ही)
āvartanamthe turning-round, the going-round (his act of circumambulating) nom., subjectघूमना, आवर्तन
tasyahis, of that person gen.उसका
punaḥagain, a second time adv.फिर
na āvartatehe does not revolve, does not come round again pres. + neg., main verbनहीं घूमता, नहीं लौटता
bhavein worldly existence, in the round of birth-and-death loc., "in saṁsāra"संसार (जन्म-मरण चक्र) में
tasya — his; tat eva āvartanam — that very turning-round (the circumambulation of L6) has this result: punaḥ bhave na āvartate — he does not revolve again in worldly existence.
tasya tat eva āvartanam — उसका वही आवर्तन (प्रदक्षिणा) ऐसा है (कि); punaḥ bhave na āvartate — वह फिर संसार में नहीं घूमता।
This completes the third quoted verse, and it turns on a word-play (śleṣa). The same root "āvart-" (to turn round) is used two ways. On the surface: the devotee keeps "turning round" the deity in circumambulation. The teaching: because of that very "turning-round," he never again "revolves" in bhava — the turning wheel of birth-and-death. So the small circles he walks around Viṣṇu end the great circle of rebirth: he circles the Lord, and therefore stops circling through saṁsāra.
उसका वही आवर्तन (प्रदक्षिणारूपी घूमना) ऐसा है कि वह फिर संसार में नहीं घूमता। यहाँ भक्त का देवता के चारों ओर घूमना और जीव का संसार-चक्र में घूमना — दोनों एक ही "आवर्तन" शब्द में गूँथ दिए गए हैं।
Why cited: Example clinching the point: worship at the Lord's place (here, circumambulation) stops one's revolving in saṁsāra.
क्यों उद्धृत: बात को निर्णायक रूप से सिद्ध करने वाला उदाहरण: भगवान् के स्थान पर उपासना (यहाँ प्रदक्षिणा) संसार में जीव के घूमने को रोक देती है।
āvartana / āvartate: from √vṛt, "to turn, revolve." Home sense — any turning or repetition; here it names both the devotee's circling of the deity and the soul's repeated revolving through rebirth (bhava-cakra), which the verse deliberately puns together.
"आवर्तन / आवर्तते" √वृत् (घूमना, फिरना) से बना है। मूल अर्थ है कोई भी घूमना या पुनरावृत्ति; यहाँ यह एक साथ दोनों को नाम देता है — भक्त का देवता के चारों ओर घूमना, और जीव का बार-बार जन्म लेकर भवचक्र में घूमना — श्लोक जान-बूझकर इन दोनों का श्लेष करता है।