33. atha saṁkīrtanam—
nāma-līlā-guṇadīnām uccair-bhāṣā tu kīrtanam ||
tatra nāma-kīrtanam, yathā viṣṇu-dharme—
kṛṣṇeti maṅgalaṁ nāma yasya vāci pravartate |
bhasmībhavanti rājendra mahā-pātaka-koṭayaḥ ||quoted · 33. atha saṁkīrtanam
The verse — decoded
L1definition
nāma-līlā-guṇadīnām uccair-bhāṣā tu kīrtanam ||
nāma-līlā-guṇa-ādīnāmof the name, the pastimes, the qualities, and so on [of the Lord] genitive plural — the objects utteredनाम, लीला, गुण आदि का (जिनका उच्चारण किया जाता है)
uccaiḥout loud, aloudऊँचे स्वर से
bhāṣāthe speaking, the utteringबोलना, उच्चारण करना
tubut — marking this off from silent japaतो (यही)
kīrtanamis kīrtana (chanting)कीर्तन है
nāma-līlā-guṇa-ādīnām — of the name, pastimes, qualities, and so on; uccaiḥ bhāṣā — the loud uttering; tu — but (as distinct from japa); kīrtanam — is kīrtana.
nāma-līlā-guṇa-ādīnām — नाम, लीला, गुण आदि का; uccaiḥ — ऊँचे स्वर से; bhāṣā — उच्चारण करना; tu — तो; kīrtanam — कीर्तन (कहलाता) है।
Speaking out loud the Lord's name, his pastimes, his qualities, and the like — that is kīrtana (chanting). The little word tu ('but') sets it apart: kīrtana is the loud utterance, unlike japa, which is done softly to oneself. Note the word uccaiḥ, 'aloud' — a commentator below will hang a point on it.
नाम, लीला, गुण आदि का ऊँचे स्वर से उच्चारण करना — यही तो कीर्तन कहलाता है।
L2citation
kṛṣṇeti maṅgalaṁ nāma yasya vāci pravartate |
kṛṣṇa iti'Kṛṣṇa' — the name in the form of this very word"कृष्ण" — ऐसा (नाम)
maṅgalamauspicious, a blessingमंगलमय, कल्याणकारी
nāmanameनाम
yasyain whose — of the person in whoseजिसकी
vāciin the speech, on the mouth locative — where the name arisesवाणी में (जहाँ नाम उठता है)
pravartatecomes forth, starts up, is set goingप्रवृत्त होता है, चल पड़ता है
kṛṣṇa iti maṅgalam nāma — the auspicious name 'Kṛṣṇa'; yasya vāci — in whose speech; pravartate — comes forth.
kṛṣṇa iti — "कृष्ण" ऐसा; maṅgalam — मंगलमय; nāma — नाम; yasya — जिसकी; vāci — वाणी में; pravartate — प्रवृत्त होता है।
The auspicious name 'Kṛṣṇa' — the person on whose lips this name comes forth… The sentence is left hanging here; the next line completes it. The verb pravartate means the name 'starts up' or 'gets going' in his speech — and one commentator will read its prefix pra- as 'out loud.'
जिसकी वाणी में "कृष्ण" — यह मंगलमय नाम प्रवृत्त होता (चल पड़ता) है,
Why cited: Adduced as scriptural proof that even one utterance of Kṛṣṇa's name destroys unlimited sin — the concrete example behind the kīrtana definition.
क्यों उद्धृत: यह प्रमाण इसलिए दिया गया कि कृष्ण-नाम का एक बार उच्चारण भी असीम पाप नष्ट कर देता है — कीर्तन की परिभाषा के पीछे का मूर्त उदाहरण।
L3citation
bhasmībhavanti rājendra mahā-pātaka-koṭayaḥ ||
bhasmī-bhavantiare burnt to ashes, turn to ashभस्म हो जाते हैं
rāja-indraO king of kings — addressing the king being taught vocativeहे राजेन्द्र!
mahā-pātaka-koṭayaḥtens of millions of the very greatest sinsकरोड़ों महापातक
rāja-indra — O king of kings; mahā-pātaka-koṭayaḥ — millions of the gravest sins; bhasmī-bhavanti — turn to ashes.
rāja-indra — हे राजेन्द्र!; mahā-pātaka-koṭayaḥ — करोड़ों महापातक; bhasmī-bhavanti — भस्म हो जाते हैं।
…O king of kings, ten million of his gravest sins are burnt to ashes. This finishes the thought from the line before: the moment the name 'Kṛṣṇa' comes to a person's mouth, even his worst and countless sins are reduced to ash. The address 'O king of kings' (rājendra) shows the verse is spoken to a king.
हे राजेन्द्र! (उसके) करोड़ों महापातक भस्म हो जाते हैं।
Why cited: Scriptural proof that uttering Kṛṣṇa's name incinerates even the gravest, countless sins — the power the kīrtana definition points to.
क्यों उद्धृत: शास्त्र-प्रमाण कि कृष्ण-नाम का उच्चारण करोड़ों घोरतम पापों को भी भस्म कर देता है — वही शक्ति जिसकी ओर कीर्तन की परिभाषा संकेत करती है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
kṛṣṇeti maṅgalaṁ nāmety arcanavad eva vyākhyeyam |
kṛṣṇa iti maṅgalaṁ nāma itithe phrase 'Kṛṣṇeti maṅgalaṁ nāma' — the words quoted, taken up for comment"कृष्णेति मंगलं नाम" — यह (श्लोक)
arcana-vatjust as with arcana (deity worship) — the way that case was handled earlier -vat, 'like/as with'अर्चन के समान
evaexactly, precisely — in that very same wayही
vyākhyeyamis to be explained gerundive — 'should be explained'व्याख्या करनी चाहिए
kṛṣṇa iti maṅgalaṁ nāma iti — this quoted phrase; arcana-vat eva — exactly as in the case of arcana; vyākhyeyam — is to be explained.
kṛṣṇa iti maṅgalaṁ nāma iti — "कृष्णेति मंगलं नाम" इस श्लोक की; arcana-vat — अर्चन के समान; eva — ही; vyākhyeyam — व्याख्या करनी चाहिए।
The phrase 'Kṛṣṇeti maṅgalaṁ nāma' should be explained in just the same way we handled arcana (deity worship) earlier. That is: back there, one named item stood in for the whole class of worship; the same move applies here. Jīva is telling the reader to carry over that earlier treatment.
"कृष्णेति मंगलं नाम" इस श्लोक की व्याख्या अर्चन के समान ही करनी चाहिए।
arcana: in general Indian usage, 'ritual worship, honoring with offerings.' Here it points back to Rūpa's earlier discussion of arcana in this text, where naming one act stood for the whole practice — the pattern Jīva says to reuse.
अर्चन — सामान्य प्रयोग में "पूजा, उपचारों से सम्मान करना।" यहाँ यह रूप गोस्वामी के इसी ग्रन्थ में पहले किए गए अर्चन-विवेचन की ओर संकेत करता है, जहाँ एक ही क्रिया का नाम लेकर सम्पूर्ण साधना का बोध कराया गया था — जीव कहते हैं कि वही रीति यहाँ भी अपनानी चाहिए।
s2conclusion
tad etat prādhānyena nāmāntara-kīrtanam api jñeyam iti |
tat etatso, this — this present case, thereforeयह (जो कहा गया)
prādhānyenaby way of the chief instance — the name 'Kṛṣṇa' is named only as the leading example instrumental of mannerप्रधानता के कारण, मुख्य रूप से
nāma-antara-kīrtanamthe chanting of other names tooअन्य नामों का कीर्तन
apialso, as wellभी
jñeyamis to be understood [as included] gerundiveजानना चाहिए
iti— thus [ends the point]ऐसा (समझना चाहिए)
tat etat — so this; prādhānyena — by way of the chief example; nāma-antara-kīrtanam api — the chanting of other names also; jñeyam — is to be understood; iti — thus.
tat etat — यह; prādhānyena — प्रधानता के कारण; nāma-antara-kīrtanam — अन्य नामों का कीर्तन; api — भी; jñeyam — जानना चाहिए; iti — ऐसा।
So here too: the name 'Kṛṣṇa' is given only as the leading example. By naming just the foremost, the verse means the chanting of the Lord's other names as well. Those are to be understood as included. The word prādhānyena is the hinge — 'Kṛṣṇa' is cited pradhāna-fashion, as the chief case standing for all the rest.
यह जो कहा गया वह प्रधानता के कारण है; इससे अन्य नामों का कीर्तन भी (कीर्तन के अन्तर्गत) जानना चाहिए।
prādhānyena: 'by way of what is primary/chief.' A standard exegetical device — one names the foremost member of a class so that it represents the whole class; here 'Kṛṣṇa' represents every name of the Lord.
प्रधानता के कारण — अर्थात् जो मुख्य या प्रधान है, उसके द्वारा। यह व्याख्या की एक स्थापित रीति है — किसी वर्ग के सर्वप्रधान सदस्य का नाम लेकर उससे सम्पूर्ण वर्ग का बोध कराया जाता है; यहाँ "कृष्ण" भगवान के प्रत्येक नाम का प्रतिनिधित्व करता है।
s3conclusion
evam anyatrāpi ||
evamin this same wayइसी प्रकार
anyatraelsewhere — in other verses of the same kindअन्यत्र, और स्थानों पर
apitooभी
evam — in this way; anyatra api — elsewhere as well.
evam — इसी प्रकार; anyatra — अन्यत्र; api — भी।
And the same holds elsewhere too. Wherever a single name is cited like this, read it the same way — as the chief example standing for all the Lord's names. Jīva generalizes the rule beyond this one verse.
इसी प्रकार अन्यत्र भी (समझ लेना चाहिए)।
Mukunda-dāsa Gosvāmī
s1avataranika
kṛṣṇeti |
kṛṣṇa iti'Kṛṣṇeti…' — citing the verse's opening words to mark which verse he is commenting on
kṛṣṇa iti — [the verse beginning] 'Kṛṣṇa…'.
'Kṛṣṇeti…' — Mukunda quotes just the first word to flag which verse he is about to comment on. This is only the tag naming the verse; the comment itself follows in the next line.
s2gloss
pra ity uccaiḥ ||
pra itithe prefix pra- [in pravartate] — this particle
uccaiḥmeans 'out loud' — carries the sense 'aloud'
pra iti — the prefix pra-; uccaiḥ — means 'aloud'.
Mukunda picks out the prefix pra- in the verb pravartate ('comes forth') and says it means 'out loud.' This ties verse 146 back to the definition of kīrtana in the first line, where uccaiḥ, 'aloud,' was the key word. So the name doesn't merely arise on the lips — it is voiced aloud, which is what makes it kīrtana proper.
This is a grammatical gloss: the upasarga (verbal prefix) pra- is read as adding the force 'prominently, aloud,' so that pravartate = 'comes forth aloud,' matching uccaiḥ in the kīrtana definition.
Viśvanātha Cakravartī
s1conclusion
kṛṣṇeti prādhānyenenoktam |
kṛṣṇa itithe word 'Kṛṣṇa' [in the verse]"कृष्ण" — ऐसा (नाम)
prādhānyenaby way of the chief instance — cited only as the leading example instrumental of mannerप्रधानता से, मुख्य रूप से
uktamis stated, is said reading the source's prādhānyenena as prādhānyena + uktamकहा गया है
kṛṣṇa iti — the word 'Kṛṣṇa'; prādhānyena — by way of the chief example; uktam — is stated.
kṛṣṇa iti — "कृष्ण" ऐसा; prādhānyena — प्रधानता से; uktam — कहा गया है।
The word 'Kṛṣṇa' is stated only as the chief example. Viśvanātha makes the same point as Jīva: the name is named prādhānyena, as the foremost case standing for the rest. (The source here reads prādhānyenena, which carries a stray syllable; the intended text is prādhānyena uktam, 'is stated by way of the chief example.')
"कृष्ण" ऐसा नाम मुख्य उदाहरण के रूप में कहा गया है।
Source-text note: the segment as printed, prādhānyenenoktam, has a doubled -ena-; it is read as prādhānyena + uktam. The exegetical sense (prādhānyena, 'as the chief example') is identical to Jīva's.
मूल-पाठ टिप्पणी — मुद्रित रूप में यह अंश "प्राधान्येनेनोक्तम्" है, जिसमें "एन" दो बार आ गया है; इसे "प्राधान्येन + उक्तम्" पढ़ना चाहिए। व्याख्यात्मक अर्थ (प्राधान्येन, "मुख्य उदाहरण के रूप में") जीव के अर्थ से अभिन्न है।
s2conclusion
nāmāntara-kīrtanam api jñeyam |
nāma-antara-kīrtanamthe chanting of other namesअन्य नामों का कीर्तन
apitoo, as wellभी
jñeyamis to be understood [as included] gerundiveजानना चाहिए
nāma-antara-kīrtanam api — the chanting of other names too; jñeyam — is to be understood.
nāma-antara-kīrtanam — अन्य नामों का कीर्तन; api — भी; jñeyam — जानना चाहिए।
The chanting of the Lord's other names, too, is to be understood as meant. Because 'Kṛṣṇa' was named only as the chief example, the verse's promise extends to chanting his other names as well.
अन्य नामों का कीर्तन भी (इसी में) जानना चाहिए।
s3conclusion
evam anyatrāpi ||
evamin this same wayइसी प्रकार
anyatraelsewhere — in other verses of the same kindअन्यत्र, और स्थानों पर
apitooभी
evam — in this way; anyatra api — elsewhere as well.
evam — इसी प्रकार; anyatra — अन्यत्र; api — भी।
And the same holds elsewhere too — wherever a single name is cited this way, understand it as the chief example standing for all the Lord's names. Viśvanātha closes with the same generalization as Jīva.
इसी प्रकार अन्यत्र भी (समझ लेना चाहिए)।