37. atha naivedyāsvādo, yathā pādme—
naivedyam annaṁ tulasī-vimiśraṁ
vīśeṣataḥ pāda-jalena siktam |
yo’śnāti nityaṁ purato murāreḥ
prāpṇoti yajñāyuta-koṭi-puṇyam ||quoted · pādme
The verse — decoded
L1citation
naivedyam annaṁ tulasī-vimiśraṁ
naivedyamthe food that has been offered to the Deity nom./acc. sg.भगवान् को अर्पित नैवेद्य (भोग)
annamthe cooked food, the meal itself acc. sg., in appositionवही अन्न (उसी के समानाधिकरण में)
tulasī-vimiśrammixed together with tulasī leavesतुलसीदल से मिश्रित
naivedyam annam — the offered food, the meal; tulasī-vimiśram — mixed with tulasī.
naivedyam — भगवान् को अर्पित भोग; annam — वही अन्न; tulasī-vimiśram — तुलसीदल से मिला हुआ।
Here is the food that has been offered to the Deity. It is the meal itself, and it has tulasī leaves mixed into it.
भगवान् को अर्पित वह अन्न, जो तुलसीदल से मिश्रित है।
Why cited: Padma Purāṇa verse defining naivedya-āsvāda — tasting the Lord's food offering — as the act of devotion praised here.
क्यों उद्धृत: नैवेद्य-आस्वादन — भगवान् के भोग को चखना — जिस भक्ति-अंग की यहाँ प्रशंसा है, उसे परिभाषित करने वाला पद्मपुराण का वचन।
naivedya: in temple usage, the food presented to the Deity and then honored as prasāda; here it is the meal one eats.
नैवेद्य — मन्दिर की परम्परा में देवता को अर्पित किया गया भोजन, जो फिर प्रसाद रूप में सम्मानपूर्वक ग्रहण किया जाता है; यहाँ वह भोजन है जिसे व्यक्ति स्वयं खाता है।
L2citation
vīśeṣataḥ pāda-jalena siktam |
viśeṣataḥand above all, especially adverbविशेष रूप से
pāda-jalenawith the water from the Lord's feet instr. of meansभगवान् के चरणों के जल के द्वारा
siktamsprinkled, moistenedसिंचित (छिड़का हुआ)
viśeṣataḥ — especially; pāda-jalena — with the foot-water; siktam — sprinkled.
viśeṣataḥ — विशेष रूप से; pāda-jalena — भगवान् के चरणोदक से; siktam — सिंचित।
And above all, that food has been sprinkled with the water from the Lord's feet.
और विशेष रूप से भगवान् के चरणोदक से सिंचित।
Why cited: Continues the Padma Purāṇa verse — adds that the food is sprinkled with the Lord's foot-water, heightening its sanctity.
क्यों उद्धृत: पद्मपुराण के इसी वचन का शेष — जोड़ता है कि वह भोजन भगवान् के चरण-जल से सिंचित है, जिससे उसकी पवित्रता और बढ़ जाती है।
pāda-jala: the water used to bathe the Deity's feet, honored as sacred; "especially" marks this as the crowning feature.
पाद-जल — देवता के चरणों को स्नान कराया हुआ जल, जो पवित्र माना जाता है; "विशेषतः" इसे इसकी चरम विशेषता के रूप में दर्शाता है।
L3citation
yo’śnāti nityaṁ purato murāreḥ
yaḥthe person who nom. sg., correlativeजो (व्यक्ति) — यत् सम्बन्धवाची
aśnātieats pres. 3rd sg.खाता है
nityamevery day, regularly adverbनित्य (प्रतिदिन)
purat-ḥin front of, before adverbसामने
murāreḥof Murāri, i.e. before Kṛṣṇa (the enemy of the demon Mura) gen. governed by 'in front of'मुरारि (कृष्ण) के — "सामने" से शासित
yaḥ — who; aśnāti — eats; nityam — daily; murāreḥ purataḥ — in front of Murāri.
yaḥ — जो; aśnāti — खाता है; nityam — नित्य; purataḥ — सामने; murāreḥ — मुरारि (कृष्ण) के।
Whoever eats this food every day, in front of Murāri — that is, before Kṛṣṇa, who killed the demon Mura.
जो नित्य मुरारि (कृष्ण) के सामने (यह भोजन) खाता है।
Why cited: Names who receives the merit — one who eats this food daily in front of Murāri (Kṛṣṇa); the phrase 'purato murāreḥ' is what the three commentators will dispute.
क्यों उद्धृत: बताता है कि पुण्य किसे मिलता है — जो यह भोजन नित्य मुरारि (कृष्ण) के सामने खाता है; "पुरतो मुरारेः" यही पद तीनों टीकाकार विवाद का विषय बनाएँगे।
Murāri: "the foe of Mura," a name of Kṛṣṇa; the exact sense of "in front of" him is the whole point the commentaries take up.
मुरारि — "मुर का शत्रु", कृष्ण का एक नाम; उनके "सामने" का ठीक-ठीक अर्थ ही वह बिन्दु है जिसे टीकाएँ उठाती हैं।
L4citation
prāpṇoti yajñāyuta-koṭi-puṇyam ||
prāpṇotiobtains, gains pres. 3rd sg.प्राप्त करता है
yajña-ayuta-koṭi-puṇyamthe merit of ten thousand times ten million sacrificesअयुत-कोटि यज्ञों का पुण्य
prāpṇoti — he obtains; yajña-ayuta-koṭi-puṇyam — the merit of countless (a myriad crore) sacrifices.
prāpṇoti — प्राप्त करता है; yajña-ayuta-koṭi-puṇyam — अयुत-कोटि यज्ञों का पुण्य।
He gains the merit of countless sacrifices — a myriad times ten million of them.
वह अयुत-कोटि यज्ञों के बराबर पुण्य प्राप्त करता है।
Why cited: States the fruit of the act — the merit of countless sacrifices — which is why tasting the Lord's food ranks as a limb of devotion.
क्यों उद्धृत: कर्म का फल बताता है — असंख्य यज्ञों का पुण्य — इसीलिए भगवान् के भोग को चखना भक्ति का एक अंग गिना जाता है।
ayuta = ten thousand, koṭi = ten million; the pile-up of numbers just means "beyond counting."
अयुत = दस हजार, कोटि = एक करोड़; इन संख्याओं का ढेर केवल "अगणित" का द्योतक है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
murāreḥ purata iti lyap-lope pañcamī |
murāreḥ purataḥ itias for the words 'in front of Murāri'"मुरारेः पुरतः" यह पद
lyap-lopeonce you supply an elided absolutive (a dropped gerund) loc. absolute, 'when/once'ल्यप् (क्त्वा-प्रत्यय) का लोप होने पर
pañcamīthe case is really the ablative (the fifth case), not a genitive with 'in front of'(मुरारि में) पञ्चमी विभक्ति है
murāreḥ purataḥ iti — regarding 'in front of Murāri'; lyap-lope — when an absolutive has been dropped; pañcamī — [murāreḥ is] the ablative.
murāreḥ purataḥ iti — "मुरारेः पुरतः" यह पद; lyap-lope — ल्यप् का लोप मानने पर; pañcamī — पञ्चमी विभक्ति है।
Jīva takes up the phrase 'in front of Murāri.' He says a gerund has been left out of the sentence, and once you restore it, 'murāreḥ' is not a genitive going with 'in front of' — it is really an ablative. So the reading shifts: not 'before Murāri' but 'away from Murāri's [something],' which he explains next.
"मुरारेः पुरतः" में जब ल्यप्-प्रत्यय का लोप माना जाता है, तब मुरारि में पञ्चमी विभक्ति सिद्ध होती है।
lyap-lopa: the technique of positing a dropped gerund (in -ya) so that a nearby word can be construed in the case that gerund would govern — here the ablative 'from.'
ल्यप्-लोप — एक लुप्त ल्यबन्त (य-प्रत्ययान्त) क्त्वा का अध्याहार करने की विधि, जिससे समीपवर्ती पद उस विभक्ति में जोड़ा जा सके जिसे वह क्त्वा शासित करता — यहाँ अपादान की पञ्चमी।
s2gloss
puram antaḥ-puraṁ parityjyety arthaḥ |
puram'pura' here means the palace, the residence the supplied ablative stem"पुर" — अध्याहृत अपादान-पद
antaḥ-puramthat is, the inner apartments, the private living quartersअन्तःपुर (अर्थात्)
parityajyahaving left behind, having gone out from the elided absolutive now suppliedछोड़कर — अब अध्याहृत लुप्त क्त्वा
iti arthaḥthis is the meaningऐसा अर्थ है
puram — the residence; antaḥ-puram — i.e. the inner apartments; parityajya — having left; iti arthaḥ — this is the sense.
puram — "पुर"; antaḥ-puram — अर्थात् अन्तःपुर; parityajya — छोड़कर; iti arthaḥ — ऐसा अर्थ है।
Jīva supplies the missing word: 'pura' means the palace, specifically the inner apartments where one lives privately. So the restored sense is: 'having left the inner apartments.' On this reading the verse means the person eats after coming out of his private quarters — not literally facing the Deity.
"पुर" अर्थात् अन्तःपुर को छोड़कर — यही इसका अर्थ है।
s3reply
tad-agrato bhojana-niṣedhāt ||
tad-agrataḥright in front of him, that is directly before the Lordउसके (भगवान् के) सामने
bhojana-niṣedhātbecause eating there is forbidden abl. of reason, 'because'भोजन का निषेध होने के कारण
tad-agrataḥ — directly in front of the Lord; bhojana-niṣedhāt — because eating is prohibited.
tad-agrataḥ — उसके सामने; bhojana-niṣedhāt — भोजन का निषेध होने के कारण।
And here is why Jīva reads it that way: eating directly in front of the Lord is forbidden. Since you may not take your meal right before the Deity, 'purato murāreḥ' cannot mean 'facing Murāri'; it must mean 'having stepped out of the inner quarters.' The prohibition is what forces the ablative reading.
क्योंकि उसके (भगवान् के) सामने भोजन का निषेध है।
Mukunda-dāsa Gosvāmī
s1gloss
purata iti puram antaḥ-puraṁ parityjyety arthaḥ |
purataḥ itias for the word 'in front'
puram'pura' means the residence
antaḥ-puramthat is, the inner apartments
parityajyahaving left behind the supplied absolutive
iti arthaḥthis is the meaning
purataḥ iti — regarding 'in front'; puram antaḥ-puram — 'pura' is the inner apartments; parityajya — having left; iti arthaḥ — this is the sense.
Mukunda gives the same reading as Jīva. On the word 'in front,' he says 'pura' means the residence — the inner apartments — and the sense is 'having left the inner apartments.' He does not repeat the grammatical machinery; he just states the settled meaning.
s2reply
tad-agrato bhojana-niṣedhāt ||
tad-agrataḥdirectly in front of him, before the Lord
bhojana-niṣedhātbecause eating there is forbidden abl. of reason, 'because'
tad-agrataḥ — directly before the Lord; bhojana-niṣedhāt — because eating is prohibited.
Mukunda gives the same reason as Jīva: eating directly in front of the Lord is forbidden. That prohibition is why 'in front' has to be read as 'having left the inner apartments,' not 'facing the Deity.'
Viśvanātha Cakravartī
s1reply
murāreḥ purata iti pūrvaṁ tu bhagavad-agre tāmbūla-carvaṇam eva niṣiddham, na tu bhojana-sāmānyam iti jñeyam ||
murāreḥ purataḥ itias for the phrase 'in front of Murāri'"मुरारेः पुरतः" यह पद
pūrvam tubut in earlier times 'tu' marks the contrast with the other commentatorsपरन्तु पूर्व में (जो निषेध कहा गया, वह तो)
bhagavat-agrein front of the Lord loc., 'before'भगवान् के सामने
tāmbūla-carvaṇam evaonly the chewing of betel — that alone 'eva' restricts it to betel and nothing moreकेवल ताम्बूल-चर्वण ही
niṣiddhamwas what stood forbiddenनिषिद्ध है
na tu bhojana-sāmānyamand not eating in general 'na tu' rules out the broader prohibitionन कि सामान्य भोजन
iti jñeyamthis is to be understoodऐसा जानना चाहिए
murāreḥ purataḥ iti — on 'in front of Murāri'; pūrvam tu — but formerly; bhagavat-agre — before the Lord; tāmbūla-carvaṇam eva niṣiddham — only betel-chewing was forbidden; na tu bhojana-sāmānyam — not eating in general; iti jñeyam — thus it should be known.
murāreḥ purataḥ iti — "मुरारेः पुरतः" के विषय में; pūrvam tu — परन्तु पूर्व में (जो निषेध है); bhagavat-agre — भगवान् के सामने; tāmbūla-carvaṇam eva — केवल ताम्बूल-चर्वण ही; niṣiddham — निषिद्ध है; na tu bhojana-sāmānyam — न कि सामान्य भोजन; iti jñeyam — ऐसा जानना चाहिए।
Viśvanātha disagrees with the other two. He says: on the phrase 'in front of Murāri' — in earlier authorities, what was forbidden before the Lord was only the chewing of betel, and that alone. Eating in general was never forbidden. So there is no need to twist 'in front' into 'having left the inner apartments.' Read plainly, the verse means what it says: one eats the offered food right before Murāri. This is how it should be understood.
"मुरारेः पुरतः" के विषय में — परन्तु पूर्व में जो निषेध कहा गया, वह भगवान् के सामने केवल ताम्बूल-चर्वण का है, न कि सामान्य भोजन का; ऐसा जानना चाहिए।
tāmbūla: betel — the areca-nut-and-leaf preparation chewed after meals; Viśvanātha limits the old prohibition to this one item, leaving ordinary eating before the Deity permitted.
ताम्बूल — पान, भोजन के बाद चबाया जाने वाला सुपारी-और-पत्ते का योग; विश्वनाथ पुराने निषेध को केवल इसी एक वस्तु तक सीमित करते हैं, जिससे देवता के सामने सामान्य भोजन अनुमत रहता है।