L1citation
mānasenopacārena paricarya hariṁ sadā |
mānasena upacāreṇawith worship carried out in the mind instrumental of means; upacāra = the articles/acts of worshipमानसिक उपचार के द्वारा (मन में की जाने वाली पूजा की सामग्री और क्रियाओं से)
paricaryahaving served, having done the worship gerundसेवा करके
hariṁHari (the Lord) accusative, object of serviceहरि की (जिनकी सेवा हो रही है)
sadāalways, constantlyसदा, निरन्तर
hariṁ — Hari; mānasena upacāreṇa — with worship performed in the mind; sadā — constantly; paricarya — having served
mānasena upacāreṇa — मानसिक उपचार से; paricarya — सेवा करके; hariṁ — हरि की; sadā — निरन्तर
This is the mūla verse quoted from another Purāṇa. It says: they served Hari constantly, with worship carried out entirely in the mind. "Mental worship" here means the whole rite — bathing, dressing, offering food to the deity — done in imagination, not with physical hands.
मन के भीतर ही पूजा के उपचारों से निरन्तर हरि की सेवा करके —
Why cited: The verse-example of sevā-dhyāna: constant service to Hari performed mentally attains him directly.
क्यों उद्धृत: सेवा-ध्यान का उदाहरण-श्लोक: मन से की गई हरि की निरन्तर सेवा से उन्हें साक्षात् प्राप्त कर लिया जाता है।
upacāra: home sense in ritual manuals = the standard items of deity-worship (seat, water, food, lamp, etc.); here those same acts are performed mentally (mānasa).
'उपचार' शब्द का मूल अर्थ पूजा-विधि में देवता की पूजा की सामग्री और क्रियाएँ हैं — आसन, जल, नैवेद्य, दीप आदि; यहाँ वे ही क्रियाएँ मन में (मानस) की जाती हैं।
L2citation
pare vāṅ-manasā’gamyaṁ taṁ sākṣāt pratipedire ||
parethose elevated ones, the great devotees nominative plural; the subject 'they'वे (उत्कृष्ट जन)
vāk-manasā agamyaṁthe one who cannot be reached by speech or mind accusative; describes taṁवाणी और मन से जो अगम्य है, उसको
taṁhim (that same Hari) accusative objectउस (हरि) को
sākṣātdirectly, face to face, in personसाक्षात्, प्रत्यक्ष रूप से
pratipedirethey attained, they reached perfect 3rd person plural, middleप्राप्त कर लिया
pare — those great ones; vāk-manasā agamyaṁ taṁ — that Lord who is unreachable by word or mind; sākṣāt — directly; pratipedire — attained
pare — वे (जन); vāk-manasā agamyaṁ — वाणी-मन से अगम्य को; taṁ — उस हरि को; sākṣāt — साक्षात्; pratipedire — प्राप्त कर लिया
The verse continues: those great devotees attained him directly — the very Lord whom ordinary speech and mind can never reach. So although he is beyond word and thought, mental service brought them to him face to face. The point: the service was mental, yet the attainment was direct and real.
वाणी और मन से जो अगम्य है, उस हरि को वे जन साक्षात् प्राप्त कर लेते हैं।
Why cited: Scriptural proof that even the Lord who is beyond speech and mind is reached directly through mental service.
क्यों उद्धृत: शास्त्रीय प्रमाण कि जो प्रभु वाणी और मन से भी परे हैं, उन्हें भी मानसिक सेवा से साक्षात् प्राप्त किया जाता है।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
mānasenety atra brahma-vaivarta-kathā ca, yathā—pratiṣṭhāna-pure kaścid vipra āsīt |
mānasena iti atraon this verse beginning 'mānasena' iti marks the verse's opening word; atra = 'here, in connection with this''मानसेन' इस पद के प्रसंग में
brahma-vaivarta-kathā cathere is also a story from the Brahma-vaivarta Purāṇa ca = 'also', adding a second illustrationब्रह्मवैवर्त की कथा भी (एक और दृष्टान्त जोड़ते हुए)
yathāas follows, namelyजैसे
pratiṣṭhāna-purein the city of Pratiṣṭhāna locative of placeप्रतिष्ठान नगर में
kaścid vipraḥa certain brāhmaṇaकोई ब्राह्मण
āsītthere was, there lived past tenseथा
mānasena iti atra — on the 'mānasena' verse; brahma-vaivarta-kathā ca — there is also a Brahma-vaivarta story; yathā — namely; pratiṣṭhāna-pure — in Pratiṣṭhāna city; kaścid vipraḥ āsīt — a certain brāhmaṇa lived
mānasena iti atra — 'मानसेन' के प्रसंग में; brahma-vaivarta-kathā ca — ब्रह्मवैवर्त की कथा भी; yathā — जैसे; pratiṣṭhāna-pure — प्रतिष्ठान नगर में; kaścid vipraḥ — कोई ब्राह्मण; āsīt — था
Jīva introduces the illustration. He says: on this 'mānasena' verse there is also a story from the Brahma-vaivarta Purāṇa. It goes like this. In the city of Pratiṣṭhāna there once lived a certain brāhmaṇa.
'मानसेन' इस पद के प्रसंग में ब्रह्मवैवर्त की एक कथा भी है, जैसे — प्रतिष्ठान नगर में कोई ब्राह्मण था।
s2gloss
sa ca daridro’pi karmādhīnam ātmānaṁ manyamānaḥ śānta evāsīt |
sa ca daridraḥ apiand although he was poor api = 'even/although', concessiveवह यद्यपि दरिद्र था
karma-adhīnamas subject to (his past) karma, as being at the mercy of fate accusative predicate of ātmānamकर्म के अधीन (ऐसा)
ātmānaṁhimself accusative, object of 'considering'अपने आपको
manyamānaḥbecause he regarded, thinking of present middle participle, causal senseमानता हुआ (इसी कारण)
śāntaḥ eva āsīthe stayed perfectly calm, content eva = 'just, perfectly'शान्त ही रहता था
sa ca daridraḥ api — and though he was poor; ātmānaṁ — himself; karma-adhīnam — as bound by his own past deeds; manyamānaḥ — because he considered; śāntaḥ eva āsīt — he remained peaceful
sa ca daridraḥ api — वह यद्यपि दरिद्र था; karma-adhīnam — कर्म के अधीन; ātmānaṁ — अपने को; manyamānaḥ — मानता हुआ; śāntaḥ eva āsīt — शान्त ही रहता था
And though this brāhmaṇa was poor, he stayed completely calm. Why? Because he regarded himself as simply subject to his own past karma. He accepted his lot and was at peace with it.
वह यद्यपि दरिद्र था, तौभी अपने आपको कर्म के अधीन मानकर शान्त ही रहता था।
s3gloss
sa tu sarala-buddhiḥ kadācit viprendrāṇāṁ sadasi vaiṣṇavān dharmān śuśrāva |
sa tu sarala-buddhiḥhe, being a simple-hearted, straightforward man tu marks a new turn in the narrative; bahuvrīhi describing himवह तो सरल बुद्धि वाला (था)
kadācitone day, at some timeकिसी समय
viprendrāṇāṁ sadasiin an assembly of the best brāhmaṇas locative; viprendra = 'chief among vipras'श्रेष्ठ ब्राह्मणों की सभा में
vaiṣṇavān dharmānthe Vaiṣṇava practices, the duties of devotion to Viṣṇu accusative, object of 'heard'वैष्णव धर्मों को
śuśrāvahe heard perfect tenseसुना
sa tu sarala-buddhiḥ — he, simple-hearted; kadācit — one day; viprendrāṇāṁ sadasi — in an assembly of leading brāhmaṇas; vaiṣṇavān dharmān — the Vaiṣṇava duties; śuśrāva — heard
sa tu sarala-buddhiḥ — वह तो सरल बुद्धि वाला; kadācit — किसी समय; viprendrāṇāṁ sadasi — श्रेष्ठ ब्राह्मणों की सभा में; vaiṣṇavān dharmān — वैष्णव धर्मों को; śuśrāva — सुना
Now, this man was simple-hearted and trusting. One day, in an assembly of leading brāhmaṇas, he heard about the Vaiṣṇava duties — the practices of devotional service to Viṣṇu.
वह तो सरल बुद्धि वाला था; किसी समय श्रेष्ठ ब्राह्मणों की सभा में उसने वैष्णव धर्मों को सुना।
s4gloss
te ca dharmā manasāpi sidhyantīti śrutvā daridraḥ svayaṁ tathaivācaritum ārabdhavān |
te ca dharmāḥand these duties nominative, subject of the quoted teachingवे धर्म (तो)
manasā api sidhyantican be accomplished even by the mind alone api = 'even'; manasā instrumental of means — this is the key teaching he heardमन से भी सिद्ध हो जाते हैं
iti śrutvāhaving heard that iti closes the reported teachingऐसा सुनकर
daridraḥthe poor man nominative subjectउस दरिद्र (ब्राह्मण) ने
svayaṁhimself, on his ownस्वयं
tathā eva ācaritum ārabdhavānbegan to practice in exactly that way tathā eva = 'in just that same way'; inceptiveउसी प्रकार आचरण करना आरम्भ कर दिया
te ca dharmāḥ — and these duties; manasā api sidhyanti iti — 'are accomplished even by the mind', so; śrutvā — having heard; daridraḥ — the poor man; svayaṁ — himself; tathā eva — in just that way; ācaritum ārabdhavān — began to practice
te ca dharmāḥ — वे धर्म तो; manasā api sidhyanti — मन से भी सिद्ध हो जाते हैं; iti śrutvā — यह सुनकर; daridraḥ — उस दरिद्र ने; svayaṁ — स्वयं; tathā eva ācaritum ārabdhavān — उसी प्रकार आचरण करना आरम्भ किया
And he heard this key point: these duties can be carried out even by the mind alone. Hearing that, the poor man began, on his own, to practice worship in exactly that way — mentally.
'वे धर्म तो मन से भी सिद्ध हो जाते हैं' — यह सुनकर उस दरिद्र ने स्वयं उसी प्रकार आचरण करना आरम्भ कर दिया।
s5gloss
tataś ca godāvarī-snāna-pūrvakaṁ nitya-karma samāpya śānta-matir bhūtvā viviktāsanaḥ prāṇāyāmādi-karma-pūrvakaṁ sthirībhūya manasaivābhimatāṁ śrī-hari-mūrtiṁ sthāpayitvā svayaṁ dukūlādikaṁ paridhāya tāṁ praṇamya dṛḍhaṁ parikaraṁ baddhvā tat-sadanaṁ sammārjya tāṁ praṇamya rājata-sauvarṇa-ghaṭaiḥ sarveṣāṁ gaṅgādi-tīrthānāṁ jalam āhṛtya tathā nānā-paricaryā-dravyāṇy upānīya tadīyaṁ snapanādikam ārātrikāntaṁ mahārājopacāraṁ samāpya ca dinaṁ sukhātiśayam āpnuvann āsīt |
tataḥ caand then, after thatतदनन्तर
godāvarī-snāna-pūrvakaṁbeginning with a bath in the Godāvarī -pūrvakam = 'preceded by / after first doing'पहले गोदावरी में स्नान करके
nitya-karma samāpyahaving finished his daily religious duties gerundनित्यकर्म समाप्त करके
śānta-matiḥ bhūtvābecoming settled and calm in mind gerund of stateशान्त-चित्त होकर
vivikta-āsanaḥseated in a secluded spot bahuvrīhi describing himएकान्त आसन पर बैठा हुआ
prāṇāyāma-ādi-karma-pūrvakaṁafter first doing breath-control and the rest -pūrvakam againप्राणायाम आदि क्रिया पहले करके
sthirī-bhūyahaving made himself steady gerundस्थिर होकर
manasā eva abhimatāṁ śrī-hari-mūrtiṁ sthāpayitvāhaving set up, in the mind alone, the cherished deity-form of Śrī Hari manasā eva = 'by the mind only'; abhimatā = 'the beloved/chosen one'मन से ही अपनी अभीष्ट श्रीहरि की मूर्ति स्थापित करके
svayaṁ dukūla-ādikaṁ paridhāyahimself putting on fine silk garments and so on gerund; dukūla = fine clothस्वयं दुकूल (सूक्ष्म वस्त्र) आदि पहनकर
tāṁ praṇamyabowing to that form tāṁ = the mūrti; gerundउस (मूर्ति) को प्रणाम करके
dṛḍhaṁ parikaraṁ baddhvātying his waist-cloth firmly (girding himself for the work) gerundकसकर कमरबन्द बाँधकर
tat-sadanaṁ sammārjyasweeping clean the deity's room gerundउस (पूजा-)स्थान को झाड़-बुहारकर
tāṁ praṇamyabowing to her/that form againउस मूर्ति को (फिर) प्रणाम करके
rājata-sauvarṇa-ghaṭaiḥwith silver and gold pots instrumental of meansचाँदी और सोने के घड़ों से
sarveṣāṁ gaṅgā-ādi-tīrthānāṁ jalam āhṛtyafetching water from all the holy rivers, the Ganges and the rest gerundगंगा आदि सब तीर्थों का जल लाकर
tathā nānā-paricaryā-dravyāṇi upānīyaand likewise bringing the various articles of worship gerundतथा सेवा की नाना सामग्री लाकर
tadīyaṁ snapana-ādikam ārātrika-antaṁ mahā-rāja-upacāraṁ samāpya caand completing his worship of the Lord — from bathing him up to the ārati lamp — with the honors due to a great king ā...antam = 'up to and ending with'; mahārājopacāra = royal-scale serviceउन (हरि) का स्नान आदि से लेकर आरती तक का महाराज-जैसा उपचार पूर्ण करके
dinaṁ sukha-atiśayam āpnuvan āsīthe would pass the day gaining the greatest happiness present participle + āsīt = habitual pastदिन भर परम सुख पाता रहता था
tataḥ ca — and then; godāvarī-snāna-pūrvakaṁ nitya-karma samāpya — after a Godāvarī bath finishing his daily duties; śānta-matiḥ bhūtvā viviktāsanaḥ — becoming calm, seated apart; prāṇāyāmādi-karma-pūrvakaṁ sthirī-bhūya — steadying himself with breath-control etc.; manasā eva abhimatāṁ śrī-hari-mūrtiṁ sthāpayitvā — mentally installing the cherished Hari-form; svayaṁ dukūlādikaṁ paridhāya — dressing himself in fine silks; tāṁ praṇamya — bowing to it; dṛḍhaṁ parikaraṁ baddhvā — girding himself firmly; tat-sadanaṁ sammārjya — sweeping the shrine; tāṁ praṇamya — bowing again; rājata-sauvarṇa-ghaṭaiḥ ... jalam āhṛtya — fetching river-water in silver and gold pots; nānā-paricaryā-dravyāṇy upānīya — bringing the worship articles; tadīyaṁ snapanādikam ārātrikāntaṁ mahārājopacāraṁ samāpya — completing the royal-scale service from bath to ārati; dinaṁ sukhātiśayam āpnuvan āsīt — he would pass the day in supreme joy
tataḥ ca — तदनन्तर; godāvarī-snāna-pūrvakaṁ — गोदावरी में स्नान करके; nitya-karma samāpya — नित्यकर्म समाप्त करके; śānta-matiḥ bhūtvā — शान्त-चित्त होकर; vivikta-āsanaḥ — एकान्त आसन पर; prāṇāyāma-ādi-karma-pūrvakaṁ — प्राणायाम आदि करके; sthirī-bhūya — स्थिर होकर; manasā eva abhimatāṁ śrī-hari-mūrtiṁ sthāpayitvā — मन से ही अभीष्ट श्रीहरि-मूर्ति स्थापित करके; svayaṁ dukūla-ādikaṁ paridhāya — स्वयं दुकूल आदि पहनकर; tāṁ praṇamya — उसे प्रणाम करके; dṛḍhaṁ parikaraṁ baddhvā — कसकर कमरबन्द बाँधकर; tat-sadanaṁ sammārjya — पूजा-स्थान बुहारकर; tāṁ praṇamya — उसे प्रणाम करके; rājata-sauvarṇa-ghaṭaiḥ — चाँदी-सोने के घड़ों से; sarveṣāṁ gaṅgā-ādi-tīrthānāṁ jalam āhṛtya — सब तीर्थों का जल लाकर; tathā nānā-paricaryā-dravyāṇi upānīya — नाना सेवा-सामग्री लाकर; tadīyaṁ snapana-ādikam ārātrika-antaṁ mahā-rāja-upacāraṁ samāpya ca — स्नान से आरती तक महाराज-उपचार पूर्ण करके; dinaṁ sukha-atiśayam āpnuvan āsīt — दिन भर परम सुख पाता रहता था
Here is the whole mental worship, step by step. First he took a bath in the Godāvarī and finished his daily duties. He calmed his mind, sat in a secluded place, and steadied himself with breath-control. Then — all in the mind — he installed the cherished deity-form of Śrī Hari. He dressed himself in fine silks, bowed to the form, and tied his cloth firmly to get to work. He swept the shrine clean and bowed again. With silver and gold pots he fetched water from all the sacred rivers, the Ganges and the rest, and brought every article of worship. He served the Lord with the honors due a great king — bathing him, on through all the offerings, right up to the closing ārati lamp. Doing this, he would pass each day in the greatest happiness. Note: every one of these acts was performed in imagination, yet in full ritual detail.
तदनन्तर वह गोदावरी में स्नान करके नित्यकर्म समाप्त करता, शान्त-चित्त होकर एकान्त आसन पर बैठता, और प्राणायाम आदि से स्थिर होकर मन से ही अपनी अभीष्ट श्रीहरि की मूर्ति स्थापित करता। फिर स्वयं दुकूल आदि पहनकर उसे प्रणाम करता, कसकर कमरबन्द बाँधता, पूजा-स्थान बुहारता और मूर्ति को फिर प्रणाम करता। चाँदी-सोने के घड़ों में गंगा आदि सब तीर्थों का जल तथा सेवा की नाना सामग्री लाकर, स्नान से लेकर आरती तक महाराज-जैसा उपचार पूर्ण करके वह दिन भर परम सुख पाता रहता था।
s6gloss
tad evaṁ bahuṣu kāleṣu gateṣu kadācin manasaiva ghṛta-sahitaṁ paramānnaṁ nirmāya sauvarṇa-pātreṇa tad-bhojanārtham utthāpya sthitas taptatayā sphurite tasmin praviṣṭam aṅguṣṭha-yugalaṁ dagdhaṁ pratīyan hanta tad idaṁ duṣṭaṁ jātam iti duḥkhena tad dhitvā samādhi-bhaṅge’pi jāte dagdhāṅguṣṭhatayā bahir api pīḍito babhūva |
tat evaṁ bahuṣu kāleṣu gateṣuwhen in this way much time had passed locative absolute — 'when/once'इस प्रकार जब बहुत समय बीत गया
kadācitone dayकिसी दिन
manasā eva ghṛta-sahitaṁ parama-annaṁ nirmāyahaving prepared, in the mind alone, sweet rice rich with ghee gerund; paramānna = a fine milk-rice dishमन से ही घी सहित परमान्न (उत्तम खीर) बनाकर
sauvarṇa-pātreṇain a golden dish instrumentalसोने के पात्र में
tat-bhojana-artham utthāpyalifting it up to offer it as his food -artham = 'for the purpose of'; gerundउसे (हरि को) भोग लगाने के लिए उठाकर
sthitaḥas he stood there (holding it) nominative participleखड़ा रहा
taptatayā sphurite tasminwhen that dish flashed up piping hot locative absolute — 'when'; taptatā = its being hotजब वह (अन्न) गरम होने के कारण उबल उठा
praviṣṭam aṅguṣṭha-yugalaṁ dagdhaṁ pratīyanfeeling that the two thumbs he had dipped in got scalded present participle; aṅguṣṭha-yugala = pair of thumbsभीतर घुसे अपने दोनों अंगूठों को जलते हुए अनुभव करता हुआ
hanta tad idaṁ duṣṭaṁ jātam itithinking 'oh no, this has been spoiled!' hanta = exclamation of dismay; iti closes the thought'हाय, यह तो बिगड़ गया' — ऐसा (सोचकर)
duḥkhena tat hitvāin distress, dropping it gerund; duḥkhena instrumental of mannerदुःख से उसे (अन्न को) छोड़कर
samādhi-bhaṅge api jāteeven though his meditative absorption thereby broke locative absolute with api = 'even though'यद्यपि समाधि भंग हो गई
dagdha-aṅguṣṭhatayābecause his thumbs were burned instrumental of cause — 'on account of'जले हुए अंगूठों के कारण
bahiḥ api pīḍitaḥ babhūvahe came to be pained even outwardly, in his physical body bahiḥ = 'outside'; api = 'even'बाहर (शरीर में) भी पीड़ित हो गया
tat evaṁ bahuṣu kāleṣu gateṣu — when much time had thus passed; kadācit — one day; manasā eva ghṛta-sahitaṁ paramānnaṁ nirmāya — mentally preparing ghee-rich sweet rice; sauvarṇa-pātreṇa tad-bhojanārtham utthāpya sthitaḥ — standing, having lifted it in a golden dish to offer as food; taptatayā sphurite tasmin — when it flared up scalding hot; praviṣṭam aṅguṣṭha-yugalaṁ dagdhaṁ pratīyan — feeling his two dipped-in thumbs get burned; hanta tad idaṁ duṣṭaṁ jātam iti — 'alas, this is ruined!'; duḥkhena tad hitvā — in grief dropping it; samādhi-bhaṅge api jāte — though his absorption broke; dagdhāṅguṣṭhatayā — because of the burned thumbs; bahiḥ api pīḍitaḥ babhūva — he became pained even outwardly
tat evaṁ bahuṣu kāleṣu gateṣu — इस प्रकार बहुत समय बीत जाने पर; kadācit — किसी दिन; manasā eva ghṛta-sahitaṁ parama-annaṁ nirmāya — मन से ही घी-सहित खीर बनाकर; sauvarṇa-pātreṇa — सोने के पात्र में; tat-bhojana-artham utthāpya — भोग के लिए उठाकर; sthitaḥ — खड़ा रहा; taptatayā sphurite tasmin — वह गरम होकर उबलने पर; praviṣṭam aṅguṣṭha-yugalaṁ dagdhaṁ pratīyan — घुसे अंगूठों को जलते अनुभव करता हुआ; hanta tad idaṁ duṣṭaṁ jātam iti — 'हाय, यह बिगड़ गया' ऐसा; duḥkhena tat hitvā — दुःख से उसे छोड़कर; samādhi-bhaṅge api jāte — समाधि भंग होने पर भी; dagdha-aṅguṣṭhatayā — जले अंगूठों के कारण; bahiḥ api pīḍitaḥ babhūva — बाहर भी पीड़ित हो गया
This is the turning point of the story. After much time had passed this way, one day he mentally prepared sweet rice rich with ghee. He lifted it up in a golden dish to offer it, and stood there. Then the dish flashed up piping hot. He felt the two thumbs he had dipped in get scalded, and thought, 'Oh no — this is ruined!' In distress he dropped it. His meditation broke — yet, because his thumbs had been burned in the vision, he was actually left in pain even outwardly, in his physical body. The mental burn produced a real bodily wound: that is the whole force of the tale.
इस प्रकार बहुत समय बीत जाने पर किसी दिन उसने मन से ही घी सहित उत्तम खीर बनाई और सोने के पात्र में हरि को भोग लगाने के लिए उठाकर खड़ा हुआ। जब वह खीर गरम होकर उबल उठी, तो उसमें घुसे अपने दोनों अंगूठों को जलते हुए अनुभव करके 'हाय, यह तो बिगड़ गया' — ऐसा सोचकर दुःख से उसे छोड़ दिया। इससे यद्यपि समाधि भंग हो गई, तौभी जले अंगूठों के कारण वह बाहर शरीर में भी पीड़ित हो गया।
s7gloss
tad avadhāya vaikuṇṭhe samupaviṣṭena śrī-vaikuṇṭha-nāthena hasatā śrī-prabhṛtibhis tat-kāraṇaṁ pṛṣṭhena ca satāṁ taṁ sva-nikaṭaṁ vimānena ānayāmāse |
tat avadhāyataking note of this, becoming aware of it gerund; subject is Vaikuṇṭha-nāthaउस (घटना) को जानकर
vaikuṇṭhe samupaviṣṭenaby the one seated in Vaikuṇṭha instrumental (agent of the causative); locative of placeवैकुण्ठ में विराजमान (उन प्रभु के द्वारा)
śrī-vaikuṇṭha-nāthena hasatāby Śrī Vaikuṇṭha-nātha, who smiled instrumental agent; hasatā = 'smiling'हँसते हुए श्रीवैकुण्ठनाथ के द्वारा
śrī-prabhṛtibhiḥ tat-kāraṇaṁ pṛṣṭenaand who was asked its cause by Śrī (Lakṣmī) and the others instrumental passive participle agreeing with the Lord; śrī-prabhṛti = 'Lakṣmī etc.'जिनसे श्री (लक्ष्मी) आदि ने उसका कारण पूछा
ca satāṁ— and (this happens) to the saintly / by the good ambiguous; satāṁ genitive plural = 'of the good ones'और सतों (सज्जनों) का —
taṁhim (the brāhmaṇa) accusative object of 'brought'उस (ब्राह्मण) को
sva-nikaṭaṁto his own side, near himself accusative of goalअपने पास
vimānena ānayām āsahe had (the brāhmaṇa) brought by a celestial chariot causative perfect — 'caused to be brought'विमान से मँगवा लिया
tat avadhāya — noticing this; vaikuṇṭhe samupaviṣṭena śrī-vaikuṇṭha-nāthena hasatā — by the smiling Lord of Vaikuṇṭha seated there; śrī-prabhṛtibhiḥ tat-kāraṇaṁ pṛṣṭena — who was asked the reason by Lakṣmī and others; taṁ sva-nikaṭaṁ vimānena ānayām āsa — he had him brought near himself by a celestial chariot
tat avadhāya — उसे जानकर; vaikuṇṭhe samupaviṣṭena — वैकुण्ठ में विराजमान; śrī-vaikuṇṭha-nāthena hasatā — हँसते श्रीवैकुण्ठनाथ के द्वारा; śrī-prabhṛtibhiḥ tat-kāraṇaṁ pṛṣṭena — जिनसे लक्ष्मी आदि ने कारण पूछा; ca satāṁ — और सतों का; taṁ — उसे; sva-nikaṭaṁ — अपने पास; vimānena ānayām āsa — विमान से मँगवा लिया
Now the scene shifts to Vaikuṇṭha. The Lord of Vaikuṇṭha, seated there, noticed what had happened and smiled. Lakṣmī and the others asked him the reason for his smile. Then he had the brāhmaṇa brought to his own side by a celestial chariot. (The words 'and to the good ones' hint that this is how the Lord treats his sincere devotees.)
उस घटना को जानकर, वैकुण्ठ में विराजमान श्रीवैकुण्ठनाथ ने — जिन्हें हँसते देखकर लक्ष्मी आदि ने उसका कारण पूछा — उस ब्राह्मण को विमान द्वारा अपने पास मँगवा लिया।
s8conclusion
tathāvidhatayā darśayāmāse sva-nikaṭe yogyatayā sthāpayāmāseti ||
tathā-vidhatayā darśayām āsahe showed him (to the assembly) just as he was causative perfect — 'caused to be seen'; tathāvidha = 'of that very sort/condition'उसे उसी (जली हुई) दशा में दिखलाया
sva-nikaṭe yogyatayā sthāpayām āsaand installed him near himself in keeping with his fitness causative perfect — 'caused to be established'; yogyatā instrumental = 'according to his worthiness'उसकी योग्यता के अनुसार अपने पास स्थापित कर लिया
iti— so ends the story iti closes the narrativeइस प्रकार (कथा समाप्त)
tathā-vidhatayā darśayām āsa — he displayed him just as he was; sva-nikaṭe yogyatayā sthāpayām āsa — he established him at his own side according to his worthiness; iti — thus (ends the account)
tathā-vidhatayā darśayām āsa — उसी दशा में दिखलाया; sva-nikaṭe yogyatayā sthāpayām āsa — योग्यता के अनुसार अपने पास स्थापित किया; iti — इस प्रकार
Jīva closes the story. The Lord displayed the brāhmaṇa to all, just as he was — the burned thumb and all. And he gave him a place at his own side, fitting his worthiness. So ends the tale. The lesson stands: worship done purely in the mind is fully real, and it brings one directly to the Lord.
उसे उसी (जले अंगूठों वाली) दशा में दिखलाया और उसकी योग्यता के अनुसार अपने समीप स्थान दे दिया — इस प्रकार यह कथा है।
Mukunda-dāsa Gosvāmī
s1avataranika
mānasenety atra brahma-vaivarta-kathā ca, yathā—pratiṣṭhāna-pure kaścid vipra āsīt |
mānasena iti atraon this verse beginning 'mānasena' iti marks the opening word; atra = 'in this connection'
brahma-vaivarta-kathā cathere is also a story from the Brahma-vaivarta Purāṇa ca = 'also'
yathāas follows, namely
pratiṣṭhāna-purein the city of Pratiṣṭhāna locative
kaścid vipraḥa certain brāhmaṇa
āsītthere was, there lived
mānasena iti atra — on the 'mānasena' verse; brahma-vaivarta-kathā ca — there is also a Brahma-vaivarta story; yathā — namely; pratiṣṭhāna-pure kaścid vipraḥ āsīt — in Pratiṣṭhāna a certain brāhmaṇa lived
Mukunda introduces the same illustration. On this 'mānasena' verse there is also a story from the Brahma-vaivarta Purāṇa. It goes like this. In the city of Pratiṣṭhāna there once lived a certain brāhmaṇa. (This is word-for-word the same opening as Jīva's.)
s2gloss
sa ca daridro’pi kamrādhīnam ātmānaṁ manyamānaḥ śānta evāsīt |
sa ca daridraḥ apiand although he was poor api = concessive 'even/although'
karma-adhīnamas subject to (his own past) karma accusative predicate; here spelled 'kamrādhīnam', a scribal metathesis for karmādhīnam
ātmānaṁhimself accusative
manyamānaḥbecause he considered causal participle
śāntaḥ eva āsīthe stayed perfectly calm eva = 'just, perfectly'
sa ca daridraḥ api — and though poor; ātmānaṁ karma-adhīnam manyamānaḥ — regarding himself as bound by his karma; śāntaḥ eva āsīt — he remained calm
And though he was poor, he stayed completely calm — because he regarded himself as simply subject to his own past karma. (Mukunda's text prints 'kamrādhīna', a copyist's slip for 'karmādhīna', bound-by-karma.)
s3gloss
sa tu sarala-buddhiḥ kadācit viprendrāṇāṁ sadasi vaiṣṇavān dharmān śuśrāva |
sa tu sarala-buddhiḥhe, being simple-hearted and straightforward tu = turn in the narrative
kadācitone day
viprendrāṇāṁ sadasiin an assembly of the leading brāhmaṇas locative
vaiṣṇavān dharmānthe Vaiṣṇava duties accusative
śuśrāvahe heard
sa tu sarala-buddhiḥ — he, simple-hearted; kadācit viprendrāṇāṁ sadasi — one day in an assembly of chief brāhmaṇas; vaiṣṇavān dharmān śuśrāva — heard the Vaiṣṇava duties
This man was simple-hearted and trusting. One day, in an assembly of leading brāhmaṇas, he heard about the Vaiṣṇava duties — the practices of devotion to Viṣṇu. (Identical to Jīva's wording.)
s4gloss
te ca dharmā manasāpi sidhyantīti śrutvā daridraḥ svayaṁ tathaivācaritavān |
te ca dharmāḥand these duties nominative subject of the teaching
manasā api sidhyantican be accomplished even by the mind alone api = 'even'; the key teaching heard
iti śrutvāhaving heard that iti closes the reported point
daridraḥthe poor man
svayaṁhimself, on his own
tathā eva ācaritavānpracticed in exactly that way past active participle — 'he did practice'
te ca dharmāḥ manasā api sidhyanti iti śrutvā — hearing that these duties are accomplished even by the mind; daridraḥ svayaṁ tathā eva ācaritavān — the poor man himself practiced just so
And he heard the key point: these duties can be done even by the mind alone. Hearing that, the poor man himself set to practicing in exactly that way. (Where Jīva writes 'began to practice', Mukunda simply writes 'practiced'.)
s5gloss
tataś ca godāvarī-snāna-pūrvakaṁ nitya-karma samāpya śānta-matir bhūtvā viviktāsanaḥ prāṇāyāmādi-karma-pūrvakaṁ sthirībhūya manasaivābhimatāṁ hari-mūrtiṁ sthāpayitvā svayaṁ sukūlādikaṁ paridhāya dṛḍhaṁ parikaraṁ baddhvā tat-sadanaṁ saṁmārjya tāṁ praṇamya rājata-sauvarṇa-ghaṭaiḥ sarveṣāṁ gaṅgādi-tīrthānāṁ jalam āhṛtya tathā nānā-paricaryā-dravyāṇy upānīya tadīyaṁ snapanādikam ārātrikāntaṁ mahārājopacāraṁ samāpya dinaṁ dinaṁ sukhātiśayam āpnuvann āsīt |
tataḥ caand then
godāvarī-snāna-pūrvakaṁ nitya-karma samāpyaafter a bath in the Godāvarī, finishing his daily duties -pūrvakam + gerund
śānta-matiḥ bhūtvā viviktāsanaḥbecoming calm in mind and seated in a secluded spot gerund + bahuvrīhi
prāṇāyāma-ādi-karma-pūrvakaṁ sthirī-bhūyasteadying himself with breath-control and the rest -pūrvakam + gerund
manasā eva abhimatāṁ hari-mūrtiṁ sthāpayitvāinstalling in the mind alone the cherished form of Hari manasā eva; note Mukunda drops the honorific 'śrī' before hari-mūrti
svayaṁ sukūla-ādikaṁ paridhāyahimself putting on fine garments and so on gerund; here 'sukūla' for Jīva's 'dukūla' — both = fine cloth
dṛḍhaṁ parikaraṁ baddhvāgirding his waist-cloth firmly gerund; Mukunda omits the intervening 'bowing to that form' that Jīva has here
tat-sadanaṁ saṁmārjyasweeping clean the deity's room gerund
tāṁ praṇamyabowing to that form gerund
rājata-sauvarṇa-ghaṭaiḥ sarveṣāṁ gaṅgā-ādi-tīrthānāṁ jalam āhṛtyawith silver and gold pots fetching water from all the holy rivers, Ganges and the rest instrumental + gerund
tathā nānā-paricaryā-dravyāṇi upānīyaand likewise bringing the various worship articles gerund
tadīyaṁ snapana-ādikam ārātrika-antaṁ mahā-rāja-upacāraṁ samāpyacompleting the royal-scale service to the Lord, from his bath up to the ārati lamp ā...antam = 'ending with'
dinaṁ dinaṁ sukha-atiśayam āpnuvan āsītday after day he would attain the greatest happiness dinaṁ dinaṁ = 'day by day', reduplicated; habitual past
tataḥ ca godāvarī-snāna-pūrvakaṁ nitya-karma samāpya — then, after a Godāvarī bath, finishing his daily duties; śānta-matiḥ bhūtvā viviktāsanaḥ — calm and seated apart; prāṇāyāmādi-karma-pūrvakaṁ sthirī-bhūya — steadied by breath-control; manasā eva abhimatāṁ hari-mūrtiṁ sthāpayitvā — mentally installing the cherished Hari-form; svayaṁ sukūlādikaṁ paridhāya — dressing in fine cloth; dṛḍhaṁ parikaraṁ baddhvā — girding firmly; tat-sadanaṁ saṁmārjya — sweeping the shrine; tāṁ praṇamya — bowing; rājata-sauvarṇa-ghaṭaiḥ ... jalam āhṛtya — fetching river-water in silver and gold pots; nānā-paricaryā-dravyāṇy upānīya — bringing worship articles; tadīyaṁ snapanādikam ārātrikāntaṁ mahārājopacāraṁ samāpya — completing royal-scale service from bath to ārati; dinaṁ dinaṁ sukhātiśayam āpnuvan āsīt — day after day he attained supreme joy
Mukunda gives the same mental-worship sequence. Then, after bathing in the Godāvarī and finishing his daily duties, he calmed his mind and sat apart, steadying himself with breath-control. All in the mind, he installed the cherished form of Hari. He dressed in fine garments and tied his cloth firmly to get to work. He swept the shrine and bowed to the form. With silver and gold pots he fetched water from all the sacred rivers, the Ganges and the rest, and brought every article of worship. He served the Lord with royal honors — from bathing him up to the closing ārati. Day after day he attained the greatest happiness. (Two small differences from Jīva: Mukunda writes 'sukūla' for 'dukūla' and repeats 'dinaṁ dinaṁ', day after day.)
s6gloss
tad evaṁ bahuṣu kāleṣu gateṣu kadācin manasaiva ghṛta-sahitaṁ paramānnaṁ nirmāya sauvarṇa-pātreṇa tad-bhojanārtham utthāpya sthitas taptatayā sphurite tasmin praviṣṭam aṅguṣṭha-yugalaṁ dagdhaṁ pratīyan, “hanta tad idaṁ duṣṭaṁ jātam” iti duḥkhena tad dhitvā samādhi-bhaṅge’pi jāte dagdhāṅguṣṭhatayā bahir api pīḍito babhūva |
tat evaṁ bahuṣu kāleṣu gateṣuwhen in this way much time had passed locative absolute — 'when'
kadācitone day
manasā eva ghṛta-sahitaṁ parama-annaṁ nirmāyahaving prepared in the mind alone sweet rice rich with ghee gerund
sauvarṇa-pātreṇa tat-bhojana-artham utthāpya sthitaḥstanding, having lifted it in a golden dish to offer as food -artham = 'for'; participle
taptatayā sphurite tasminwhen that dish flared up scalding hot locative absolute
praviṣṭam aṅguṣṭha-yugalaṁ dagdhaṁ pratīyanfeeling that the two thumbs he had dipped in got burned participle
hanta tad idaṁ duṣṭaṁ jātam itithinking, 'alas, this has been spoiled!' Mukunda sets this off with quotation marks; hanta = cry of dismay
duḥkhena tat hitvāin distress dropping it gerund
samādhi-bhaṅge api jātethough his meditative absorption thereby broke locative absolute + api = 'even though'
dagdha-aṅguṣṭhatayābecause his thumbs were burned instrumental of cause
bahiḥ api pīḍitaḥ babhūvahe came to be pained even outwardly, in the body bahiḥ = 'externally'; api = 'even'
tat evaṁ bahuṣu kāleṣu gateṣu kadācit — when much time had thus passed, one day; manasā eva ghṛta-sahitaṁ paramānnaṁ nirmāya — mentally making ghee-rich sweet rice; sauvarṇa-pātreṇa tad-bhojanārtham utthāpya sthitaḥ — standing after lifting it in a golden dish to offer; taptatayā sphurite tasmin — when it flared up hot; praviṣṭam aṅguṣṭha-yugalaṁ dagdhaṁ pratīyan — feeling the dipped-in thumbs burn; 'hanta tad idaṁ duṣṭaṁ jātam' iti — 'alas, this is ruined!'; duḥkhena tad hitvā — dropping it in grief; samādhi-bhaṅge api jāte — though the absorption broke; dagdhāṅguṣṭhatayā bahir api pīḍitaḥ babhūva — because of the burned thumbs he was pained even outwardly
The turning point, told the same way. After much time, one day he mentally prepared sweet rice rich with ghee. He lifted it in a golden dish to offer, and stood there. Then it flared up piping hot. He felt the two thumbs he had dipped in get scalded and thought, 'Alas, this is ruined!' In grief he dropped it. His meditation broke — yet because his thumbs had been burned in the vision, he was left in real pain even outwardly, in his body. (Mukunda's only difference is that he encloses the man's cry in quotation marks.)
s7gloss
tad avadhāya vaikuṇṭhe samupaviṣṭena śrī-vaikuṇṭha-nāthena hasatā śrī-prabhṛtibhis tat-kāraṇaṁ pṛṣṭhena ca satāṁ taṁ sva-nikaṭaṁ vimānenānināya |
tat avadhāyataking note of this gerund; subject is the Lord
vaikuṇṭhe samupaviṣṭena śrī-vaikuṇṭha-nāthena hasatāby the smiling Lord of Vaikuṇṭha, seated in Vaikuṇṭha instrumental agent + locative
śrī-prabhṛtibhiḥ tat-kāraṇaṁ pṛṣṭenawho was asked its cause by Lakṣmī and the others instrumental participle agreeing with the Lord
ca satāṁ— and (so it goes) with / for the saintly satāṁ genitive plural = 'of the good ones'
taṁ sva-nikaṭaṁhim, to his own side accusative + goal
vimānena anināyahe brought by a celestial chariot causative aorist — 'caused to be brought'; Mukunda's finite form for Jīva's 'ānayām āsa'
tat avadhāya — noticing this; vaikuṇṭhe samupaviṣṭena śrī-vaikuṇṭha-nāthena hasatā — by the smiling Vaikuṇṭha-lord seated there; śrī-prabhṛtibhiḥ tat-kāraṇaṁ pṛṣṭena — asked the reason by Lakṣmī and others; taṁ sva-nikaṭaṁ vimānena anināya — he had him brought to his side by a chariot
The scene shifts to Vaikuṇṭha, told as before. The smiling Lord of Vaikuṇṭha, seated there, noticed what had happened. Lakṣmī and the others asked him the reason. And — as happens with the Lord's sincere devotees — he had the brāhmaṇa brought to his side by a celestial chariot. (Mukunda uses the plain past 'anināya' where Jīva used the periphrastic 'ānayām āsa'.)
s8conclusion
tathāvidhatayā darśayāmāsa sva-nikaṭa-yogyatayā sthāpayāmāsa ceti ||
tathā-vidhatayā darśayām āsahe showed him just as he was causative perfect — 'caused to be seen'
sva-nikaṭa-yogyatayā sthāpayām āsaand installed him in a place fit for being near himself instrumental of manner; Mukunda compounds 'sva-nikaṭa-yogyatā' as one word
ca iti— and so (the story ends) ca joins the two verbs; iti closes
tathā-vidhatayā darśayām āsa — he displayed him just as he was; sva-nikaṭa-yogyatayā sthāpayām āsa ca — and established him according to his fitness for a place at his side; iti — thus (ends)
Mukunda closes the same way. The Lord displayed the brāhmaṇa just as he was, burned thumb and all, and gave him a place fitting his worthiness to be at his side. So ends the tale. (Mukunda binds the two closing verbs with 'ca' and compounds 'a place fit for nearness to himself' into one word.)
Viśvanātha Cakravartī
s1gloss
pare bhaktāḥ |
parethe word 'pare' (in the mūla) means the verse's word being glossed'परे' (श्लोक का जो पद व्याख्या के लिए लिया गया है)
bhaktāḥthe devotees nominative plural, the gloss-wordअर्थात् भक्त लोग
pare — [the verse-word] 'the elevated ones'; bhaktāḥ — means 'the devotees'
pare — 'परे' पद का अर्थ; bhaktāḥ — भक्त लोग
Viśvanātha begins with a one-word gloss on the mūla. He explains that 'pare' in the verse — 'the elevated / higher ones' — means the devotees. So the verse-line reads: 'the devotees attained him directly.' Only Viśvanātha adds this gloss; Jīva and Mukunda go straight to the story.
श्लोक में 'परे' का अर्थ है — भक्त लोग।
s2avataranika
mānasenety atra brahma-vaivarta-kathā ca, yathā—pratiṣṭhāna-pure kaścid vipra āsīt |
mānasena iti atraon this verse beginning 'mānasena' iti marks the opening word; atra = 'in this connection''मानसेन' इस पद के प्रसंग में
brahma-vaivarta-kathā cathere is also a story from the Brahma-vaivarta Purāṇa ca = 'also'ब्रह्मवैवर्त की कथा भी
yathāas follows, namelyजैसे
pratiṣṭhāna-pure kaścid vipraḥ āsītin the city of Pratiṣṭhāna there lived a certain brāhmaṇa locative + past tenseप्रतिष्ठान नगर में कोई ब्राह्मण था
mānasena iti atra — on the 'mānasena' verse; brahma-vaivarta-kathā ca — there is also a Brahma-vaivarta story; yathā — namely; pratiṣṭhāna-pure kaścid vipraḥ āsīt — in Pratiṣṭhāna a certain brāhmaṇa lived
mānasena iti atra — 'मानसेन' के प्रसंग में; brahma-vaivarta-kathā ca — ब्रह्मवैवर्त की कथा भी; yathā — जैसे; pratiṣṭhāna-pure kaścid vipraḥ āsīt — प्रतिष्ठान नगर में कोई ब्राह्मण था
Viśvanātha now gives the same illustration. On this 'mānasena' verse there is also a story from the Brahma-vaivarta Purāṇa. It goes like this. In the city of Pratiṣṭhāna there once lived a certain brāhmaṇa. (Word-for-word the shared opening.)
'मानसेन' इस पद के प्रसंग में ब्रह्मवैवर्त की भी एक कथा है, जैसे — प्रतिष्ठान नगर में कोई ब्राह्मण था।
s3gloss
sa ca daridro’pi kamrādhīnam ātmānaṁ manyamānaḥ śānta evāsīt |
sa ca daridraḥ apiand although he was poor api = concessiveवह यद्यपि दरिद्र था
karma-adhīnam ātmānaṁ manyamānaḥbecause he regarded himself as bound by his own past karma causal participle; text prints 'kamrādhīnam' for karmādhīnamअपने आपको कर्म के अधीन मानता हुआ (इसी कारण)
śāntaḥ eva āsīthe stayed perfectly calm eva = 'just, perfectly'शान्त ही रहता था
sa ca daridraḥ api — and though poor; karma-adhīnam ātmānaṁ manyamānaḥ — regarding himself as bound by karma; śāntaḥ eva āsīt — he remained calm
sa ca daridraḥ api — वह यद्यपि दरिद्र था; karma-adhīnam ātmānaṁ manyamānaḥ — अपने को कर्म के अधीन मानता हुआ; śāntaḥ eva āsīt — शान्त ही रहता था
And though he was poor, he stayed completely calm — because he regarded himself as simply subject to his own past karma. (Viśvanātha's text, like Mukunda's, prints 'kamrādhīna' for 'karmādhīna'.)
वह यद्यपि दरिद्र था, तौभी अपने आपको कर्म के अधीन मानकर शान्त ही रहता था।
s4gloss
sa tu sarala-buddhiḥ kadācit viprendrāṇāṁ sadasi vaiṣṇavān dharmān śuśrāva |
sa tu sarala-buddhiḥhe, being simple-hearted tu = narrative turnवह तो सरल बुद्धि वाला (था)
kadācit viprendrāṇāṁ sadasione day, in an assembly of the chief brāhmaṇas locativeकिसी समय श्रेष्ठ ब्राह्मणों की सभा में
vaiṣṇavān dharmān śuśrāvahe heard the Vaiṣṇava duties accusative + perfectवैष्णव धर्मों को सुना
sa tu sarala-buddhiḥ — he, simple-hearted; kadācit viprendrāṇāṁ sadasi — one day in an assembly of leading brāhmaṇas; vaiṣṇavān dharmān śuśrāva — heard the Vaiṣṇava duties
sa tu sarala-buddhiḥ — वह तो सरल बुद्धि वाला; kadācit viprendrāṇāṁ sadasi — किसी समय श्रेष्ठ ब्राह्मणों की सभा में; vaiṣṇavān dharmān śuśrāva — वैष्णव धर्मों को सुना
This man was simple-hearted and trusting. One day, in an assembly of leading brāhmaṇas, he heard about the Vaiṣṇava duties — the practices of devotion to Viṣṇu. (Same as the other two.)
वह तो सरल बुद्धि वाला था; किसी समय श्रेष्ठ ब्राह्मणों की सभा में उसने वैष्णव धर्मों को सुना।
s5gloss
te ca dharmā manasāpi sidhyantīti śrutvā daridraḥ svayaṁ tathaivācaritavān |
te ca dharmāḥ manasā api sidhyantithese duties can be accomplished even by the mind alone api = 'even'; the key teachingवे धर्म तो मन से भी सिद्ध हो जाते हैं
iti śrutvāhaving heard that iti closes the pointऐसा सुनकर
daridraḥ svayaṁ tathā eva ācaritavānthe poor man himself practiced in exactly that way past active participleउस दरिद्र ने स्वयं उसी प्रकार आचरण किया
te ca dharmāḥ manasā api sidhyanti iti śrutvā — hearing that these duties succeed even by the mind; daridraḥ svayaṁ tathā eva ācaritavān — the poor man himself practiced just so
te ca dharmāḥ manasā api sidhyanti — वे धर्म मन से भी सिद्ध होते हैं; iti śrutvā — यह सुनकर; daridraḥ svayaṁ tathā eva ācaritavān — उस दरिद्र ने स्वयं वैसा ही आचरण किया
And he heard the key point: these duties can be done even by the mind alone. Hearing that, the poor man himself set to practicing in exactly that way. (Viśvanātha matches Mukunda's wording here.)
'वे धर्म तो मन से भी सिद्ध हो जाते हैं' — यह सुनकर उस दरिद्र ने स्वयं उसी प्रकार आचरण किया।
s6gloss
tataś ca godāvarī-snāna-pūrvakaṁ nitya-karma samāpya śānta-matir bhūtvā viviktāsanaḥ prāṇāyāmādi-karma-pūrvakaṁ sthirībhūya manasaivābhimatāṁ hari-mūrtiṁ sthāpayitvā svayaṁ sukūlādikaṁ paridhāya dṛḍhaṁ parikaraṁ baddhvā tat-sadanaṁ saṁmārjya tāṁ praṇamya rājata-sauvarṇa-ghaṭaiḥ sarveṣāṁ gaṅgādi-tīrthānāṁ jalam āhṛtya tathā nānā-paricaryā-dravyāṇy upānīya tadīyaṁ snapanādikam ārātrikāntaṁ mahārājopacāraṁ samāpya dinaṁ dinaṁ sukhātiśayam āpnuvann āsīt |
tataḥ ca godāvarī-snāna-pūrvakaṁ nitya-karma samāpyathen, after a Godāvarī bath, finishing his daily duties -pūrvakam + gerundतदनन्तर पहले गोदावरी में स्नान करके नित्यकर्म समाप्त करके
śānta-matiḥ bhūtvā viviktāsanaḥbecoming calm in mind and seated in a secluded spot gerund + bahuvrīhiशान्त-चित्त होकर, एकान्त आसन पर बैठा हुआ
prāṇāyāma-ādi-karma-pūrvakaṁ sthirī-bhūyasteadying himself with breath-control and the rest -pūrvakam + gerundप्राणायाम आदि क्रिया पहले करके स्थिर होकर
manasā eva abhimatāṁ hari-mūrtiṁ sthāpayitvāinstalling in the mind alone the cherished form of Hari manasā eva; like Mukunda, drops honorific 'śrī'मन से ही अपनी अभीष्ट हरि की मूर्ति स्थापित करके
svayaṁ sukūla-ādikaṁ paridhāyahimself putting on fine garments and so on gerund; 'sukūla' as in Mukundaस्वयं सुकूल (उत्तम वस्त्र) आदि पहनकर
dṛḍhaṁ parikaraṁ baddhvā tat-sadanaṁ saṁmārjya tāṁ praṇamyagirding his cloth firmly, sweeping the shrine, and bowing to the form three gerunds in sequenceकसकर कमरबन्द बाँधकर, पूजा-स्थान बुहारकर, उस मूर्ति को प्रणाम करके
rājata-sauvarṇa-ghaṭaiḥ sarveṣāṁ gaṅgā-ādi-tīrthānāṁ jalam āhṛtyawith silver and gold pots fetching water from all the holy rivers, Ganges and the rest instrumental + gerundचाँदी-सोने के घड़ों से गंगा आदि सब तीर्थों का जल लाकर
tathā nānā-paricaryā-dravyāṇi upānīyaand likewise bringing the various worship articles gerundतथा सेवा की नाना सामग्री लाकर
tadīyaṁ snapana-ādikam ārātrika-antaṁ mahā-rāja-upacāraṁ samāpyacompleting the royal-scale service to the Lord, from his bath up to the ārati lamp ā...antam = 'ending with'उन (हरि) का स्नान से लेकर आरती तक का महाराज-जैसा उपचार पूर्ण करके
dinaṁ dinaṁ sukha-atiśayam āpnuvan āsītday after day he would attain the greatest happiness reduplicated 'day by day'; habitual pastप्रतिदिन परम सुख पाता रहता था
tataḥ ca godāvarī-snāna-pūrvakaṁ nitya-karma samāpya — then, after a Godāvarī bath, finishing daily duties; śānta-matiḥ bhūtvā viviktāsanaḥ — calm, seated apart; prāṇāyāmādi-karma-pūrvakaṁ sthirī-bhūya — steadied by breath-control; manasā eva abhimatāṁ hari-mūrtiṁ sthāpayitvā — mentally installing the cherished Hari-form; svayaṁ sukūlādikaṁ paridhāya — dressing in fine cloth; dṛḍhaṁ parikaraṁ baddhvā tat-sadanaṁ saṁmārjya tāṁ praṇamya — girding, sweeping the shrine, bowing; rājata-sauvarṇa-ghaṭaiḥ ... jalam āhṛtya — fetching river-water in silver and gold pots; nānā-paricaryā-dravyāṇy upānīya — bringing worship articles; tadīyaṁ snapanādikam ārātrikāntaṁ mahārājopacāraṁ samāpya — completing royal service from bath to ārati; dinaṁ dinaṁ sukhātiśayam āpnuvan āsīt — day after day he attained supreme joy
tataḥ ca godāvarī-snāna-pūrvakaṁ nitya-karma samāpya — गोदावरी-स्नान के बाद नित्यकर्म समाप्त करके; śānta-matiḥ bhūtvā viviktāsanaḥ — शान्त-चित्त होकर एकान्त आसन पर; prāṇāyāma-ādi-karma-pūrvakaṁ sthirī-bhūya — प्राणायाम आदि करके स्थिर होकर; manasā eva abhimatāṁ hari-mūrtiṁ sthāpayitvā — मन से ही अभीष्ट हरि-मूर्ति स्थापित करके; svayaṁ sukūla-ādikaṁ paridhāya — स्वयं सुकूल आदि पहनकर; dṛḍhaṁ parikaraṁ baddhvā tat-sadanaṁ saṁmārjya tāṁ praṇamya — कमरबन्द बाँधकर, स्थान बुहारकर, उसे प्रणाम करके; rājata-sauvarṇa-ghaṭaiḥ sarveṣāṁ gaṅgā-ādi-tīrthānāṁ jalam āhṛtya — चाँदी-सोने के घड़ों से सब तीर्थों का जल लाकर; tathā nānā-paricaryā-dravyāṇi upānīya — नाना सेवा-सामग्री लाकर; tadīyaṁ snapana-ādikam ārātrika-antaṁ mahā-rāja-upacāraṁ samāpya — स्नान से आरती तक महाराज-उपचार पूर्ण करके; dinaṁ dinaṁ sukha-atiśayam āpnuvan āsīt — प्रतिदिन परम सुख पाता रहता था
Viśvanātha gives the same mental-worship sequence, matching Mukunda's text. After bathing in the Godāvarī and finishing his daily duties, he calmed his mind and sat apart, steadying himself with breath-control. All in the mind, he installed the cherished form of Hari. He dressed in fine garments, tied his cloth firmly, swept the shrine, and bowed to the form. With silver and gold pots he fetched water from all the sacred rivers, the Ganges and the rest, and brought every article of worship. He served the Lord with royal honors, from bathing him up to the closing ārati. Day after day he attained the greatest happiness.
तदनन्तर वह गोदावरी में स्नान करके नित्यकर्म समाप्त करता, शान्त-चित्त होकर एकान्त आसन पर बैठता, और प्राणायाम आदि से स्थिर होकर मन से ही अपनी अभीष्ट हरि की मूर्ति स्थापित करता। फिर स्वयं सुकूल आदि पहनकर, कसकर कमरबन्द बाँधता, पूजा-स्थान बुहारता और उस मूर्ति को प्रणाम करता। चाँदी-सोने के घड़ों में गंगा आदि सब तीर्थों का जल तथा सेवा की नाना सामग्री लाकर, स्नान से लेकर आरती तक महाराज-जैसा उपचार पूर्ण करके वह प्रतिदिन परम सुख पाता रहता था।
s7gloss
tad evaṁ bahuṣu kāleṣu gateṣu kadācin manasaiva ghṛta-sahitaṁ paramānnaṁ nirmāya sauvarṇa-pātreṇa tad-bhojanārtham utthāpya sthitas taptatayā sphurite tasmin praviṣṭam aṅguṣṭha-yugalaṁ dagdhaṁ pratīyan, “hanta tad idaṁ duṣṭaṁ jātam” iti duḥkhena tad dhitvā samādhi-bhaṅge’pi jāte dagdhāṅguṣṭhatayā bahir api pīḍito babhūva |
tat evaṁ bahuṣu kāleṣu gateṣu kadācitwhen much time had thus passed, one day locative absolute + 'one day'इस प्रकार बहुत समय बीत जाने पर किसी दिन
manasā eva ghṛta-sahitaṁ parama-annaṁ nirmāyahaving prepared in the mind alone sweet rice rich with ghee gerundमन से ही घी सहित परमान्न (उत्तम खीर) बनाकर
sauvarṇa-pātreṇa tat-bhojana-artham utthāpya sthitaḥstanding, having lifted it in a golden dish to offer as food -artham; participleसोने के पात्र में उसे (हरि को) भोग लगाने के लिए उठाकर खड़ा रहा
taptatayā sphurite tasminwhen that dish flared up scalding hot locative absoluteजब वह (अन्न) गरम होने के कारण उबल उठा
praviṣṭam aṅguṣṭha-yugalaṁ dagdhaṁ pratīyanfeeling that the two thumbs he had dipped in got burned participleभीतर घुसे अपने दोनों अंगूठों को जलते हुए अनुभव करता हुआ
hanta tad idaṁ duṣṭaṁ jātam itithinking, 'alas, this has been spoiled!' set off in quotes; hanta = dismay'हाय, यह तो बिगड़ गया' — ऐसा (सोचकर)
duḥkhena tat hitvāin distress dropping it gerundदुःख से उसे छोड़कर
samādhi-bhaṅge api jātethough his absorption thereby broke locative absolute + apiयद्यपि समाधि भंग हो गई
dagdha-aṅguṣṭhatayā bahiḥ api pīḍitaḥ babhūvabecause his thumbs were burned, he was pained even outwardly in the body instrumental of cause; bahiḥ + api = 'even externally'जले हुए अंगूठों के कारण बाहर (शरीर में) भी पीड़ित हो गया
tat evaṁ bahuṣu kāleṣu gateṣu kadācit — when much time had thus passed, one day; manasā eva ghṛta-sahitaṁ paramānnaṁ nirmāya — mentally making ghee-rich sweet rice; sauvarṇa-pātreṇa tad-bhojanārtham utthāpya sthitaḥ — standing after lifting it in a golden dish; taptatayā sphurite tasmin — when it flared up hot; praviṣṭam aṅguṣṭha-yugalaṁ dagdhaṁ pratīyan — feeling the dipped-in thumbs burn; 'hanta tad idaṁ duṣṭaṁ jātam' iti — 'alas, this is ruined!'; duḥkhena tad hitvā — dropping it in grief; samādhi-bhaṅge api jāte — though absorption broke; dagdhāṅguṣṭhatayā bahir api pīḍitaḥ babhūva — because of the burned thumbs he was pained even outwardly
tat evaṁ bahuṣu kāleṣu gateṣu kadācit — बहुत समय बीतने पर किसी दिन; manasā eva ghṛta-sahitaṁ parama-annaṁ nirmāya — मन से ही घी-सहित खीर बनाकर; sauvarṇa-pātreṇa tat-bhojana-artham utthāpya sthitaḥ — सोने के पात्र में भोग के लिए उठाकर खड़ा रहा; taptatayā sphurite tasmin — वह गरम होकर उबलने पर; praviṣṭam aṅguṣṭha-yugalaṁ dagdhaṁ pratīyan — घुसे अंगूठों को जलते अनुभव करता हुआ; hanta tad idaṁ duṣṭaṁ jātam iti — 'हाय, यह बिगड़ गया' ऐसा; duḥkhena tat hitvā — दुःख से उसे छोड़कर; samādhi-bhaṅge api jāte — समाधि भंग होने पर भी; dagdha-aṅguṣṭhatayā bahiḥ api pīḍitaḥ babhūva — जले अंगूठों के कारण बाहर भी पीड़ित हो गया
The turning point, told as in Mukunda. After much time, one day he mentally prepared sweet rice rich with ghee. He lifted it in a golden dish to offer, and stood there. Then it flared up piping hot. He felt the two thumbs he had dipped in get scalded and thought, 'Alas, this is ruined!' In grief he dropped it. His meditation broke — yet because his thumbs had been burned in the vision, he was left in real pain even outwardly, in his body. This is the crux: a burn suffered only in the mind carried over into the physical body.
इस प्रकार बहुत समय बीत जाने पर किसी दिन उसने मन से ही घी सहित उत्तम खीर बनाई और सोने के पात्र में हरि को भोग लगाने के लिए उठाकर खड़ा हुआ। जब वह खीर गरम होकर उबल उठी, तो उसमें घुसे अपने दोनों अंगूठों को जलते हुए अनुभव करके 'हाय, यह तो बिगड़ गया' — ऐसा सोचकर दुःख से उसे छोड़ दिया। इससे यद्यपि समाधि भंग हो गई, तौभी जले अंगूठों के कारण वह बाहर शरीर में भी पीड़ित हो गया।
s8gloss
tad avadhāya vaikuṇṭhe samupaviṣṭena śrī-vaikuṇṭha-nāthena hasatā śrī-prabhṛtibhis tat-kāraṇaṁ pṛṣṭhena ca satāṁ taṁ sva-nikaṭaṁ vimānenānināya |
tat avadhāyataking note of this gerund; subject is the Lordउस (घटना) को जानकर
vaikuṇṭhe samupaviṣṭena śrī-vaikuṇṭha-nāthena hasatāby the smiling Lord of Vaikuṇṭha, seated in Vaikuṇṭha instrumental agent + locativeवैकुण्ठ में विराजमान, हँसते हुए श्रीवैकुण्ठनाथ के द्वारा
śrī-prabhṛtibhiḥ tat-kāraṇaṁ pṛṣṭenawho was asked its cause by Lakṣmī and the others instrumental participleजिनसे श्री (लक्ष्मी) आदि ने उसका कारण पूछा
ca satāṁ— and (so it is) with the saintly satāṁ genitive plural = 'of the good'और सतों (सज्जनों) का —
taṁ sva-nikaṭaṁ vimānena anināyahe had him brought to his own side by a celestial chariot causative aorist, as in Mukundaउस (ब्राह्मण) को विमान से अपने पास मँगवा लिया
tat avadhāya — noticing this; vaikuṇṭhe samupaviṣṭena śrī-vaikuṇṭha-nāthena hasatā — by the smiling Vaikuṇṭha-lord seated there; śrī-prabhṛtibhiḥ tat-kāraṇaṁ pṛṣṭena — asked the reason by Lakṣmī and others; taṁ sva-nikaṭaṁ vimānena anināya — he had him brought to his side by a chariot
tat avadhāya — उसे जानकर; vaikuṇṭhe samupaviṣṭena śrī-vaikuṇṭha-nāthena hasatā — वैकुण्ठ में विराजमान हँसते श्रीवैकुण्ठनाथ के द्वारा; śrī-prabhṛtibhiḥ tat-kāraṇaṁ pṛṣṭena — जिनसे लक्ष्मी आदि ने कारण पूछा; ca satāṁ — और सतों का; taṁ sva-nikaṭaṁ vimānena anināya — उसे विमान से अपने पास मँगवा लिया
The scene shifts to Vaikuṇṭha, as before. The smiling Lord of Vaikuṇṭha, seated there, noticed what had happened. Lakṣmī and the others asked him the reason. And — as it goes with the Lord's sincere devotees — he had the brāhmaṇa brought to his side by a celestial chariot. (Viśvanātha matches Mukunda's 'anināya'.)
उस घटना को जानकर, वैकुण्ठ में विराजमान श्रीवैकुण्ठनाथ ने — जिन्हें हँसते देखकर लक्ष्मी आदि ने उसका कारण पूछा — उस ब्राह्मण को विमान द्वारा अपने पास मँगवा लिया।
s9conclusion
tathāvidhatayā darśayāmāsa sva-nikaṭa-yogyatayā sthāpayāmāsa ceti ||
tathā-vidhatayā darśayām āsahe showed him just as he was causative perfectउसे उसी (जली हुई) दशा में दिखलाया
sva-nikaṭa-yogyatayā sthāpayām āsaand installed him in a place fit for being near himself instrumental of manner; compounded as one wordअपने समीप के योग्य जानकर वहाँ स्थापित कर लिया
ca iti— and so the story ends ca joins the verbs; iti closesऔर — इस प्रकार (कथा समाप्त)
tathā-vidhatayā darśayām āsa — he displayed him just as he was; sva-nikaṭa-yogyatayā sthāpayām āsa ca — and established him according to his fitness for nearness to himself; iti — thus (ends)
tathā-vidhatayā darśayām āsa — उसी दशा में दिखलाया; sva-nikaṭa-yogyatayā sthāpayām āsa — अपने समीप के योग्य मानकर स्थापित किया; ca iti — और इस प्रकार
Viśvanātha closes just as Mukunda does. The Lord displayed the brāhmaṇa just as he was, burned thumb and all, and gave him a place fitting his worthiness to be at his side. So ends the tale. The whole story proves the verse: worship done purely in the mind is fully real and effective — it can burn the body, and it can carry the devotee straight to the Lord's own side.
उसे उसी (जली अंगूठों वाली) दशा में दिखलाया और अपने समीप के योग्य जानकर वहाँ स्थापित कर लिया — इस प्रकार यह कथा है।