50. atha nija-priyopaharaṇaṁ, yathā ekādaśe (11.11.41)—
L1citation
yad yad iṣṭatamaṁ loke yac cāti-priyam ātmanaḥ |
yad yadwhatever, whatever — each and every thing, one by one distributive doubling, nom./acc. sg. n.जो-जो (वस्तु)
iṣṭatamaṁis most wanted, most sought-after superlative of iṣṭaसबसे अधिक इष्ट, अर्थात् जो सर्वाधिक चाही जाती है
lokein the world, among people loc.संसार में, लोक-व्यवहार में
yat caand whatever — the 'and' adds a second class of things ca = andऔर जो
ati-priyamis very dear, specially belovedअत्यन्त प्रिय
ātmanaḥto oneself, i.e. dear to the devotee himself gen. of relationअपने को, जो स्वयं अपने लिए प्रिय हो
loke — in the world; yad yad iṣṭatamaṁ — whatever is most wanted; yat ca — and whatever; ātmanaḥ ati-priyam — is very dear to oneself.
yad yad — जो-जो वस्तु; iṣṭatamaṁ — सबसे अधिक इष्ट हो; loke — संसार में; yat ca — और जो; ati-priyam — अत्यन्त प्रिय हो; ātmanaḥ — अपने को।
Kṛṣṇa is speaking. Take whatever is most wanted in the world. And take whatever a person holds very dear to himself. He names two things: the thing everyone prizes, and the thing you personally love most. The doubled 'yad yad' means each such thing, one by one. This first line only sets up the objects; the instruction comes in the next line.
संसार में जो-जो वस्तु सबसे अधिक इष्ट हो, और जो अपने को अत्यन्त प्रिय हो —
Why cited: Kṛṣṇa's own directive that one should offer him whatever is dearest — the scriptural basis for the item 'offering one's own beloved thing' (nija-priya-upaharaṇa).
क्यों उद्धृत: स्वयं कृष्ण का यह आदेश कि जो वस्तु सबसे प्रिय हो वही अर्पित करनी चाहिए — 'अपनी प्रिय वस्तु का उपहार' (निज-प्रिय-उपहरण) नामक अंग का शास्त्रीय आधार।
L2citation
tat tan nivedayen mahyaṁ tad ānantyāya kalpate ||
tat tatthat very thing, each one — matching the 'whatever, whatever' above correlative to yad yadउस-उस वस्तु को (जो-जो के अनुरूप)
nivedayetone should offer up, present, dedicate optative, injunctionअर्पण करे, निवेदन करे (ऐसा विधान है)
mahyaṁto me — that is, to Kṛṣṇa dat., the recipientमुझको, अर्थात् कृष्ण को
tatthat act of offeringवह (अर्पण)
ānantyāyaleads to endlessness — to a limitless, unending state dat. of purpose/resultअनन्तता के लिए, अनन्त फल के लिए
kalpatebecomes fit for, results in, brings aboutसमर्थ हो जाता है, वैसा फल देने योग्य बन जाता है
tat tat — each such thing; mahyaṁ — to me; nivedayet — one should offer; tat — that offering; ānantyāya kalpate — leads to endlessness.
tat tat — उस-उस वस्तु को; nivedayet — मुझको अर्पण करे; mahyaṁ — मुझको; tat — वह; ānantyāya — अनन्तता के लिए; kalpate — समर्थ हो जाता है।
That very thing — each thing named in the first line — one should offer to me, says Kṛṣṇa. And that offering leads to endlessness. 'Ānantya' is the limitless, unending state; the small dear thing you surrender comes back as something without end. So the reward is out of all proportion to the gift.
उस-उस वस्तु को मुझको अर्पण करे। वह अर्पण अनन्तता के लिए समर्थ हो जाता है।
Why cited: The instruction and its fruit: offer that dearest thing to Kṛṣṇa, and it leads to endlessness (immortality).
क्यों उद्धृत: विधि और उसका फल दोनों — वह प्रिय वस्तु कृष्ण को अर्पण करो, और वह अनन्तता (अमरत्व) की ओर ले जाती है।
ānantya: literally 'endlessness, infinitude'; in general usage it can mean unending duration or immortality. Here it names the limitless fruit that offering one's dearest thing to Kṛṣṇa produces.
'आनन्त्य' का शाब्दिक अर्थ है अन्तहीनता, अनन्तपन। सामान्य प्रयोग में यह कभी अखण्ड-अविरत काल का, तो कभी अमरत्व का बोध कराता है। यहाँ यह उस असीम फल का नाम है जो अपनी सबसे प्रिय वस्तु कृष्ण को अर्पण करने से उत्पन्न होता है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
yad yad iti ca-kārāt mama priyaṁ ca ||
yad yad itias for the words 'yad yad' (whatever, whatever) iti = flagging the phrase being explained'यद् यद्' — यह पद (जिसकी व्याख्या हो रही है)
ca-kārātfrom the little word 'ca' (and) — because that extra 'and' is there abl. of source/reason'च' शब्द के कारण, उस 'च' के बल पर
mama priyaṁ ca'and what is dear to me [Kṛṣṇa]' is also brought in ca = also, adding a further objectमेरा प्रिय भी (एक और वस्तु और जुड़ जाती है)
yad yad iti — on the phrase 'yad yad'; ca-kārāt — from the word 'ca'; mama priyaṁ ca — 'and what is dear to me too' is included.
yad yad iti — 'यद् यद्' यह पद; ca-kārāt — 'च' शब्द के कारण; mama priyaṁ ca — मेरा प्रिय भी।
Jīva explains the extra 'and' (ca) in the verse. The line already said 'dear to oneself.' But the little word 'ca' does more work: it also pulls in 'and what is dear to me' — that is, to Kṛṣṇa. So the offering covers not only what the devotee loves, but what Kṛṣṇa himself loves.
'यद् यद्' पद में जो 'च' शब्द है, उसके कारण 'मेरा प्रिय भी' — यह अर्थ और जुड़ जाता है।
Mukunda-dāsa Gosvāmī
s1gloss
yad yad iti ca-kārāt mama priyaṁ guñjādi śikhi-piñchādikaṁ ca ||
yad yad itias for the words 'yad yad' (whatever, whatever) iti = flagging the phrase explained
ca-kārātfrom the little word 'ca' (and) — because that extra 'and' is present abl. of source/reason
mama priyaṁ'what is dear to me [Kṛṣṇa]' is brought in
guñjā-ādisuch as guñjā-berries and the like ādi = 'and such', giving examples
śikhi-piñcha-ādikaṁpeacock-feathers and so on śikhi-piñcha = peacock's tail-feather; ādika = and the rest
cathese too are added in ca = also
yad yad iti — on 'yad yad'; ca-kārāt — from the word 'ca'; mama priyaṁ — what is dear to me, namely guñjā-ādi śikhi-piñcha-ādikaṁ ca — guñjā-berries, peacock-feathers and the like too.
Mukunda gives the same reading as Jīva, then names examples. The extra 'and' (ca) brings in 'what is dear to me' — to Kṛṣṇa. And what does Kṛṣṇa hold dear? Small things: guñjā-berries, peacock-feathers, and the like — the ornaments of the cowherd life. So the devotee also offers the very things Kṛṣṇa himself cherishes.
guñjā: the small red-and-black berry (Abrus precatorius) strung as ornaments by the cowherds; śikhi-piñcha: the peacock-tail feather Kṛṣṇa wears in his hair. Both are stock emblems of Kṛṣṇa's own dear paraphernalia in Vraja.
Viśvanātha Cakravartī
s1gloss
yad yad iti ca-kārāt mama priyaṁ ca yad vastu tad ānantyāya kalpate anantaṁ bhavati ||
yad yad itias for the words 'yad yad' (whatever, whatever) iti = flagging the phrase explained'यद् यद्' — यह पद (जिसकी व्याख्या हो रही है)
ca-kārātfrom the little word 'ca' (and) — because that extra 'and' is there abl. of source/reason'च' शब्द के कारण, उस 'च' के बल पर
mama priyaṁ ca yad vastu'and whatever thing is dear to me [Kṛṣṇa]' as well yad vastu = whatever objectऔर जो मेरी प्रिय वस्तु हो
tatthat very thingवह (वस्तु, अर्पित होने पर)
ānantyāya kalpateleads to endlessness — restating the verse's own phrase dat. of resultअनन्तता के लिए समर्थ हो जाती है
anantaṁ bhavatithat is, it becomes endless / unending gloss unpacking ānantyāya kalpateअर्थात् अनन्त हो जाती है (यही 'आनन्त्याय कल्पते' का खुलासा है)
yad yad iti — on 'yad yad'; ca-kārāt — from the word 'ca'; mama priyaṁ ca yad vastu — and whatever thing is dear to me too; tat — that; ānantyāya kalpate — leads to endlessness; anantaṁ bhavati — i.e. it becomes endless.
yad yad iti — 'यद् यद्' यह पद; ca-kārāt — 'च' शब्द के कारण; mama priyaṁ ca yad vastu — और जो मेरी प्रिय वस्तु हो; tat — वह; ānantyāya kalpate — अनन्तता के लिए समर्थ होती है; anantaṁ bhavati — अर्थात् अनन्त हो जाती है।
Viśvanātha reads the 'and' (ca) the same way: it also takes in 'whatever thing is dear to me' — to Kṛṣṇa. Then he explains the verse's phrase 'leads to endlessness' (ānantyāya kalpate) in plainer words: it 'becomes endless' (anantaṁ bhavati). So the small offered thing turns into something without limit. He glosses the abstract 'endlessness' with the simple verb 'becomes endless.'
'यद् यद्' पद के 'च' शब्द के कारण 'और जो मेरी प्रिय वस्तु हो' — यह भी लिया जाता है। वह वस्तु अनन्तता के लिए समर्थ हो जाती है, अर्थात् अनन्त हो जाती है।