53— atha tadīyānāṁ sevanam | tulāsyaḥ, yathā skānde—
yā dṛṣṭā nikhilāgha-saṅga-śamanī spṛṣṭā vapuḥ-pāvanī
rogāṇām abhivanditā nirasanī siktāntaka-trāsinī |
pratyāsatti-vidhāyinī bhagavataḥ kṛṣṇasya saṁropitā
nyastā tac-caraṇe vimukti-phaladā tasyai tulasyai namaḥ ||
tathā ca tatraiva—
dṛṣtā spṛṣṭā tathā dhyātā kīrtitā namitā stutā |
ropitā sevitā nityaṁ pūjitā tulasī śubhā ||
navadhā tulasīṁ devīṁ ye bhajanti dine dine |
yuga-koṭi-sahasrāṇi te vasanti harer gṛhe ||quoted · skānde
The verse — decoded
L1invocation
yā dṛṣṭā nikhilāgha-saṅga-śamanī spṛṣṭā vapuḥ-pāvanī
yāshe who — (Tulasī, picked up by the closing 'to her I bow') rel. pron., fem. nom.जो (तुलसी)
dṛṣṭāwhen she is (merely) seen past part., predicativeदेखी जाने पर
nikhila-agha-saṅga-śamanīstills the whole heap of sins clinging to one agha 'sin', saṅga 'clinging/contact'सम्पूर्ण पापों के संसर्ग को शान्त कर देने वाली
spṛṣṭāwhen she is touchedस्पर्श की जाने पर
vapuḥ-pāvanīpurifies the bodyशरीर को पवित्र कर देने वाली
yā — she who; dṛṣṭā — when seen; nikhila-agha-saṅga-śamanī — stills every sin clinging to one; spṛṣṭā — when touched; vapuḥ-pāvanī — purifies the body.
yā — जो तुलसी; dṛṣṭā — देखी जाने पर; nikhila-agha-saṅga-śamanī — सम्पूर्ण पापों के संसर्ग को शान्त करने वाली (होती है); spṛṣṭā — स्पर्श की जाने पर; vapuḥ-pāvanī — शरीर को पवित्र करने वाली (होती है)।
This is a hymn of praise to Tulasī. Just seeing her stills the whole mass of sins that cling to a person. Just touching her purifies the body. Each act of contact with Tulasī is paired with a benefit she gives — the verse runs through them one by one.
जो तुलसी देखी जाने पर सारे पापों के संसर्ग को मिटा देती है, और स्पर्श की जाने पर शरीर को पवित्र कर देती है।
L2invocation
rogāṇām abhivanditā nirasanī siktāntaka-trāsinī |
rogāṇāmof diseases gen. pl., object of 'remover'रोगों को
abhivanditāwhen she is worshippedभलीभाँति वन्दना की जाने पर
nirasanīdrives them away — (drives the diseases away)दूर कर देने वाली
siktāwhen she is wateredजल से सींची जाने पर
antaka-trāsinīfrightens off Death himself antaka = Yama, Deathयम (मृत्यु) को भी भयभीत कर देने वाली
rogāṇām — of diseases; abhivanditā — when worshipped; nirasanī — the remover; siktā — when watered; antaka-trāsinī — one who frightens Death.
abhivanditā — भलीभाँति वन्दना की जाने पर; rogāṇām — रोगों को; nirasanī — दूर करने वाली; siktā — सींची जाने पर; antaka-trāsinī — मृत्यु को त्रास देने वाली।
When Tulasī is worshipped, she drives away diseases. When she is watered, she frightens off Death (Yama) himself. The hymn keeps pairing an act toward Tulasī with the blessing it brings.
वन्दना की जाने पर वह रोगों को दूर कर देती है; और सींची जाने पर मृत्यु को भी भयभीत कर देती है।
antaka: literally 'the ender' — a standard name for Yama, the lord of death; here it means Death itself, whom watering Tulasī scares away.
"antaka" का शब्दार्थ है "अन्त करने वाला" — यह यम का, अर्थात् मृत्यु के अधिपति का, प्रसिद्ध नाम है; यहाँ इससे स्वयं मृत्यु अभिप्रेत है, जिसे तुलसी को सींचना भगा देता है।
L3invocation
pratyāsatti-vidhāyinī bhagavataḥ kṛṣṇasya saṁropitā
pratyāsatti-vidhāyinībrings one near — (brings about closeness to the Lord) pratyāsatti 'nearness, proximity'निकटता उत्पन्न कर देने वाली
bhagavataḥ kṛṣṇasyato Lord Kṛṣṇa gen., 'nearness to Kṛṣṇa'भगवान् कृष्ण की (निकटता)
saṁropitāwhen she is plantedभलीभाँति रोपी जाने पर
saṁropitā — when planted; bhagavataḥ kṛṣṇasya pratyāsatti-vidhāyinī — brings about closeness to Lord Kṛṣṇa.
saṁropitā — भलीभाँति रोपी जाने पर; bhagavataḥ kṛṣṇasya — भगवान् कृष्ण की; pratyāsatti-vidhāyinī — निकटता प्रदान करने वाली।
When Tulasī is planted, she brings a person close to Lord Kṛṣṇa. (Read together with the next line: 'planted' pairs with this closeness, and 'placed at his feet' pairs with liberation.)
रोपी जाने पर वह भगवान् कृष्ण की निकटता प्रदान कर देती है।
L4invocation
nyastā tac-caraṇe vimukti-phaladā tasyai tulasyai namaḥ ||
nyastāwhen she is set downअर्पित की जाने पर
tat-caraṇeat his feet — (at Kṛṣṇa's feet) loc.उन (कृष्ण) के चरणों में
vimukti-phaladāgives the fruit of full liberation phalada 'giving the fruit'विमुक्ति रूपी फल देने वाली
tasyai tulasyaito that Tulasī dat., recipient of the bowउस तुलसी के लिए
namaḥI bowनमस्कार हो
tat-caraṇe nyastā — when set at his feet; vimukti-phaladā — gives the fruit of full liberation; tasyai tulasyai namaḥ — to that Tulasī, I bow.
tat-caraṇe — उनके चरणों में; nyastā — अर्पित की जाने पर; vimukti-phaladā — विमुक्ति का फल देने वाली; tasyai tulasyai — उस तुलसी के लिए; namaḥ — नमस्कार।
When Tulasī is placed at Kṛṣṇa's feet, she gives the fruit of full liberation. To that Tulasī, I bow. This closes the first verse: after listing all she does — seen, touched, worshipped, watered, planted, offered at his feet — the speaker offers his reverence to her.
उनके चरणों में अर्पित की जाने पर वह विमुक्ति का फल देती है — उस तुलसी को नमस्कार हो।
L5invocation
dṛṣtā spṛṣṭā tathā dhyātā kīrtitā namitā stutā |
dṛṣṭāseen past part., fem. — first of nine actsदेखी जाने पर
spṛṣṭātouchedस्पर्श की जाने पर
tathāand also connectiveतथा
dhyātāmeditated onध्यान की जाने पर
kīrtitāpraised aloudजिसकी महिमा का गान किया जाने पर
namitābowed toप्रणाम की जाने पर
stutāglorified in hymnस्तुति की जाने पर
dṛṣṭā — seen; spṛṣṭā — touched; tathā — and; dhyātā — meditated on; kīrtitā — praised; namitā — bowed to; stutā — glorified.
dṛṣṭā — देखी जाने पर; spṛṣṭā — स्पर्श की जाने पर; tathā — तथा; dhyātā — ध्यान की जाने पर; kīrtitā — कीर्तन की जाने पर; namitā — प्रणाम की जाने पर; stutā — स्तुति की जाने पर।
Now the hymn lists the nine ways of serving Tulasī. She is: (1) seen, (2) touched, and also (3) meditated on, (4) praised aloud, (5) bowed to, (6) glorified in hymn. The next line finishes the list of nine.
देखी जाने पर, स्पर्श की जाने पर, तथा ध्यान की, कीर्तन की, प्रणाम की और स्तुति की जाने पर —
kīrtitā vs stutā: kīrtana is 'praising / proclaiming her glories aloud'; stuti is 'offering a set hymn of praise' — the verse counts them as two distinct acts.
"कीर्तिता" और "स्तुता" अलग-अलग हैं — कीर्तन का अर्थ है उसकी महिमा को ऊँचे स्वर में गाना-घोषित करना, और स्तुति का अर्थ है नियत स्तोत्र से उसका गुणगान करना; श्लोक इन्हें दो पृथक् कर्म गिनता है।
L6invocation
ropitā sevitā nityaṁ pūjitā tulasī śubhā ||
ropitāplanted — (seventh act)रोपी जाने पर
sevitāserved / tendedसेवा की जाने पर
nityamevery day adv., goes with 'worshipped'नित्य (प्रतिदिन)
pūjitāworshipped with ritesपूजी जाने पर
tulasī śubhāauspicious Tulasī — (the blessed Tulasī plant)शुभ तुलसी
ropitā — planted; sevitā — served; nityaṁ pūjitā — worshipped daily; tulasī śubhā — the auspicious Tulasī.
śubhā tulasī — शुभ तुलसी; ropitā — रोपी जाने पर; sevitā — सेवा की जाने पर; nityam pūjitā — नित्य पूजी जाने पर।
Continuing the nine: (7) planted, (8) served, and (9) worshipped daily with rites — the auspicious Tulasī. That completes the nine ways: seen, touched, meditated on, praised, bowed to, glorified, planted, served, worshipped.
रोपी जाने पर, सेवा की जाने पर, और नित्य पूजी जाने पर — ऐसी यह शुभ तुलसी।
sevitā vs pūjitā: sevā is ongoing tending/care of the plant; pūjā is formal ritual worship — again counted as two of the nine.
"सेविता" और "पूजिता" भी अलग हैं — सेवा पौधे की निरन्तर देखभाल है, और पूजा विधिपूर्वक की जाने वाली अर्चना है; ये भी नौ कर्मों में से दो गिने जाते हैं।
L7invocation
navadhā tulasīṁ devīṁ ye bhajanti dine dine |
navadhāin these nine ways adv., 'ninefold'नौ प्रकार से
tulasīṁ devīmthe goddess Tulasī acc., object of 'serve'तुलसी देवी की
yethose who rel. pron., subject; answered by 'they' in L8जो लोग
bhajantiserve / worshipसेवा-भजन करते हैं
dine dineday after day distributive repetitionप्रतिदिन
ye — those who; navadhā — in the nine ways; dine dine — day after day; tulasīṁ devīm — the goddess Tulasī; bhajanti — serve.
ye — जो लोग; dine dine — प्रतिदिन; navadhā — नौ प्रकार से; tulasīṁ devīm — तुलसी देवी की; bhajanti — सेवा करते हैं।
Now the fruit. Those who serve the goddess Tulasī in these nine ways, day after day —
जो लोग प्रतिदिन नौ प्रकार से तुलसी देवी का भजन-सेवन करते हैं —
L8conclusion
yuga-koṭi-sahasrāṇi te vasanti harer gṛhe ||
yuga-koṭi-sahasrāṇifor thousands of millions of ages acc. of duration; koṭi 'ten million', sahasra 'thousand'हजारों करोड़ युगों तक
tethey — (those worshippers) answers 'ye' of L7वे लोग
vasantidwell / liveनिवास करते हैं
harer gṛhein the house of Hari loc.; Hari = Viṣṇu/Kṛṣṇaहरि के धाम में
te — they; yuga-koṭi-sahasrāṇi — for thousands of millions of ages; harer gṛhe — in the house of Hari; vasanti — dwell.
te — वे लोग; yuga-koṭi-sahasrāṇi — हजारों करोड़ युगों तक; harer gṛhe — हरि के धाम में; vasanti — निवास करते हैं।
— they dwell in the house of Hari for thousands of millions of ages. That is the reward the hymn promises: serving Tulasī daily in the nine ways earns a place in the Lord's own abode for an immense span of time.
वे लोग हजारों करोड़ युगों तक हरि के धाम में निवास करते हैं।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
yā dṛṣṭeti |
yā dṛṣṭā itithe verse beginning 'yā dṛṣṭā' — (i.e. now the verse 'she who, when seen…') iti = 'the verse that starts thus'"या दृष्टा" इत्यादि (जो श्लोक इस प्रकार आरम्भ होता है)
yā dṛṣṭā iti — the verse beginning 'yā dṛṣṭā' (is now taken up for comment).
yā dṛṣṭā iti — "या दृष्टा" इत्यादि श्लोक।
Jīva marks which verse he is about to explain by quoting its opening words: 'yā dṛṣṭā…' — 'she who, when seen…'. This is just the lemma-tag that opens his commentary.
"या दृष्टा" इस प्रकार आरम्भ होने वाला श्लोक (अब व्याख्यात है)।
s2gloss
vapuḥ-pāvanī kujanmatvādi-śodhanī |
vapuḥ-pāvanī'purifies the body' — (the verse's word) the term being glossed"शरीर को पवित्र करने वाली" — अर्थात्
kujanmatva-ādi-śodhanīmeans she cleanses low birth and the like kujanmatva 'the state of low/bad birth', ādi 'and so on', śodhanī 'cleanser'नीच जन्म आदि दोषों को शुद्ध कर देने वाली
vapuḥ-pāvanī — 'body-purifier'; kujanmatva-ādi-śodhanī — that is, she who cleanses away low birth and such faults.
vapuḥ-pāvanī — "वपुः-पावनी" का अर्थ; kujanmatva-ādi-śodhanī — नीच जन्म आदि को शुद्ध करने वाली।
Jīva glosses 'purifies the body' (vapuḥ-pāvanī). He takes 'body' to include the condition one is born into: touching Tulasī cleanses away a low birth and defects of that kind, not just physical dirt.
"वपुः-पावनी" का अर्थ है — नीच जन्म आदि को शुद्ध कर देने वाली।
s3gloss
rogāṇāṁ kleśa-mātrāṇāṁ, pratyāsattir manasa āsaṅgaḥ |
rogāṇām'of the diseases' — (the verse's word)"रोगों का" — अर्थात्
kleśa-mātrāṇāmmeans of every kind of suffering kleśa 'affliction', mātra 'nothing but / merely' → 'all afflictions whatever'समस्त क्लेशमात्र (जो भी क्लेश हों उन सबका)
pratyāsattiḥ'nearness' — (the verse's word)"प्रत्यासत्ति" — अर्थात्
manasaḥ āsaṅgaḥmeans the mind's becoming attached manasaḥ gen. 'of the mind', āsaṅga 'attachment, clinging'मन का आसंग (लगाव)
rogāṇām — 'of diseases'; kleśa-mātrāṇām — i.e. of all afflictions whatever; pratyāsattiḥ — 'nearness'; manasaḥ āsaṅgaḥ — i.e. the mind's attachment.
rogāṇām — "रोगों" का अर्थ; kleśa-mātrāṇām — समस्त क्लेशमात्र; pratyāsattiḥ — "प्रत्यासत्ति" का अर्थ; manasaḥ āsaṅgaḥ — मन का आसंग।
Two more glosses. 'Diseases' (rogāṇām) does not mean only bodily illness — Jīva widens it to every kind of suffering. And 'nearness' to Kṛṣṇa (pratyāsatti) he explains as the mind becoming attached to him — an inner closeness, not mere physical proximity.
यहाँ "रोग" से समस्त क्लेशमात्र अभिप्रेत हैं; और "प्रत्यासत्ति" का अर्थ है मन का आसंग (लगाव)।
s4gloss
vimuktir viśiṣṭā muktiḥ sā prema-bhaktir ity arthaḥ ||
vimuktiḥ'liberation' — (the verse's word)"विमुक्ति" — अर्थात्
viśiṣṭā muktiḥmeans a special kind of liberation viśiṣṭā 'distinguished, special'; the vi- prefix read as 'special'विशिष्ट (विशेष) मुक्ति
sā prema-bhaktiḥand that is loving devotion (prema-bhakti)वह प्रेम-भक्ति है
iti arthaḥ— that is the meaning closing formulaऐसा अर्थ है
vimuktiḥ — 'liberation'; viśiṣṭā muktiḥ — a distinguished/special liberation; sā prema-bhaktiḥ — and that is loving devotion; iti arthaḥ — such is the sense.
vimuktiḥ — "विमुक्ति"; viśiṣṭā muktiḥ — विशिष्ट मुक्ति; sā prema-bhaktiḥ — वह प्रेम-भक्ति (है); iti arthaḥ — ऐसा अर्थ है।
Jīva reads the vi- in vimukti as 'special': not ordinary liberation but a higher one. And he names what that higher liberation is — prema-bhakti, loving devotion. So when the verse says Tulasī at Kṛṣṇa's feet 'gives liberation,' Jīva says the real gift is pure love of God.
"विमुक्ति" अर्थात् विशिष्ट मुक्ति; वह प्रेम-भक्ति ही है — ऐसा अर्थ है।
vimukti / mukti: in most schools mukti = release from rebirth, the final goal; here Jīva reads the intensive vi- as marking a 'special' liberation and identifies it with prema-bhakti — devotion ranked above mere liberation.
"विमुक्ति" और "मुक्ति" — अधिकांश मतों में मुक्ति का अर्थ है जन्म-मरण से छुटकारा, जो चरम लक्ष्य है; परन्तु यहाँ जीव गोस्वामी "वि-" उपसर्ग को "विशेष" के अर्थ में पढ़कर इसे एक "विशिष्ट" मुक्ति मानते हैं और उसे प्रेम-भक्ति से एक कर देते हैं — जो सामान्य मुक्ति से ऊपर की है।
Mukunda-dāsa Gosvāmī
s1gloss
vapuḥ-pāvanī durjāty-ādi-śodhanī |
vapuḥ-pāvanī'purifies the body' — (the verse's word)
durjāti-ādi-śodhanīmeans she cleanses bad birth and the like durjāti 'bad/low caste-birth', synonym of Jīva's kujanmatva
vapuḥ-pāvanī — 'body-purifier'; durjāti-ādi-śodhanī — i.e. she who cleanses bad birth and such.
Mukunda gives the same gloss as Jīva on 'purifies the body,' only with a different word for it: she cleanses away 'bad birth' (durjāti) and defects of that kind.
s2gloss
pratyāsattir manasa āsaṅgaḥ |
pratyāsattiḥ'nearness' — (the verse's word)
manasaḥ āsaṅgaḥmeans the mind's becoming attached
pratyāsattiḥ — 'nearness'; manasaḥ āsaṅgaḥ — i.e. the mind's attachment.
On 'nearness' to Kṛṣṇa, Mukunda agrees with Jīva word for word: it means the mind's becoming attached to the Lord.
s3gloss
vimuktiḥ sālokyādiḥ ||
vimuktiḥ'liberation' — (the verse's word)
sālokya-ādiḥmeans sālokya and the other forms of liberation sālokya 'living in the same world as the Lord', ādi 'and the rest of the five muktis'
vimuktiḥ — 'liberation'; sālokya-ādiḥ — i.e. sālokya and the other kinds of liberation.
Here Mukunda parts from Jīva. He reads 'liberation' in the ordinary sense: sālokya and the other standard forms of mukti — living in the Lord's realm and so on. He does not equate it with prema-bhakti. (The two glosses are left standing side by side; they are not reconciled.)
sālokya-ādi: the classical five liberations — sālokya (same world as God), sāmīpya (nearness), sārūpya (same form), sārṣṭi (like power), sāyujya (merging). Mukunda takes vimukti as these; Jīva took it as prema-bhakti above them.
Viśvanātha Cakravartī
s1gloss
yā tulasī dṛṣṭā satī nikhila-pāpa-śamanī bhavati vapuḥ-pāvanī kujanmatvādi-śodhanī |
yā tulasīthe Tulasī who — supplies 'Tulasī' for the verse's bare relative yāजो तुलसी (श्लोक के अकेले "या" के लिए "तुलसी" जोड़ते हुए)
dṛṣṭā satīonce she has been seen satī = participle 'being', marking the conditionदेखी जाने पर (यह अवस्था बताते हुए)
nikhila-pāpa-śamanī bhavatibecomes the stiller of every sin glosses the verse's nikhila-agha-saṅga-śamanīसम्पूर्ण पापों को शान्त करने वाली होती है
vapuḥ-pāvanī'purifies the body' — (the verse's word)शरीर को पवित्र करने वाली
kujanmatva-ādi-śodhanīmeans she cleanses low birth and the like same gloss as Jīvaनीच जन्म आदि को शुद्ध करने वाली
yā tulasī — the Tulasī who; dṛṣṭā satī — once seen; nikhila-pāpa-śamanī bhavati — becomes the stiller of every sin; vapuḥ-pāvanī — 'body-purifier'; kujanmatva-ādi-śodhanī — i.e. cleanser of low birth and such.
yā tulasī — जो तुलसी; dṛṣṭā satī — देखी जाने पर; nikhila-pāpa-śamanī bhavati — सम्पूर्ण पापों को शान्त करने वाली होती है; vapuḥ-pāvanī — शरीर को पवित्र करने वाली; kujanmatva-ādi-śodhanī — नीच जन्म आदि को शुद्ध करने वाली।
Viśvanātha unpacks the verse's opening as a full sentence: the Tulasī who, once seen, becomes the one who stills every sin. Then, like Jīva, he glosses 'purifies the body' as cleansing away low birth and faults of that kind.
जो तुलसी देखी जाने पर सम्पूर्ण पापों को शान्त करने वाली होती है, तथा "वपुः-पावनी" अर्थात् नीच जन्म आदि को शुद्ध कर देने वाली है।
s2gloss
rogāṇāṁ kleśa-mātrāṇāṁ |
rogāṇām'of the diseases' — (the verse's word)"रोगों का" — अर्थात्
kleśa-mātrāṇāmmeans of every kind of sufferingसमस्त क्लेशमात्र
rogāṇām — 'of diseases'; kleśa-mātrāṇām — i.e. of all afflictions whatever.
rogāṇām — "रोगों" का अर्थ; kleśa-mātrāṇām — समस्त क्लेशमात्र।
Again with Jīva: 'diseases' means every kind of suffering, not bodily illness alone.
"रोग" से यहाँ समस्त क्लेशमात्र अभिप्रेत हैं।
s3gloss
pratyāsattir manasa āsaṅgaḥ |
pratyāsattiḥ'nearness' — (the verse's word)"प्रत्यासत्ति" — अर्थात्
manasaḥ āsaṅgaḥmeans the mind's becoming attachedमन का आसंग (लगाव)
pratyāsattiḥ — 'nearness'; manasaḥ āsaṅgaḥ — i.e. the mind's attachment.
pratyāsattiḥ — "प्रत्यासत्ति" का अर्थ; manasaḥ āsaṅgaḥ — मन का आसंग।
On 'nearness' to Kṛṣṇa, Viśvanātha gives the same gloss as the others: the mind's becoming attached to him.
"प्रत्यासत्ति" का अर्थ है मन का आसंग (लगाव)।
s4gloss
vimuktir viśiṣṭā muktiḥ prema-bhaktir ity arthaḥ |
vimuktiḥ'liberation' — (the verse's word)"विमुक्ति" — अर्थात्
viśiṣṭā muktiḥmeans a special kind of liberationविशिष्ट मुक्ति
prema-bhaktiḥnamely loving devotion (prema-bhakti)प्रेम-भक्ति (है)
iti arthaḥ— that is the meaningऐसा अर्थ है
vimuktiḥ — 'liberation'; viśiṣṭā muktiḥ — a special liberation; prema-bhaktiḥ — i.e. loving devotion; iti arthaḥ — such is the sense.
vimuktiḥ — "विमुक्ति"; viśiṣṭā muktiḥ — विशिष्ट मुक्ति; prema-bhaktiḥ — प्रेम-भक्ति; iti arthaḥ — ऐसा अर्थ है।
On 'liberation,' Viśvanātha sides with Jīva: the vi- marks a special liberation, and that special liberation is prema-bhakti, loving devotion. (So on this word two readings stand in the tradition — prema-bhakti for Jīva and Viśvanātha, the ordinary muktis for Mukunda.)
"विमुक्ति" अर्थात् विशिष्ट मुक्ति, अर्थात् प्रेम-भक्ति — ऐसा अर्थ है।
s5gloss
ropiteti ruha janmani prādurbhāve ity asya ṇij-anta-rūpam |
ropitā itias for the word 'ropitā' (planted) —"रोपिता" यह पद
ruha janmani prādurbhāvethe root ruh, meaning 'to be born, to come forth' a dhātu citation: ruh in the sense of birth/appearing"रुह" धातु जन्म अथवा प्रादुर्भाव के अर्थ में — इस
iti asya ṇij-anta-rūpamso 'ropitā' is the causative form of that root ṇij-anta = causative (ṇic suffix); ropita = 'caused to grow / planted'इसी (धातु) का णिजन्त (प्रेरणार्थक) रूप है
ropitā iti — the form 'ropitā'; ruha janmani prādurbhāve — the root ruh 'to be born, to appear'; iti asya ṇij-anta-rūpam — is the causative form of this root.
ropitā iti — "रोपिता" पद; ruha janmani prādurbhāve iti asya — "रुह" (जन्म-प्रादुर्भाव अर्थ वाली) इस धातु का; ṇij-anta-rūpam — णिजन्त रूप है।
Viśvanātha does a small grammar note on 'ropitā' (planted). It comes from the verb-root ruh, which means 'to grow, to be born, to come forth.' 'Ropitā' is that root in its causative form — literally 'caused to grow,' i.e. planted. He is setting up the point he makes next about what 'causing to grow' really implies.
"रोपिता" पद "रुह" धातु का — जो जन्म अथवा प्रादुर्भाव के अर्थ में है — णिजन्त (प्रेरणार्थक) रूप है।
ṇij-anta (causative): adding the causative suffix turns 'X grows' into 'someone makes X grow.' So ruh 'grow' → ropita 'made to grow, planted' — the planter causes the growth.
णिजन्त (प्रेरणार्थक) — धातु में प्रेरणार्थक प्रत्यय जुड़ने पर "X उगता है" का अर्थ "कोई X को उगाता है" हो जाता है; इसी से "रुह" (उगना) से "रोपिता" (उगाई गई, रोपी गई) बनता है — रोपने वाला उसके उगने का कारण बनता है।
s6conclusion
tathā ca pratidinaṁ tasyāḥ patra-mañjary-ādi-prādurbhāva-prayojako bhaviṣyatīti tātparyārthaḥ, na tu pratyaham utpādayiṣyatīty arthaḥ ||
tathā caand so, accordingly drawing the consequence from the grammar just givenऔर इस प्रकार (उक्त व्याकरण से निष्कर्ष निकालते हुए)
pratidinaṁevery dayप्रतिदिन
tasyāḥ patra-mañjarī-ādi-prādurbhāva-prayojakaḥone becomes the cause that brings forth her leaves, flower-clusters, and so on prayojaka 'the one who causes/prompts'; patra 'leaf', mañjarī 'flower-spike'उसके पत्र, मंजरी आदि के प्रादुर्भाव का प्रयोजक (प्रेरक)
bhaviṣyatihe will become future — the reward that followsबनेगा (यही फल भविष्य में मिलेगा)
iti tātparya-arthaḥ— this is the intended sense tātparya = the speaker's real intentयही तात्पर्यार्थ है
na tuand not correcting a wrong readingन कि (गलत पाठ का निषेध करते हुए)
pratyaham utpādayiṣyatithat he will (physically) produce her afresh each day utpādayiṣyati 'will bring into being'प्रतिदिन (नए सिरे से) उत्पन्न करेगा
iti arthaḥ— that is the pointऐसा अर्थ है
tathā ca — accordingly; pratidinaṁ — daily; tasyāḥ patra-mañjarī-ādi-prādurbhāva-prayojakaḥ bhaviṣyati — he will be the one who prompts the daily coming-forth of her leaves and flower-clusters; iti tātparya-arthaḥ — this is the intended meaning; na tu pratyaham utpādayiṣyati — not that he will produce her anew each day; iti arthaḥ — such is the point.
tathā ca — और इस प्रकार; pratidinaṁ — प्रतिदिन; tasyāḥ patra-mañjarī-ādi-prādurbhāva-prayojakaḥ — उसके पत्र-मंजरी आदि के प्रादुर्भाव का प्रयोजक; bhaviṣyati — बनेगा; iti tātparya-arthaḥ — यही तात्पर्यार्थ है; na tu — न कि; pratyaham utpādayiṣyati — प्रतिदिन उत्पन्न करेगा; iti arthaḥ — ऐसा अर्थ है।
Now Viśvanātha draws the payoff from the grammar. Since 'ropitā' means 'caused to grow,' the real sense is: by planting and tending her, one becomes the cause of Tulasī's daily flourishing — the fresh leaves, the flower-clusters, and so on coming forth each day. He blocks the wrong reading: it does not mean one literally creates a new Tulasī plant every day. One plants her once; the 'causing to grow' is the ongoing daily flourishing one thereby brings about.
और इस प्रकार (साधक) प्रतिदिन उसके पत्र, मंजरी आदि के प्रादुर्भाव का प्रयोजक बनेगा — यही तात्पर्यार्थ है; न कि यह कि वह प्रतिदिन (उन्हें) नए सिरे से उत्पन्न करेगा — ऐसा अर्थ है।