58. atha ūrjādaro, yathā pādme—
L1avataranika
yathā dāmodaro bhakta-vatsalo vidito janaiḥ |
yathājust as — sets up the comparison; the matching "so too" comes in the next line correlative yathā…(tathā)जैसे (आगे 'वैसे ही' से मिलने वाला)
dāmodaraḥDāmodara (Kṛṣṇa) subjectदामोदर (कृष्ण) — कर्ता
bhakta-vatsalaḥas tender and doting toward his devoteesभक्तों पर वात्सल्य रखने वाले, भक्तवत्सल
viditaḥis known, is well recognizedजाने जाते हैं, प्रसिद्ध हैं
janaiḥby people — it is people who know him so instrumental of agent (with passive viditaḥ)लोगों के द्वारा
yathā — just as; dāmodaraḥ — Dāmodara; janaiḥ — by people; bhakta-vatsalaḥ — as fond of his devotees; viditaḥ — is known.
yathā — जैसे; dāmodaraḥ — दामोदर; bhakta-vatsalaḥ — भक्तवत्सल; viditaḥ — जाने जाते हैं; janaiḥ — लोगों के द्वारा।
Just as everyone knows Dāmodara to be tender and doting toward his devotees.
जैसे दामोदर लोगों में भक्तवत्सल रूप से प्रसिद्ध हैं।
dāmodara: literally "a rope (dāma) around the belly (udara)" — the child Kṛṣṇa whom mother Yaśodā tied to a mortar. The name is chosen on purpose: it names the very Lord who let a devotee bind him, so it already carries the point that he is bhakta-vatsala. vatsala at home is the melting love of a cow for its calf (vatsa); here it is God's indulgent softness toward those who love him.
दामोदर का अर्थ है — 'दाम' (रस्सी) जिसके 'उदर' (पेट) पर बँधी हो; अर्थात् वही बालकृष्ण जिन्हें माता यशोदा ने ऊखल से बाँधा था। यह नाम जानबूझकर चुना गया है, क्योंकि यह उसी प्रभु को नाम देता है जिन्होंने अपने भक्त को स्वयं को बाँधने दिया — इसी में उनका भक्तवत्सल होना निहित है। घर में 'वत्सल' का भाव वह है जो गाय अपने बछड़े (वत्स) पर रखती है; यहाँ वह प्रभु की उन पर स्नेहमयी कोमलता है जो उनसे प्रेम करते हैं।
L2conclusion
tasyāyaṁ tādṛśo māsaḥ svalpam apy uru-kārakaḥ ||
tasyahis — belonging to that same Dāmodara genitiveउस (दामोदर) का
ayaṁthis (the month at hand — Kārttika)यह
tādṛśaḥbeing just like him — of the very same natureवैसा ही (उन्हीं के स्वभाव वाला)
māsaḥmonthमहीना
svalpam apieven a little — even a small act of devotion api = "even"थोड़ा-सा भी ('अपि' = भी, यहाँ तक कि)
uru-kārakaḥmakes into much — turns the small into a great result uru "much" + kāraka "maker"बहुत कर देने वाला ('उरु' = बहुत + 'कारक' = करने वाला)
tasya — his; ayaṁ tādṛśaḥ māsaḥ — this month, being just like him; svalpam api — even a little; uru-kārakaḥ — makes into much.
tasya — उस दामोदर का; ayaṁ — यह; tādṛśaḥ — वैसा ही; māsaḥ — महीना; svalpam api — थोड़ा-सा भी; uru-kārakaḥ — बहुत कर देने वाला है।
And this month of his, being just like him, makes even a little into a great deal. So even a small act of devotion done in Kārttika yields a huge return.
उस दामोदर का यह महीना भी वैसा ही है — थोड़ा-सा किया हुआ भी बहुत बना देता है।
The month is Kārttika, the month sacred to Dāmodara (also called the Ūrjā month) — this verse is quoted from the Padma Purāṇa to establish ūrjā-ādara, the special honoring of this month. The teaching: the month takes on Dāmodara's own trait of repaying the small with the large.
यह महीना कार्त्तिक है, दामोदर को समर्पित मास (जिसे ऊर्जा-मास भी कहते हैं); यह श्लोक पद्मपुराण से उद्धृत है, जो ऊर्जा-आदर अर्थात् इस मास के विशेष सम्मान को सिद्ध करता है। शिक्षा यह है कि यह महीना स्वयं दामोदर के गुण को धारण कर लेता है — थोड़े का बदला बहुत करके देता है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
yathā dāmodaro janair bhakta-vatsalo viditas tad-rūpaś ca san svalpam apy uru-kārakaḥ ṛṇa-niryātaka iva svalpam api uru kṛtvā dadātīty arthaḥ |
yathājust asजैसे
dāmodaraḥDāmodaraदामोदर
janaiḥby people instrumental of agentलोगों के द्वारा
bhakta-vatsalaḥas fond of his devoteesभक्तवत्सल
viditaḥis knownजाने जाते हैं
tad-rūpaḥ ca sanand being of that very nature — because he really is such san = "being", present participleऔर उसी (भक्तवत्सलता के) स्वरूप वाले होकर ('सन्' = होते हुए)
svalpam apieven a littleथोड़ा-सा भी
uru-kārakaḥmakes it muchबहुत कर देने वाले
ṛṇa-niryātakaḥ ivalike one repaying a debt iva = "like", marks the simileऋण चुकाने वाले के समान ('इव' = समान, उपमा दिखाता है)
svalpam api uru kṛtvāhaving enlarged even the small amount — swelling it up (with interest) kṛtvā = "having made", absolutiveथोड़े को भी बहुत बनाकर ('कृत्वा' = बनाकर)
dadātigives it backदेते हैं
iti arthaḥthat is the meaningऐसा अर्थ है
yathā dāmodaraḥ — just as Dāmodara; janaiḥ bhakta-vatsalaḥ viditaḥ — is known by people to be fond of his devotees; tad-rūpaḥ ca san — and being of that very nature; svalpam api uru-kārakaḥ — makes even a little into much; ṛṇa-niryātakaḥ iva — like a repayer of a debt; svalpam api uru kṛtvā dadāti — who gives back even a small sum after enlarging it; iti arthaḥ — that is the meaning.
yathā — जैसे; dāmodaraḥ — दामोदर; janaiḥ — लोगों के द्वारा; bhakta-vatsalaḥ — भक्तवत्सल; viditaḥ — जाने जाते हैं; tad-rūpaḥ ca san — और उसी स्वरूप वाले होकर; svalpam api — थोड़ा-सा भी; uru-kārakaḥ — बहुत कर देने वाले; ṛṇa-niryātakaḥ iva — ऋण चुकाने वाले के समान; svalpam api uru kṛtvā — थोड़े को भी बहुत बनाकर; dadāti — देते हैं; iti arthaḥ — ऐसा अर्थ है।
Just as people know Dāmodara to be doting on his devotees, and because he truly is such, he makes even a little into much. Jīva gives the picture: he is like someone repaying a debt. Take the mapping — the devotee is the creditor who lent a small amount (a small service); Dāmodara is the debtor who pays it back swollen with interest (a great reward); the "interest" is his lavish grace. The point it proves is exactly "uru-kārakaḥ" — he magnifies the small. It stops there: God is not literally in anyone's debt; the image only shows that what he returns is far larger than what he received.
जैसे दामोदर लोगों में भक्तवत्सल जाने जाते हैं और उसी स्वरूप वाले होते हुए थोड़े को भी बहुत करने वाले हैं — ऋण चुकाने वाले के समान थोड़े को भी बहुत बनाकर देते हैं; ऐसा अर्थ है।
vatsala: home sense is a cow's tenderness for her calf; here God's fond indulgence toward devotees.
'वत्सल' का घरेलू भाव है गाय का अपने बछड़े पर स्नेह; यहाँ वह प्रभु का भक्तों पर स्नेहमय अनुग्रह है।
s2gloss
tasya dāmodarasyāyaṁ māsaḥ kārttikākhyo’pi tādṛśaḥ san svalpam apy uru-kāraka iti pūrvavat |
tasya dāmodarasyahis, of Dāmodara — spelling out whose month it is genitiveउस दामोदर का
ayaṁ māsaḥthis monthयह महीना
kārttika-ākhyaḥ apithe one called Kārttika, too -ākhya = "named"; api = "too / also"कार्त्तिक नामक भी ('आख्य' = नामक; 'अपि' = भी)
tādṛśaḥ sanbeing just like him — sharing his nature san = "being"वैसा ही होकर ('सन्' = होते हुए)
svalpam api uru-kārakaḥmakes even a little into muchथोड़े को भी बहुत कर देने वाला
iti pūrvavatparse it as in the earlier verses pūrvavat = "as before"यह पहले के समान ('पूर्ववत्' = पहले जैसा)
tasya dāmodarasya ayaṁ māsaḥ — this month of Dāmodara's; kārttika-ākhyaḥ api — the one named Kārttika, too; tādṛśaḥ san — being just like him; svalpam api uru-kārakaḥ — makes even a little into much; iti pūrvavat — as in the previous verses.
tasya dāmodarasya — उस दामोदर का; ayaṁ māsaḥ — यह महीना; kārttika-ākhyaḥ api — कार्त्तिक नामक भी; tādṛśaḥ san — वैसा ही होकर; svalpam api uru-kārakaḥ — थोड़े को भी बहुत कर देने वाला; iti pūrvavat — यह पहले के समान।
This month of Dāmodara's, the one named Kārttika, also shares his nature and makes even a little into much. Jīva adds "as before" — read this line the same way the earlier verses were read.
उस दामोदर का यह कार्त्तिक नामक महीना भी वैसा ही होकर थोड़े को भी बहुत कर देने वाला है — यह पहले के ही समान समझें।
s3citation
akenor bhaviṣyad-ādhamarṇyayoḥ iti ṣaṣṭhī-niṣedhaḥ ||
akenoḥafter a word ending in the affix aka or in aka = ṇvul agent-suffix (as in kāra-ka); genitive dual'अक' प्रत्यय वाले (शब्दों) के — षष्ठी द्विवचन ('अक' = कारक जैसा कर्तृवाचक प्रत्यय)
bhaviṣyad-ādhamarṇyayoḥwhen the sense is future, or that of a debtor locative dual — the two conditionsभविष्य और ऋणी (अधमर्ण) — इन दो अर्थों के होने पर (सप्तमी द्विवचन)
iti ṣaṣṭhī-niṣedhaḥso, by this rule, the genitive is forbidden — the object stays in the accusative ṣaṣṭhī = the 6th (genitive) caseइस प्रकार षष्ठी का निषेध है ('षष्ठी' = छठी विभक्ति)
akenoḥ bhaviṣyad-ādhamarṇyayoḥ — [Pāṇini 2.3.70:] after an aka-/in-word, in the future or debtor sense; iti ṣaṣṭhī-niṣedhaḥ — hence the genitive is prohibited.
akenoḥ — 'अक' प्रत्यय वाले के; bhaviṣyad-ādhamarṇyayoḥ — भविष्य और ऋणी अर्थ में; iti ṣaṣṭhī-niṣedhaḥ — इस प्रकार षष्ठी का निषेध है।
Jīva cites Pāṇini 2.3.70. The rule: after an agent-word formed with the affix aka (as in kāraka, "maker"), when the meaning is future or when it is a debtor sense, the genitive is barred. So here the object of uru-kāraka stays as svalpam (accusative), not svalpasya (genitive).
'अकेनोर्भविष्यदाधमर्ण्ययोः' — इस सूत्र से 'अक' प्रत्यय वाले शब्द के साथ भविष्य और ऋणी अर्थ में षष्ठी का निषेध हो जाता है।
Why cited: Grammatical warrant that uru-kārakaḥ rightly takes svalpam in the accusative, not the genitive.
क्यों उद्धृत: यह व्याकरण का प्रमाण है कि 'उरु-कारकः' के साथ 'स्वल्पम्' षष्ठी में नहीं, कर्म (द्वितीया) में ही ठीक बैठता है।
aka here is the agent-suffix ṇvul (kṛ + aka → kāraka, "one who makes"). Ordinarily such an agent-noun's object could go to the genitive; this sūtra blocks that in two cases — a future action and a debtor (ādhamarṇya) sense — keeping the object in the accusative. Both fit here: the reward is future, and the debt-image is in play.
यहाँ 'अक' वह कर्तृवाचक प्रत्यय (ण्वुल्) है — जैसे कृ + अक → कारक, 'करने वाला'। सामान्यतः ऐसे कर्तृवाचक शब्द का कर्म षष्ठी में जा सकता है; परन्तु यह सूत्र दो स्थितियों में इसे रोक देता है — जब क्रिया भविष्य की हो और जब ऋणी (अधमर्ण) का भाव हो — तब कर्म द्वितीया में ही रहता है। यहाँ दोनों ही लागू हैं: फल भविष्य का है, और ऋण का दृष्टान्त भी विद्यमान है।
Mukunda-dāsa Gosvāmī
s1gloss
yatheti tādṛśatve hetuḥ svalpam ity ādi |
yathā itias for the verse beginning "yathā" iti flags the word being commented on
tādṛśatve hetuḥthe reason for its being "just like him" is — locative: "in [establishing] the being-like-that"
svalpam iti ādithe part starting with "svalpam…" ity-ādi = "and so on"
yathā iti — [on the verse] "yathā…"; tādṛśatve hetuḥ — the ground for its "being just like him"; svalpam iti ādi — is the portion beginning "svalpam."
Mukunda points out the structure. In the verse, why is the month called "just like him" (tādṛśa)? The answer is given by the words that follow — "svalpam apy uru-kārakaḥ." Making even a little into much is the reason the month counts as being like Dāmodara.
s2gloss
svalpam apy uru kariṣyatīty arthaḥ |
svalpam apieven a little
uru kariṣyatiwill make into much — note the future tense kariṣyati = future of √kṛ
iti arthaḥthat is the meaning
svalpam api uru kariṣyati — it will make even a little into much; iti arthaḥ — that is the meaning.
Mukunda glosses the sense: the month will make even a little into much. He puts it in the future tense (kariṣyati) — which sets up the next point, since the coming grammar rule turns on a future sense.
s3citation
akenor bhaviṣyad-ādhamarṇyayoḥ |
akenoḥafter a word in the affix aka or in genitive dual
bhaviṣyad-ādhamarṇyayoḥwhen the sense is future, or that of a debtor locative dual
akenoḥ bhaviṣyad-ādhamarṇyayoḥ — [Pāṇini 2.3.70:] after an aka-/in-word, in the future or debtor sense [the genitive is barred].
Mukunda quotes the same Pāṇini rule (2.3.70): after an aka- or in-affix word, in a future or debtor sense, the genitive drops out — so the object stays accusative.
Why cited: The grammatical rule licensing the accusative svalpam with uru-kāraka; Mukunda unpacks it in the next sentence.
s4gloss
asyārthaḥ—bhaviṣyaty akasya bhaviṣyad-ādhamarṇyārthenaś ca yoge ṣaṣṭhī na syāt |
asya arthaḥthe meaning of this rule is —
bhaviṣyati akasyaof an aka-affixed word used in the future sense genitive; "bhaviṣyati" = in a future action
bhaviṣyad-ādhamarṇya-arthena ca yogeand when it is in construction with something carrying a future or debtor sense instrumental + locative "in construction"
ṣaṣṭhī na syātthe genitive should not occur syāt = optative of √as
asya arthaḥ — the meaning of the rule; bhaviṣyati akasya — of an aka-word in the future sense; bhaviṣyad-ādhamarṇya-arthena yoge ca — and when joined with a future or debtor sense; ṣaṣṭhī na syāt — the genitive should not apply.
Mukunda paraphrases the rule in plain terms: when an aka-word is used with a future meaning, and when it is joined to a future or debtor sense, the genitive must not be used. So the object stays in the accusative.
The Sanskrit of this paraphrase is slightly rough (a garbled "…arthenaś ca"), but the intent is clear: it restates the sūtra's two conditions — the future sense and the debtor sense — under which the genitive is barred.
s5conclusion
iti bhaviṣyad-aka-yoge ṣaṣṭhī-niṣedhaḥ ||
itiso, in sum
bhaviṣyat-aka-yogewhere a future-sense aka-word is in construction locative "in the case of"
ṣaṣṭhī-niṣedhaḥthe genitive is prohibited
iti bhaviṣyat-aka-yoge — so, where a future-sense aka-word is joined; ṣaṣṭhī-niṣedhaḥ — the genitive is forbidden.
Mukunda concludes: so, wherever a future-sense aka-word governs an object, the genitive is ruled out. That is why the verse reads svalpam (accusative), not svalpasya.
Viśvanātha Cakravartī
s1gloss
yathā dāmodaro bhakta-vatsalo viditaḥ |
yathājust asजैसे
dāmodaraḥDāmodaraदामोदर
bhakta-vatsalaḥas fond of his devoteesभक्तवत्सल
viditaḥis knownजाने जाते हैं
yathā dāmodaraḥ — just as Dāmodara; bhakta-vatsalaḥ viditaḥ — is known to be fond of his devotees.
yathā — जैसे; dāmodaraḥ — दामोदर; bhakta-vatsalaḥ — भक्तवत्सल; viditaḥ — जाने जाते हैं।
Viśvanātha restates the first words: just as Dāmodara is known to be tender toward his devotees.
जैसे दामोदर भक्तवत्सल रूप से जाने जाते हैं।
s2gloss
bhakta-vatsalaḥ san svalpam apy uru-kārakaḥ |
bhakta-vatsalaḥ sanbeing fond of his devotees — because he is such san = "being", giving the reasonभक्तवत्सल होने के कारण ('सन्' = होते हुए, हेतु देता हुआ)
svalpam apieven a littleथोड़े को भी
uru-kārakaḥmakes it muchबहुत कर देने वाले
bhakta-vatsalaḥ san — being fond of his devotees; svalpam api uru-kārakaḥ — he makes even a little into much.
bhakta-vatsalaḥ san — भक्तवत्सल होने के कारण; svalpam api — थोड़े को भी; uru-kārakaḥ — बहुत कर देने वाले।
Because he is fond of his devotees, he makes even a little into much. Viśvanātha ties the magnifying directly to his affection: it is his fondness that makes him repay the small so generously.
भक्तवत्सल होने के कारण वे थोड़े को भी बहुत कर देने वाले हैं।
s3gloss
ṛṇasya vyāja iti prasiddha-niryātaka iva svalpam api vastu uru kṛtvā dadātīty arthaḥ |
ṛṇasya vyājaḥ iti prasiddha-niryātakaḥ ivalike a repayer well known under the heading "the interest on a debt" iva = "like"; ṛṇasya vyājaḥ = "the interest of a debt"'ऋण का ब्याज' — इस रूप से प्रसिद्ध, ऋण चुकाने वाले के समान ('इव' = समान)
svalpam api vastueven a small thingथोड़ी-सी वस्तु को भी
uru kṛtvāhaving enlarged it — swelling it up kṛtvā = "having made"बहुत बनाकर ('कृत्वा' = बनाकर)
dadātigives it backदेते हैं
iti arthaḥthat is the meaningऐसा अर्थ है
ṛṇasya vyājaḥ iti prasiddha-niryātakaḥ iva — like a repayer famed under "the interest of a debt"; svalpam api vastu uru kṛtvā — enlarging even a small thing; dadāti — gives it; iti arthaḥ — that is the meaning.
ṛṇasya vyājaḥ iti prasiddha-niryātakaḥ iva — 'ऋण का ब्याज' रूप से प्रसिद्ध ऋण-चुकाने वाले के समान; svalpam api vastu — थोड़ी-सी वस्तु को भी; uru kṛtvā — बहुत बनाकर; dadāti — देते हैं; iti arthaḥ — ऐसा अर्थ है।
Viśvanātha gives the same debt-picture and names its hinge: "the interest on a loan." He is like a repayer famous for that — one who takes back a small thing only after swelling it up, and hands it over enlarged. Map it: the small thing is the devotee's little service; the swelling "interest" is Dāmodara's added grace; the enlarged repayment is the great reward he returns. It proves "uru-kārakaḥ" — he magnifies the small — and goes no further: the Lord is not truly a debtor, the image only fixes the idea of a return far bigger than the deposit. That Viśvanātha states it plainly as "the meaning" (iti arthaḥ) shows he offers the analogy as settled support, not as a case to refute.
'ऋण का ब्याज' — इस प्रसिद्ध ढंग से ऋण चुकाने वाले के समान वे थोड़ी-सी वस्तु को भी बहुत बनाकर देते हैं; ऐसा अर्थ है।
s4gloss
tatra karma-sthāne ṣaṣṭhy-abhāva ārṣaḥ |
tatrahere, in this constructionवहाँ (उस प्रयोग में)
karma-sthāneat the slot of the object — where the object word sits karman = the grammatical objectकर्म के स्थान में ('कर्मन्' = क्रिया का कर्म)
ṣaṣṭhī-abhāvaḥthe absence of the genitiveषष्ठी का अभाव (छठी विभक्ति का न होना)
ārṣaḥis an archaic, sage's usage — a licensed irregularity ārṣa = "of the ṛṣis," i.e. Vedic/archaic"आर्ष है ('आर्ष' = ऋषियों का, अर्थात् वैदिक/प्राचीन प्रयोग)
tatra karma-sthāne — here, at the object-slot; ṣaṣṭhī-abhāvaḥ — the absence of the genitive; ārṣaḥ — is an archaic usage.
tatra — वहाँ; karma-sthāne — कर्म के स्थान में; ṣaṣṭhī-abhāvaḥ — षष्ठी का अभाव; ārṣaḥ — आर्ष है।
Viśvanātha explains the same accusative differently. He says: here, where the object sits, the missing genitive is simply ārṣa — an old sage's irregular usage. Note the contrast: Jīva and Mukunda grounded the accusative in Pāṇini 2.3.70; Viśvanātha instead calls it a licensed archaism. Both explain why it is svalpam and not svalpasya, but by different routes — the two accounts are left standing side by side, not merged.
वहाँ कर्म के स्थान में जो षष्ठी नहीं होती, वह आर्ष प्रयोग है।
ārṣa literally "belonging to the ṛṣis": a form the seers used that departs from the standard grammatical rule but is accepted because it is theirs. Where Pāṇini's rule (cited by the other two commentators) derives the accusative regularly, Viśvanātha treats it as an old irregularity — a genuinely different explanation, not to be collapsed into theirs.
'आर्ष' का अर्थ है 'ऋषियों का' — वह रूप जो ऋषियों ने प्रयुक्त किया, जो मानक व्याकरण-नियम से हटकर है पर उन्हीं का होने से स्वीकार्य है। जहाँ अन्य दो टीकाकार पाणिनि के सूत्र से द्वितीया को नियमपूर्वक सिद्ध करते हैं, वहाँ विश्वनाथ इसे प्राचीन अनियमितता मानते हैं — यह सचमुच एक भिन्न व्याख्या है, उनकी व्याख्या में मिलाकर एक न कर देनी चाहिए।
s5alternative
yatra svalpam ay uru kartuṁ samartho bhavatīti tum-arthe ṇamul |
yatraor, [taking it as] "whereby / in that"जहाँ
svalpam apieven a littleथोड़े को भी
uru kartum samarthaḥ bhavatihe becomes able to make it much kartum = infinitive "to make"; samartha = "able"बहुत करने में समर्थ होता है ('कर्तुम्' = करने के लिए, तुमुन्; 'समर्थ' = सक्षम)
iti tum-arthe ṇamulso the affix (ṇamul) is used in the sense of the infinitive "to (make)" tum-artha = the tumun/infinitive-of-purpose senseइस प्रकार तुम्-अर्थ (प्रयोजन-सूचक कृदन्त) में णमुल् प्रत्यय है
yatra svalpam api uru kartum samarthaḥ bhavati — where he becomes able to make even a little into much; iti tum-arthe ṇamul — so [the affix] ṇamul is in the infinitive sense.
yatra — जहाँ; svalpam api — थोड़े को भी; uru kartum samarthaḥ bhavati — बहुत करने में समर्थ होता है; iti tum-arthe ṇamul — इस प्रकार तुम्-अर्थ में णमुल् प्रत्यय है।
Viśvanātha then offers a second grammatical derivation of the same word, left standing beside the first. Read uru-kāraka not as "maker" but as "able to make": the sense is "whereby he becomes able to make even a little into much." On this reading the affix (ṇamul) carries the force of the infinitive of purpose — "to make." This is a distinct route from the ārṣa explanation just given; Viśvanātha does not decide between them.
अथवा जहाँ 'थोड़े को भी बहुत करने में समर्थ होता है' — इस तुम्-अर्थ (प्रयोजन के अर्थ) में णमुल् प्रत्यय (मानें)।
This is offered as a separate way to construe uru-kāraka, using an infinitive-of-purpose (tum-artha) sense rather than the plain agent-noun. The source has a small typo ("svalpam ay" for "svalpam apy"); the point is unaffected. It stands as an alternative to the ārṣa account in the previous sentence, not a replacement — both are left in place.
यह 'उरु-कारक' को समझने का एक अलग ढंग प्रस्तुत करता है — सीधे कर्तृवाचक शब्द के स्थान पर प्रयोजन-सूचक (तुम्-अर्थ) अर्थ लेकर। मूल में एक छोटी अशुद्धि है ('स्वल्पम् अय्' के स्थान पर 'स्वल्पम् अप्य्'); इससे भाव पर कोई अन्तर नहीं पड़ता। यह पिछले वाक्य के आर्ष कथन का स्थान लेने वाला नहीं, उसके साथ खड़ा एक विकल्प है — दोनों ही ज्यों-के-त्यों रखे गए हैं।
s6conclusion
tathā tasya dāmodarasyāyaṁ kārttikākhyo māsaḥ bhakta-vatsalaḥ san svalpam apy uru-kāraka iti pūrvavat ||
tathālikewise — matching the "just as" of the first lineवैसे ही
tasya dāmodarasyahis, of Dāmodara genitiveउस दामोदर का
ayaṁ kārttika-ākhyaḥ māsaḥthis month named Kārttikaयह कार्त्तिक नामक महीना
bhakta-vatsalaḥ sanbeing fond of devotees — the month itself takes on that trait san = "being"भक्तवत्सल होकर ('सन्' = होते हुए)
svalpam api uru-kārakaḥmakes even a little into muchथोड़े को भी बहुत कर देने वाला
iti pūrvavatparse it as in the earlier verses pūrvavat = "as before"यह पहले के समान ('पूर्ववत्' = पहले जैसा)
tathā tasya dāmodarasya ayaṁ kārttika-ākhyaḥ māsaḥ — likewise this month of Dāmodara's, named Kārttika; bhakta-vatsalaḥ san — being fond of devotees; svalpam api uru-kārakaḥ — makes even a little into much; iti pūrvavat — as before.
tathā — वैसे ही; tasya dāmodarasya — उस दामोदर का; ayaṁ kārttika-ākhyaḥ māsaḥ — यह कार्त्तिक नामक महीना; bhakta-vatsalaḥ san — भक्तवत्सल होकर; svalpam api uru-kārakaḥ — थोड़े को भी बहुत कर देने वाला; iti pūrvavat — यह पहले के समान।
Viśvanātha closes the correlation: likewise this month of Dāmodara's, named Kārttika, being itself fond of devotees, makes even a little into much — read "as before." Notice he transfers "fond of devotees" (bhakta-vatsala) to the month itself, not only to Dāmodara: the month inherits his very trait of repaying the small with the large.
वैसे ही उस दामोदर का यह कार्त्तिक नामक महीना भी भक्तवत्सल होकर थोड़े को भी बहुत कर देने वाला है — यह पहले के ही समान समझें।