ādi-purāṇe ca—
gītvā ca mama nāmāni vicaren mama sannidhau |
iti bravīmi te satyaṁ krīto’haṁ tasya cārjuna ||
pādme ca—
yena janma-sahasrāṇi vāsudevo niṣevitaḥ |
tan-mukhe hari-nāmāni sadā tiṣṭhanti bhārata ||quoted · ādi-purāṇe ca
The verse — decoded
L1citation
gītvā ca mama nāmāni vicaren mama sannidhau |
gītvāhaving sung gerundगाकर
caandऔर
mama nāmānimy names accusative objectमेरे नामों को
vicarethe should move about, go on living optativeविचरण करे
mama sannidhauin my presence, close to me locativeमेरे सान्निध्य में
mama nāmāni gītvā — having sung my names; ca — and; mama sannidhau — in my presence; vicaret — he should move about
gītvā — गाकर; ca — और; mama nāmāni — मेरे नामों को; vicaret — विचरण करे; mama sannidhau — मेरे सान्निध्य में।
And having sung my names, let him move about in my presence. He sings the Lord's names and then simply goes on living close to the Lord.
जो मेरे नामों को गाकर मेरे समीप विचरण करे।
Why cited: Ādi-purāṇa verse adduced to show the extraordinary standing of one who chants the Lord's names.
क्यों उद्धृत: आदि-पुराण का यह वचन इसलिए उद्धृत है कि भगवान् के नामों का कीर्तन करने वाले की असाधारण महिमा दिखाई जाए।
L2citation
iti bravīmi te satyaṁ krīto’haṁ tasya cārjuna ||
itithis, in these wordsयह
bravīmiI tell present, 1st personमैं कहता हूँ
teto you dativeतुझसे
satyamtruly, as the truth adverbial accusativeसत्य ही
krītaḥbought, won over past passive participleमोल लिया हुआ
ahamIमैं
tasyaby him genitive of the agent with krītaउसके द्वारा
caand, indeedऔर
arjunaO Arjuna vocativeहे अर्जुन
arjuna — O Arjuna; iti te satyam bravīmi — this I tell you truly; aham tasya krītaḥ ca — and I am bought by him
iti — यह; bravīmi — मैं कहता हूँ; te — तुझसे; satyam — सत्य ही; krītaḥ — मोल लिया हुआ; aham — मैं; tasya — उसके द्वारा; ca — और; arjuna — हे अर्जुन।
This I tell you as the truth, Arjuna: I am bought by such a person. The Lord says He is purchased, won over, by the one who chants His names.
हे अर्जुन, मैं तुझसे सत्य ही कहता हूँ — मैं उसके द्वारा मोल ले लिया गया हूँ।
Why cited: Continues the Ādi-purāṇa passage: the Lord Himself declares He is won over by the name-chanter.
क्यों उद्धृत: आदि-पुराण का वही प्रसंग आगे बढ़ता है — भगवान् स्वयं घोषित करते हैं कि नाम-कीर्तन करने वाले ने उन्हें मोल ले लिया है।
L3citation
yena janma-sahasrāṇi vāsudevo niṣevitaḥ |
yenaby whom instrumental, relativeजिसके द्वारा
janma-sahasrāṇithrough thousands of births accusative of extent of timeहज़ारों जन्मों तक
vāsudevaḥVāsudeva nominative, the one servedवासुदेव
niṣevitaḥhas been served, worshiped past passive participleसेवित हुए
yena — by whom; janma-sahasrāṇi — for thousands of births; vāsudevaḥ — Vāsudeva; niṣevitaḥ — has been served
yena — जिसके द्वारा; janma-sahasrāṇi — हज़ारों जन्मों तक; vāsudevaḥ — वासुदेव; niṣevitaḥ — सेवित हुए।
The one by whom Vāsudeva has been served through thousands of births — this line begins the second verse. It sets up who the person is: someone who has worshiped Vāsudeva birth after birth, for a thousand lifetimes.
जिसने हज़ारों जन्मों तक वासुदेव की सेवा की है।
Why cited: Opens the second Ādi-purāṇa verse describing the devotee of many lifetimes.
क्यों उद्धृत: दूसरे आदि-पुराण श्लोक का आरम्भ — अनेक जन्मों से सेवा करने वाले भक्त का वर्णन।
L4citation
tan-mukhe hari-nāmāni sadā tiṣṭhanti bhārata ||
tan-mukhein his mouth locativeउसके मुख में
hari-nāmānithe names of Hari nominative plural, subjectहरि के नाम
sadāalwaysसदा
tiṣṭhantistay, remain present, 3rd pluralस्थित रहते हैं
bhārataO Bhārata (Arjuna) vocativeहे भारत
bhārata — O Bhārata; tasya mukhe — in his mouth; hari-nāmāni — the names of Hari; sadā tiṣṭhanti — always stay
tan-mukhe — उसके मुख में; hari-nāmāni — हरि के नाम; sadā — सदा; tiṣṭhanti — स्थित रहते हैं; bhārata — हे भारत।
In his mouth, O Bhārata, the names of Hari always stay. For such a lifelong servant of Vāsudeva, Hari's names never leave his mouth — they are always there.
हे भारत, उसके मुख में हरि के नाम सदा विराजमान रहते हैं।
Why cited: Completes the second verse: the mark of the many-lifetime devotee is that Hari's names never leave his mouth.
क्यों उद्धृत: दूसरे श्लोक का समापन — अनेक जन्मों के भक्त का लक्षण यह है कि हरि के नाम कभी उसके मुख से नहीं हटते।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
yena janmeti |
yena janma itithe verse beginning 'yena janma...' (by whom, through births) pratīka, lemma-citation"येन जन्म" इत्यादि — यह श्लोक का प्रतीक (आरम्भिक पद उद्धृत)
yena janma iti — [on the verse] beginning 'yena janma'
yena janma iti — "येन जन्म" इत्यादि पद।
Now he takes up the verse that begins 'yena janma-sahasrāṇi.' He quotes its opening words to mark which verse he is about to explain.
"येन जन्म" इत्यादि श्लोक का प्रतीक लेकर व्याख्या आरम्भ की जाती है।
s2gloss
etādṛśasyāpy asya punaḥ punar janma—samutkaṇṭhā-maya-bhakti-vardhanārthaṁ parameśvarecchayaiva jñeyam ||
etādṛśasya api asyaeven of such a one — that is, even of so great a devotee genitive; api = evenऐसे इस (भक्त) का भी
punaḥ punaḥ janmahis taking birth again and againबार-बार का जन्म
samutkaṇṭhā-maya-bhakti-vardhana-arthamis in order to increase a devotion made of intense longing for the Lord artham = for the purpose ofसमुत्कण्ठामयी भक्ति की वृद्धि के लिए
parameśvara-icchayā evaand happens only by the will of the Supreme Lord instrumental of cause; eva = onlyपरमेश्वर की इच्छा से ही (उसी के कारण)
jñeyamthis is to be understood gerundiveजानना चाहिए
etādṛśasya api asya — even of such a great devotee; punaḥ punaḥ janma — the repeated birth; samutkaṇṭhā-maya-bhakti-vardhana-artham — is for increasing a devotion full of longing; parameśvara-icchayā eva jñeyam — is to be understood as happening only by the Supreme Lord's will
etādṛśasya api asya — ऐसे इस भक्त का भी; punaḥ punaḥ janma — बार-बार का जन्म; samutkaṇṭhā-maya-bhakti-vardhana-artham — समुत्कण्ठामयी भक्ति की वृद्धि के लिए; parameśvara-icchayā eva — परमेश्वर की इच्छा से ही; jñeyam — जानना चाहिए।
One might wonder: if this person has already served the Lord for a thousand births, why is he still being born again and again? Jīva answers: even for such an advanced devotee, the repeated births happen only by the will of the Supreme Lord. And their purpose is to increase his devotion — a devotion made of intense, eager longing for the Lord. So the rebirths are not from karma; they are the Lord's own arrangement to deepen the devotee's longing.
ऐसे (सिद्ध) भक्त का भी बार-बार जन्म लेना समुत्कण्ठामयी भक्ति की वृद्धि के लिए परमेश्वर की इच्छा से ही होता है — ऐसा जानना चाहिए।
samutkaṇṭhā: in ordinary use 'yearning, eagerness'; here the technical Vaiṣṇava sense — the intense longing for the Lord that itself is the substance of this heightened devotion.
'समुत्कण्ठा' शब्द सामान्य प्रयोग में 'उत्कट लालसा, उत्सुकता' के अर्थ में आता है; यहाँ इसका विशेष वैष्णव अर्थ है — भगवान् के लिए वह तीव्र लालसा जो स्वयं इस उन्नत भक्ति का सार-तत्त्व है।
Mukunda-dāsa Gosvāmī
s1avataranika
yeneti |
yena itithe verse beginning 'yena...' (by whom) pratīka, lemma-citation
yena iti — [on the verse] beginning 'yena'
Now Mukunda takes up the same verse, beginning 'yena.' He cites its first word to mark the verse he will paraphrase.
s2gloss
janma-sahasrāṇi vāsudevasya sevayā nāmasu parama-śraddhāvān yas tasya jihvāyāṁ tāni sadā svayaṁ tiṣṭhantīti |
janma-sahasrāṇithrough thousands of births accusative of extent of time
vāsudevasya sevayāby his service of Vāsudeva instrumental of means; vāsudevasya = object of the service
nāmasu parama-śraddhāvānhe who comes to have the highest faith in the names locative nāmasu = faith directed at the names
yaḥthe one who relative pronoun
tasya jihvāyāmon his tongue locative
tānithose names
sadā svayam tiṣṭhantialways stay of their own accord svayam = by themselves, spontaneously
iti— such is the meaning closes the paraphrase
yaḥ — the one who; janma-sahasrāṇi vāsudevasya sevayā — by serving Vāsudeva for thousands of births; nāmasu parama-śraddhāvān — becomes supremely faithful toward the names; tasya jihvāyām — on his tongue; tāni — those names; sadā svayam tiṣṭhanti — always stay by themselves; iti — this is the sense
Mukunda restates the verse in plain words. The person who, by serving Vāsudeva for thousands of births, has developed the very highest faith in the holy names — on that person's tongue the names stay always, and they stay there on their own. Two small teaching points: where the verse said 'in his mouth,' Mukunda says 'on his tongue'; and he adds the word svayam, 'of their own accord,' to bring out that the devotee does not have to force the names — they remain of themselves.
s3other
|
|(a daṇḍa — verse-punctuation only; no words to decode)
— (punctuation mark only)
This segment is only a punctuation stroke in the source, with no text to translate.
s4other
232||
232 ||verse number 232, closing double daṇḍa
232 || — the verse-number marker closing the unit
This is just the verse-number marker, '232,' with the closing double bar. It numbers the passage and carries no meaning to decode.
Viśvanātha Cakravartī
s1other
na vyākhyātam |
na vyākhyātamit was not commented on past passive participle with na = notव्याख्या नहीं की गई (na = नहीं)
na vyākhyātam — [this verse] was not explained
na vyākhyātam — व्याख्या नहीं की गई।
Viśvanātha wrote no comment on this verse. This note simply records that he left it unexplained — there is nothing from him to decode here.
(विश्वनाथ चक्रवर्ती ने) इस पर कोई व्याख्या नहीं की।