O best of brāhmaṇas, may you have unswerving bhakti for me, the crown of all blessings, ever full of complete bliss. (17) Seeing Kṛṣṇa, whom they had never seen before, the dwellers of the Jāṅgala land, their hearts melting, could not draw their eyes away. (18) Grace that is inward is called 'of the heart.' (19)
हे द्विजेन्द्र! मुझमें तुम्हारी ऐसी अव्यभिचारिणी भक्ति हो, जो सब मंगलों में शिरोमणि और सदा पूर्ण आनन्दमयी है। (17) जांगल-प्रदेश के निवासी, जिन्होंने कृष्ण को पहले कभी नहीं देखा था, उन्हें देखकर द्रवित-हृदय हो गए और अपनी दृष्टि उनसे हटा न सके। (18) जो प्रसाद आन्तरिक हो, वह 'हार्द' कहलाता है। (19)
The verse — line by line
L1invocation
sarva-maṅgala-mūrdhanyā pūrṇānanda-mayī sadā |
sarva-maṅgala-mūrdhanyāshe who stands at the very head of all blessings — the crest-jewel of everything good fem. nom. sg., qualifies bhaktiḥ in L2जो समस्त मंगलों में शिरोमणि है (सब कल्याणों का मुकुट)
pūrṇānanda-mayīmade entirely of full, complete joy -mayī 'consisting of'जो पूर्ण आनन्द से बनी हुई है
sadāalways, at every moment adverbसदा, सर्वदा
bhaktiḥ (from L2) — devotion, that is: sarva-maṅgala-mūrdhanyā — the topmost of all blessings; pūrṇānanda-mayī — made of full joy; sadā — always.
sarva-maṅgala-mūrdhanyā — समस्त मंगलों में शिरोमणि; pūrṇānanda-mayī — पूर्ण आनन्द से परिपूर्ण; sadā — सदा।
This line describes the devotion the speaker is about to pray for. It is the crest of everything auspicious — the highest of all blessings. It is made entirely of complete, full joy. And it is so always, without any break. (The word it modifies, bhaktiḥ, comes in the next line.)
जो सब मंगलों में शिरोमणि है, और जो सदा पूर्ण आनन्द से बनी रहती है — (ऐसी भक्ति)।
maṅgala: ordinarily 'auspicious, a blessing'; here mūrdhanya ('topmost, crown of the head') makes bhakti the crown of all blessings.
मंगल का साधारण अर्थ है 'शुभ, कल्याण'; परन्तु यहाँ मूर्धन्य ('सिर का शिखर, चूड़ामणि') शब्द भक्ति को समस्त मंगलों का मुकुट बना देता है।
L2invocation
dvijendra tava mayy astu bhaktir avyābhicāriṇī ||
dvijendraO best of the twice-born, O foremost of brāhmaṇas vocativeहे द्विजेन्द्र! (हे द्विजों में श्रेष्ठ)
tavafor you — devotion directed to you gen. sg., object of devotionआपकी (जिनकी भक्ति की जाती है, उन आपकी)
mayiin me — let it arise in me loc. sg.मुझमें
astulet there be, may it come to be 3rd sg. imperative of √asहो (बनी रहे)
bhaktiḥdevotion, loving service fem. nom. sg. — the word L1 was describingभक्ति (वही, जिसका वर्णन ऊपर हुआ)
avyābhicāriṇīthat never strays, never wavers, never turns elsewhere fem. nom. sg., qualifies bhaktiḥअव्यभिचारिणी (जो कभी विचलित न हो, अनन्य)
dvijendra — O best of brāhmaṇas; tava — for you; mayi — in me; astu — let there be; bhaktiḥ — devotion; avyābhicāriṇī — unswerving [and, from L1, the crest of all blessings, made of full joy, always].
dvijendra — हे द्विजेन्द्र; tava — आपकी; mayi — मुझमें; astu — हो; bhaktiḥ — भक्ति; avyābhicāriṇī — अव्यभिचारिणी।
Here is the actual prayer. He addresses the Lord as 'O best of the twice-born.' He asks: may devotion to you arise in me. And may that devotion be unswerving — never wandering off, never turning to anyone else. This bhaktiḥ is the very word the first line was describing.
हे द्विजेन्द्र! आपकी अव्यभिचारिणी भक्ति मुझमें (सदा) बनी रहे।
dvija/dvijendra: literally 'twice-born, chief of the twice-born (brāhmaṇas)'; used here as a reverent address to the Lord being prayed to.
द्विज/द्विजेन्द्र का शाब्दिक अर्थ है 'द्विज (जन्म से पुनः दीक्षित), द्विजों अर्थात् ब्राह्मणों में श्रेष्ठ'; यहाँ यह जिनसे प्रार्थना की जा रही है उन भगवान् के प्रति आदरपूर्ण सम्बोधन के रूप में प्रयुक्त है।
L3avataranika
adṛṣṭa-pūrvam ālokya kṛṣṇaṁ jāṅgala-vāsinaḥ |
adṛṣṭa-pūrvamone never seen before — whom they had never laid eyes on until now acc. sg., qualifies kṛṣṇamजिसे पहले कभी नहीं देखा था (अदृष्टपूर्व)
ālokyaonce they had seen him, on seeing gerund (-ya), sets up the main clause in L4देखकर
kṛṣṇamKṛṣṇa — the one they saw acc. sg., object of ālokyaकृष्ण को
jāṅgala-vāsinaḥthe people who live in the Jāṅgala country nom. pl. — the subject, carried into L4जांगल-प्रदेश के निवासी (जो कर्ता हैं)
jāṅgala-vāsinaḥ — the dwellers of the Jāṅgala land; adṛṣṭa-pūrvam kṛṣṇam — Kṛṣṇa, whom they had never seen before; ālokya — having seen [→ L4: could not pull their gaze away].
jāṅgala-vāsinaḥ — जांगल-प्रदेश के निवासी; adṛṣṭa-pūrvam kṛṣṇam — पूर्व में कभी न देखे गए कृष्ण को; ālokya — देखकर।
Now a vivid example begins. The people of the Jāṅgala country had never seen Kṛṣṇa before. Then, one day, they saw him. This line only sets the scene; what happened to them comes in the next line.
जांगल-प्रदेश के निवासी, जिन्होंने पहले कभी कृष्ण को नहीं देखा था, उन्हें देखकर —
Viśvanātha specifies these as kuru-jāṅgala-deśa-vāsinaḥ — dwellers of the Kuru-Jāṅgala region, a dry outland where Kṛṣṇa was a stranger.
विश्वनाथ इन्हें कुरु-जांगल-देश के निवासी बताते हैं — कुरु राज्य के उस शुष्क, बीहड़ अंचल के लोग, जहाँ कृष्ण एक अपरिचित थे।
L4avataranika
viklidyad antarātmano dṛṣṭiṁ nākraṣṭum īśire ||
viklidyad-antarātmanaḥtheir inner hearts melting away — because their very core was dissolving with feeling gen. pl. agreeing with jāṅgala-vāsinaḥ; viklidyat = present participle 'melting'जिनका अन्तःकरण द्रवित (पिघल) रहा था, उन (जांगल-वासियों) का
dṛṣṭimtheir gaze, their eyes acc. sg., object of akraṣṭumदृष्टि को
nanot — they were not able negationन
akraṣṭumto drag away, to pull back infinitive of ā-√kṛṣहटाने (खींच लेने) में
īśirethey were able, they had the power 3rd pl. perfect middle of √īśसमर्थ हुए
viklidyad-antarātmanaḥ (jāṅgala-vāsinaḥ) — those villagers, their inner hearts melting; dṛṣṭim — their gaze; akraṣṭum na īśire — were not able to drag away.
viklidyad-antarātmanaḥ — जिनका अन्तःकरण द्रवीभूत हो रहा था; dṛṣṭim — दृष्टि को; na akraṣṭum īśire — हटा न पाने में समर्थ हुए (हटा न सके)।
Here is what seeing Kṛṣṇa did to them. Their inner hearts began to melt. And they simply could not pull their eyes away from him. This is the mark of the extraordinary wonder (camatkāra) that Kṛṣṇa's favor produces — even total strangers, on first sight, were held fast.
जिनका अन्तःकरण (प्रेम से) पिघल रहा था, वे अपनी दृष्टि (कृष्ण से) हटा न सके।
viklidyat: 'growing wet, softening, melting' — the heart liquefying with sudden love; here it names the inner effect that the outer sign (the fixed, unpullable gaze) reveals.
विक्लिद्यत् का अर्थ है 'गीला होता, कोमल पड़ता, पिघलता' — सहसा उमड़े प्रेम से हृदय का द्रवित होना; यहाँ यह उस भीतरी भाव को नामित करता है, जिसे बाहरी चिह्न — अटल, न हटने वाली दृष्टि — प्रकट कर देता है।
L5definition
prasāda āntaro yaḥ syāt sa hārda iti kathyate ||
prasādaḥthe favor, the grace [shown by the Lord] nom. sg., subjectप्रसाद (कृपा)
āntaraḥthe inward kind — the favor that works within, in the heart nom. sg., qualifies prasādaḥआन्तरिक (भीतरी)
yaḥwhichever [favor] relative pronoun, nom. sg.जो
syātthere may be, happens to be 3rd sg. optative of √asहो
saḥthat [favor] correlative pronoun, nom. sg.वह
hārdaḥ'hārda' — the heart-favor (from hṛd, 'the heart') nom. sg., predicate; the term being definedहार्द (यही वह पद है जिसकी परिभाषा दी जा रही है)
iti— thus, by this name quotative marker closing the definitionयों, इस प्रकार
kathyateis called, is named 3rd sg. passive of √kathकहा जाता है
yaḥ prasādaḥ āntaraḥ syāt — whatever favor is inward; saḥ — that; hārdaḥ iti kathyate — is called 'hārda.'
yaḥ prasādaḥ āntaraḥ syāt — जो कृपा आन्तरिक हो; saḥ hārdaḥ iti kathyate — वह 'हार्द' कहलाती है।
This line gives a definition. Whatever favor of the Lord is inward — felt within the heart rather than shown outwardly — that favor is called hārda. This settles the term hārda that was listed back at 1.3.16 among the Lord's kinds of favor.
जो कृपा भीतरी हो (हृदय के भीतर काम करने वाली), वह 'हार्द' कहलाती है।
hārda: derived from hṛd, 'the heart'; so 'the heart-borne favor.' Home sense is simply 'inward, hearty'; here it is the technical name for the Lord's favor that operates within, as opposed to favor shown by speech (vācika) or by granting his sight (āloka-dāna).
हार्द शब्द 'हृद्' (हृदय) से बना है — अर्थात् 'हृदय से उपजी कृपा'। साधारण अर्थ है 'भीतरी, हार्दिक'; यहाँ यह भगवान् की उस कृपा का पारिभाषिक नाम है जो भीतर-ही-भीतर काम करती है — वाणी से दिखाई गई (वाचिक) कृपा या दर्शन देकर की गई (आलोक-दान) कृपा से भिन्न।