tatra vācika-prasādajaḥ, yathā nāradīye—
sarva-maṅgala-mūrdhanyā pūrṇānanda-mayī sadā |
dvijendra tava mayy astu bhaktir avyābhicāriṇī ||
āloka-dānajaḥ, yathā skānde—
adṛṣṭa-pūrvam ālokya kṛṣṇaṁ jāṅgala-vāsinaḥ |
viklidyad antarātmano dṛṣṭiṁ nākraṣṭum īśire ||
hārdaḥ—
prasāda āntaro yaḥ syāt sa hārda iti kathyate ||quoted · nāradīye
The verse — decoded
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।
Commentary — decoded
Jīva Gosvāmī
s1other
na vyākhyātam |
nanot negative particleनहीं
vyākhyātamhas been explained — i.e. no comment is offered here past passive participle, nom. sg. neuter, of vi-ā-√khyā "to explain"व्याख्या की गई (समझाया गया)
na — not; vyākhyātam — has been explained (nothing is commented here)
na vyākhyātam — व्याख्या नहीं की गई।
Jīva Gosvāmī's whole note on these verses is two words: "Not explained." He offers no comment here. The other commentators (Mukunda, Viśvanātha) do take the verses up; Jīva simply passes over them.
(इसकी) व्याख्या नहीं की गई।
This is a metacommentarial remark, not part of the argument of the verse: the commentator is telling us he leaves the passage unglossed, rather than explaining anything in it.
यह श्लोक के तर्क का अंग नहीं, वरन् टीका-सम्बन्धी टिप्पणी है: टीकाकार बता रहे हैं कि वे इस स्थल को बिना व्याख्या किए छोड़ रहे हैं — इसमें कुछ समझा नहीं रहे।
Mukunda-dāsa Gosvāmī
s1gloss
jāṅgala-deśa-vāsino darśanāyogyā eva darśana-dānasya kṛpayoktatvāt |
jāṅgala-deśa-vāsinaḥthe people who lived in the jāṅgala country — a dry, remote tract nom. pl., subject
darśanāyogyā evawere in fact unfit to be given his sight (eva = in fact, really) darśana-ayogyāḥ; eva emphatic
darśana-dānasyaof the giving of that sight gen., what the next words describe
kṛpayāwas done out of [Kṛṣṇa's] mercy instr. of cause/means
uktatvātbecause it has been stated so — so, unfit though they were, they still got it abl. of reason (-tva)
jāṅgala-deśa-vāsinaḥ — the dwellers of the jāṅgala country; darśanāyogyāḥ eva — were in fact unfit to be given his sight; darśana-dānasya kṛpayā uktatvāt — because the granting of that sight is stated to have been out of [his] mercy.
The people of the jāṅgala country were themselves unqualified to be shown Kṛṣṇa. So why did they get to see him? Because the verse says the sight was given out of pure mercy. Unworthy as they were, mercy alone brought them the audience.
jāṅgala: in Sanskrit geography a dry, sparse, wasteland-like tract (opposite of the marshy ānūpa). Here it is the Kuru-jāṅgala region (so Viśvanātha glosses it, kuru-jāṅgala) — a remote, unfavorable place, which underlines that its people had no claim on seeing Kṛṣṇa.
s2citation
‘yaḥ smerāṁ bhaṅgī’ ty ādau bhāva uktaḥ, sa bhāgyavan-niraparādheṣv eva |
'yaḥ smerāṁ bhaṅgī' ity ādauin the passage that begins 'yaḥ smerāṁ bhaṅgī…' loc., naming a cited incipit
bhāvaḥ uktaḥthe bhāva — the loving mood — that was described there nom., the thing referred back to
saḥthat same bhāva nom., resumptive
bhāgyavan-niraparādheṣu evaarises only in people who are fortunate and free of offense (eva = only) loc. of locus; eva restrictive
'yaḥ smerāṁ bhaṅgī' ity ādau bhāvaḥ uktaḥ — the bhāva spoken of in the passage beginning 'yaḥ smerāṁ bhaṅgī…'; saḥ — that bhāva; bhāgyavat-niraparādheṣu eva — [is found] only in the fortunate and the offenseless.
The loving mood (bhāva) described earlier, in the passage that opens 'yaḥ smerāṁ bhaṅgī…', does not come to just anyone. That mood belongs only to those who are fortunate and free of offense. This is how the desert-dwellers, having received it, are marked as special.
Why cited: The 'yaḥ smerāṁ bhaṅgī' passage is adduced to fix that such a bhāva arises only in the fortunate and offenseless.
bhāva: here the technical term for the first flowering of loving emotion toward Kṛṣṇa, not just 'a feeling'. niraparādha: free of aparādha, offense against the holy name or person.
s3gloss
vṛndāvanādi-prāptis teṣāṁ bhāgyādi-dyotinī |
vṛndāvanādi-prāptiḥtheir reaching Vṛndāvana and the other holy places nom., subject
teṣāmbelonging to them gen.
bhāgyādi-dyotinīshows their good fortune and the rest (their offenselessness too) nom. f., agreeing with prāptiḥ; dyotinī = reveals
vṛndāvana-ādi-prāptiḥ — the attainment of Vṛndāvana and such places; teṣām — theirs; bhāgya-ādi-dyotinī — reveals their good fortune and the rest.
That these souls reach Vṛndāvana and places like it is itself a sign. Their arrival there lights up what they are: fortunate, and free of offense. The destination proves the qualification.
The ādi ('and the rest') in bhāgya-ādi picks up what s2 just named — chiefly niraparādhatva, being free of offense — alongside good fortune.
s4gloss
viklidyad ity ardha-padyena kṛṣṇa-prasādaja-bhāvasya tataḥ parama-vaiśiṣṭyaṁ darśitam |
viklidyad ity ardha-padyenaby the half-verse that begins 'viklidyad…' (their hearts melting, they could not pull their eyes away) instr. of means
kṛṣṇa-prasādaja-bhāvasyaof the bhāva that is born from Kṛṣṇa's [direct] grace, the grace of his very sight gen., what is shown
tataḥthan that other one — the mood born of his spoken blessing abl. of comparison
parama-vaiśiṣṭyamits supreme superiority nom., predicate
darśitamis shown nom. n. past part.
viklidyat iti ardha-padyena — by the half-verse beginning 'viklidyad…'; kṛṣṇa-prasādaja-bhāvasya — of the bhāva born from Kṛṣṇa's grace; tataḥ parama-vaiśiṣṭyam — its supreme superiority over that [other mood]; darśitam — is shown.
This section is about the bhāva born from Kṛṣṇa's spoken blessing ('may you have devotion to me'). Now the half-verse 'viklidyad antarātmano…' — their inner hearts melting, unable to drag their eyes away — points to a different bhāva: the one born from seeing Kṛṣṇa's grace face to face. And it shows that this darśana-born mood far outranks the mood born from the spoken blessing. Direct sight surpasses even the blessing in words.
prasāda / kṛpā: grace, favor. Two grades are in play: vācika-prasāda (grace in spoken words, the section's baseline) and the grace of Kṛṣṇa's direct sight — the latter yields the higher bhāva.
s5citation
tathaiva vakṣyati ‘lokottara-camatkāra-kāraka’ iti padye [1.3.58] ||
tathā evain exactly this way — confirming the same point adv.
vakṣyatihe [Rūpa] will say it later on fut., forward reference
'lokottara-camatkāra-kāraka' iti padye [1.3.58]in the coming verse that begins 'lokottara-camatkāra-kāraka…' (the maker of otherworldly wonder), at 1.3.58 loc., naming the verse to come
tathā eva — in just this way; vakṣyati — he will state [it]; 'lokottara-camatkāra-kāraka' iti padye [1.3.58] — in the verse beginning 'lokottara-camatkāra-kāraka…', at 1.3.58.
And Rūpa will make the very same point further on. He says it in the verse to come, 'lokottara-camatkāra-kāraka…' at 1.3.58. So the superiority just claimed here is not a passing remark; the author himself confirms it later.
Why cited: Forward-cited to 1.3.58 to confirm that the bhāva born of Kṛṣṇa's direct grace produces otherworldly wonder — the very superiority claimed in s4.
Viśvanātha Cakravartī
s1gloss
kuru-jāṅgala-deśa-vāsinaḥ ||
kuru-jāṅgala-deśa-vāsinaḥthese are the people living in the Kuru-jāṅgala country — that is who the verse means by 'the jāṅgala-dwellers' genitive plural, agreeing with jāṅgala-vāsinaḥ in the verse; kuru-jāṅgala-deśa = the Kuru-jāṅgala districtकुरु-जांगल-देश के निवासी
jāṅgala-vāsinaḥ (in the verse) — namely, kuru-jāṅgala-deśa-vāsinaḥ, the dwellers of the Kuru-jāṅgala country.
kuru-jāṅgala-deśa-vāsinaḥ — कुरु-जांगल-देश के निवासी (श्लोक के 'jāṅgala-vāsinaḥ' का स्पष्टीकरण)।
Viśvanātha simply tells us who 'the jāṅgala-dwellers' in the verse are. They are the people who live in the Kuru-jāṅgala country. So 'jāṅgala' here is not just any dry backland — it names a definite place, the Kuru-jāṅgala district. That is the whole comment: a one-word identification of the place.
(जांगल-वासी अर्थात्) कुरु-जांगल-देश के निवासी।
jāṅgala (home meaning): in Sanskrit geography a 'jāṅgala' region is arid, sparse scrub-and-desert country, the opposite of well-watered land. Here it is fixed to a proper name — Kuru-jāṅgala, the dry tract of the Kuru realm (the country around Hastināpura / Kurukṣetra) — so the verse is pointing to real inhabitants of that region who had never before laid eyes on Kṛṣṇa.
जांगल का साधारण अर्थ (भूगोल में) है शुष्क, विरल झाड़-रेगिस्तानी प्रदेश — जलसम्पन्न भूमि का उल्टा। यहाँ यह एक विशेष नाम से बँध जाता है — कुरु-जांगल, कुरु राज्य का वह शुष्क अंचल (हस्तिनापुर / कुरुक्षेत्र के आसपास का प्रदेश) — अतः श्लोक उस प्रदेश के उन वास्तविक निवासियों की ओर संकेत करता है, जिन्होंने पहले कभी कृष्ण को नहीं देखा था।