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Commentary
JīvaMukunda-dāsaViśvanāthaBhaktisiddhānta
BRS 1.3.27-28
← 1.3.25-261.3.29 →
(1) tatra kṣāntiḥ—
kṣobha-hetāv api prāpte kṣāntir akṣubhitātmatā ||
yathā prathame (1.19.15)—
taṁ mopayātaṁ pratiyantu viprā
gaṅgā ca devī dhṛta-cittam īśe |
dvijopasṛṣṭaḥ kuhakas takṣako vā
daśatv alaṁ gāyata viṣṇu-gāthāḥ ||quoted · tatra kṣāntiḥ
The verse — translated
Forbearance is a mind that stays unshaken even when a cause of agitation has come. (27) Let the brāhmaṇas and the goddess Gaṅgā accept me, who have come to them with my mind fixed on the Lord; let the trickery sent by the brāhmaṇa, or Takṣaka, bite me as it will — you, sing the songs of Viṣṇu. (28)
क्षोभ का कारण उपस्थित होने पर भी चित्त का अक्षुब्ध रहना क्षान्ति है। (27) ब्राह्मणगण और देवी गंगा मुझ शरणागत को स्वीकार करें, जिसका चित्त भगवान् में लगा है; ब्राह्मण का भेजा हुआ कोई कपटी या तक्षक मुझे डस ले — कोई बात नहीं; आप लोग विष्णु की गाथाएँ गाइए। (28)
The verse — line by line
L1definition
kṣobha-hetāv api prāpte kṣāntir akṣubhitātmatā ||
kṣobha-hetauwhen a cause of agitation — something that would rattle you locative (part of the locative-absolute clause)क्षोभ का कारण (उपस्थित होने पर)
apievenभी / यद्यपि
prāptehas arrived, has come right up to you locative absolute with kṣobha-hetau: 'even when… has arrived'आ पहुँचने पर भी (सति-सप्तमी)
kṣāntiḥkṣānti (forbearance, patient endurance) is — subject being definedक्षान्ति — जिसका लक्षण किया जा रहा है
akṣubhita-ātmatāthe state of a mind that stays un-shaken predicate; a-kṣubhita 'not agitated' + ātmatā 'the condition of the self/mind'मन का अक्षुब्ध बने रहना
kṣobha-hetau api prāpte — even when a cause of agitation has arrived; kṣāntiḥ — forbearance is; akṣubhita-ātmatā — the state of a mind that remains un-agitated.
kṣobha-hetau — क्षोभ का कारण; api — भी; prāpte — आ पहुँचने पर; kṣāntiḥ — क्षान्ति (यह); akṣubhita-ātmatā — मन का अक्षुब्ध बने रहना है।
This is Rūpa Gosvāmī's own definition of kṣānti (forbearance). A cause of agitation shows up — something that by all rights should upset you. Even then, the mind does not get shaken. That un-shaken state of mind, right in the face of the provocation, is what he calls kṣānti. Viśvanātha adds the concrete case below: even when death is certain, there is no agitation.
क्षोभ का कारण वस्तुतः सामने आ पहुँचने पर भी मन का अक्षुब्ध बने रहना — इसी को क्षान्ति कहते हैं। यह केवल विपत्ति से बचना नहीं, अपितु उससे विचलित न होना है।
kṣānti: elsewhere in yoga/dharma texts one of the standard virtues, 'patience, tolerance'; here defined precisely as the mind staying un-agitated (akṣubhita) even after the trigger has actually arrived (prāpte) — not merely avoiding trouble, but not being moved by it.
क्षान्ति: योग-धर्मशास्त्रों में यह प्रायः एक सामान्य गुण है — 'धैर्य, सहनशीलता'; परन्तु यहाँ इसे ठीक-ठीक इस रूप में परिभाषित किया गया है कि क्षोभ का हेतु वस्तुतः आ पहुँचने पर भी (prāpte) मन अक्षुब्ध (akṣubhita) बना रहे — विपत्ति से केवल बच जाना नहीं, उससे विचलित न होना।
L2citation
taṁ mopayātaṁ pratiyantu viprā
tamhim — that is, 'me in this condition' (the ṭīkās read taṁ = mā, me) acc.; the commentators equate taṁ with mām, 'me, being such'उसको — अर्थात् ऐसे मुझको
māme acc. of mad; object of pratiyantuमुझको (प्रतियन्तु का कर्म)
upayātamwho have come to you, who have taken shelter with you acc. participle qualifying mā; Mukunda glosses upayāntaṁ śaraṇāgatamसमीप आए हुए / शरण में आए हुए को
pratiyantulet them accept, let them acknowledge 3rd pl. imperative; ṭīkās gloss aṅgīkurvantu / jānantu 'let them accept / recognize'स्वीकार करें / जान लें
viprāḥthe brāhmaṇas — O brāhmaṇas nom. pl. as subject of pratiyantu (Viśvanātha/Siddhānta take it vocatively too)ब्राह्मणगण (कर्ता) — अथवा हे ब्राह्मणो!
viprāḥ — the brāhmaṇas; tam mā upayātam — me, come to them (in this state); pratiyantu — let them accept.
tam — उसको (ऐसे); mā — मुझको; upayātam — समीप आए हुए (शरणागत) को; pratiyantu — स्वीकार करें; viprāḥ — ब्राह्मणगण / हे ब्राह्मणो।
This is Parīkṣit Mahārāja speaking (from the Bhāgavatam), cited here as the living example of forbearance. He says: I have come to you brāhmaṇas and taken shelter. Let the brāhmaṇas accept me as I am. The ṭīkās gloss 'accept' as aṅgīkurvantu / jānantu — let them acknowledge and receive me. The 'him' (taṁ) is read as 'me, being in this condition,' spelled out in the next line.
ऐसे, समीप (शरण में) आए हुए मुझको ब्राह्मणगण स्वीकार करें — अथवा 'हे ब्राह्मणो, स्वीकार करो।' दोनों पाठ सुरक्षित रहते हैं।
Why cited: cited as the model of kṣānti — Parīkṣit, cursed to die, stays completely un-agitated.
क्यों उद्धृत: क्षान्ति के आदर्श रूप में उद्धृत — परीक्षित, मृत्यु का शाप पाकर भी पूर्णतः अक्षुब्ध रहते हैं।
L3citation
gaṅgā ca devī dhṛta-cittam īśe |
gaṅgāthe Gaṅgā nom.; second subject of pratiyantu / aṅgīkarotuगंगा (दूसरी कर्ता)
caand — the brāhmaṇas and Gaṅgā alikeऔर / भी
devīthe goddess (mother Gaṅgā, in her divine form) Siddhānta: devatā-rūpā, 'in her form as a deity'देवी — देवतारूप में
dhṛta-cittamme whose mind is fixed — my thought held on the Lord acc. qualifying mā; dhṛta 'held, fixed' + citta 'mind'; ṭīkās: īśvarārpita-cittam, 'mind offered to the Lord'जिसका चित्त लगा हुआ है, उस मुझको
īśeon the Lord locative of where the mind is fixed: 'fixed on the Lord'भगवान् में — जहाँ चित्त स्थिर है
gaṅgā ca devī — and the goddess Gaṅgā; īśe dhṛta-cittam (mā) — me whose mind is fixed on the Lord; (aṅgīkarotu — let her accept).
gaṅgā — गंगा; ca — और; devī — देवी; dhṛta-cittam — जिसका चित्त लगा है (उस मुझको); īśe — भगवान् में।
And let mother Gaṅgā, the goddess, accept me too. Accept me as one whose mind is fixed on the Lord — the ṭīkās gloss it as 'mind offered to Īśvara.' This is the reason clause the commentators pick up: because his mind is set on the Lord, he asks the brāhmaṇas and Gaṅgā to receive him. That very fixity of mind is what makes his forbearance possible.
गंगादेवी भी उसे स्वीकार करें — जिसका चित्त भगवान् में लगा हुआ है, ऐसे मुझको।
Why cited: shows the ground of his calm — his mind is fixed on the Lord (īśe dhṛta-citta), so the coming death cannot shake him.
क्यों उद्धृत: उनकी शान्ति का आधार दिखाता है — उनका चित्त भगवान् में स्थिर है (īśe dhṛta-citta), इसीलिए आती हुई मृत्यु उन्हें डिगा नहीं सकती।
L4citation
dvijopasṛṣṭaḥ kuhakas takṣako vā
dvija-upasṛṣṭaḥsent by the brāhmaṇa's son — let loose by the twice-born boy's curse nom.; ṭīkā: dvija-preritaḥ, 'urged on / dispatched by the brāhmaṇa'ब्राह्मण द्वारा प्रेरित / भेजा हुआ
kuhakaḥsome conjuring trick, a magical illusory agent nom.; Siddhānta pairs it with takṣakaḥ as an alternative agent of deathकुहक — छद्मवेषी मायावी
takṣakaḥor Takṣaka, the snake-bird nom.; the serpent that in fact killed Parīkṣitतक्षक — वह सर्प जिसने वस्तुतः परीक्षित को मारा
vāor — it makes no difference which; whether trickery or the serpent Mukunda: vā-śabdaḥ pratikriyā-anādare — the 'or' voices his total indifference to any counter-measureअथवा — किसी भी प्रतिकार के प्रति पूर्ण उदासीनता
dvija-upasṛṣṭaḥ kuhakaḥ takṣakaḥ vā — whether the magical agent sent by the brāhmaṇa's curse, or Takṣaka the snake — (let it bite me, next line).
dvija-upasṛṣṭaḥ — ब्राह्मण से प्रेरित; kuhakaḥ — कुहक; takṣakaḥ — तक्षक; vā — अथवा।
Let the thing sent by the young brāhmaṇa's curse do its work — whether it comes as some conjuring illusion (kuhaka) or as Takṣaka the snake-bird. Parīkṣit does not care which. Mukunda flags the little word vā ('or'): it is not real uncertainty but sheer indifference — he will not lift a finger to counter it. The provocation (his own death) is exactly the 'cause of agitation' the definition in L1 spoke of.
ब्राह्मण से प्रेरित कुहक हो अथवा तक्षक सर्प — 'अथवा' शब्द किसी भी प्रतिकार के प्रति उनकी पूर्ण उदासीनता को व्यक्त करता है।
Why cited: names the very 'cause of agitation' — his imminent death by curse — that his forbearance meets without flinching.
क्यों उद्धृत: वही 'क्षोभ का कारण' — शाप से आई निकट मृत्यु — नाम लेकर बताता है, जिसे उनकी क्षान्ति बिना विचलित हुए झेल लेती है।
L5citation
daśatv alaṁ gāyata viṣṇu-gāthāḥ ||
daśatulet it bite (me) 3rd sg. imperative; subject is kuhakaḥ / takṣakaḥ from L4डस ले (चाहे) — कर्ता कुहक/तक्षक
alamenough of it — let it bite all it likes; I am unconcerned here dismissive: 'never mind, let it be so'कोई बात नहीं / रहने दो
gāyatakeep singing, you all chant 2nd pl. imperative addressed to those presentतुम लोग गाओ (उपस्थितों से)
viṣṇu-gāthāḥthe songs / stories of Viṣṇu acc. pl. object; Siddhānta: viṣṇu-kathāḥ, 'the narrations of Viṣṇu'विष्णु की गाथाएँ (कथाएँ)
(takṣakaḥ) daśatu alam — let it bite, never mind; (yūyam) viṣṇu-gāthāḥ gāyata — you all, sing the songs of Viṣṇu.
daśatu — डस ले; alam — कोई बात नहीं; gāyata — गाओ; viṣṇu-gāthāḥ — विष्णु की गाथाएँ।
So let the snake bite — enough, it is of no concern to me. Just one thing matters: all of you, keep singing the songs of Viṣṇu. This is the punchline of Parīkṣit's forbearance. Death is at the door and his only request is that the glorification of Viṣṇu continue. That un-shaken mind, set on the Lord even as death arrives, is exactly the kṣānti defined in L1.
डस ले तो डस ले, कोई बात नहीं — तुम लोग बस विष्णु की गाथाएँ गाते रहो।
Why cited: clinches the example — facing death he asks only that Viṣṇu's glories keep being sung, the un-agitated mind (akṣubhita-ātmatā) in action.
क्यों उद्धृत: उदाहरण को पूर्ण करता है — मृत्यु के सम्मुख भी वे केवल यही चाहते हैं कि विष्णु की महिमा गाई जाती रहे; यही अक्षुब्ध चित्त (akṣubhita-ātmatā) क्रियारूप में।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
taṁ meti |
taṁ māthe words "taṁ mā…" — "me, who…"; the phrase from the verse he is about to unpack pratīka: verse-word taken up for comment'तं मा' — यह पद (प्रतीक)
iti"the passage beginning…" — flags that this is the line being commented on iti marking a quoted lemmaइति — उद्धृत पद का चिह्न
taṁ mā — the words "taṁ mā…"; iti — the line beginning thus [is now explained]
taṁ mā — "तं मा" (यह पद); iti — इति (उद्धरण का चिह्न)।
He picks up the verse-words "taṁ mā…" — "me, who has come to you." This just tags which line of the verse he is about to explain. Nothing is glossed yet; he is naming the passage.
"तं मा" — इन शब्दों को लेकर व्याख्या आरम्भ होती है।
iti here is the commentator's lemma-marker: "the words '…' [mean]", the standard way a commentary quotes the phrase it is about to unpack.
यहाँ 'इति' टीकाकार का लेम्मा-चिह्न है — "'…' इन शब्दों का अर्थ [यह है]" — जिस पद की व्याख्या करनी हो उसे उद्धृत करने की सामान्य रीति।
s2gloss
pratiyantu aṅgīkurvantu |
pratiyantu"let them accept" — the verse's word, which he is definingस्वीकार करें
aṅgīkurvantu= "let them take me in, receive me"; the plain word he uses to explain itअंगीकार करें — यही अर्थ
pratiyantu — [the verse's] "let them accept"; aṅgīkurvantu — that is, "let them receive me, take me in"
pratiyantu — स्वीकार करें; aṅgīkurvantu — अंगीकार करें।
He glosses one word of the verse. "Pratiyantu" means aṅgīkurvantu — "let them accept me, let them take me in." So Parīkṣit is asking the brāhmaṇas to receive him.
'प्रतियन्तु' का अर्थ है 'अंगीकार करें'।
s3gloss
tata eva hetor īśe dhṛta-cittaṁ santaṁ māṁ gaṅgā devī cāṅgīkarotu |
tata eva hetoḥ"for that very reason" — because his mind is fixed on the Lord (the point just made) ablative of causeइसी कारण से
īśe dhṛta-cittam"whose mind is held on the Lord" — describing the "me" who asks locative īśe: on the Lordभगवान् में चित्त लगाए हुए
santaṁ mām"me, being such" — me in that very state sat = "being," tying the description to "me"ऐसे विद्यमान मुझको
gaṅgā devī ca"and mother Gaṅgā too" — added to the brāhmaṇas as a second who should accept him ca = "also"गंगा देवी भी
aṅgīkarotu"let her accept [me]" — the same request extended to Gaṅgāअंगीकार करें
tata eva hetoḥ — for that very reason; īśe dhṛta-cittam santaṁ mām — me, being one whose mind is held on the Lord; gaṅgā devī ca — and mother Gaṅgā too; aṅgīkarotu — let her accept
tata eva hetoḥ — इसी कारण से; īśe dhṛta-cittam — भगवान् में चित्त लगाए; santaṁ mām — ऐसे विद्यमान मुझको; gaṅgā devī ca — गंगा देवी भी; aṅgīkarotu — अंगीकार करें।
Now he restates the verse as a full sentence. "For that very reason" — because my mind is fixed on the Lord — "let mother Gaṅgā-devī also accept me, who am in that state." The request made to the brāhmaṇas is extended to Gaṅgā as well. The reason he can ask this is his fixed devotion.
इसी कारण से — भगवान् में चित्त लगाए हुए, ऐसे मुझको — गंगा देवी भी अंगीकार करें।
īśa here = "the Lord" (Viṣṇu/Kṛṣṇa), not the generic "controller" the word can mean elsewhere; the whole point is that Parīkṣit's mind rests on the Lord.
यहाँ 'ईश' का अर्थ है "भगवान्" (विष्णु/कृष्ण), वह सामान्य "नियन्ता" नहीं जो यह शब्द अन्यत्र दर्शा सकता है; सारा तात्पर्य यही है कि परीक्षित का चित्त भगवान् पर टिका है।
s4gloss
yasmād evaṁ śrī-parīkṣito mahā-premitvāt kṣāntir api mahatī dṛśyate |
yasmād evam"because it is like this" — since matters stand as just shown yasmāt = "because," opening the reasoningक्योंकि इस प्रकार
śrī-parīkṣitaḥ"of Śrī Parīkṣit" — whose case is in view genitive: belonging to Parīkṣitश्रीपरीक्षित की / में
mahā-premitvāt"because he has great prema (love for the Lord)" — this is the cause ablative of cause; premitva = the state of having premaमहान् प्रेम होने के कारण
kṣāntiḥ api"his patience too" — even his forbearance, not only his love api = "even, too"क्षान्ति भी
mahatī"is great" — great in proportion to the love behind itमहती — बड़ी
dṛśyate"is seen" — plainly on display in his conductदिखाई देती है
yasmād evam — because it is thus; śrī-parīkṣitaḥ mahā-premitvāt — on account of Śrī Parīkṣit's having great prema; kṣāntiḥ api mahatī dṛśyate — even his patience is seen to be great
yasmād evam — क्योंकि इस प्रकार; śrī-parīkṣitaḥ — श्रीपरीक्षित की; mahā-premitvāt — महान् प्रेम होने से; kṣāntiḥ api — क्षान्ति भी; mahatī — महती; dṛśyate — दिखाई देती है।
Here is the reasoning. Because things stand this way, and because Śrī Parīkṣit has great prema — great love for the Lord — even his kṣānti, his patience, is seen to be great. The size of the patience matches the size of the love. Facing his own death by Takṣaka's bite, he stays unshaken; that great calm is the visible mark of a great love.
क्योंकि इस प्रकार श्रीपरीक्षित में, महान् प्रेम होने के कारण, महती क्षान्ति भी दिखाई देती है।
kṣānti — ordinary Sanskrit "patience, endurance"; here specifically the anubhāva of bhāva-bhakti — staying unagitated even when a real cause of agitation (here, imminent death) has arrived.
क्षान्ति — साधारण संस्कृत में "धैर्य, सहनशीलता"; यहाँ विशेषतः भाव-भक्ति का अनुभाव — क्षोभ का यथार्थ कारण (यहाँ निकट मृत्यु) आ जाने पर भी अक्षुब्ध बने रहना।
s5conclusion
tasmād bhāva-rūpe premṇo’ṅkure jāte tad-aṅkuro’jāyata iti bhāvaḥ |
tasmāt"therefore" — drawing the lesson from Parīkṣit's case ablative: the conclusion followsइसलिए
bhāva-rūpe premṇaḥ aṅkure jāte"once the sprout of prema — which is bhāva itself — has arisen"; when that first shoot is present locative absolute: "when… has come to be"जब भावरूप प्रेम का अंकुर उत्पन्न हुआ
tad-aṅkuraḥ"the sprout of that" — i.e. the shoot of kṣānti (the symptom, an anubhāva) tat points back to kṣānti / the anubhāvaउसका (क्षान्तिरूप) अंकुर
ajāyata"came forth" — sprouted as a consequenceउत्पन्न हुआ
iti bhāvaḥ"such is the purport" — this is what the verse is really teaching iti bhāvaḥ = "this is the intended sense"यही तात्पर्य है
tasmāt — therefore; bhāva-rūpe premṇaḥ aṅkure jāte — once the sprout of prema, which is of the nature of bhāva, has arisen; tad-aṅkuraḥ ajāyata — the sprout of that [kṣānti] came forth; iti bhāvaḥ — such is the purport
tasmāt — इसलिए; bhāva-rūpe premṇaḥ aṅkure jāte — जब भावरूप प्रेम का अंकुर उत्पन्न हुआ; tad-aṅkuraḥ — उसका अंकुर; ajāyata — उत्पन्न हुआ; iti bhāvaḥ — यही तात्पर्य है।
So here is the conclusion. Once the sprout of prema — and that sprout is bhāva itself — has come up, then the sprout of kṣānti springs from it. Patience is not the root; it is a shoot that grows from the shoot of love. This connects back to the earlier teaching (verses 25-26): the anubhāvas like kṣānti appear only in a person in whom the sprout of bhāva has arisen. "Iti bhāvaḥ" — that is the point of the verse.
इसलिए, भावरूप प्रेम का अंकुर उत्पन्न होने पर उसका (क्षान्तिरूप) अंकुर भी उत्पन्न हुआ — यही तात्पर्य है।
aṅkura — literally a "sprout, first shoot"; here bhāva-bhakti is the first shoot of prema, and kṣānti is a further shoot growing off it. tat in tad-aṅkura points back to kṣānti (the anubhāva just discussed), tying this verse to the list of anubhāvas in 1.3.25-26.
अंकुर — शब्दशः "नन्हा अंकुर, पहला फूटा हुआ"; यहाँ भाव-भक्ति प्रेम का पहला अंकुर है, और क्षान्ति उससे फूटता हुआ एक और अंकुर। 'तत्-अंकुर' में 'तत्' क्षान्ति (अभी चर्चित अनुभाव) की ओर संकेत करता है, इस श्लोक को 1.3.25-26 की अनुभाव-सूची से जोड़ता है।
s6conclusion
evam anyatrāpi ||
evam"in the same way" — by this same logic of sprout-from-sproutइसी प्रकार
anyatra api"in the other cases too" — for the remaining symptoms as well, not only kṣānti api = "even, too"; anyatra = "elsewhere, in the other instances"अन्यत्र भी — अन्य उदाहरणों में
evam — in this same way; anyatra api — in the other cases too [understand it]
evam — इसी प्रकार; anyatra api — अन्यत्र भी।
And the same holds elsewhere. What was shown for kṣānti applies to the other symptoms of bhāva too — each one is likewise a sprout that grows once the sprout of prema is there. He states the rule once and lets it cover the whole list.
इसी प्रकार अन्य उदाहरणों में भी समझना चाहिए।
Viśvanātha Cakravartī
s1avataranika
tam iti |
tamthe word "tam" ("him") — he picks it up as the first word to explain pratīka (opening word cited)'तं' — यह उद्धृत पद (प्रतीक)
iti"and so on" — quoting the verse-opening to say "the line beginning here is what I now gloss"इति
tam — the opening word "tam"; iti — quoted as the phrase now taken up
tam — "तं" (उद्धृत पद); iti — इति।
He begins by quoting the first word of the verse, "tam." This is just his way of saying: the line that starts with "tam" is the one I will now explain.
"तं" — इस पद को लेकर व्याख्या।
s2gloss
taṁ mā mām |
taṁ"him" (tam) means —तं — उसको
mā mām"me" — that is, Parīkṣit himself, the speaker mā = mām, accusative "me"'मा' अर्थात् 'माम्' — मुझको
taṁ — the word "him"; mā mām — equals "me," i.e. the speaker Parīkṣit
taṁ — तं (उसको); mā mām — "मा" अर्थात् "माम्" (मुझको)।
The word "him" in the verse means "me." Parīkṣit is speaking about himself: let them accept me.
"तं" अर्थात् उसको; "मा" अर्थात् "माम्", मुझको।
In the Sanskrit "mā" is just the short form of "mām" ("me"); the commentator gives it so the reader knows "him" and "me" point to the same person, the speaker.
संस्कृत में "मा" केवल "माम्" ("मुझको") का लघु रूप है; टीकाकार इसे इसलिए देता है कि पाठक जान ले कि "उसे" और "मुझको" एक ही व्यक्ति — वक्ता — की ओर संकेत करते हैं।
s3gloss
upayātam upasannam |
upayātam"who has come" means —उपयातम् — समीप आए हुए को
upasannam"who has come up close for shelter" — one who has approached and taken refuge upasanna: approached / surrenderedउपसन्न — पास पहुँचे / शरण आए (यही अर्थ)
upayātam — "who has come"; upasannam — glossed as "who has drawn near for shelter, taken refuge"
upayātam — समीप आए हुए; upasannam — उपसन्न (पास पहुँचे)।
The verse-word "who has come" is explained as "who has come near for shelter." So Parīkṣit is the one who has approached the brāhmaṇas and taken refuge in them.
'उपयातम्' का अर्थ है 'उपसन्नम्' — समीप आए हुए।
s4gloss
viprāḥ pratiyantu jānanta aṅgīkurvantu |
viprāḥ"O brāhmaṇas" — the wise assembled there, whom he is addressingब्राह्मणगण
pratiyantu"let them acknowledge" means —प्रतियन्तु
jānanta"let them recognize / know me for what I am"जानें
aṅgīkurvantu"let them accept me" — take me in, own me as theirs aṅgī-kṛ: to accept, to take onअंगीकार करें
viprāḥ — O brāhmaṇas; pratiyantu — "let them acknowledge," i.e. jānanta — let them recognize me, aṅgīkurvantu — and accept me
viprāḥ — ब्राह्मणगण; pratiyantu — प्रतियन्तु; jānanta — जानें; aṅgīkurvantu — अंगीकार करें।
He addresses the brāhmaṇas. The verse-word "let them acknowledge" he unfolds two ways: let them recognize me for what I am, and let them accept me — take me as their own.
'ब्राह्मणगण प्रतियन्तु' का अर्थ — जानें, अंगीकार करें।
s5reply
ata eva hetor īśe dhṛta-cittaṁ santaṁ māṁ gaṅgā devī cāṅgīkarotu |
ata eva hetorfor this very reason — because I have taken refuge in them ablative of causeइसी कारण से
īśe dhṛta-cittaṁwhose mind is fixed on the Lord locative īśe: on the Lordभगवान् में चित्त लगाए हुए
santaṁ māṁme, being such a one sant: being, present participleऐसे विद्यमान मुझको
gaṅgā devī caand mother Gaṅgā, the goddess, tooगंगा देवी भी
aṅgīkarotulet her accept me — take me in as well let-imperativeअंगीकार करें
ata eva hetor — for this very reason; santaṁ māṁ — me, who am; īśe dhṛta-cittaṁ — with mind fixed on the Lord; gaṅgā devī ca — and mother Gaṅgā the goddess; aṅgīkarotu — let her accept
ata eva hetor — इसी कारण से; īśe dhṛta-cittaṁ — भगवान् में चित्त लगाए; santaṁ māṁ — ऐसे विद्यमान मुझको; gaṅgā devī ca — गंगा देवी भी; aṅgīkarotu — अंगीकार करें।
For this very reason — because I have taken shelter — let mother Gaṅgā, the goddess, also accept me. And I am one whose mind is fixed on the Lord. So both the brāhmaṇas and Gaṅgā should take me in.
इसी कारण से — भगवान् में चित्त लगाए हुए, ऐसे मुझको — गंगा देवी भी अंगीकार करें।
s6conclusion
atra kṣobha-kāraṇasya maraṇasya niścaye’pi kṣobhābhāvaḥ ||
atrahere — in this case of Parīkṣitयहाँ — इस उदाहरण में
kṣobha-kāraṇasyaof what would cause agitation — the thing that ought to shake a personक्षोभ के कारणरूप
maraṇasyanamely his own deathमृत्यु के
niścaye’pieven though it is certain — settled, sure to come locative "when settled" + api "even"निश्चित हो जाने पर भी
kṣobhābhāvaḥthere is no agitation at all — no shaking of the mindक्षोभ का अभाव
atra — here; kṣobha-kāraṇasya maraṇasya — of death, the cause of agitation; niścaye’pi — even when it is certain; kṣobhābhāvaḥ — there is absence of agitation
atra — यहाँ; kṣobha-kāraṇasya — क्षोभ के कारणरूप; maraṇasya — मृत्यु के; niścaye’pi — निश्चित हो जाने पर भी; kṣobhābhāvaḥ — क्षोभ का अभाव।
Here is the point. Parīkṣit's death is certain — and death is exactly the kind of thing that shakes a person. Yet in him there is no agitation at all. This is what the verse illustrates: kṣānti (forbearance) is staying unshaken even when the cause of agitation has arrived.
यहाँ क्षोभ के कारणरूप मृत्यु के निश्चित हो जाने पर भी क्षोभ का अभाव है।
This closing line ties the example back to the verse's definition of kṣānti in L1 — "kṣobha-hetāv api prāpte... akṣubhitātmatā," being unshaken even when a cause of agitation is upon you. Home sense of kṣobha: any stirring or turbulence; here specifically the inner shaking of fear at approaching death.
यह अन्तिम पंक्ति उदाहरण को L1 में दी गई क्षान्ति की परिभाषा से जोड़ती है — "kṣobha-hetāv api prāpte… akṣubhitātmatā," क्षोभ का कारण सामने आ जाने पर भी अविचल रहना। क्षोभ का मूल अर्थ: कोई भी हलचल या क्षुब्धता; यहाँ विशेषतः निकट आती मृत्यु के भय से भीतरी कँपकँपाहट।
Bhaktisiddhānta Sarasvatī
s1gloss
he viprāḥ ! bhavantaḥ devī devatā-rūpā gaṅgā ca īśe dhṛta-cittam īśvarārpita-cittaṁ taṁ tathābhūtaṁ mā mām upayātaṁ śaraṇāgataṁ pratiyantu jānantu |
he viprāḥ !"O brāhmaṇas!" — he calls out to the sages, addressing them directly vocativeहे ब्राह्मणो!
bhavantaḥyou (respectful "you all") — the subject of "acknowledge"आप लोग
devī devatā-rūpā gaṅgā caand the goddess Gaṅgā, who has the form of a deity — a second subject alongside you devatā-rūpā glosses devīदेवतारूपा देवी गंगा भी
īśe dhṛta-cittamhim whose mind is fixed on the Lord īśe locative: on the Lordभगवान् में चित्त लगाए हुए
īśvarārpita-cittaṁthat is, whose mind is given over to the Lord — spelling out "mind fixed on the Lord"ईश्वर को अर्पित चित्तवाले (यही अर्थ)
taṁ tathābhūtaṁhim, being such a one — "that" man, i.e. one in that stateउस वैसे ही (भगवद्-अर्पित-चित्त) को
mā māmnamely me — Parīkṣit identifies himself as that man mā = mām, accusative object'मा' अर्थात् 'माम्' — मुझको
upayātaṁ śaraṇāgataṁwho has come to you, who has taken shelter — the object further described upayātam glossed as śaraṇāgatamसमीप आए हुए, शरणागत को
pratiyantu jānantulet them acknowledge, that is, let them know — the main request pratiyantu glossed as jānantuप्रतियन्तु अर्थात् जानें
he viprāḥ — O brāhmaṇas; bhavantaḥ — you; gaṅgā ca devī devatā-rūpā — and the goddess Gaṅgā in deity-form; taṁ tathābhūtaṁ mā mām — me, that man in such a state; īśe dhṛta-cittam = īśvarārpita-cittaṁ — whose mind is fixed on / given to the Lord; upayātaṁ = śaraṇāgataṁ — who has come, taken shelter; pratiyantu = jānantu — let them acknowledge, i.e. know.
he viprāḥ ! — हे ब्राह्मणो; bhavantaḥ — आप लोग; devī devatā-rūpā gaṅgā ca — देवतारूपा देवी गंगा भी; īśe dhṛta-cittam — भगवान् में चित्त लगाए; īśvarārpita-cittaṁ — ईश्वर को अर्पित चित्तवाले; taṁ tathābhūtaṁ — उस वैसे को; mā mām — "मा" अर्थात् मुझको; upayātaṁ śaraṇāgataṁ — समीप आए, शरणागत को; pratiyantu jānantu — जानें।
Baladeva reads the line as Parīkṣit speaking to the sages. "O brāhmaṇas! May you, and the goddess Gaṅgā in her deity form, acknowledge me." He glosses "mind fixed on the Lord" (īśe dhṛta-cittam) as "mind given over to the Lord" (īśvarārpita-cittam). "That man in such a state" is Parīkṣit himself — "me." He glosses "come" (upayātam) as "taken shelter" (śaraṇāgatam), and "acknowledge" (pratiyantu) as "know." So: let both the sages and Gaṅgā recognize me as one who has fixed his mind on the Lord and taken shelter.
हे ब्राह्मणो! आप लोग और देवतारूपा देवी गंगा — भगवान् में चित्त लगाए हुए, अर्थात् ईश्वर को चित्त अर्पित किए हुए, वैसे मुझ शरणागत को, जो समीप आया है — जान लें, अंगीकार करें।
śaraṇāgata: home meaning across the tradition — one who has formally taken refuge; here it just glosses upayātam "come near," reading Parīkṣit's approach to the sages as an act of taking shelter.
शरणागत: सम्पूर्ण परम्परा में इसका मूल अर्थ — जिसने विधिवत् शरण ली हो; यहाँ यह केवल 'उपयातम्' ("समीप आया") का विवरण देता है, परीक्षित के ऋषियों के पास जाने को शरण लेने के रूप में पढ़ता है।
s2gloss
dvijopasṛṣṭo dvija-preritaḥ kuhakaḥ takṣako vā alaṁ daśatu |
dvijopasṛṣṭosent by a brāhmaṇa — the one loosed by the twice-born's curse compound: dvija + upasṛṣṭaद्विजोपसृष्ट — द्विज + उपसृष्ट का समास
dvija-preritaḥthat is, driven on by the brāhmaṇa — spelling out "sent by a brāhmaṇa"ब्राह्मण से प्रेरित / भेजा हुआ (यही अर्थ)
kuhakaḥthe trickster (the magician-serpent), or the deceptive form it takesकुहक
takṣako vāor Takṣaka (the snake-king himself) — the two possible agents of death vā = orअथवा तक्षक
alaṁ daśatulet him go ahead and bite — "enough, let him bite," a defiant permission alam here = "go on / by all means"भले ही डस ले, बेझिझक
dvijopasṛṣṭo = dvija-preritaḥ — sent on / driven by the brāhmaṇa; kuhakaḥ — the trickster-serpent; takṣako vā — or Takṣaka; alaṁ daśatu — let him bite, and welcome.
dvijopasṛṣṭo — द्विजोपसृष्ट; dvija-preritaḥ — ब्राह्मण से प्रेरित; kuhakaḥ — कुहक; takṣako vā — अथवा तक्षक; alaṁ daśatu — भले ही डस ले।
Now the next line, still in Parīkṣit's voice. "Sent by the brāhmaṇa" (dvijopasṛṣṭaḥ) Baladeva glosses as "driven on by the brāhmaṇa" (dvija-preritaḥ) — the curse that a brāhmaṇa boy laid on the king. Let the trickster serpent (kuhakaḥ), or Takṣaka himself, come. "Let him go ahead and bite" (alaṁ daśatu). It is a fearless invitation: whichever agent of death arrives, let it strike — I am unshaken.
ब्राह्मण से प्रेरित कुहक हो अथवा तक्षक — भले ही डस ले, बेझिझक।
alam + imperative: home idiom "enough of..."; here it carries the sense "go right ahead, by all means" — Parīkṣit granting the bite leave to come, not warding it off.
'अलम्' + आज्ञार्थ: मूल मुहावरा "बस, अब और नहीं"; परन्तु यहाँ इसका भाव "भले ही, बेझिझक चलो" — परीक्षित डँसने को अनुमति दे रहे हैं, रोक नहीं रहे।
s3gloss
viṣṇu-gāthā viṣṇu-kathāḥ gāyata yūyaṁ kīrtayata ||
viṣṇu-gāthāthe songs of Viṣṇu — the object of "sing"विष्णु-गाथा
viṣṇu-kathāḥthat is, the stories/talk of Viṣṇu — glossing "songs of Viṣṇu"विष्णु की कथाएँ (यही अर्थ)
gāyatasing! — the imperative to the sagesगाओ
yūyaṁyou all — supplying the subject of the commandतुम लोग
kīrtayatathat is, recite aloud, keep glorifying — glossing "sing" kīrtayata glosses gāyataकीर्तन करो — यही अर्थ
viṣṇu-gāthā = viṣṇu-kathāḥ — the songs / the tellings of Viṣṇu; yūyaṁ — you all; gāyata = kīrtayata — sing, i.e. recite and glorify.
viṣṇu-gāthā — विष्णु-गाथा; viṣṇu-kathāḥ — विष्णु की कथाएँ; gāyata — गाओ; yūyaṁ — तुम लोग; kīrtayata — कीर्तन करो।
The close of the verse. "Songs of Viṣṇu" (viṣṇu-gāthāḥ) Baladeva glosses as "stories of Viṣṇu" (viṣṇu-kathāḥ). "Sing" (gāyata) he glosses as "recite aloud, keep glorifying" (kīrtayata), and supplies the subject: you all (yūyam). So the whole thrust: never mind the bite — you sages, sing the glories of Viṣṇu. That is what Parīkṣit asks for at the hour of death.
'विष्णु-गाथा' अर्थात् विष्णु की कथाएँ — तुम लोग गाओ, कीर्तन करो।
s4citation
(anubhāṣya 2.23.21)
( anubhāṣya 2.23.21 )a source tag: this gloss is from the Anubhāṣya, section 2.23.21 — naming where Baladeva's comment is drawn from editorial reference, not part of the sentence(अनुभाष्य 2.23.21) — सम्पादकीय सन्दर्भ, वाक्य का अंग नहीं
anubhāṣya 2.23.21 — the reference locating the preceding comment in Baladeva Vidyābhūṣaṇa's Anubhāṣya.
( anubhāṣya 2.23.21 ) — (अनुभाष्य 2.23.21)।
This is not a sentence of the commentary but a citation tag. It records that the foregoing gloss comes from the Anubhāṣya (Baladeva Vidyābhūṣaṇa's commentary), at 2.23.21. It simply tells the reader the source of this Siddhānta comment.
(अनुभाष्य 2.23.21) — यह सन्दर्भ-सूचक है।
Why cited: source tag identifying the preceding gloss as Baladeva Vidyābhūṣaṇa's Anubhāṣya (at 2.23.21).
क्यों उद्धृत: स्रोत-चिह्न, जो पूर्ववर्ती व्याख्या को बलदेव विद्याभूषण के अनुभाष्य (2.23.21 पर) का बताता है।
← 1.3.25-261.3.29 →