L1other
bhagavati ca harāv ananya-cetā
bhagavatitoward the Lord (Bhagavān) locative, object of the fixed mindभगवान् में (जिसमें मन टिका हो)
caand — that is, and specifically connective, here linking to the naming that followsऔर
harautoward Hari — naming that Lord as Hari locative, in apposition to bhagavatiहरि में (उन्हीं भगवान् में)
ananya-cetāḥwhose mind rests on nothing else — he thinks of no one but Him bahuvrīhi describing the manजिसका चित्त अनन्य हो — किसी और में न लगे
manuṣyaḥ (from L2) — the man; bhagavati harau — toward the Lord, toward Hari; ananya-cetāḥ — with his mind fixed on nothing else
bhagavati — भगवान् में; ca — और; harau — हरि में; ananya-cetāḥ — जिसका चित्त अनन्य हो।
Toward the Lord — toward Hari — a man keeps his mind fixed on nothing else. He thinks of no one but Hari. This first line describes the kind of person the verse is about; the main statement about him comes in the next line.
जिसका मन भगवान् में, हरि में ही अनन्य रूप से लगा हुआ है — ऐसा मनुष्य।
bhagavati / harau: two names for the same Lord side by side — 'the Lord' names Him by His fullness of greatness, 'Hari' by His personal name. Both are locatives telling you where the mind is fixed.
'भगवान्' और 'हरि' — एक ही प्रभु के दो नाम एक साथ रखे हैं। 'भगवान्' उन्हें उनकी ऐश्वर्य-महिमा की पूर्णता से पुकारता है, और 'हरि' उनके निज नाम से। दोनों ही सप्तमी में हैं, यह बताते हुए कि मन कहाँ टिका है।
L2conclusion
bhṛśa-malino’pi virājate manuṣyaḥ |
bhṛśa-malinaḥthough deeply soiled — heavily stained (here, by bad conduct) compound adjective of the manअत्यन्त मलिन (बहुत मैला)
apieven so — even while that is true concessive particleतो भी / फिर भी
virājatehe shines forth — he stands out radiant main verbशोभित होता है
manuṣyaḥthe man — a human being grammatical subjectमनुष्य (वह पुरुष)
manuṣyaḥ — the man; bhṛśa-malinaḥ api — though deeply soiled; virājate — still shines forth
bhṛśa-malinaḥ — अत्यन्त मलिन; api — तो भी; virājate — शोभित होता है; manuṣyaḥ — मनुष्य।
Even a man who is deeply soiled still shines. Take a person heavily stained — here, by bad behavior. If his mind is fixed on Hari alone, he shines forth all the same. The devotion inside outshines the stain outside. This is the verse's main claim; the next two lines back it with the example of the moon.
वह मनुष्य अत्यन्त मलिन होते हुए भी शोभित होता है।
bhṛśa-malina: 'deeply dirty.' In the moon-layer of the verse (see L3–L4) the same word points to the dark hare-mark on the moon's face; in the man-layer it points to bad conduct.
'भृश-मलिन' अर्थात् 'अत्यन्त मैला।' श्लोक के चन्द्र-पक्ष में (देखें L3–L4) यही शब्द चन्द्रमा के मुख पर पड़े काले शश-चिह्न की ओर संकेत करता है; मनुष्य-पक्ष में यह उसके बुरे आचरण की ओर।
L3other
na hi śaśa-kaluṣa-cchaviḥ kadācit
na hifor never — because it never happens that hi gives the reason for L2; na negates the verb in L4क्योंकि... नहीं ('हि' कारण देता है, 'न' L4 की क्रिया का निषेध)
śaśa-kaluṣa-cchaviḥwhose face is darkened by the hare-mark — the moon carries the dark hare-shaped spot bahuvrīhi describing candraḥ in L4जिसकी छवि शश-चिह्न से कलुषित (धुँधली) हो
kadācitever — at any time at all adverb reinforcing naकभी भी (निषेध को दृढ़ करता है)
hi — for; candraḥ (from L4) — the moon; śaśa-kaluṣa-cchaviḥ — its face darkened by the hare-mark; na kadācit — never at any time (completed by upaiti in L4)
na hi — क्योंकि... नहीं; śaśa-kaluṣa-cchaviḥ — जिसकी छवि शश-चिह्न से कलुषित हो; kadācit — कभी भी।
Here the poet gives the reason, by an example. Look at the moon: its face carries the dark hare-shaped spot, so it too is 'stained.' And yet — never, not at any time — does that happen which the next line names. This line sets up the moon as the parallel to the soiled-but-shining man of line two.
क्योंकि जिसकी कान्ति शश-चिह्न से कलुषित है, वह (चन्द्रमा) कभी भी...।
śaśa: the 'hare' — Indian tradition sees a hare, not a man, in the moon's dark markings. So śaśa-kaluṣa-cchavi = 'whose glow is smudged by the hare-mark.' This dark spot is the moon-layer's match for the man's bad conduct.
'शश' अर्थात् 'खरगोश' — भारतीय परम्परा चन्द्रमा के काले चिह्नों में मनुष्य नहीं, खरगोश देखती है। अतः शश-कलुष-छवि = 'जिसकी आभा शश-चिह्न से धुँधली पड़ गई हो।' यही काला धब्बा चन्द्र-पक्ष में मनुष्य के बुरे आचरण का समकक्ष है।
L4conclusion
timira-parābhavatām upaiti candraḥ ||
timira-parābhavatāmthe state of being beaten by the dark — being overcome by darkness accusative, goal of upaitiअन्धकार से पराभूत हो जाने की दशा को
upaiticomes to — falls into (with na from L3: never falls into) main verb of the moon-clauseप्राप्त होता है
candraḥthe moon subject of the moon-clauseचन्द्रमा
candraḥ — the moon; timira-parābhavatām — the state of being overcome by darkness; na... kadācit upaiti (na, kadācit from L3) — never at any time comes to it
timira-parābhavatām — अन्धकार से पराभूत होने की दशा को; upaiti — प्राप्त होता है; candraḥ — चन्द्रमा।
The moon never falls to being beaten by the dark. Its hare-spot never lets the darkness win. Now read the two layers together, which is the point of the whole verse. The moon is the man; the hare-spot is his bad conduct; the darkness that cannot conquer the moon is the disgrace that cannot conquer the devotee. Just as the marked moon still outshines the night, the soiled man who thinks only of Hari still shines. The mark is real, but it never wins.
(पूर्व पंक्ति के 'न' के साथ) चन्द्रमा कभी अन्धकार से पराभूत होने की दशा को प्राप्त नहीं होता।
The verse runs on a śleṣa (double sense): every word fits both the man and the moon. candra 'moon' = the devotee; śaśa-mark = his fault; timira 'darkness' overcome = the disgrace that never overpowers him. The commentators call this device arthāntara-nyāsa — backing a general claim (a devotee shines despite faults) with a parallel case (the marked moon is never dimmed).
यह श्लोक श्लेष पर चलता है (दोहरा अर्थ): हर शब्द मनुष्य और चन्द्रमा — दोनों पर बैठता है। चन्द्र = भक्त; शश-चिह्न = उसका दोष; जीता न जा सकने वाला 'तिमिर' = वह अपकीर्ति जो उसे कभी अभिभूत नहीं कर पाती। आचार्य इस युक्ति को अर्थान्तरन्यास कहते हैं — एक सामान्य कथन (भक्त दोष होते हुए भी शोभित होता है) को एक समानान्तर दृष्टान्त (चिह्नित चन्द्र भी कभी मलिन नहीं पड़ता) से पुष्ट करना।
Commentary — decoded
Jīva Gosvāmī
s1gloss
bhṛśaṁ malino’pi sudurācāratvena bahir dṛśyamāno’pi virājate |
bhṛśaṁ malinaḥthough extremely impure picks up bhṛśa-malinaḥ of the verseअत्यन्त मलिन
apieven so concessiveतो भी
sudurācāratvenabecause his conduct is gravely bad instrumental of cause — why he looks impureक्योंकि वह अत्यन्त दुराचारी है — इस कारण
bahiḥon the outside, to onlookersबाहर से
dṛśyamānaḥwhile he is being seenदिखता हुआ
apieven though concessive, paired with the first apiतो भी (पहले 'अपि' के साथ जुड़ा)
virājatehe still shines forthशोभित होता है
manuṣyaḥ (understood) — the person; sudurācāratvena — because his conduct is gravely bad; bahiḥ dṛśyamānaḥ api — even while being seen on the outside; bhṛśaṁ malinaḥ api — as extremely impure; virājate — still shines forth.
bhṛśaṁ malinaḥ — अत्यन्त मलिन; api — तो भी; sudurācāratvena — अत्यन्त दुराचारी होने के कारण; bahiḥ — बाहर से; dṛśyamānaḥ — दिखता हुआ; api — तो भी; virājate — शोभित होता है।
Jīva unpacks the verse's words. A person may look extremely impure. That is because his outward conduct is gravely bad, so onlookers see filth. Even so, he still shines forth. Jīva keeps the two "even" words of the verse: even very impure, even seen that way from outside, he shines.
अत्यन्त दुराचारी होने के कारण बाहर से अत्यन्त मलिन दिखता हुआ भी वह शोभित होता है।
sudurācāra: in ordinary usage "very bad conduct, wickedness"; here it names only the outward appearance the devotee gives to onlookers, not his inner state.
'सुदुराचार' साधारण प्रयोग में 'अत्यन्त बुरा आचरण, दुष्टता' है; परन्तु यहाँ यह केवल उस बाहरी रूप को नाम देता है जो भक्त देखने वालों को देता है, न कि उसकी भीतरी दशा को।
s2gloss
anyāparābhūtayā antargata-bhaktyā śobhata eva |
anyāparābhūtayāby a devotion that overpowers everything else instrumental; anya-a-parābhūtā = not overcome by anything else, i.e. overpowering allजो किसी अन्य से पराभूत न हो — अर्थात् सबको अभिभूत करने वाली
antargata-bhaktyānamely, by the devotion seated within him instrumental of means — how he shinesभीतर स्थित भक्ति के द्वारा
śobhatehe shines, he is beautifulशोभित होता है
evaprecisely, and nothing else does it eva restricts the cause to the inner bhaktiही (कारण को केवल भीतरी भक्ति तक सीमित करता है)
antargata-bhaktyā — by the devotion seated within him; anyāparābhūtayā — one that is overpowered by nothing else and overpowers all; śobhate eva — he shines, precisely by that.
anyāparābhūtayā — किसी अन्य से पराभूत न होने वाली; antargata-bhaktyā — भीतर स्थित भक्ति के द्वारा; śobhate — शोभित होता है; eva — ही।
Now Jīva names why he shines. It is the devotion hidden inside him. That inner devotion is overpowered by nothing else; it overpowers everything else. By that alone he shines. This decodes the verse's "ananya-cetā" — mind fixed on Hari and on nothing else. The impurity is only outside; the cause of his radiance is this inner bhakti.
किसी अन्य वस्तु से पराभूत न होने वाली, भीतर बसी भक्ति के कारण ही वह शोभित होता है।
s3definition
tatrārthāntara-nyāso—na hīti |
tatraat that point, in the second half of the verseउस स्थल पर
arthāntara-nyāsaḥthere is an arthāntara-nyāsa — a claim backed by a parallel general truth names the figure of speechअर्थान्तरन्यास (अलंकार) है
na hi itishown by the words "na hi…" ("for never does the moon…") pratīka — the catch-word marking the pāda that carries the figure'न हि' इस प्रतीक (पद) से
tatra — at that point in the verse; arthāntara-nyāsaḥ — the figure "corroboration by another truth" is at work; na hi iti — namely in the line beginning "na hi…".
tatra — उस स्थल पर; arthāntara-nyāsaḥ — अर्थान्तरन्यास अलंकार; na hi iti — 'न हि' इस पद से (सूचित)।
Jīva now names the figure of speech in the verse's second half. It is arthāntara-nyāsa. That means: a particular claim is confirmed by stating a general, parallel truth. He points to the line that carries it by its opening words, "na hi…" — "for the moon never falls to darkness." So the devotee's case (line 1-2) is backed by the moon's case (line 3-4).
वहाँ 'न हि' से आरम्भ होने वाले चरण में अर्थान्तरन्यास अलंकार है।
arthāntara-nyāsa: a standard alaṅkāra (figure of speech) meaning "the setting-down of another matter" — you support a specific statement by adducing a general truth, or the reverse. Here the specific claim "the Hari-devotee shines despite impurity" is corroborated by the general fact "the moon is never beaten by darkness despite its spot."
'अर्थान्तरन्यास' एक प्रसिद्ध अलंकार है, जिसका अर्थ है 'दूसरी बात का न्यास (स्थापन)' — किसी विशेष कथन को एक सामान्य सत्य से, अथवा इसके विपरीत, पुष्ट करना। यहाँ विशेष दावा 'हरि-भक्त मलिनता के बावजूद शोभित होता है' इस सामान्य तथ्य से पुष्ट होता है कि 'चन्द्रमा अपने चिह्न के बावजूद अन्धकार से कभी पराजित नहीं होता।'
s4citation
loke cchāyā-mayaṁ lakṣma tavāṅke śaśa-saṁjñitam iti śrī-hari-vaṁśokteḥ |
lokein the world, in common speechलोक में (लोक-व्यवहार में)
cchāyā-mayaṁ lakṣmathe shadow-made mark, the dark blotchछाया से बना (हुआ) चिह्न
tava aṅkeon your disc, O moon genitive/locative — the moon addressedतेरे अंग में (हे चन्द्र, तेरे शरीर पर)
śaśa-saṁjñitamis given the name "the hare"'शश' नाम से जाना जाता है
itiso run the words closes the quotation— इस प्रकार (उद्धरण समाप्त)
śrī-hari-vaṁśa-ukteḥbecause it is stated in the Śrī Hari-vaṁśa ablative/genitive of reason — the authority backing the glossश्रीहरिवंश के इस वचन के कारण (प्रमाणस्वरूप)
"loke — in the world; tava aṅke — on your disc; cchāyā-mayaṁ lakṣma — the shadow-made mark; śaśa-saṁjñitam — is called 'the hare'" iti — thus; śrī-hari-vaṁśa-ukteḥ — because the Hari-vaṁśa says so.
loke — लोक में; cchāyā-mayaṁ lakṣma — छाया से बना चिह्न; tava aṅke — तेरे अंग में; śaśa-saṁjñitam — 'शश' नाम वाला; iti — इस प्रकार; śrī-hari-vaṁśa-ukteḥ — श्रीहरिवंश के वचन के कारण।
Jīva backs up his reading with a line from the Hari-vaṁśa. Addressing the moon, it says: in common speech the shadowy dark mark on your disc is called "the hare." So when the verse says "śaśa" (hare), it means the moon's spot. Jīva quotes this to fix that identification.
'लोक में तेरे अंग पर छाया से बना जो चिह्न है, वह शश (खरगोश) नाम से जाना जाता है' — श्रीहरिवंश के इस वचन के प्रमाण से।
Why cited: cited to prove that "śaśa" (hare) in the verse names the moon's dark spot, so "śaśa-kaluṣa-cchaviḥ" means "stained by the hare-blotch."
क्यों उद्धृत: यह इसलिए उद्धृत है कि श्लोक में 'शश' (खरगोश) चन्द्रमा के काले धब्बे को ही नाम देता है — अतः 'शश-कलुष-छविः' का अर्थ हुआ 'शश-चिह्न से कलुषित।'
śaśa: literally "hare"; here, on the authority of the Hari-vaṁśa, it is the popular name for the shadow-mark on the moon (the "man in the moon"), i.e. the moon's blemish.
'शश' का शाब्दिक अर्थ 'खरगोश' है; परन्तु यहाँ हरिवंश के प्रमाण पर, यह चन्द्रमा पर पड़ी छाया-रूपी चिह्न ('चन्द्रमा में बैठा जीव') का लोकप्रचलित नाम है, अर्थात् चन्द्रमा का दाग।
s5conclusion
śaśa-kaluṣa-cchavitvena bahir dṛśyamāno’pīty arthaḥ ||
śaśa-kaluṣa-cchavitvenabecause its glow is stained by the hare-blotch instrumental of cause — why the moon looks marredक्योंकि उसकी छवि शश-चिह्न से कलुषित है — इस कारण
bahiḥon the outside, to the eyeबाहर से
dṛśyamānaḥwhile it is being seenदिखता हुआ
apieven though concessive — mirrors the devotee's "api"तो भी
iti arthaḥthat is the meaning closes the gloss— ऐसा अर्थ है (गद्यार्थ समाप्त)
śaśa-kaluṣa-cchavitvena — because its glow is stained by the hare-blotch; bahiḥ dṛśyamānaḥ api — even while being seen so on the outside; iti arthaḥ — such is the meaning (sc. the moon still shines and is never beaten by darkness).
śaśa-kaluṣa-cchavitvena — शश-चिह्न से कलुषित छवि वाला होने के कारण; bahiḥ — बाहर से; dṛśyamānaḥ — दिखता हुआ; api — तो भी; iti arthaḥ — ऐसा अर्थ है।
Jīva closes by mapping the moon onto the devotee. The moon's glow looks stained because of the hare-blotch. Even seen that way from outside, it never falls to darkness — that is the meaning. Now the analogy is complete: the moon is the devotee; the hare-blotch is his gravely bad outward conduct; "seen from outside" is the same phrase used of the man; and just as the spot never defeats the moon's light, the outward impurity never defeats the devotee's inner radiance. The example is offered in support: the general truth about the moon corroborates the claim about the devotee. Where it stops: the moon's spot is a natural, permanent mark, whereas the point about the devotee is only how he looks to onlookers, not what he is within.
शश-चिह्न से कलुषित छवि वाला होने के कारण बाहर से (मलिन) दिखता हुआ भी — ऐसा (श्लोक का) अर्थ है।
Mukunda-dāsa Gosvāmī
s1gloss
bhṛśa-malino’pi durācāratayā dṛśyamāno’pi virājate bhagavat-kṛpāspadatayā bhṛśa-mālinyaṁ paribhūya śobhata eva |
bhṛśa-malinaḥ apieven though he is extremely impure api = even/though, concessive
durācāratayābecause of his bad conduct instrumental of cause, -tayā
dṛśyamānaḥ apieven though he is seen that way on the outside present passive participle + api, concessive
virājatehe shines main verb
bhagavat-kṛpā-āspadatayābecause he is a seat of the Lord's grace instrumental of cause; āspada = seat/recipient
bhṛśa-mālinyaṁ paribhūyahaving overpowered that extreme impurity gerund, paribhū = defeat/overcome
śobhate evahe truly shines eva = truly/precisely
bhṛśa-malinaḥ api — even though extremely impure; durācāratayā dṛśyamānaḥ api — even though seen so outwardly because of bad conduct; virājate — he shines; bhagavat-kṛpā-āspadatayā — because he is a recipient of the Lord's grace; bhṛśa-mālinyaṁ paribhūya — having overpowered that extreme impurity; śobhate eva — he truly shines.
Even though he is extremely impure, and even though on the outside people see only his bad conduct, still he shines. Why? Because he is a recipient of the Lord's grace. That grace overpowers his extreme impurity, and so he truly shines.
Mukunda is glossing the verse's first two lines: he unpacks "bhṛśa-malinaḥ api virājate" — impure yet shining — and supplies the cause the verse leaves implicit, the Lord's grace.
s2other
arthāntara-nyāso’tra padye viśeṣeṇa sāmānya-samānatvāt |
arthāntara-nyāsaḥthe figure of speech called arthāntara-nyāsa (backing a claim with a general truth) is at work nominative; names the alaṅkāra
atra padyehere in this verse locative
viśeṣeṇa sāmānya-samānatvātbecause the general statement lines up with the particular case ablative of reason; viśeṣeṇa instrumental = with the particular
atra padye — here in this verse; arthāntara-nyāsaḥ — the figure arthāntara-nyāsa is present; viśeṣeṇa sāmānya-samānatvāt — because the general matches the particular.
In this verse the poetic figure arthāntara-nyāsa is at work. This figure backs up a claim by pairing it with something that matches. Here it works because the general statement (the devotee shines despite impurity) lines up exactly with the particular case (the moon shines despite its dark spot). The one confirms the other.
arthāntara-nyāsa: a Sanskrit alaṅkāra (poetic figure) meaning "the setting-down of another matter." A general truth is supported by a particular instance, or the reverse. Home use: standard figure in Sanskrit poetics. Here: the devotee-claim and the moon-example corroborate each other.
s3other
manuṣya iti jāti-bodhakatvāt sāmānyam ||
manuṣyaḥ itithe word "manuṣya" (man) iti = quoting the word
jāti-bodhakatvātbecause it makes a whole class known ablative of reason; jāti = class/genus, bodhaka = what makes known
sāmānyamis the general statement nominative; the sāmānya of the figure
manuṣyaḥ iti — the word "man"; jāti-bodhakatvāt — because it makes a whole class known; sāmānyam — is the general statement.
Which half is the "general" here? Mukunda answers: the word "man" (manuṣya). Because "man" names a whole class, not one individual, the statement about the man is the general one. So the devotee-line is the general truth, and the moon-line is the particular case that backs it up.
jāti: in Sanskrit thought a jāti-word names a class or genus (like "cow," "man"), not a single individual. Home use: grammar and logic. Here: because "manuṣya" is a class-word, the devotee-statement counts as the sāmānya (general) side of the figure named in s2.
Viśvanātha Cakravartī
s1gloss
bhṛśaṁ malino’pi sudurācāratvena bahir dṛśyamāno’pi virājate |
bhṛśaṁvery, greatlyअत्यन्त
malinaḥimpure, dirty — describing the man of the verseमलिन
apieven thoughतो भी
sudurācāratvenabecause he behaves very badly instrumental of cause; -tva abstractक्योंकि वह अत्यन्त दुराचारी है — इस कारण
bahiḥon the outside, outwardlyबाहर से
dṛśyamānaḥwhile he is being seen present passive participleदिखाई देता हुआ
apieven thoughतो भी
virājatehe shines, he shines forthशोभित होता है
bhṛśaṁ malinaḥ api — even though very impure; sudurācāratvena bahiḥ dṛśyamānaḥ api — even though outwardly seen so because of his very bad conduct; virājate — he shines.
bhṛśaṁ — अत्यन्त; malinaḥ — मलिन; api — तो भी; sudurācāratvena — अत्यन्त दुराचारी होने के कारण; bahiḥ — बाहर से; dṛśyamānaḥ — दिखाई देता हुआ; api — तो भी; virājate — शोभित होता है।
Take the verse's words "very impure." Viśvanātha explains: it only means he is seen from the outside as behaving very badly. Even so, he shines. The impurity is just how he looks on the surface; it does not stop him from shining.
अत्यन्त दुराचारी होने के कारण बाहर से अत्यन्त मलिन दिखाई देता हुआ भी वह शोभित होता है।
s2gloss
anyāparābhūtayāntargata-bhaktyā śobhata eva |
anya-aparābhūtayāwhich nothing else can overpower a-parābhūta 'un-defeated'; qualifies bhaktyāकिसी अन्य से अपराभूत (अजेय) रहने वाली
antargata-bhaktyābecause of the devotion that lies within him instrumental of meansभीतर स्थित भक्ति के द्वारा
śobhatehe shines, he looks beautifulशोभित होता है
evasimply, and nothing else — it is by this alone that he shinesही
anya-aparābhūtayā antargata-bhaktyā — by the inner devotion that nothing else can overpower; śobhate eva — he simply shines.
anya-aparābhūtayā — किसी अन्य से अपराभूत रहने वाली; antargata-bhaktyā — भीतर स्थित भक्ति के द्वारा; śobhate — शोभित होता है; eva — ही।
How does he shine? By the devotion he carries inside. That inner devotion cannot be beaten down by anything outside him. So he shines by that alone — not by anything on the surface. The word eva locks it in: it is purely the inner devotion doing the work.
किसी अन्य से अपराभूत रहने वाली, भीतर बसी भक्ति के कारण ही वह शोभित होता है।
s3avataranika
tatrārthāntara-nyāsam āha—na hīti |
tatraon that point, right thereउस स्थल पर
arthāntara-nyāsamthe figure that backs up the claim with a parallel general truth accusative, object of āhaअर्थान्तरन्यास (अलंकार) को
āhathe poet states, he givesकहते हैं (आचार्य)
na hi itiin the words beginning 'na hi...' — pointing to the verse's next line'न हि' इस पद से
tatra — on that point; arthāntara-nyāsam āha — the poet gives the corroborating figure; na hi iti — with the line beginning 'na hi.'
tatra — उस स्थल पर; arthāntara-nyāsam — अर्थान्तरन्यास को; āha — कहते हैं; na hi iti — 'न हि' इस (पद) से।
Now Viśvanātha introduces the next line of the verse, the one starting "na hi" ("for never..."). Here the poet uses arthāntara-nyāsa: he props up his claim about the devotee with a parallel truth from nature. That parallel is the moon. The devotee is like the moon; his bad conduct is like the moon's dark spot; and just as the spot never lets darkness beat the moon, the devotee's flaw never stops him shining. The example is offered in support of the main point.
वहाँ 'न हि' से आरम्भ होने वाले चरण द्वारा (ग्रन्थकार) अर्थान्तरन्यास अलंकार कहते हैं।
arthāntara-nyāsa: from alaṅkāra-śāstra (Sanskrit poetics), a figure in which a particular statement is confirmed by a general truth, or the reverse. Here the particular — the impure devotee still shines — is confirmed by the general case of the moon.
'अर्थान्तरन्यास' अलंकार-शास्त्र (काव्यशास्त्र) का एक अलंकार है, जिसमें किसी विशेष कथन को एक सामान्य सत्य से, अथवा इसके विपरीत, पुष्ट किया जाता है। यहाँ विशेष बात — मलिन भक्त फिर भी शोभित होता है — चन्द्रमा के सामान्य दृष्टान्त से पुष्ट होती है।
s4citation
loka-cchāyā-mayaṁ lakṣma tavāṅke śaśa-saṁjñitam iti hari-vaṁśokteḥ |
loka-cchāyā-mayaṁmade only of the earth's shadow -maya 'consisting of'; qualifies lakṣmaलोक की छाया से बना हुआ
lakṣmathe mark, the dark spotचिह्न
tava aṅkeon your disc — the poet is speaking to the moon locative; tava = 'your'तेरे अंग में (हे चन्द्र)
śaśa-saṁjñitamthe one people call 'the hare''शश' नाम वाला
itiso it says — closing the quotation— इस प्रकार (उद्धरण समाप्त)
hari-vaṁśa-ukteḥsince the Hari-vaṁśa says so ablative/genitive of reasonहरिवंश के इस वचन के कारण (प्रमाणस्वरूप)
loka-cchāyā-mayaṁ lakṣma tava aṅke śaśa-saṁjñitam iti — 'the spot on your disc that people call the hare is made only of the earth's shadow'; hari-vaṁśa-ukteḥ — because the Hari-vaṁśa says this.
loka-cchāyā-mayaṁ — लोक की छाया से बना; lakṣma — चिह्न; tava aṅke — तेरे अंग में; śaśa-saṁjñitam — 'शश' नाम वाला; iti — इस प्रकार; hari-vaṁśa-ukteḥ — हरिवंश के वचन के कारण।
He backs the moon example with a line from the Hari-vaṁśa, addressed to the moon: "The spot on your disc that people call 'the hare' is nothing but the earth's shadow." So the moon's blemish is not part of the moon at all — it is only a shadow cast onto it. In the same way, the devotee's apparent impurity is not really his; it only falls across him from outside.
'तेरे अंग पर लोक की छाया से बना जो चिह्न है, वह शश (खरगोश) नाम वाला है' — हरिवंश के इस वचन के प्रमाण से।
Why cited: Cited to prove the moon's dark 'hare' spot is only a cast shadow, not intrinsic — matching the devotee, whose impurity is merely external.
क्यों उद्धृत: यह इसलिए उद्धृत है कि चन्द्रमा का काला 'शश' चिह्न केवल पड़ी हुई छाया है, स्वाभाविक (भीतरी) दोष नहीं — ठीक उस भक्त की भाँति, जिसकी मलिनता मात्र बाहरी है।
s5gloss
śaśa-kaluṣa-cchavitvena bahir dṛśyamāno’pīty arthaḥ ||
śaśa-kaluṣa-cchavitvenabecause its light looks stained by the hare-mark instrumental of cause; -tva abstractक्योंकि उसकी छवि शश-चिह्न से कलुषित है — इस कारण
bahiḥon the outside, outwardlyबाहर से
dṛśyamānaḥwhile it is being seen present passive participleदिखाई देता हुआ
apieven thoughतो भी
iti arthaḥthis is what the line means— ऐसा अर्थ है
śaśa-kaluṣa-cchavitvena bahiḥ dṛśyamānaḥ api — even though outwardly seen to have a light stained by the hare-mark; iti arthaḥ — that is the meaning.
śaśa-kaluṣa-cchavitvena — शश-चिह्न से कलुषित छवि वाला होने के कारण; bahiḥ — बाहर से; dṛśyamānaḥ — दिखाई देता हुआ; api — तो भी; iti arthaḥ — ऐसा अर्थ है।
Now he glosses the verse's phrase "the hare-stained luster." It means: even though the moon is seen from the outside as having its light stained by the dark hare-spot, [it still never falls prey to darkness]. This is the moon's half of the comparison, and it mirrors the man exactly: outwardly seen as stained, yet never really overcome.
शश-चिह्न से कलुषित छवि वाला होने के कारण बाहर से (मलिन) दिखाई देता हुआ भी — ऐसा (श्लोक का) अर्थ है।