huṅkāro, yathā—
vaiṇava-dhvanibhir udbhramad-dhiyaḥ
śaṅkarasya divi huṅkṛti-svanaḥ |
dhvaṁsayann api muhuḥ sa dānavaṁ
sādhu-vṛndam akarot sadā navam ||
The verse — decoded
L1example
vaiṇava-dhvanibhir udbhramad-dhiyaḥ
vaiṇava-dhvanibhiḥbecause of the sounds of the flute instrumental of cause — the flute-music is what set his mind reelingबाँसुरी की ध्वनियों के कारण
udbhramad-dhiyaḥof him whose mind was set whirling bahuvrīhi in the genitive, agreeing with śaṅkarasya in L2जिसकी बुद्धि घूम उठी, ऐसे (शंकर की)
vaiṇava-dhvanibhiḥ — because of the sounds of the flute; udbhramad-dhiyaḥ — of him whose mind was set whirling
vaiṇava-dhvanibhiḥ — बाँसुरी की ध्वनियों से; udbhramad-dhiyaḥ — जिसकी बुद्धि चकरा उठी, ऐसे शंकर की
This verse is offered as an example of huṅkāra, a roar. It opens by describing whose roar it is: Śiva's, whose mind had been set whirling by the sounds of the flute. The whirling of his mind sets up the roar that comes in the next line.
बाँसुरी की ध्वनियों से शंकर की बुद्धि घूम उठी। यह उन्हीं शंकर का वर्णन है, जिनका हुंकार आगे कहा जाएगा।
An udāharaṇa of huṅkāra, 'roaring', one of the anubhāvas (bodily signs of an inner mood) treated in this second laharī of the Dakṣiṇa-vibhāga; the lead-in reads 'huṅkāro, yathā—', 'roaring, as in—'.
यह हुंकार का उदाहरण है — 'हुंकार', अर्थात् गरजना, जो अनुभावों (भीतरी भाव के शारीरिक चिह्नों) में से एक है और दक्षिण-विभाग की इस दूसरी लहरी में वर्णित है; भूमिका में 'हुङ्कारो, यथा—', अर्थात् 'हुंकार, जैसे—', ऐसा पढ़ा जाता है।
L2example
śaṅkarasya divi huṅkṛti-svanaḥ |
śaṅkarasyaof Śaṅkara (Śiva) genitive holding the bahuvrīhi of L1 and owning the roar that followsशंकर का (जिनसे आगे का हुंकार जुड़ा है)
diviup in the heavensआकाश में
huṅkṛti-svanaḥthe sound of his roar — the subject of the verse nominative; this is the huṅkāra the verse is illustratingहुंकार का स्वर (जिसे यह श्लोक दर्शा रहा है)
śaṅkarasya — of Śaṅkara (Śiva); divi — up in the heavens; huṅkṛti-svanaḥ — the sound of his roar, the subject
śaṅkarasya — शंकर का; divi — आकाश में; huṅkṛti-svanaḥ — हुंकार का स्वर
The subject arrives: the sound of Śiva's roar, sounding up in the heavens. This roaring sound is the huṅkāra the verse is illustrating, and everything that follows is said of it.
उन शंकर का हुंकार-स्वर आकाश में (गूँज उठा)। यही वह हुंकार है, जिसका यहाँ उदाहरण दिया जा रहा है।
L3example
dhvaṁsayann api muhuḥ sa dānavaṁ
dhvaṁsayann apieven as it was destroying present participle with api — 'though / even while', which will set up the apparent contradictionनष्ट करते हुए भी
muhuḥagain and againबार-बार
sathat [roar] picks up huṅkṛti-svanaḥ from L2 as subjectवह (हुंकार-स्वर)
dānavamthe demon — what the roar destroys accusative object of dhvaṁsayanदानव को
sa — that roar; dhvaṁsayann api — even as it was destroying; muhuḥ — again and again; dānavam — the demon
saḥ — वह हुंकार-स्वर; dānavam — दानव को; muhuḥ — बार-बार; dhvaṁsayann api — नष्ट करते हुए भी
Now what the roar does: even as it was destroying the demon, again and again, that roar was doing something else too. The 'even as' (api) is deliberate — it sets up a contradiction that the next line will spring.
वह हुंकार-स्वर दानव को बार-बार नष्ट करते हुए भी — 'भी' शब्द आगे आने वाले विरोध को खड़ा करता है।
Jīva flags that the api goes with muhuḥ as well — 'even repeatedly' — so the destroying is not once but ceaseless (c1-jiva.s2).
जीव संकेत करते हैं कि 'अपि' शब्द 'मुहुः' के साथ भी लगता है — अर्थात् 'बार-बार ही' — जिससे नष्ट करना एक बार नहीं, अपितु निरन्तर है (c1-jiva.s2)।
L4example
sādhu-vṛndam akarot sadā navam ||
sādhu-vṛndamthe assembly of holy devotees accusative object of akarotसाधुओं के समूह को
akarotit madeकर दिया
sadā navamever-fresh — and, read as sa-dānavam, 'together with the demon' the śleṣa: the same syllables split two ways, sadā navam vs sa-dānavamश्लेष — 'सदा नवम्' (सदा नवीन) अथवा 'स-दानवम्' (दानव-सहित)
sa huṅkṛti-svanaḥ — that roar; sādhu-vṛndam — the assembly of holy devotees; akarot — made; sadā navam / sa-dānavam — ever-fresh / together with the demon
sādhu-vṛndam — साधुओं के समूह को; sadā navam — सदा नवीन (अथवा स-दानवम् = दानव-सहित); akarot — कर दिया
Here is the verse's pivot, a śleṣa: the closing syllables read two ways. Split as sadā navam, the roar 'made the assembly of holy devotees ever-fresh'. Split as sa-dānavam, it 'made the assembly of holy devotees together with the demon'. The second reading is what clashes with L3 — how can a roar that destroys the demon leave the sādhus 'with the demon'? That deliberate clash is the figure the commentators unpack.
साधुओं के समूह को सदा नवीन कर दिया — अथवा वही अक्षर 'स-दानवम्' पढ़ने पर 'दानव-सहित' बन जाते हैं। दोनों अर्थ एक ही ध्वनि-समूह में हैं।
The two splits sadā navam ('ever-fresh') and sa-dānavam ('with the demon') are the same string of sounds; the contradiction lives entirely in how the reciter divides them.
'सदा नवम्' (सदा नवीन) और 'स-दानवम्' (दानव-सहित) — ये दोनों विभाजन एक ही ध्वनि-समूह के हैं; विरोध पूर्णतया इसी में रहता है कि पाठ करने वाला उन्हें कैसे बाँटता है।
Commentary — decoded
Jīva Gosvāmī
s1gloss
yathārthatve sa huṅkṛti-svana iti yojyam |
yathārthatvewhen you take the words at their plain face value locative of condition — 'in the case of the literal sense'यथार्थ (मुख्य) अर्थ के पक्ष में
sa huṅkṛti-svanaḥ itiread 'sa huṅkṛti-svanaḥ', 'that roaring sound [is the subject]''सः हुंकृति-स्वनः' ऐसा (पाठ)
yojyamis how it should be construedजोड़ना चाहिए
yathārthatve — taking the words at plain face value; sa huṅkṛti-svanaḥ iti — read 'that roaring sound'; yojyam — is how to construe it
yathārthatve — यथार्थ अर्थ के पक्ष में; saḥ huṅkṛti-svanaḥ iti — 'सः हुंकृति-स्वनः' ऐसा; yojyam — जोड़ना चाहिए
Jīva starts with the straight reading. Taken literally, construe the words as 'sa huṅkṛti-svanaḥ' — 'that roaring sound' is the subject that does everything the verse says. This is the face-value construal, before the figure of contradiction is brought in.
यथार्थ अर्थ लेने पर 'सः हुंकृति-स्वनः' — अर्थात् वह हुंकार-स्वर — ऐसा जोड़ना चाहिए।
s2gloss
muhur apīti ca |
muhur api itiand read the api with muhuḥ — 'even repeatedly''मुहुः अपि' ऐसा (जोड़ना चाहिए)
cathis too [is to be supplied]और (यह भी)
muhur api iti — read 'muhur api', even repeatedly; ca — this too is to be supplied
muhur api iti — 'मुहुः अपि' ऐसा; ca — और
A small parsing note from Jīva: let the api attach to muhuḥ, giving 'even repeatedly'. So the roar destroys the demon not once but again and again, without let-up.
और 'मुहुः अपि' — अर्थात् 'बार-बार भी' — ऐसा भी जोड़ना चाहिए।
s3alternative
sadā pratikṣaṇam eva paramānanda-dānena navam ivākarod iti ca—virodhālaṅkārāya tu dhvaṁsayann api iti dānava-sahitam iti vyākhyeyam ||
sadā pratikṣaṇam eva'sadā' means at every single moment eva tightens 'always' to 'moment by moment'सदा, अर्थात् प्रत्येक क्षण ही
paramānanda-dānenaby giving the highest bliss instrumental of means — how the freshness is producedपरमानन्द के दान के द्वारा
navam iva akarot iti ca'made [them] as if ever-new' — this reading too iva marks it as 'as if' new, not literally newनवीन-सा कर दिया, ऐसा भी
virodhālaṅkārāya tubut for the sake of the figure of contradiction dative of purpose; tu marks the turn to the second readingपरन्तु विरोध-अलंकार के लिए
dhvaṁsayann api itikeep 'dhvaṁsayann api', 'though destroying''ध्वंसयन् अपि' ऐसा (पद)
dānava-sahitam iti vyākhyeyamand gloss the split as 'together with the demon' — so it must be explained'दानव-सहित' ऐसा व्याख्या करनी चाहिए
sadā pratikṣaṇam eva — sadā means moment by moment; paramānanda-dānena — by giving the highest bliss; navam iva akarot iti ca — 'made them as if ever-new', this reading too; virodhālaṅkārāya tu — but for the figure of contradiction; dhvaṁsayann api iti — keeping 'though destroying'; dānava-sahitam iti vyākhyeyam — the split is to be explained as 'together with the demon'
sadā pratikṣaṇam eva — सदा, अर्थात् प्रत्येक क्षण ही; paramānanda-dānena — परमानन्द के दान से; navam iva akarot iti ca — नवीन-सा कर दिया, ऐसा भी; virodhālaṅkārāya tu — परन्तु विरोध-अलंकार के लिए; dhvaṁsayann api iti — 'ध्वंसयन् अपि' को; dānava-sahitam iti vyākhyeyam — 'दानव-सहित' ऐसा व्याख्या करनी चाहिए
Jīva gives both readings and leaves both standing. First, the plain one: sadā means 'at every moment', and by giving the highest bliss the roar made the assembly of devotees 'as if ever-new' (navam iva) — refreshed instant by instant. Then, for the sake of the figure virodha, the contradiction: keep 'though destroying the demon' (dhvaṁsayann api) and split the ending as sa-dānavam, 'together with the demon' — so the line reads 'though destroying the demon, it made the sādhus together with the demon'. Both are to be taught; he does not collapse one into the other.
'सदा', अर्थात् प्रत्येक क्षण ही, परमानन्द के दान से (साधु-समूह को) नवीन-सा कर दिया — ऐसा एक अर्थ भी है। परन्तु विरोध-अलंकार के लिए 'ध्वंसयन् अपि' को 'दानव-सहित' मानकर व्याख्या करनी चाहिए।
virodhālaṅkāra is the figure of speech built on an apparent contradiction that resolves once you see the double reading; here the resolution is the śleṣa itself. Jīva keeps the two glosses side by side rather than choosing.
विरोध-अलंकार वह अलंकार है, जो प्रत्यक्ष विरोध पर टिका होता है और दोहरे पाठ को देखते ही सुलझ जाता है; यहाँ वह सुलझाव श्लेष ही है। जीव दोनों व्याख्याओं को एक साथ रखते हैं, किसी एक को चुनते नहीं।
Viśvanātha Cakravartī
s1gloss
sa huṅkṛti-svanaḥ dānavaṁ dhvaṁsayann api sādhu-vṛndaṁ sa-dānavam akarod virodhābhāsaḥ |
sa huṅkṛti-svanaḥthat roaring sound — the subjectवह हुंकार-स्वर
dānavaṁ dhvaṁsayann apithough it was destroying the demon api = 'though', concessive against the clause that followsदानव को नष्ट करते हुए भी
sādhu-vṛndaṁ sa-dānavam akarotmade the assembly of devotees 'together with the demon' sa-dānavam = the sa-dānavam split of the verse's endingसाधु-समूह को स-दानव (दानव-सहित) कर दिया
virodhābhāsaḥthis is [only] an apparent contradiction ābhāsa = 'the mere look of' — a contradiction that only seems soयह विरोध का आभास है
sa huṅkṛti-svanaḥ — that roaring sound; dānavaṁ dhvaṁsayann api — though destroying the demon; sādhu-vṛndaṁ sa-dānavam akarot — made the devotees 'with the demon'; virodhābhāsaḥ — an apparent contradiction
saḥ huṅkṛti-svanaḥ — वह हुंकार-स्वर; dānavaṁ dhvaṁsayann api — दानव को नष्ट करते हुए भी; sādhu-vṛndaṁ sa-dānavam akarot — साधु-समूह को स-दानव कर दिया; virodhābhāsaḥ — यह विरोध का आभास है
Viśvanātha takes the contradiction-reading first. That roaring sound, though it was destroying the demon, made the assembly of devotees 'together with the demon' (sa-dānavam). Said flat, that clashes — and he names the clash: virodha-ābhāsa, a contradiction that only looks like one. The look of a contradiction is the whole point of the figure.
वह हुंकार-स्वर दानव को नष्ट करते हुए भी साधु-समूह को 'स-दानव' (दानव-सहित) कर दिया — यह विरोध का आभास है।
virodhābhāsa ('the appearance of contradiction') is the same device Jīva called virodhālaṅkāra: ābhāsa stresses that the clash is only on the surface, dissolved by the double reading.
'विरोधाभास' (विरोध का प्रतीत होना) वही युक्ति है जिसे जीव ने 'विरोध-अलंकार' कहा था; 'आभास' शब्द जोर देता है कि टकराव केवल ऊपरी है, जो दोहरे पाठ से घुल जाता है।
s2reply
vastutas tu sadā pratikṣaṇam eva paramānanda-dānena sādhu-vṛndaṁ navam iva akarod ity arthaḥ ||
vastutas tubut in actual fact tu turns from the surface clash to what is really meantपरन्तु वस्तुतः
sadā pratikṣaṇam eva'sadā' means at every single moment eva tightens 'always' to 'moment by moment'सदा, अर्थात् प्रत्येक क्षण ही
paramānanda-dānenaby giving the highest bliss instrumental of meansपरमानन्द के दान के द्वारा
sādhu-vṛndaṁ navam iva akarotmade the assembly of devotees as if ever-new iva = 'as if', not literally newसाधु-समूह को नवीन-सा कर दिया
iti arthaḥthis is the [real] meaningऐसा अर्थ है
vastutas tu — but in actual fact; sadā pratikṣaṇam eva — moment by moment; paramānanda-dānena — by giving the highest bliss; sādhu-vṛndaṁ navam iva akarot — made the devotees as if ever-new; iti arthaḥ — this is the meaning
vastutas tu — परन्तु वस्तुतः; sadā pratikṣaṇam eva — सदा, अर्थात् प्रत्येक क्षण ही; paramānanda-dānena — परमानन्द के दान से; sādhu-vṛndaṁ navam iva akarot — साधु-समूह को नवीन-सा कर दिया; iti arthaḥ — ऐसा अर्थ है
Now Viśvanātha gives what is really meant. In fact (vastutas tu) the ending is sadā navam: 'sadā' is 'at every moment', and by giving the highest bliss the roar made the assembly of devotees 'as if ever-new', refreshed instant by instant. So the surface contradiction dissolves — the true reading was never about the demon at all.
परन्तु वस्तुतः — प्रत्येक क्षण ही परमानन्द के दान से साधु-समूह को नवीन-सा कर दिया — ऐसा अर्थ है।
Where Jīva let both readings stand together, Viśvanātha ranks them: the sa-dānavam clash is the surface (virodhābhāsa), and this sadā navam sense is the real one (vastutas tu). Do not read that as the two commentators agreeing on which reading is primary — only that each says so in his own frame.
जहाँ जीव ने दोनों पाठ साथ-साथ रहने दिए, वहाँ विश्वनाथ उनमें क्रम रखते हैं — 'स-दानवम्' वाला टकराव ऊपरी है (विरोधाभास), और यह 'सदा नवम्' वाला अर्थ ही वास्तविक है (वस्तुतः तु)। इसे दोनों आचार्यों की सहमति न समझें कि कौन-सा पाठ मुख्य है — केवल इतना कि प्रत्येक अपने-अपने ढंग से ऐसा कहता है।