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IASTदेवनागरीবাংলা
Commentary
JīvaMukunda-dāsaViśvanātha
BRS 2.4.8
← 2.4.72.4.9 →
tatra mahārtyā, yathā—
hanta deha-hatakaiḥ kim amībhiḥ
pālitair viphala-puṇya-phalair naḥ |
ehi kāliya-hrade viṣa-vahnau
svaṁ kuṭumbini haṭhāj juhavāma ||
The verse — translated
Alas, what use to us are these wretched bodies we have nursed, the fruit of whose merit has come to nothing? Come, wife, let us forcibly offer ourselves as an oblation into Kāliya’s lake, that fire of poison!
अहह! हमारे इन पाले-पोसे अधम शरीरों से क्या लाभ, जिनके पुण्यों का फल निष्फल हो गया? हे गृहिणी! आओ, कालिय-ह्रद की विष रूपी अग्नि में हम हठपूर्वक अपने-आपको होम दें।
The verse — line by line
L1example
hanta deha-hatakaiḥ kim amībhiḥ
hantaalas! — a cry of grief bursting outअहह! (खेद और आर्ति सूचक अव्यय)
deha-hatakaiḥwith these wretched bodies instrumental with kim = 'what use of…'; hataka = contemptible thing (so Viśvanātha: kutsito hato hatakaḥ)इन तुच्छ (निन्दित) शरीरों के द्वारा — 'हतक' अर्थात् निन्दित, नीच वस्तु
kimwhat use is thereक्या प्रयोजन, क्या लाभ
amībhiḥof these — pointing at the bodies (instr. pl. agreeing with dehaiḥ)इन (सामने पड़े) से
hanta — alas!; kim amībhiḥ deha-hatakaiḥ — what use is there of these wretched bodies?
hanta — अहह; deha-hatakaiḥ — इन नीच शरीरों से; kim — क्या लाभ; amībhiḥ — इनसे
Alas! What good are these wretched bodies of ours?
अहह! इन तुच्छ शरीरों से — इनसे भला क्या प्रयोजन है?
An udāharaṇa of mahā-arti, 'extreme anguish' (the lead-in: tatra mahārtyā, yathā—). The verse is spoken by an elder of Vraja while Kṛṣṇa is down in Kāliya's poison-lake.
यह महा-आर्ति अर्थात् परम व्याकुलता का उदाहरण है; इसके पहले 'तत्र महार्त्या, यथा—' कहा गया है। यह वचन व्रज के किसी वृद्ध का है, जब कृष्ण कालिय के विषमय ह्रद में उतरे हुए हैं।
L2example
pālitair viphala-puṇya-phalair naḥ |
pālitaiḥwhich we nursed and kept alive (goes with the bodies)जिन्हें (अब तक) पाला-पोसा गया
viphala-puṇya-phalaiḥwhose reward of all our piety has now proved fruitlessजिनके कारण हमारे पुण्य का फल निष्फल हो गया
naḥbelonging to us — the two of us sense is dual (the speaker and his wife) though the form is plural; grammar defended by Jīva and Viśvanātha below via Pāṇini 1.2.59हम दोनों के (रूप में बहुवचन, अर्थ में द्विवचन — वक्ता और उसकी पत्नी)
naḥ — of us; pālitaiḥ viphala-puṇya-phalaiḥ [dehaiḥ] — with the bodies we nursed, whose fruit of piety came to nothing.
pālitaiḥ — पालित; viphala-puṇya-phalaiḥ — निष्फल पुण्यफल वाले; naḥ — हम दोनों के
We fed and guarded them on all the merit we had earned — and it has come to nothing.
हमने इन्हें पाला-पोसा, पर इनके कारण हमारे पुण्य का फल भी निष्फल हो गया।
L3example
ehi kāliya-hrade viṣa-vahnau
ehicome! — the speaker calls his wife alongआओ
kāliya-hradeinto Kāliya's lake locative of the goal 'into', shared with the appositive that followsकालिय के ह्रद में (भीतर की ओर)
viṣa-vahnauinto that fire of poison — the lake named again as a blaze of venomविष रूपी अग्नि में (उसी ह्रद का विशेषण)
ehi — come!; kāliya-hrade viṣa-vahnau — into Kāliya's lake, that fire of poison.
ehi — आओ; kāliya-hrade — कालिय-ह्रद में; viṣa-vahnau — विष-अग्नि में
Come — into Kāliya's lake, that fire of poison.
आओ, कालिय के इस ह्रद में, जो विष रूपी अग्नि है, उसमें (चलें)।
L4example
svaṁ kuṭumbini haṭhāj juhavāma ||
svamour own selves — our very bodies (the thing to be offered)अपने आप को (अपने शरीर को)
kuṭumbiniO housewife! — addressing his wife (Yaśodā, so Viśvanātha) vocativeहे गृहिणी! (सम्बोधन)
haṭhātby sheer force, recklessly — not stopping to thinkबलपूर्वक, हठ करके
juhavāmalet us offer ourselves up as an oblation 1st pl. of hu, 'to pour into the sacred fire' — self-immolation cast as a fire-offeringहम दोनों हवन कर दें (हु धातु, अग्नि में आहुति देना — आत्मदाह को यज्ञ-आहुति के रूप में कहा गया)
he kuṭumbini — O housewife; haṭhāt svam juhavāma — let us forcibly offer our own selves as oblation [into that fire].
svam — अपने आप को; kuṭumbini — हे गृहिणी; haṭhāt — हठात्; juhavāma — हवन कर दें
O my wife, let us just fling ourselves in and offer our own bodies to the flames.
हे गृहिणी! आओ, हठपूर्वक अपने आपको (इस अग्नि में) आहुति के रूप में हवन कर दें।
Commentary — decoded
Jīva Gosvāmī
s1gloss
na iti dvitve’pi bahu-vacanaṁ, asmado dvayoś ca [pā. 1.2.59] iti pāṇini-smaraṇāt | deha-hatakair ity atra tu bahu-vacanaṁ bahu-janmatāpekṣayā ||8||
na iti dvitve’pi bahu-vacanaṁthe word 'naḥ', though it means only the two of us, still stands in the plural api = 'even though' the sense is dual'नः' में अर्थ द्विवचन का होने पर भी बहुवचन का प्रयोग हुआ है
asmado dvayoś ca [pā. 1.2.59] iti pāṇini-smaraṇātbecause Pāṇini rules (sūtra 1.2.59, 'asmado dvayoś ca') that 'asmad' may take the plural even for a pair ablative of reason: 'since Pāṇini remembers/teaches it thus'क्योंकि पाणिनि का 'अस्मदो द्वयोश्च' [पा. १.२.५९] यह सूत्र इसका स्मारक है
deha-hatakair ity atra tu bahu-vacanaṁ bahu-janmatāpekṣayābut the plural in 'deha-hatakaiḥ' is a different case — it looks to their many births tu = 'but', marking off the second plural from the firstपरन्तु 'देह-हतकैः' में जो बहुवचन है, वह अनेक जन्मों की अपेक्षा से है
na iti dvitve api bahu-vacanaṁ — 'naḥ' is plural though the sense is dual; asmado dvayoś ca [pā. 1.2.59] iti pāṇini-smaraṇāt — for Pāṇini teaches (1.2.59) 'asmad' takes plural even for two; tu deha-hatakaiḥ ity atra bahu-vacanaṁ bahu-janmatā-apekṣayā — but here the plural of 'deha-hatakaiḥ' is with reference to many births.
na iti dvitve’pi bahu-vacanam — 'नः' में द्विवचनार्थ होने पर भी बहुवचन; asmado dvayoś ca iti pāṇini-smaraṇāt — पाणिनि-सूत्र के स्मरण से; deha-hatakair atra tu — परन्तु 'देह-हतकैः' में; bahu-janmatāpekṣayā — अनेक जन्मों की अपेक्षा से
Jīva clears up two plurals. 'naḥ' means just the two of us, yet the form is plural — allowed, because Pāṇini (1.2.59, 'asmado dvayoś ca') lets 'asmad' take the plural even for a pair. But the plural in 'deha-hatakaiḥ' ('bodies') is doing something else: it points to their many births.
'नः' में अर्थ यद्यपि द्विवचन का है, तो भी बहुवचन का प्रयोग हुआ है, क्योंकि पाणिनि का 'अस्मदो द्वयोश्च' सूत्र इसका आधार है। परन्तु 'देह-हतकैः' में बहुवचन अनेक जन्मों की अपेक्षा से है।
Viśvanātha Cakravartī
s1gloss
kutsito hato hatakaḥ |
kutsitaḥ'contemptible' —निन्दित
hataḥ'ruined, struck-down' —हत (मारा हुआ, गया-बीता)
hatakaḥthat is what 'hataka' means (the little -ka carries the contempt)'हतक' शब्द बनता है (निन्दित 'हत' ही 'हतक')
kutsitaḥ hataḥ hatakaḥ — 'hataka' means the contemptible, ruined thing.
kutsitaḥ hataḥ — निन्दित 'हत'; hatakaḥ — वही 'हतक'
Viśvanātha unpacks 'hataka': it means contemptible, ruined — the diminutive -ka carrying the note of scorn.
निन्दित 'हत' ही 'हतक' कहलाता है।
s2gloss
evam-bhūtair dehaiḥ kiṁ prayojanam ? he kuṭumbini yaśode ! ehi svaṁ dehaṁ vahnau juhavāma |
evam-bhūtair dehaiḥ kiṁ prayojanam ?what use is there of bodies that have turned out like this — so wretched?ऐसे (निन्दित) शरीरों से क्या प्रयोजन है?
he kuṭumbini yaśode !'O housewife' — that is, O Yaśodā (Viśvanātha names the wife addressed)हे गृहिणी यशोदा!
ehi svaṁ dehaṁ vahnau juhavāmacome, let us offer our own body into the fireआओ, अपने शरीर को अग्नि में हवन कर दें
evam-bhūtaiḥ dehaiḥ kiṁ prayojanam — what use are bodies like this?; he kuṭumbini yaśode — O housewife Yaśodā; ehi svaṁ dehaṁ vahnau juhavāma — come, let us offer our body into the fire.
evam-bhūtair dehaiḥ kiṁ prayojanam — ऐसे शरीरों से क्या प्रयोजन; he kuṭumbini yaśode — हे गृहिणी यशोदा; ehi svaṁ dehaṁ vahnau juhavāma — आओ अपने शरीर को अग्नि में हवन कर दें
Viśvanātha paraphrases: what use are bodies gone this worthless? And he identifies the wife addressed — 'O housewife' is Yaśodā. Come, he says, let us offer our own body into the fire.
ऐसे शरीरों से क्या प्रयोजन? हे गृहिणी यशोदा! आओ, अपने शरीर को (इस) अग्नि में हवन कर दें।
s3gloss
na iti bahu-vacanaṁ, asmado dvayoś ca [pā. 1.2.59] iti pāṇini-smaraṇāt | deha-hatakair ity atra bahu-janmatāpekṣayā ||8||
na iti bahu-vacanaṁthe word 'naḥ' stands in the plural'नः' में बहुवचन का प्रयोग
asmado dvayoś ca [pā. 1.2.59] iti pāṇini-smaraṇātbecause Pāṇini teaches (sūtra 1.2.59, 'asmado dvayoś ca') that 'asmad' may take the plural [even for two] ablative of reasonक्योंकि पाणिनि का 'अस्मदो द्वयोश्च' [पा. १.२.५९] यह सूत्र इसका स्मारक है
deha-hatakair ity atra bahu-janmatāpekṣayāand in 'deha-hatakaiḥ' [the plural stands] with reference to their many births'देह-हतकैः' में (बहुवचन) अनेक जन्मों की अपेक्षा से है
na iti bahu-vacanaṁ — 'naḥ' is plural; asmado dvayoś ca [pā. 1.2.59] iti pāṇini-smaraṇāt — for Pāṇini teaches (1.2.59) 'asmad' takes the plural; deha-hatakaiḥ ity atra bahu-janmatā-apekṣayā — and in 'deha-hatakaiḥ' with reference to many births.
na iti bahu-vacanam — 'नः' में बहुवचन; asmado dvayoś ca iti pāṇini-smaraṇāt — पाणिनि-सूत्र के स्मरण से; deha-hatakair atra — 'देह-हतकैः' में; bahu-janmatāpekṣayā — अनेक जन्मों की अपेक्षा से
Viśvanātha makes the same grammar point: 'naḥ' is plural, allowed by Pāṇini 1.2.59 ('asmado dvayoś ca'), which lets 'asmad' go plural even for two; while the plural in 'deha-hatakaiḥ' looks instead to their many births.
'नः' में बहुवचन इसलिए है क्योंकि पाणिनि का 'अस्मदो द्वयोश्च' सूत्र इसका आधार है; और 'देह-हतकैः' में बहुवचन अनेक जन्मों की अपेक्षा से है।
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