tatra ālambanāḥ—
hariś ca tasya lālyāś ca bhavanty ālambanā iha ||
tatra hariḥ, yathā—
ayam upahita-karṇaḥ prastute vṛṣṇi-vṛddhair
yadupatir itihāse manda-hāsojjvalāsyaḥ |
upadiśati sudharmā-madhyam adhyāsya dīvyan
hitam iha nijayāgre ceṣṭayaivātmajān naḥ ||
The verse — decoded
L1definition
hariś ca tasya lālyāś ca bhavanty ālambanā iha ||
hariḥ caHari — and, first of all (the object the mood rests on) the ca…ca pairs the two supportsहरि, और
tasya lālyāḥ caand those whom he cherishes — his fondled dependents (the ones who feel the mood) tasya genitive: the dependents belonging to himउनके वे लाड़ले आश्रित (जिन्हें वे दुलारते-पालते हैं), और
ihahere, in this rasa (prīti / dāsya, the mood of loving service)यहाँ (इस प्रसंग में)
ālambanāḥthe supports (ālambana) the mood leans onआलम्बन (जिन पर रति टिकती है)
bhavantiareहोते हैं
hariḥ ca — Hari, and; tasya lālyāḥ ca — those he cherishes; iha — here in this rasa; ālambanāḥ bhavanti — are the supports.
hariḥ ca — हरि, और; tasya lālyāḥ ca — उनके लाड़ले आश्रित, और; iha — यहाँ; ālambanāḥ — आलम्बन; bhavanti — होते हैं।
In this rasa the mood leans on two supports (ālambana). One is Hari himself — the object it rests on. The other is those he cherishes, his fondled dependents — the ones in whom the mood arises.
यहाँ हरि और उनके लाड़ले आश्रित—दोनों (रति के) आलम्बन होते हैं।
lālya = 'to be fondled / cherished': the pampered dependents Kṛṣṇa protects, here (in the example that follows) his own sons — the āśraya of dāsya-rati, opposite the reverential servant.
'लाल्य' यानी जिसे लाड़-दुलार से पाला जाए; ये वे आश्रित हैं जिनकी कृष्ण रक्षा करते हैं—यहाँ (आगे आने वाले उदाहरण में) स्वयं उनके पुत्र—जो दास्य-रति के आश्रय हैं, आदरपूर्वक सेवा करने वाले सेवक से भिन्न।
L2example
ayam upahita-karṇaḥ prastute vṛṣṇi-vṛddhair
ayamthis one — Kṛṣṇa, right before usयह (यदुपति)
upahita-karṇaḥturning his ear to listen, all attentionकान लगाए हुए, ध्यान से सुनते हुए
prastutewhen [the tale] gets under way locative absolute, completed by itihāse in L3जब (कथा) आरम्भ की जा रही हो, तब
vṛṣṇi-vṛddhaiḥas the elders of the Vṛṣṇis [recite it] instrumental of agent: by whom the tale is toldवृष्णिवंश के वृद्धजनों के द्वारा (जिनसे कथा कही जाती है)
ayam — this one; vṛṣṇi-vṛddhaiḥ prastute — when [the tale] is set going by the Vṛṣṇi elders; upahita-karṇaḥ — turning his ear to listen.
ayam — यह; upahita-karṇaḥ — कान लगाए हुए; vṛṣṇi-vṛddhaiḥ — वृष्णिवंश के वृद्धों द्वारा; prastute — कथा आरम्भ किए जाने पर।
This one — Kṛṣṇa — turns his ear to listen as the elders of the Vṛṣṇis set an old tale going.
वृष्णिवंश के वृद्धजनों के द्वारा (इतिहास-)कथा आरम्भ किए जाने पर, यह (यदुपति) कान लगाए हुए (सुनते हैं)।
An udāharaṇa (illustrative verse) for Hari as the viṣaya-ālambana of prīta / dāsya-rasa; the lead-in reads 'tatra hariḥ, yathā—' ('there, Hari, for example—'). It is spoken by his own sons (see L5: ātmajān naḥ), the cherished dependents of L1.
यह हरि को प्रीत/दास्य-रस का विषय-आलम्बन दिखाने के लिए दिया गया उदाहरण-श्लोक है; इसकी भूमिका 'तत्र हरिः, यथा—' ('वहाँ हरि, उदाहरणतः—') है। इसे स्वयं उनके पुत्र बोलते हैं (आगे 'आत्मजान् नः' देखें), जो पहली पंक्ति के लाड़ले आश्रित हैं।
L3example
yadupatir itihāse manda-hāsojjvalāsyaḥ |
yadupatiḥthe lord of the Yadus (Kṛṣṇa)यदुओं के स्वामी (कृष्ण)
itihāsewhile the old history [is being told] pairs with prastute — 'when the history is under way'जब वह इतिहास-कथा चल रही हो, तब
manda-hāsa-ujjvala-āsyaḥhis face lit up with a soft smileमन्द मुस्कान से उज्ज्वल मुखवाले
yadupatiḥ — the lord of the Yadus; itihāse [prastute] — while the old history is being told; manda-hāsa-ujjvala-āsyaḥ — his face bright with a gentle smile.
yadupatiḥ — यदुपति; itihāse — इतिहास-कथा के चलते हुए; manda-hāsa-ujjvala-āsyaḥ — मन्द मुस्कान से उज्ज्वल मुखवाले।
The lord of the Yadus, while the old history is being told, his face lit up with a soft smile.
इतिहास-कथा के चलते समय, वे यदुपति, मन्द मुस्कान से उज्ज्वल मुखवाले होकर।
L4example
upadiśati sudharmā-madhyam adhyāsya dīvyan
sudharmā-madhyamthe middle of the Sudharmā [hall] (the Yadus' assembly)सुधर्मा (सभा) के बीच में
adhyāsyahaving taken his seat thereअधिष्ठित होकर, बैठकर
dīvyanat his ease, sporting present participle — the manner in which he sitsक्रीड़ा करते हुए (जिस प्रकार वे विराजते हैं)
upadiśatihe teachesउपदेश देते हैं
sudharmā-madhyam adhyāsya — having taken his seat in the middle of the Sudharmā hall; dīvyan — at his ease; upadiśati — he teaches.
sudharmā-madhyam — सुधर्मा के बीच में; adhyāsya — बैठकर; dīvyan — क्रीड़ा करते हुए; upadiśati — उपदेश देते हैं।
Seated in the middle of the Sudharmā hall, at his ease, he teaches —
सुधर्मा सभा के बीच में बैठकर, क्रीड़ा करते हुए, वे उपदेश देते हैं।
L5example
hitam iha nijayāgre ceṣṭayaivātmajān naḥ ||
iha hitamhere, what is good [for us]यहाँ हित (कल्याणकारी बात)
nijayā … ceṣṭayā evaby his own conduct alone — not by spoken word eva restricts it to conduct: teaching by example onlyकेवल अपने ही आचरण से
agreright in front [of us](हमारे) सामने
ātmajān naḥus, his sons — the ones being taughtहम अपने पुत्रों को
naḥ ātmajān — us, his sons; iha hitam — here, what is good; agre — right before us; nijayā ceṣṭayā eva — by his own conduct alone; upadiśati (from L4) — he teaches.
iha hitam — यहाँ हित; nijayā … ceṣṭayā eva — केवल अपने आचरण से ही; agre — सामने; ātmajān naḥ — हम पुत्रों को।
he teaches us — his sons — what is good, right before our eyes, by his own conduct alone. As the Vṛṣṇi elders recite, he listens with respect, smiling, seated among them; and that behavior itself is his lesson to us.
यहाँ हित की बात वे हमारे सामने केवल अपने ही आचरण से हम पुत्रों को सिखाते हैं।
The speakers name themselves 'us, his sons' (ātmajān naḥ): the cherished dependents (lālya) of L1 speak, illustrating Hari as the ālambana they love.
बोलने वाले स्वयं को 'हम, उसके पुत्र' (आत्मजान् नः) कहते हैं—पहली पंक्ति के लाड़ले आश्रित (लाल्य) ही बोल रहे हैं, और हरि को उस आलम्बन के रूप में दिखाते हैं जिससे वे प्रेम करते हैं।
Commentary — decoded
Jīva Gosvāmī
s1gloss
ayam iti |
ayam itithe verse beginning 'ayam' [is what he now takes up]'अयम्' इत्यादि (श्लोक की व्याख्या का प्रतीक)
ayam iti — [now on the verse] beginning 'ayam.'
ayam iti — 'अयम्' इत्यादि (श्लोक)।
Jīva picks up the verse beginning 'ayam' to comment on it.
'अयम्' इत्यादि श्लोक की व्याख्या।
s2gloss
ceṣṭayā upahita-karṇa ity-ādi-lakṣaṇayā, hitam evam eva pūrveṣāṁ mahatāṁ vṛttam anusaraṇīyam ity arthaḥ ||
ceṣṭayā'by his conduct' [means] instrumental of means — the teaching happens by conductआचरण के द्वारा (इसी से उपदेश होता है)
upahita-karṇa ity-ādi-lakṣaṇayāthe conduct marked by 'turning his ear' and the rest [of the verse's descriptions]जो 'उपहित-कर्णः' आदि शब्दों से बताई गई है, ऐसी (चेष्टा से)
hitamthe good [he teaches]हित
evam evais precisely thisइसी प्रकार ही
pūrveṣāṁ mahatāṁ vṛttamthe way of the great ones who came beforeपूर्वज महापुरुषों का आचरण
anusaraṇīyamis to be followedअनुसरण करने योग्य है
ity arthaḥthat is the meaningऐसा अभिप्राय है
ceṣṭayā — 'by his conduct'; upahita-karṇa ity-ādi-lakṣaṇayā — namely the conduct marked by 'turning his ear' and the rest; hitam — the good; evam eva — is precisely this; pūrveṣāṁ mahatāṁ vṛttam — the way of the great predecessors; anusaraṇīyam — is to be followed; ity arthaḥ — that is the meaning.
ceṣṭayā — आचरण से; upahita-karṇa ity-ādi-lakṣaṇayā — 'उपहित-कर्णः' आदि से लक्षित (आचरण से); hitam — हित; evam eva — इसी प्रकार; pūrveṣāṁ mahatāṁ vṛttam — पूर्वज महापुरुषों का आचरण; anusaraṇīyam — अनुसरणीय है; ity arthaḥ — ऐसा अर्थ है।
'By his conduct' means the behavior described from 'turning his ear' onward. And the good he teaches is exactly this: you should follow the way of the great ones who came before. So Jīva reads the verse: Kṛṣṇa instructs by example, not by lecture.
आचरण से—अर्थात् 'उपहित-कर्णः' आदि से बताए गए आचरण से—हित (सिखाया जाता है); इसी प्रकार पूर्वज महापुरुषों का आचरण अनुसरण करने योग्य है, ऐसा अभिप्राय है।
Viśvanātha Cakravartī
s1gloss
vṛṣṇi-vṛddhaiḥ itihāse prastute sati itihāsa-śravaṇārtham upahita-karṇo’yaṁ yadupatiḥ sudharmā-sabhā-madhyam adhyāsya upaviśya, upahita-karṇa ity-ādi-lakṣaṇayā hitam |
vṛṣṇi-vṛddhaiḥby the Vṛṣṇi elders instrumental of agent — who reciteवृष्णिवंश के वृद्धों के द्वारा (जो सुनाते हैं)
itihāse prastute satiwhen an old history is being recited Viśvanātha spells out the verse's phrase as a locative absoluteजब इतिहास आरम्भ किया जाए, तब
itihāsa-śravaṇārthamin order to hear that history purpose — why he turns his earइतिहास सुनने के लिए (इसीलिए वे कान लगाते हैं)
upahita-karṇaḥwith his ear turned to listenकान लगाए हुए
ayaṁ yadupatiḥthis lord of the Yadusयह यदुपति
sudharmā-sabhā-madhyamthe middle of the Sudharmā assembly-hall glosses the verse's sudharmā-madhyam, adding sabhā = 'assembly hall'सुधर्मा सभा के बीच में
adhyāsya upaviśyahaving taken his seat — that is, having sat down upaviśya glosses adhyāsyaअधिष्ठित होकर, अर्थात् बैठकर
upahita-karṇa ity-ādi-lakṣaṇayāby the conduct marked by 'turning his ear' and the rest'उपहित-कर्णः' आदि से लक्षित (आचरण) के द्वारा
hitamthe good [he teaches]हित
vṛṣṇi-vṛddhaiḥ itihāse prastute sati — when an old history is being recited by the Vṛṣṇi elders; itihāsa-śravaṇārtham upahita-karṇaḥ — turning his ear in order to hear it; ayaṁ yadupatiḥ — this lord of the Yadus; sudharmā-sabhā-madhyam adhyāsya upaviśya — having taken his seat in the middle of the Sudharmā hall; upahita-karṇa ity-ādi-lakṣaṇayā hitam — [teaches] the good, by the conduct marked by 'turning his ear' and the rest.
vṛṣṇi-vṛddhaiḥ — वृष्णिवंश के वृद्धों द्वारा; itihāse prastute sati — इतिहास आरम्भ होने पर; itihāsa-śravaṇārtham — इतिहास सुनने के लिए; upahita-karṇaḥ — कान लगाए हुए; ayaṁ yadupatiḥ — यह यदुपति; sudharmā-sabhā-madhyam — सुधर्मा सभा के बीच में; adhyāsya upaviśya — बैठकर; upahita-karṇa ity-ādi-lakṣaṇayā — 'उपहित-कर्णः' आदि से लक्षित आचरण से; hitam — हित।
When the Vṛṣṇi elders recite an old history, this lord of the Yadus turns his ear to hear it, and takes his seat in the middle of the Sudharmā assembly hall. By that very conduct — 'turning his ear' and the rest — he teaches what is good. Viśvanātha fills in the syntax: he reads 'sudharmā-madhyam' as the assembly hall (sabhā) and glosses 'adhyāsya' as simply sitting down.
वृष्णिवंश के वृद्धों द्वारा इतिहास आरम्भ किए जाने पर, इतिहास सुनने के लिए कान लगाए हुए यह यदुपति सुधर्मा सभा के बीच में बैठकर, 'उपहित-कर्णः' आदि से बताए गए आचरण से हित (सिखाते हैं)।
s2conclusion
evam eva pūrveṣāṁ mahatāṁ vṛttam anusaraṇīyam ity arthaḥ |
evam evajust soइसी प्रकार ही
pūrveṣāṁ mahatāṁ vṛttamthe way of the great predecessorsपूर्वज महापुरुषों का आचरण
anusaraṇīyamis to be followedअनुसरण करने योग्य है
ity arthaḥthat is the meaningऐसा अभिप्राय है
evam eva — just so; pūrveṣāṁ mahatāṁ vṛttam — the way of the great predecessors; anusaraṇīyam — is to be followed; ity arthaḥ — that is the meaning.
evam eva — इसी प्रकार; pūrveṣāṁ mahatāṁ vṛttam — पूर्वज महापुरुषों का आचरण; anusaraṇīyam — अनुसरणीय है; ity arthaḥ — ऐसा अर्थ है।
The good is just this: the way of the great ones of old is to be followed. That is the meaning.
इसी प्रकार पूर्वज महापुरुषों का आचरण अनुसरण करने योग्य है, ऐसा अभिप्राय है।
s3gloss
no’smān ātmajān upadiśati ||
naḥthe verse's 'naḥ' [means]'नः' यानी
asmānusहमको (यही 'नः' का अर्थ है)
ātmajānhis sons(अपने) पुत्रों को
upadiśatihe instructs [them]उपदेश देते हैं
naḥ — the verse's 'naḥ'; asmān ātmajān — us, his sons; upadiśati — he instructs.
naḥ — 'नः'; asmān — हमको; ātmajān — पुत्रों को; upadiśati — उपदेश देते हैं।
Viśvanātha reads out the verse's object: 'naḥ' means 'us' — he instructs us, his own sons.
'नः' यानी हमको—अपने पुत्रों को वे उपदेश देते हैं।