Shloka 82

Adhyaya 23 — Ashvatara’s Vow for Madalasa and the Bestowal of Musical Science by Sarasvati

Sanskrit

यद्भवद्भ्यां ममत्‍वं नो मदीये क्रियते गृहे ।

यदि वां मत्प्रियं कार्यमनुग्राह्योऽस्मि वां यदि ॥

Transliteration

yadbhavadbhyāṃ mamatvaṃ no madīye kriyate gṛhe / yadi vāṃ matpriyaṃ kāryam anugrāhyo 'smi vāṃ yadi

Translation

જો તમારાં બંનેના કારણે મારા ગૃહમાં ‘મારાપણું’ની ભાવના સ્થાપિત થતી હોય, અને જો મને પ્રિય એવું કંઈ કરવાનું હોય—જો હું તમારાં અનુગ્રહનો પાત્ર હોઉં—

Word by Word

• yat: since/that which
• yat: Sambandha (सम्बन्ध)
• Type: Indeclinable
• Root: yad (सर्वनाम-प्रातिपदिक)
• Form: Relative particle (सम्बन्धबोधक अव्यय), correlating with implied तत्

• bhavadbhyām: by you two
• bhavadbhyām: Karana (करण/Instrument)
• Type: Noun
• Root: bhavat (सर्वनाम-प्रातिपदिक)
• Form: Masculine, Instrumental (3rd/तृतीया), Dual (द्विवचन)

• mamatvam: sense of ‘mine-ness’
• mamatvam: Karma (कर्म/Object)
• Type: Noun
• Root: mamatva (प्रातिपदिक)
• Form: Neuter, Accusative (2nd/द्वितीया), Singular (एकवचन)

• naḥ: of us/our
• naḥ: Sambandha (षष्ठी-सम्बन्ध)
• Type: Noun
• Root: asmad (सर्वनाम-प्रातिपदिक)
• Form: Genitive (6th/षष्ठी), Plural (बहुवचन); enclitic pronoun

• madīye: in what is mine
• madīye: Adhikarana (अधिकरण/Location)
• Type: Adjective
• Root: madīya (प्रातिपदिक)
• Form: Neuter, Locative (7th/सप्तमी), Singular; possessive adjective ‘my’

• kriyate: is done/is made
• kriyate: Kriya (क्रिया)
• Type: Verb
• Root: kṛ (धातु)
• Form: Present tense (लट्), Passive voice (कर्मणि प्रयोग), 3rd person (प्रथमपुरुष), Singular (एकवचन)

• gṛhe: in the house
• gṛhe: Adhikarana (अधिकरण)
• Type: Noun
• Root: gṛha (प्रातिपदिक)
• Form: Neuter, Locative (7th/सप्तमी), Singular

• yadi: if
• yadi: Sambandha (सम्बन्ध)
• Type: Indeclinable
• Root: yadi (अव्यय)
• Form: Conditional particle (शर्तसूचक अव्यय)

• vām: for you two/of you two
• vām: Sampradana (सम्प्रदान/Dative)
• Type: Noun
• Root: yusmad (सर्वनाम-प्रातिपदिक)
• Form: Genitive (6th/षष्ठी) or Dative (4th/चतुर्थी), Dual; enclitic pronoun

• matpriyam: dear to me
• matpriyam: Visheshana (विशेषण)
• Type: Adjective
• Root: mat + priya (प्रातिपदिक)
• Form: Tatpuruṣa (षष्ठी-तत्पुरुष) ‘my’ + ‘dear’; Neuter, Accusative (2nd), Singular; qualifying kāryam

• kāryam: a task/thing to be done
• kāryam: Karma (कर्म)
• Type: Noun
• Root: kārya (प्रातिपदिक)
• Form: Neuter, Accusative (2nd/द्वितीया), Singular

• anugrāhyaḥ: to be favored/one who should be helped
• anugrāhyaḥ: Karta (कर्ता/Subject complement)
• Type: Adjective
• Root: anu√grah (धातु) + ya (कृत्)
• Form: Kṛtya (कृत्य) gerundive in -ya; Masculine, Nominative (1st/प्रथमा), Singular; ‘fit to be favored’

• asmi: I am
• asmi: Kriya (क्रिया)
• Type: Verb
• Root: as (धातु)
• Form: Present (लट्), Parasmaipada, 1st person (उत्तमपुरुष), Singular

• vām: for you two/of you two
• vām: Sampradana (सम्प्रदान)
• Type: Noun
• Root: yusmad (सर्वनाम-प्रातिपदिक)
• Form: Genitive/Dative, Dual; enclitic pronoun (repetition for emphasis)

• yadi: if
• yadi: Sambandha (सम्बन्ध)
• Type: Indeclinable
• Root: yadi (अव्यय)
• Form: Conditional particle (शर्तसूचक अव्यय)

Speakers

• Narrative voice presents a plea/request (context suggests Kuvalayāśva addressing the two Nāga princes
• later named Nāganandanau)

Verse Rasa

{ "primaryRasa": "shanta", "secondaryRasa": "bhakti", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

Key Themes

• Dharma
• Household ethics
• Conflict resolution
• Renunciation of possessiveness

FAQs

What is the philosophical or ethical takeaway?

The verse begins a corrective appeal against mamatva (clinging possessiveness) within the household. Ethical life in the gṛhastha-āśrama requires that relationships and resources be governed by harmony and gratitude rather than ‘mine’ and ‘yours’.

How does this fit the Pancalakshana (5 characteristics)?

Primarily Vamśānucarita (dynastic/royal narrative with moral instruction), not sarga/pratisarga/manvantara proper in these lines.

What is the esoteric significance?

‘Mine-ness’ (mamatva) is a subtle bondage; the request implies that grace (anugraha) manifests as loosening identification with possession, restoring unity of purpose (ekārthatā) in a family/kingdom.