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

നിങ്ങൾ ഇരുവരുടെയും കാരണത്താൽ എന്റെ ഗൃഹത്തിൽ ‘എന്റെത്’ എന്ന മമതാബോധം സ്ഥാപിതമാകുന്നുവെങ്കിൽ, എനിക്കു പ്രിയമായ എന്തെങ്കിലും ചെയ്യേണ്ടതുണ്ടെങ്കിൽ—ഞാൻ നിങ്ങളുടെ അനുഗ്രഹത്തിന് അർഹനാണെങ്കിൽ—

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.