1.44
उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन ।
नरकेऽनियतं वासो भवतीत्यनुशुश्रुम ॥
utsanna-kuladharmāṇāṃ manuṣyāṇāṃ janārdana
narake 'niyataṃ vāso bhavatīty anuśuśruma
He reports it as something heard from the learned, not as something he worked out on the field.
The verse
We have heard, Janārdana (जनार्दन), that for men whose family dharmas are destroyed there is a dwelling in hell, of no fixed term.
नेपालीमा
हे जनार्दन, हामीले सुनेका छौं कि जसका कुलधर्म नाश भएका छन्, त्यस्ता मानिसहरूको नरकमा बसाइ निश्चित अवधि बिनाको हुन्छ।
Where it sits
anuśuśruma (अनुशुश्रुम) is important. He does not say "I see." He says "we have heard." The cascade from 1.40 to here is something he received, and he is applying it to this field. That is why a counter-teaching can move him at all. He is a man repeating a heard dharma, in despair, to a friend. He is not yet a man who has inquired. The inquiry starts when he stops being able to finish this kind of sentence. That is 1.47, and then chapter 2.
Split: उत्सन्न-कुल-धर्माणाम् + मनुष्याणाम् + जनार्दन + नरके + अनियतम् + वासः + भवति + इति + अनुशुश्रुम
utsanna-kula-dharmāṇām + manuṣyāṇām + janārdana + narake + aniyatam + vāsaḥ + bhavati + iti + anuśuśruma
Sanskrit, in depth
The words
| देवनागरी | Word | Grammar | Sense |
|---|---|---|---|
| उत्सन्न-कुल-धर्माणाम् | utsanna-kula-dharmāṇām | genitive plural, bahuvrīhi (बहुव्रीहि) | of those whose family dharmas are destroyed. |
| मनुष्याणाम् | manuṣyāṇām | genitive plural | of men. |
| नरके | narake | locative | in hell. |
| अनियतम् | aniyatam | adverbial accusative | without a fixed term. Indefinitely. |
| वासः | vāsaḥ | nominative | a dwelling, a staying. |
| भवति | bhavati | present, 3rd singular | it is, it comes to be. |
| इति | iti | indeclinable | thus. Marks the preceding as quoted. |
| अनुशुश्रुम | anuśuśruma | perfect, 1st plural | we have heard. From śru (श्रु). |
The phrases
utsannakuladharmāṇāṃ manuṣyāṇām (उत्सन्नकुलधर्माणां मनुष्याणाम्) is whose dwelling. Of men whose family-dharmas have been wiped out. The bahuvrīhi (बहुव्रीहि) first, then the plain noun "men," both genitive.
narake aniyatam vāsaḥ bhavati (नरके अनियतम् वासः भवति) is what he heard. A dwelling in hell, unfixed in its length, comes to be. नरके + अ narake + a drops the a (अ): narake 'niyatam (नरके ऽनियतम्).
iti anuśuśruma (इति अनुशुश्रुम) tags the sentence as tradition. "Thus we have heard." भवति + इति bhavati + iti becomes bhavatīti (भवतीति), and with the following a (अ) you hear भवतीत्य् अनुशुश्रुम bhavatīty anuśuśruma.
Some books print niyatam (नियतम्) instead of aniyatam (अनियतम्). niyatam (नियतम्) would mean the dwelling is certain, fixed, inevitable. aniyatam (अनियतम्) means the length is not fixed. This plan follows aniyatam (अनियतम्), the reading at holy-bhagavad-gita.org. The avagraha is the way you can see which reading you are in. narake 'niyatam (नरके ऽनियतम्) has the a- (अ-). narake niyatam (नरके नियतम्) does not.
Sanskrit in this line
iti (इति) plus a verb of hearing or saying marks a quotation. The quote here is narake 'niyataṃ vāso bhavati (नरके ऽनियतं वासो भवति), and also the genitive that says of whom. anuśuśruma (अनुशुश्रुम) is the perfect of śru (श्रु), first person plural, "we have heard." The perfect of this verb is irregular. Learn the form as a form. It will return whenever someone in this book appeals to what is handed down.
utsannakuladharmāṇām (उत्सन्नकुलधर्माणाम्) is a bahuvrīhi (बहुव्रीहि) in the genitive plural. "Of those whose kuladharmas are utsanna (उत्सन्न), destroyed." The long genitive --āṇām (आणाम्) from 1.3 and 1.19 is doing ordinary work on a compound now. That is the sign a tool has been learned.
Say it back
What he heard, whose hell it is, and the verb that means he heard it rather than saw it. Point at the avagraha and say which reading it locks.