Laghustavacarcastavau 5_945

5_945

sambhāvanāyāṃ loṭ . anayā cintayā vicāraṇayā vā kiṃ niṣprayojanatayā na
kiñcidityarthaḥ vetyapyarthe . kārakapariṇāmenobhayatra vākyayoḥ stotramiti
yojyam . tatra hetumāha- yasya janasya tvayi niratiśayapremalakṣaṇā bhaktirasti .
nūnaṃ niścayena sa janaḥ stotramidaṃ paṭhiṣyati paṭhiṣyatyeva . nātra
viparyayāśaṃkā . jananāditrāsabhīrutvāttasyeti janaśabdadyotyam ityetāvataiva
matkṛtisāphalyaṃ syāt . evaṃ bhaktimadbhiravaśyagrāhyametat na khalu
mahākavinirmāṇavadatra sadoṣanirdoṣatvaparyālocanāpuraḥsaraṃ
hānasamādānabuddhikalanā kācit .

The imperative mood (loṭ) expresses supposition. "What [purpose] is there with this concern," that is, with such deliberation? Since it is purposeless, the meaning is that there is none; "or" (vā) also has the sense of "even" (api). By shifting the grammatical relation, the word "hymn" is to be construed with both clauses. He gives the reason for this: that person who has devotion toward You characterized by unsurpassable love—"surely," that is, undoubtedly, that person "will read," will certainly read, "this hymn." There is no apprehension of the contrary here. That this person is terrified of the fears of worldly birth and existence is indicated by the word "person" (jana); by this alone my work achieves its fruit. Thus it is inevitably embraced by those possessed of devotion; here, indeed, unlike in the composition of a great poet, there is no entertainment whatsoever of the intellect evaluating rejection and acceptance preceded by examination into faultiness or faultlessness.