L1citation
yūyaṁ nṛ-loke bata bhūri-bhāgā
yūyamyou all — you Pāṇḍavas 2nd person plural pronoun, subjectतुम सब
nṛ-lokehere in the world of human beings locative of placeमनुष्य-लोक में
bataah! — a cry of wonder exclamatory particleअहो! (विस्मय-सूचक)
bhūri-bhāgāḥare the most fortunate, blessed with abundant good fortune bahuvrīhi, predicate nominative pluralपरम भाग्यशाली हो (जिनका भाग्य बहुत बड़ा है)
bata — ah!; yūyam — you all; nṛ-loke — in the world of men; bhūri-bhāgāḥ — are exceedingly fortunate
yūyam — तुम सब; nṛ-loke — मनुष्य-लोक में; bata — अहो!; bhūri-bhāgāḥ — परम भाग्यशाली हो।
Ah! You are the most fortunate people in the whole human world. Nārada says this in wonder. Of all human beings, none has better fortune than you.
अहो! इस मनुष्य-लोक में तुम सब बड़े ही भाग्यशाली हो।
Why cited: Opens the verse Jīva adduces to give an example of the Lord accompanied by His circle of dear ones; here Nārada tells the Pāṇḍavas they are supremely fortunate.
क्यों उद्धृत: जीव इस श्लोक को इसलिए उद्धृत करते हैं कि भगवान् अपने प्रिय-जनों से घिरे हुए प्रकट होते हैं — इसका उदाहरण मिले; यहाँ नारद पाण्डवों से कहते हैं कि वे मनुष्यों में परम भाग्यशाली हैं।
L2citation
lokaṁ punānā munayo’bhiyanti |
lokamthe world — everyone they touch accusative object of punānāḥसमस्त लोक को
punānāḥwho purify, who make pure present participle, nom. plural, agreeing with munayaḥपवित्र करते हुए
munayaḥthe sages, the great munis nominative plural, subjectमुनिजन
abhiyanticome right up to you, approach you present indicative, 3rd plural (abhi + i)(तुम्हारे पास) आते हैं
lokam — the world; punānāḥ — purifying; munayaḥ — the sages; abhiyanti — come (to you)
munayaḥ — मुनिजन; lokam — समस्त लोक को; punānāḥ — पवित्र करते हुए; abhiyanti — तुम्हारे पास आते हैं।
The great sages purify the whole world just by their presence. Yet these very sages come to your home. The ones who cleanse everyone else come to you.
जो मुनिजन समस्त लोक को पवित्र करते हैं, वे (तुम्हारे घर) आते हैं।
Why cited: Gives the first, visible sign of that fortune: even the world-purifying sages come to their door — the proof runs down into L3–L4.
क्यों उद्धृत: उस सौभाग्य का पहला प्रत्यक्ष चिह्न देता है — लोक को पवित्र करने वाले मुनि तक स्वयं उनके द्वार पर आते हैं; इसका प्रमाण आगे L3–L4 में उतरता है।
L3citation
yeṣāṁ gṛhān āvasatīti sākṣād
yeṣāmof these people — namely, into whose relative pronoun, genitive plural (picks up yūyam)जिन (तुम लोगों) के
gṛhānto whose homes accusative plural, goal of abhiyantiघरों में
āvasatithere dwells, actually lives present indicative, 3rd singular (subject: paraṁ brahma in L4)निवास करता है
iti— so Nārada declares; this closes his wondering words quotative particle framing the utteranceयह (जानकर)
sākṣātin person, right before their eyes — not through some symbol or at a distance indeclinable adverb qualifying āvasatiसाक्षात् (प्रत्यक्ष रूप से)
yeṣām — in whose; gṛhān (gṛheṣu) — homes; sākṣāt — in person; āvasati — dwells; iti — thus (Nārada declares)
yeṣām — जिनके; gṛhān — घरों में; sākṣāt — साक्षात्; āvasati — निवास करता है; iti — यह जानकर।
And here is why. In your homes He lives in person. Not a picture of Him, not a far-off presence — He Himself, right there before your eyes. 'That is how it is,' Nārada declares. The sages come because of who lives with you.
जिन तुम लोगों के घरों में (परब्रह्म) साक्षात् निवास करता है — यह जानकर (वे मुनि आते हैं)।
Why cited: States the true reason for the fortune — in their homes He dwells 'in person' (sākṣāt); iti frames the whole as Nārada's wondering declaration, and the sense of sākṣāt is what Mukunda later mines.
क्यों उद्धृत: सौभाग्य का असली कारण बताता है — उनके घरों में वह 'साक्षात्' स्वयं निवास करता है; 'इति' समूचे कथन को नारद के विस्मय-भरे उद्गार के रूप में बाँधता है, और 'साक्षात्' का यही अर्थ आगे मुकुन्द खोलते हैं।
L4citation
guḍhaṁ paraṁ brahma manuṣya-liṅgam ||
gūḍhamhidden, concealed — not obvious for what He is accusative singular, agreeing with brahmaगुप्त रूप से
param brahmathe supreme Brahman, the highest reality itself accusative singular, subject of āvasati (L3)वह परब्रह्म
manuṣya-liṅgamwearing a human form, looking just like an ordinary man bahuvrīhi/accusative, agreeing with brahmaमनुष्य का रूप धारण किए हुए
gūḍham — hidden; param brahma — the supreme Brahman; manuṣya-liṅgam — bearing a human form; (sākṣāt āvasati — dwells in person)
param brahma — परब्रह्म; gūḍham — गुप्त रूप से; manuṣya-liṅgam — मनुष्य-रूप धारण किए (āvasati — निवास करता है)।
And who is this resident? The supreme Brahman itself — the highest reality of all. He lives there hidden, wearing a human form. He looks like an ordinary man, so His true greatness stays concealed. That the Absolute itself should live in your house, disguised as a man — this is the wonder Nārada is pointing to.
गुप्त रूप में, मनुष्य का रूप धारण किए हुए परब्रह्म (तुम्हारे घर में निवास करता है)।
Why cited: Names who that resident is — the hidden supreme Brahman wearing a human form; this is the verse's headline wonder and the point Mukunda and Viśvanātha unfold from gūḍha.
क्यों उद्धृत: बताता है कि वह निवासी कौन है — मनुष्य-रूप धारण किए हुए गूढ़ परं ब्रह्म; यही श्लोक का मुख्य आश्चर्य है, और 'गूढ़' शब्द से मुकुन्द तथा विश्वनाथ इसी को खोलते हैं।
paraṁ brahma: in Vedānta 'Brahman' is the one formless, infinite reality. Here the marvel is the reverse of formlessness — that very supreme Brahman dwells 'hidden' (gūḍha) in a human form (manuṣya-liṅga), its transcendence concealed under an ordinary human likeness.
परं ब्रह्म — वेदान्त में 'ब्रह्म' वह एक निराकार, अनन्त सत्ता है। यहाँ आश्चर्य निराकारता से उलटा है — वही परं ब्रह्म मनुष्य के रूप (मनुष्य-लिङ्ग) में 'गूढ़' होकर निवास करता है, उसकी दिव्यता साधारण मनुष्य जैसी आकृति के नीचे छिपी रहती है।
Viśvanātha Cakravartī
s1avataranika
aho prahlādasya bhāgyam—yena bhagavān dṛṣṭaḥ |
aho"Ah!" — an exclamation of wonderअहो!
prahlādasyaof Prahlāda — whose it is genitiveप्रह्लाद का
bhāgyamthe good fortuneसौभाग्य (कैसा भाग्य)
yenaby whom — namely, by Prahlāda instrumental, relativeजिसके द्वारा (क्योंकि जिसने)
bhagavānBhagavān, the Lordभगवान्
dṛṣṭaḥwas seen past passive participleदेखे गए
aho — ah!; prahlādasya bhāgyam — the good fortune of Prahlāda; yena — by whom; bhagavān — the Lord; dṛṣṭaḥ — was seen
aho — अहो!; prahlādasya bhāgyam — प्रह्लाद का सौभाग्य; yena bhagavān dṛṣṭaḥ — जिसने भगवान् को देखा।
The commentator first sets the scene with words Yudhiṣṭhira had spoken. "Ah, the good fortune of Prahlāda — he actually saw the Lord!" This is the king marveling at how blessed Prahlāda was to have seen Bhagavān face to face. It sets up the contrast Nārada is about to overturn.
अहो! प्रह्लाद का कैसा सौभाग्य — जिसने (स्वयं) भगवान् को देखा!
s2avataranika
vayaṁ tu manda-bhāgyā iti viṣīdantaṁ rājānaṁ prati yūyaṁ prahlādāt, prahlāda-guror matto’py anyebhyo’pi bhaktebhyaḥ |
vayaṁ tu manda-bhāgyāḥ"but we are of poor fortune" — the king's own despairing words; tu marks the contrast with Prahlāda tu = butपरन्तु हम तो मन्दभाग्य हैं
itiso saying — closing the quoted lament quotativeऐसा (कहकर)
viṣīdantaṁ rājānaṁ pratitoward the king who was despairing — the person Nārada addresses prati + accusative = directed towardविषाद करते हुए राजा के प्रति
yūyaṁ prahlādātyou all — more than Prahlāda ablative of comparisonतुम सब प्रह्लाद से (भी अधिक)
prahlāda-guroḥmore than Prahlāda's guru ablative of comparisonप्रह्लाद के गुरु से भी
mattaḥ apimore than me too — Nārada includes even himself ablative of comparison; api = evenमुझसे भी
anyebhyaḥ api bhaktebhyaḥand more than other devotees as well ablative of comparison; api = tooऔर अन्य भक्तों से भी
"vayaṁ tu manda-bhāgyāḥ" iti viṣīdantaṁ rājānaṁ prati — toward the king who was despairing, "but we are of poor fortune"; yūyam — you all; prahlādāt, prahlāda-guroḥ, mattaḥ api, anyebhyaḥ api bhaktebhyaḥ — [are more fortunate] than Prahlāda, than Prahlāda's guru, than me too, than other devotees too
'vayaṁ tu manda-bhāgyāḥ' iti viṣīdantaṁ rājānaṁ prati — 'परन्तु हम तो मन्दभाग्य हैं' ऐसा विषाद करते राजा के प्रति; yūyam prahlādāt prahlāda-guroḥ mattaḥ api anyebhyaḥ api bhaktebhyaḥ — तुम प्रह्लाद से, प्रह्लाद के गुरु से, मुझसे भी, और अन्य भक्तों से भी (अधिक भाग्यशाली)।
The king had gone on despairing: "But we ourselves are of poor fortune." Nārada answers him. He tells the despairing king: you Pāṇḍavas are more fortunate than Prahlāda, more than Prahlāda's guru, more even than me, and more than other devotees too. Note how the series of "more than" comparisons begins — Nārada is ranking the Pāṇḍavas above every great devotee, himself included.
'परन्तु हम तो मन्दभाग्य हैं' — ऐसा विषाद करते हुए राजा के प्रति (नारद कहते हैं) — तुम सब प्रह्लाद से, प्रह्लाद के गुरु से, मुझसे भी, और अन्य भक्तों से भी (अधिक भाग्यशाली हो)।
s3avataranika
yadu-guru-prabhṛtibhyo’pi vaśiṣṭa-marīci-kaśyapādi-ṛsibhyo’pi, brahma-rudrābhyām api, bhūri-saubhāgyavanta ity āha nāradaḥ—yūyam iti |
yadu-guru-prabhṛtibhyaḥ apimore than the Yadus' guru and the rest as well ablative of comparison; api = tooयदुओं के गुरु आदि से भी
vaśiṣṭa-marīci-kaśyapādi-ṛsibhyaḥ apimore than the ṛṣis too — Vasiṣṭha, Marīci, Kaśyapa and the like ablative of comparison; api = tooवशिष्ठ, मरीचि, कश्यप आदि ऋषियों से भी
brahma-rudrābhyām apimore even than Brahmā and Rudra ablative of comparison, dual; api = evenब्रह्मा और रुद्र (शिव) से भी
bhūri-saubhāgyavantaḥare endowed with abundant good fortune — the point of all the comparisonsअत्यन्त सौभाग्यशाली हो
iti āha nāradaḥthis is what Nārada says iti closes the paraphraseऐसा नारद कहते हैं
yūyam itiin the verse beginning "yūyam" — the pratīka naming the verse pratīka'यूयम्' इत्यादि (श्लोक)
yadu-guru-prabhṛtibhyaḥ api, vaśiṣṭa-marīci-kaśyapādi-ṛsibhyaḥ api, brahma-rudrābhyām api — more than the Yadus' guru and the rest, more than ṛṣis like Vasiṣṭha, Marīci and Kaśyapa, even more than Brahmā and Rudra; bhūri-saubhāgyavantaḥ — endowed with abundant good fortune; iti āha nāradaḥ — thus says Nārada; yūyam iti — in the verse "yūyam"
yadu-guru-prabhṛtibhyaḥ api, vaśiṣṭa-marīci-kaśyapādi-ṛṣibhyaḥ api, brahma-rudrābhyām api — यदुगुरु आदि से, वशिष्ठ-मरीचि-कश्यप आदि ऋषियों से, ब्रह्मा-रुद्र से भी; bhūri-saubhāgyavantaḥ — परम सौभाग्यशाली; iti āha nāradaḥ — ऐसा नारद कहते हैं; yūyam iti — 'यूयम्' इत्यादि।
The chain of comparisons finishes. You are more fortunate than the Yadus' guru and others like him, more than great ṛṣis such as Vasiṣṭha, Marīci and Kaśyapa, and more even than Brahmā and Rudra. In short, you are blessed with the greatest good fortune of all. This, says the commentator, is what Nārada declares in the verse that begins "yūyam." The whole ladder — from Prahlāda up to Brahmā and Rudra — has been climbed only to place the Pāṇḍavas at the very top.
यदुओं के गुरु आदि से भी, वशिष्ठ-मरीचि-कश्यप आदि ऋषियों से भी, ब्रह्मा और रुद्र से भी (तुम) परम सौभाग्यशाली हो — ऐसा नारद कहते हैं — 'यूयम्' इत्यादि।
s4gloss
yūyaṁ nṛṇāṁ jīvānāṁ loka-madhye bhūri-bhāgāḥ |
yūyaṁyou allतुम सब
nṛṇāṁ jīvānāṁof "men" — that is, of living beings; the commentator glosses nṛ- as jīva genitive; explains nṛ-lokeमनुष्य रूप जीवों के (बीच)
loka-madhyein the midst of the world — i.e. "nṛ-loke" locativeलोक के मध्य में
bhūri-bhāgāḥare the most fortunateअत्यन्त भाग्यशाली हो
yūyam — you all; nṛṇāṁ jīvānāṁ loka-madhye — in the world of men, that is, of living beings; bhūri-bhāgāḥ — are the most fortunate
yūyam — तुम; nṛṇāṁ jīvānāṁ loka-madhye — मनुष्य-जीवों के लोक के मध्य; bhūri-bhāgāḥ — परम भाग्यशाली हो।
Now the phrase-by-phrase gloss of the verse begins. "You all, in the world of men, are exceedingly fortunate." The commentator explains "men" (nṛ) as "living beings" (jīva), so "the world of men" means the world of living creatures as a whole. Among all of them, you are the most fortunate.
तुम सब मनुष्य रूप जीवों के लोक में परम भाग्यशाली हो।
s5gloss
yeṣāṁ yuṣmākaṁ gṛhān lokaṁ sva-darśanādinā pavitrīkurvanto’pi munayo’bhi sarvato-bhāvena svaṁ kṛtārthīkartuṁ gacchanti |
yeṣāṁ yuṣmākaṁin whose homes — that is, in yours; the commentator equates the relative "whose" with "your" genitive; yeṣām glossed by yuṣmākamजिन तुम लोगों के
gṛhān lokaṁyour homes, your dwelling-places — glossing gṛhān accusative, goal of "come"घरों को, (अर्थात्) लोक को
sva-darśanādināby their very sight and the like — the means by which they purify instrumental of meansअपने दर्शन आदि के द्वारा
pavitrīkurvantaḥ apithough they [already] make them pure — api concedes: even while purifying, they still come concessive apiपवित्र करते हुए भी
munayaḥthe sagesमुनिजन
abhi ... gacchanticome toward [you] — the abhi- of abhiyanti unpacked as the verb abhi- prefix + gam(तुम्हारी ओर) आते हैं
sarvato-bhāvenafrom every side, wholeheartedly — how they come instrumental, adverbialसब प्रकार से (पूर्ण रूप से)
svaṁ kṛtārthīkartuṁin order to make their own selves fully fulfilled — why they come infinitive of purposeअपने को कृतार्थ करने के लिए
yeṣāṁ yuṣmākaṁ gṛhān lokaṁ — into whose homes, your dwelling-places; sva-darśanādinā pavitrīkurvantaḥ api — though purifying them by their very sight and the like; munayaḥ — the sages; sarvato-bhāvena — from every side, wholeheartedly; svaṁ kṛtārthīkartuṁ — to make their own selves fully fulfilled; abhi ... gacchanti — come
munayaḥ — मुनिजन; yeṣāṁ yuṣmākaṁ gṛhān lokam — जिन तुम लोगों के घरों/लोक को; sva-darśanādinā pavitrīkurvantaḥ api — अपने दर्शन आदि से पवित्र करते हुए भी; svaṁ kṛtārthīkartuṁ — अपने को कृतार्थ करने के लिए; sarvato-bhāvena abhi-gacchanti — सब प्रकार से आते हैं।
"Into whose homes the sages come" — the commentator reads "whose" as "yours." The sages purify your houses simply by setting eyes on them. And yet — this is the force of "though" — even though they are the ones doing the purifying, they still come to you from every side, and they come wholeheartedly. Why do they come? To make their own selves fully fulfilled. So the purifiers of the world come to your door to be fulfilled themselves. That is how fortunate you are.
जिन तुम लोगों के घरों को — अर्थात् लोक को — अपने दर्शन आदि से पवित्र करते हुए भी, मुनिजन अपने को कृतार्थ करने के लिए सब प्रकार से (तुम्हारे पास) आते हैं।
s6gloss
yato gūḍhaṁ sarvato’pi rahasyaṁ yan manuṣya-liṅgaṁ narākṛti paraṁ brahma |
yataḥbecause — this gives the reason the sages come ablative adverb of causeक्योंकि
gūḍhaṁhiddenगुप्त
sarvataḥ api rahasyaṁthe secret concealed from absolutely everyone — glossing gūḍham; api intensifies explains gūḍhamसबसे अत्यन्त छिपा हुआ (परम रहस्यमय)
yat manuṣya-liṅgaṁwhich bears a human form relative yat; explains manuṣya-liṅgamजो मनुष्य के चिह्न वाला है
narākṛtiof human likeness — restating manuṣya-liṅgam plainly gloss of the compoundमनुष्य के आकार वाला
paraṁ brahmais the supreme Brahmanवह परब्रह्म
yataḥ — because; yat paraṁ brahma — that supreme Brahman which; gūḍham, sarvataḥ api rahasyam — is hidden, the secret concealed from all; manuṣya-liṅgaṁ narākṛti — bears a human form, of human likeness
yataḥ — क्योंकि; param brahma — वह परब्रह्म; gūḍham — गुप्त; sarvataḥ api rahasyam — सबसे अधिक रहस्यमय; yat manuṣya-liṅgam narākṛti — जो मनुष्य-रूप, मनुष्य के आकार वाला है।
Here is the reason the sages come. Because there is a supreme Brahman that is hidden — the secret kept from absolutely everyone — and that wears a human form, of ordinary human likeness. The commentator glosses "hidden" as "the secret concealed from all" and "human-marked" as "of human likeness." The point of the whole verse is about to land: this concealed Brahman is present in these very homes.
क्योंकि वह परब्रह्म गुप्त है, सबसे अधिक रहस्यमय है, जो मनुष्य के चिह्न वाला अर्थात् मनुष्य के आकार वाला है।
paraṁ brahma: in Vedānta "Brahman" is the one formless, infinite reality. Here the wonder is the reverse — that this very supreme Brahman is present bearing a human form, its transcendence concealed under human likeness.
परं ब्रह्म — वेदान्त में 'ब्रह्म' वह एक निराकार, अनन्त सत्ता है। यहाँ आश्चर्य उलटा है — वही परं ब्रह्म मनुष्य का रूप धारण किए हुए उपस्थित है, उसकी दिव्यता मनुष्य जैसी आकृति के नीचे छिपी हुई है।
s7gloss
tat samyak prakāreṇa yuṣmābhir anāhūtam apy āsakti-pūrvakaṁ yeṣāṁ gṛheṣu sākṣād vasati |
tatthat [supreme Brahman] — subject carried over from the previous lineवह (परब्रह्म)
samyak prakāreṇain full measure, completely — glossing "sākṣāt" (in person) instrumental, adverbial; explains sākṣātभली-भाँति (साक्षात् रूप से)
yuṣmābhiḥ anāhūtam apieven unbidden by you — though you never invited him; api concedes instrumental of agent; concessive apiतुम्हारे द्वारा बिना बुलाए भी
āsakti-pūrvakaṁwith loving attachment — how he dwells adverbialआसक्तिपूर्वक (प्रेमवश)
yeṣāṁ gṛheṣuin whose homes — namely yours locativeजिन तुम लोगों के घरों में
sākṣād vasatidwells in personसाक्षात् निवास करता है
tat — that [Brahman]; yeṣāṁ gṛheṣu — in whose homes; yuṣmābhiḥ anāhūtam api — though uninvited by you; āsakti-pūrvakaṁ — with loving attachment; samyak prakāreṇa — completely; sākṣād vasati — dwells in person
tat — वह; yeṣāṁ gṛheṣu — जिनके घरों में; yuṣmābhiḥ anāhūtam api — तुम्हारे बिना बुलाए भी; āsakti-pūrvakam — प्रेमपूर्वक; samyak prakāreṇa sākṣād vasati — भली-भाँति साक्षात् निवास करता है।
That supreme Brahman dwells right there, in person, in your homes. And it dwells completely — that is what "in person" (sākṣāt) means here. More than that: you never even invited him, yet he stays, and he stays out of loving attachment. The wonder is doubled: the hidden Brahman is not just glimpsed but lives with you, uninvited and out of love.
वह (परब्रह्म) तुम्हारे बिना बुलाए भी, प्रेमपूर्वक, जिन तुम लोगों के घरों में भली-भाँति साक्षात् निवास करता है।
s8conclusion
na hi prahlādādīnāṁ gṛheṣu narākṛti paraṁ brahma sākṣād vasati |
na hifor it is simply not the case that — hi backs up the preceding gloss by a contrast na = not; hi = for, indeedक्योंकि नहीं (निश्चय ही नहीं)
prahlādādīnāṁ gṛheṣuin the homes of Prahlāda and the rest locativeप्रह्लाद आदि के घरों में
narākṛti paraṁ brahmathe supreme Brahman of human likenessमनुष्य के आकार वाला परब्रह्म
sākṣād vasatidwells in personसाक्षात् निवास करता है
na hi — for it is not so that; prahlādādīnāṁ gṛheṣu — in the homes of Prahlāda and the rest; narākṛti paraṁ brahma — the supreme Brahman of human likeness; sākṣād vasati — dwells in person
prahlādādīnāṁ gṛheṣu — प्रह्लाद आदि के घरों में; narākṛti param brahma — मनुष्य-आकृति परब्रह्म; na hi sākṣād vasati — साक्षात् निवास नहीं करता।
Now the clinching contrast that justifies putting the Pāṇḍavas above everyone. For in the homes of Prahlāda and the others, the supreme Brahman in human form does not actually dwell in person. Prahlāda saw the Lord — but the Lord did not live in his house. That is the difference that makes the Pāṇḍavas more fortunate even than Prahlāda.
क्योंकि प्रह्लाद आदि के घरों में मनुष्य के आकार वाला परब्रह्म साक्षात् निवास नहीं करता।
s9conclusion
na ca tad-darśane kṛtārthī-bhavituṁ munayo gacchantīti bhāvaḥ ||
na caand neither — the second half of the contrast na = not; ca = andऔर न ही
tad-darśanefor the sake of seeing him — on the occasion of seeing that [Brahman] locative of occasion/purposeउसके दर्शन के लिए
kṛtārthī-bhavituṁin order to be made fully fulfilled infinitive of purposeकृतार्थ होने के लिए
munayaḥ gacchantido the sages go [there]मुनिजन जाते हैं
iti bhāvaḥthis is the import — the commentator's closing tag iti bhāvaḥ formulaऐसा भाव है (तात्पर्य यह है)
na ca — and neither; tad-darśane kṛtārthī-bhavituṁ — to be fulfilled by seeing him; munayaḥ gacchanti — do the sages go; iti bhāvaḥ — such is the import
na ca — और न; tad-darśane kṛtārthī-bhavitum — उसके दर्शन में कृतार्थ होने के लिए; munayaḥ gacchanti — मुनि जाते हैं; iti bhāvaḥ — ऐसा तात्पर्य है।
And the other half of the contrast: nor do the sages travel to Prahlāda's home to be fulfilled by the sight of the Lord. "That is the import," the commentator concludes — his standard closing tag. So both marks of supreme fortune from the verse — Brahman dwelling in person, and the sages coming to be fulfilled — hold for the Pāṇḍavas and not for Prahlāda. That is exactly why Nārada ranks them highest of all.
और न ही (प्रह्लाद आदि के घर) उसके दर्शन से कृतार्थ होने के लिए मुनिजन जाते हैं — ऐसा तात्पर्य है।