s1gloss
vaiśasaṁ vipattiḥ ||
vaiśasamthe word 'vaiśasam' in the verse'वैशस' — यह शब्द
vipattiḥmeans a calamity, a disaster nominative — the plain-word equivalentविपत्ति — यही इसका सरल पर्याय
vaiśasam — the verse's word vaiśasam; vipattiḥ — means calamity.
vaiśasam — 'वैशस' का अर्थ; vipattiḥ — विपत्ति।
First a one-word gloss: vaiśasam means vipatti — a calamity, a disaster. The commentator takes the strong word in the verse and gives its plain sense.
'वैशस' शब्द का अर्थ है विपत्ति।
vaiśasam: its home sense is harsher — 'slaughter, carnage, destruction'; here it is toned to 'calamity, disaster' (vipatti).
'वैशस' का मूल अर्थ अधिक कठोर है — 'वध, संहार, विनाश'; यहाँ उसे मृदु करके 'विपत्ति, संकट' कर दिया गया है।
s2gloss
siddhanta-sarasvatī (anubhāṣya 2.22.88) : huta-vahaj-jvālā-pañjara-vyavasthitiḥ prajvalita-vahni-śikhāyāṁ piñjara-madhya-nivāso’pi varaṁ prārthanīyas tathāpi śauri-cintā-vimukha-jana-saṁvāsa-vaiśasaṁ śaureḥ kṛṣṇasya cintāyā vimukho janas tena saha samyak vāsaḥ |
siddhanta-sarasvatī (anubhāṣya 2.22.88) :[quoting Siddhānta-sarasvatī's Anubhāṣya, 2.22.88, on this verse] pratīka naming the source of the gloss that followsसिद्धान्त-सरस्वती (अनुभाष्य २.२२.८८) — आगे आने वाली व्याख्या का स्रोत
huta-vahaj-jvālā-pañjara-vyavasthitiḥthe verse-phrase 'dwelling in a cage amid the flames of fire' — pratīka: he restates line 1, then paraphrases it'हुतवह की ज्वाला के पिंजरे में स्थिति' — प्रथम पंक्ति का प्रत्याहरण
prajvalita-vahni-śikhāyāṁin a blazing tongue of fire, when the fire's flame is ablaze locative of place: within the flameप्रज्वलित अग्नि की शिखा में
piñjara-madhya-nivāsaḥ apieven taking up residence right in the middle of a cage api = evenपिंजरे के बीच निवास भी
varaṁ prārthanīyaḥis better — indeed something one should pray for he reads 'varam' as prārthanīya, 'to be sought after'श्रेष्ठ, प्रार्थनीय है ('वरम्' को प्रार्थनीय पढ़ते हैं)
tathāpieven so — rather than the alternative that follows concessive pivot to line 2तथापि — दूसरी पंक्ति की ओर विरोधपूर्वक मोड़
śauri-cintā-vimukha-jana-saṁvāsa-vaiśasaṁthe verse-phrase 'the calamity of living with people averse to thinking of Kṛṣṇa' — pratīka: he restates line 2, then unpacks the compound'शौरि-चिन्ता-विमुख-जन-संवास-वैशस' — द्वितीय पंक्ति का प्रत्याहरण
śaureḥ kṛṣṇasya'Śauri' here means Kṛṣṇa genitive apposition: of Śauri, i.e. of Kṛṣṇaशौरि अर्थात् कृष्ण के
cintāyāḥ vimukhaḥ janaḥa person turned away from the thought of him cintāyāḥ = ablative/genitive of what one is averse toजिसके स्मरण से विमुख जन
tena saha samyak vāsaḥdwelling fully together with such a person — that is what saṁvāsa means sam- unpacked as samyak, 'thoroughly, closely'उसके साथ भली प्रकार का निवास (सम् = भली प्रकार, घनिष्ठता से)
prajvalita-vahni-śikhāyāṁ — in a blazing flame of fire; piñjara-madhya-nivāsaḥ api — even living in the middle of a cage; varaṁ prārthanīyaḥ — is better, to be prayed for; tathāpi — even so, [not] rather; śaureḥ kṛṣṇasya cintāyāḥ vimukhaḥ janaḥ — a person averse to thinking of Kṛṣṇa; tena saha samyak vāsaḥ — full dwelling with him = the saṁvāsa whose vaiśasa the verse rejects.
siddhanta-sarasvatī — सिद्धान्त-सरस्वती कहते हैं; prajvalita-vahni-śikhāyāṁ piñjara-madhya-nivāsaḥ api — प्रज्वलित अग्नि की शिखा में पिंजरे के बीच निवास भी; varaṁ prārthanīyaḥ — प्रार्थनीय (श्रेष्ठ) है; tathāpi — फिर भी; śaureḥ kṛṣṇasya cintāyāḥ vimukhaḥ janaḥ — कृष्ण के स्मरण से विमुख जन; tena saha samyak vāsaḥ — उसके साथ घनिष्ठ निवास (वैशस श्रेयस्कर नहीं)।
Siddhānta-sarasvatī, in his Anubhāṣya (2.22.88), decodes both lines. Line one: even living right inside a cage set in a blazing flame of fire is preferable — in fact it is something to pray for. Then 'even so' turns to line two: he unpacks the long compound word by word. Śauri means Kṛṣṇa. A vimukha-jana is a person who has turned away from thinking of him. Saṁvāsa is dwelling closely and fully together with such a person. That association is the calamity the verse warns against.
सिद्धान्त-सरस्वती (अनुभाष्य २.२२.८८) कहते हैं — प्रज्वलित अग्नि की शिखा में, पिंजरे के बीच निवास भी प्रार्थनीय (श्रेष्ठ) है; फिर भी शौरि अर्थात् कृष्ण के स्मरण से विमुख जन के साथ भली प्रकार का निवास — यही वह वैशस है।
s3conclusion
sa eva vaiśasaṁ vipat-pātaḥ ||
sa evathat very thing — precisely that living-together with the averse eva = 'precisely'; sa points back to the saṁvāsa just definedवही (पूर्वोक्त संवास) — 'एव' से 'ठीक वही'
vaiśasamis the 'vaiśasam' the verse names predicate: the referent of the verse's word'वैशस' — श्लोक का वह पद, जिसका यह निर्देश है
vipat-pātaḥnamely, a fall into ruin, a plunge into disaster gloss on vaiśasam: pāta = a fallingविपत्ति में गिरना (पात = गिरना)
sa eva — that very association; vaiśasam — is the calamity; vipat-pātaḥ — that is, a fall into misfortune.
sa eva — वही; vaiśasam — 'वैशस' है; vipat-pātaḥ — विपत्ति में गिरना।
The conclusion drives it home: that association itself is the vaiśasa the verse speaks of — a fall into ruin. The bad company is not merely dangerous; it is the disaster. This closes the gloss of vaiśasam that opened the commentary (vipatti in the first line, now vipat-pāta, 'a fall into calamity').
वही (विमुख जन के साथ निवास) 'वैशस' है — अर्थात् विपत्ति में जा गिरना।