(62) atha sa-jātīyāśaya-snigdha-śrī-bhagavad-bhakta-saṅgo, yathā prathame (1.18.13)—
L1citation
tulayāma lavenāpi na svargaṁ nāpunar-bhavam |
tulayāmawe would weigh as equal, we would set on a par 1st pl. optative, √tulहम तौलें, बराबर मानें
lavenawith even a tiny fragment of it instr. of measure — 'lava' = a moment / a shredएक लव अर्थात क्षण-मात्र के द्वारा
apieven (a fragment is already too much)भी
na svargamwe would not equate heavenन स्वर्ग को
na apunar-bhavamnor 'no-more-birth,' that is, liberation apunar-bhava = release from rebirthन अपुनर्भव अर्थात मोक्ष को
bhagavat-saṅgi-saṅgasya lavena api — with even a fragment of the association of the Lord's devotees; svargam na tulayāma — we would not equate heaven; apunar-bhavam na — nor liberation.
tulayāma — हम बराबर मानें; lavena — एक क्षण-मात्र के द्वारा; api — भी; na svargam — न स्वर्ग को; na apunar-bhavam — न पुनर्जन्म से मुक्ति को।
We would not weigh heaven as equal to it. We would not weigh even liberation as equal to it. And this is measured against just a fragment of that association — a mere shred is already worth more than heaven or release from rebirth.
उस (भक्त-संग) के एक क्षण-मात्र के साथ भी हम न स्वर्ग को बराबर मानते हैं, न मोक्ष को।
apunar-bhava — literally 'not-again-becoming,' i.e. mokṣa, freedom from being reborn; here it names liberation itself, the goal the Pracetas still rank below a shred of devotee-association.
अपुनर्भव — अक्षरशः 'फिर न जन्म लेना', अर्थात मोक्ष, बार-बार जन्म लेने से छुटकारा। यहाँ यह मुक्ति को ही नाम देता है — वही लक्ष्य, जिसे प्रचेता भक्त-संग के एक अंश से भी नीचे रखते हैं।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
bhagavad iti |
bhagavad itithe verse beginning 'bhagavat-…' — i.e. he now takes up the word bhagavat-saṅgi-saṅgasya pratīka, citing the lemma to be explained'भगवत्' इस पद से आरम्भ होने वाला (श्लोक)
bhagavad iti — [the passage] 'bhagavat-…' [is now to be explained].
bhagavad iti — 'भगवत्' इस पद से (आरम्भ होने वाले श्लोक की व्याख्या)।
He flags the phrase to be unpacked. 'Bhagavat…' — meaning the compound bhagavat-saṅgi-saṅgasya in the verse. He will now break it down.
'भगवत्' इस शब्द से आरम्भ होने वाले श्लोक की व्याख्या इस प्रकार है।
s2gloss
bhagavati saṅga āsaktiḥ |
bhagavatitoward the Lord loc., 'in / for the Lord'भगवान में
saṅgaḥ'saṅga' here means the word being definedसंग (यह शब्द जिसे परिभाषित किया जा रहा है)
āsaktiḥdeep attachment, being fixed on himआसक्ति है
bhagavati saṅgaḥ — 'saṅga' directed at the Lord; āsaktiḥ — [means] attachment.
bhagavati — भगवान में; saṅgaḥ — 'संग' (शब्द का अर्थ); āsaktiḥ — आसक्ति।
First he fixes one word. In 'bhagavat-saṅgin,' the saṅga means attachment — being inwardly fixed on the Lord. So a bhagavat-saṅgin is not just someone near the Lord, but someone attached to him.
'संग' का अर्थ है भगवान में आसक्ति।
s3gloss
sa nityaṁ vidyate yasya tasya yaḥ saṅgas tasya lavenāpi svargādikaṁ na tulayāmeti |
saḥ nityaṁ vidyate yasyahe in whom that [attachment] is always present bahuvrīhi unpacking bhagavat-saṅginवह (आसक्ति) जिसमें नित्य विद्यमान रहती है
tasya yaḥ saṅgaḥand the association one has with such a personउस (भक्त) का जो संग है
tasya lavena apiwith even a fragment of that association instr. of measureउसके एक लव-मात्र के द्वारा भी
svargādikamheaven and the rest '-ādi' extends to liberation etc.स्वर्ग आदि को (मोक्षपर्यन्त)
na tulayāma itiwe would not set on a par — so the verse says iti closes the paraphraseहम बराबर नहीं मानते — इस प्रकार
saḥ nityaṁ vidyate yasya — one in whom attachment is ever-present [= bhagavat-saṅgin]; tasya yaḥ saṅgaḥ — the association with him [= bhagavat-saṅgi-saṅga]; tasya lavena api svargādikam na tulayāma — with even a fragment of that we would not equate heaven and the rest.
saḥ nityaṁ vidyate yasya — जिसमें वह (आसक्ति) नित्य रहती है; tasya yaḥ saṅgaḥ — उसका जो संग; tasya lavena api — उसके एक लव से भी; svargādikam — स्वर्ग आदि को; na tulayāma iti — बराबर नहीं मानते — ऐसा।
Now he assembles the whole compound. The one in whom that attachment is always present is the bhagavat-saṅgin — the devotee. The association with that devotee is bhagavat-saṅgi-saṅga. And with even a fragment of that association, the Pracetas say, we would not put heaven and the rest on a par. He has decoded the layered compound step by step.
जिसमें वह आसक्ति सदा रहती है — ऐसे भक्त का जो संग है, उसके एक लव-मात्र के साथ भी हम स्वर्ग आदि (मोक्षपर्यन्त) को बराबर नहीं मानते — ऐसा (श्लोक का अभिप्राय है)।
s4gloss
tat-praśaṁsayā svasya tat-samāna-vāsanatvaṁ darśitam |
tat-praśaṁsayāby their praising it — because they extol that association so highly instr. of meansउस (संग) की प्रशंसा के द्वारा
svasyaregarding themselves gen., 'of themselves'अपने आप का (प्रचेताओं का)
tat-samāna-vāsanatvamthat they share the very same inner longing as those devotees tat-samāna = 'equal to that'; vāsanā = the settled inner disposition / longingउन (भक्तों) के समान वासना का होना
darśitamis shown, is made evidentदिखाया गया है
tat-praśaṁsayā — by their praise of that [association]; svasya tat-samāna-vāsanatvam — that they themselves have the same longing as those devotees; darśitam — is shown.
tat-praśaṁsayā — उस संग की प्रशंसा से; svasya — अपने; tat-samāna-vāsanatvam — उनके समान वासना होना; darśitam — दिखाया।
Why do the speakers praise this association so lavishly? By praising it, they reveal something about themselves. They show that their own inner longing is the same as that of the devotees they are praising. You praise most warmly what your own heart already leans toward. Their praise is a self-disclosure.
उस संग की प्रशंसा करके (प्रचेताओं ने) यह दिखाया कि उनकी अपनी वासना भी उन (शुद्ध भक्तों) के समान ही है।
vāsanā — in general usage a mental impression or latent tendency left by past experience; here specifically the settled inward longing or taste, so that 'same vāsanā' means the Pracetas' hearts already incline the same way the pure devotees' do.
वासना — साधारण प्रयोग में पूर्व-अनुभव से बनी मानसिक संस्कार या छिपी प्रवृत्ति; यहाँ विशेष रूप से हृदय की जमी हुई भीतरी लालसा या रुचि। अतः 'समान वासना' का अर्थ यह कि प्रचेताओं के हृदय पहले से ही उसी ओर झुके हैं, जिस ओर शुद्ध भक्तों के।
s5conclusion
tac cānyeṣām api śikṣaṇāya jāyata iti tad etad atrodāhṛtam |
tat caand that [self-disclosing praise]और वह
anyeṣām api śikṣaṇāyain order to teach others as well dat. of purposeदूसरों की भी शिक्षा के लिए
jāyate iticomes forth — that is [its second purpose] iti marks the stated reasonहोता है — इस कारण
tat etat atra udāhṛtamand that is why just this verse has been cited here atra = here in the Bhakti-rasāmṛta-sindhuवही यह यहाँ (इस भक्तिरसामृतसिन्धु में) उद्धृत किया गया है
tat ca anyeṣām api śikṣaṇāya jāyate — and that [praise] arises also for the instruction of others; iti tat etat atra udāhṛtam — therefore just this verse has been quoted here.
tat ca — और वह; anyeṣām api śikṣaṇāya — दूसरों की भी शिक्षा के लिए; jāyate iti — होता है — इस कारण; tat etat atra udāhṛtam — वही यह यहाँ उद्धृत किया गया।
Their praise does double duty. It discloses their own longing, and it also comes forth to teach everyone else. That second purpose — instructing others in the worth of devotee-association — is exactly why Rūpa Gosvāmī quotes this verse right here.
और वह (प्रशंसा) दूसरों की भी शिक्षा के लिए होती है — इसी कारण उसी को यहाँ (इस ग्रन्थ में) उद्धृत किया गया है।
s6gloss
etad upalakṣaṇatvena snigdhatvādikam api dṛśyam |
etat upalakṣaṇatvenasince this [word 'attached'] serves only as a pointer, a sample standing for more upalakṣaṇa = an indicator that points beyond itselfइस (आसक्ति) को उपलक्षण मानकर
snigdhatvādikam apithe quality of being affectionate, and the rest, as well snigdha = tender / affectionate; '-ādi' extends the listस्निग्धता अर्थात प्रेमपूर्णता आदि को भी
dṛśyamis to be understood as included hereदेखना चाहिए
etat upalakṣaṇatvena — this [term] functioning as a mere indicator; snigdhatvādikam api dṛśyam — being-affectionate and the rest too are to be seen [as meant].
etat upalakṣaṇatvena — इसे उपलक्षण रूप से लेकर; snigdhatvādikam api — स्निग्धता आदि को भी; dṛśyam — देखना चाहिए।
One more point. The verse names only 'attachment,' but that word is not exhaustive — it is a sample that points to more. So we should read in the other devotee-qualities too: being tender-hearted (snigdha) and the rest. 'Attached' stands in for the whole cluster of qualities the topic-heading listed.
इस (आसक्ति) को उपलक्षण मानकर स्निग्धता आदि गुणों को भी (भक्त में) समझ लेना चाहिए।
upalakṣaṇa vs viśeṣaṇa: a viśeṣaṇa is a defining trait that is part of the thing — 'a blue lotus,' where blue really belongs to the lotus. An upalakṣaṇa is a mere pointer that helps you locate the thing but is not the whole of it — 'the house with the crow on the roof,' where the crow just flags which house. Here 'attachment' is used as an upalakṣaṇa: it flags the devotee but stands in for the fuller set of qualities (affectionate, like-minded, etc.), which we must read in.
उपलक्षण बनाम विशेषण — विशेषण वह लक्षण है जो वस्तु का अंग ही होता है, जैसे 'नीला कमल', जहाँ नीलापन वास्तव में कमल का है। उपलक्षण केवल संकेतक है, जो वस्तु को पहचानने में सहायक है पर उसका सर्वस्व नहीं, जैसे 'जिसकी छत पर कौआ बैठा है, वह घर', जहाँ कौआ केवल घर की पहचान कराता है। यहाँ 'आसक्ति' को उपलक्षण रूप में लिया गया है — वह भक्त की ओर संकेत करती है, पर पूरे गुण-समूह (स्नेहपूर्ण, समान-भाव आदि) का स्थान लेती है, जिन्हें हमें साथ में समझ लेना है।
s7citation
atra kṣaṇārdhenāpi tulaye na svargam ity ādikaṁ caturthasya padyam apy anusandheyam ||
atraon this point, in this same connectionयहाँ (इस प्रसंग में)
kṣaṇārdhena api'with even half a moment' instr. of measure; opening words of the adduced verse'क्षणार्ध के द्वारा भी' (उस श्लोक के आरम्भिक शब्द)
tulaye na svargam ity ādikam'I do not equate heaven…' and so on — the verse running that way pratīka of Bhā. 4.24.57'तुलये न स्वर्गम्' इत्यादि
caturthasya padyam apithe verse of the Fourth Canto too 'caturtha' = 4th skandha of the Bhāgavata; here Rudra's hymnचतुर्थ (स्कन्ध) का पद्य भी
anusandheyamshould also be looked up and brought to bear here gerundive, 'is to be consulted'अनुसन्धान करने योग्य है, देखना चाहिए
atra — here; 'kṣaṇārdhena api tulaye na svargam' ity ādikam — the verse beginning 'with even half a moment I do not equate heaven'; caturthasya padyam api anusandheyam — the Fourth-Canto verse too should be consulted.
atra — यहाँ; kṣaṇārdhena api — 'क्षणार्ध के द्वारा भी'; tulaye na svargam ity ādikam — 'तुलये न स्वर्गम्' इत्यादि; caturthasya padyam api — चतुर्थ स्कन्ध का पद्य भी; anusandheyam — देखना चाहिए।
He points to a parallel. In the Fourth Canto there is another verse in the same spirit — 'with even half a moment I do not equate heaven…' — spoken by Rudra. Jīva says: look that one up too and read it alongside this, since it makes the very same point about devotee-association.
यहाँ 'क्षणार्धेनापि तुलये न स्वर्गम्' इत्यादि चतुर्थ स्कन्ध का पद्य भी (साथ में) अनुसन्धान करने योग्य है।
Why cited: Adduced as a Fourth-Canto parallel (Bhā. 4.24.57, Rudra's hymn) teaching the same 'not even for a moment do I equate heaven' point, to be consulted alongside this verse.
क्यों उद्धृत: चतुर्थ स्कन्ध (भा. 4.24.57, रुद्र का स्तवन) से समान भाव का पद्य साक्षी रूप में लाया गया — 'क्षण-मात्र के लिए भी मैं स्वर्ग को बराबर नहीं मानता' — जिसे इस श्लोक के साथ देखना चाहिए।
Mukunda-dāsa Gosvāmī
s1gloss
tulayāma ity ādi caturtha-skandha-gataṁ pracetasāṁ ca vacanam |
tulayāma ity ādithe verse beginning 'tulayāma' — 'we would equate…' pratīka of the mūla, Bhā. 4.30.34
caturtha-skandha-gatamfound in the Fourth Canto 'gata' = occurring in
pracetasām ca vacanamand it is the words of the Pracetas gen. of the speakers
tulayāma ity ādi — the verse 'tulayāma…'; caturtha-skandha-gatam — is located in the Fourth Canto; pracetasām vacanam ca — and is the statement of the Pracetas.
Mukunda first places the verse. 'Tulayāma…' comes from the Fourth Canto of the Bhāgavata, and it is spoken by the Pracetas. He is naming the source and the speakers before explaining it.
Why cited: Locates the mūla verse: it is the Pracetas' statement from the Fourth Canto (Bhā. 4.30.34).
s2gloss
kṣṇārdhenāpi lulaye na svargam ity ādi tu rudrasya |
kṣaṇārdhena api tulaye na svargam ity ādithe verse 'with even half a moment I do not equate heaven…', on the other hand pratīka of Bhā. 4.24.57; text 'kṣṇārdhenāpi lulaye' is a scribal slip for 'kṣaṇārdhenāpi tulaye'
tubut — marking the contrast with the previous verse
rudrasyabelongs to Rudra, is Rudra's utterance gen. of the speaker
kṣaṇārdhena api tulaye na svargam ity ādi tu — but the verse 'with even half a moment I do not equate heaven…'; rudrasya — is Rudra's.
Mukunda keeps the two verses apart. This second, similar-sounding verse — 'with even half a moment I do not equate heaven…' — is not the Pracetas'. That one belongs to Rudra. He is careful not to confuse the two speakers.
Why cited: Distinguishes the look-alike verse (Bhā. 4.24.57) as Rudra's, keeping it separate from the Pracetas' verse being commented on.
The source reads 'kṣṇārdhenāpi lulaye,' a copyist's corruption; the intended text is 'kṣaṇārdhenāpi tulaye na svargam' (Bhā. 4.24.57).
s3gloss
bhagavati saṅga āsaktiḥ |
bhagavatitoward the Lord loc.
saṅgaḥ'saṅga' means the word being defined
āsaktiḥattachment, being fixed on him
bhagavati saṅgaḥ — 'saṅga' with respect to the Lord; āsaktiḥ — [means] attachment.
Mukunda gives the same word-gloss as Jīva. In 'bhagavat-saṅgin,' saṅga means attachment to the Lord. The devotee is one attached to him.
s4gloss
sa nityaṁ vidyate yasya tasya yaḥ saṅgas tasya lavenāpi svargādikaṁ na tulayāmeti praśaṁsayā svasya tat-samāna-vāsanatvaṁ darśitam |
saḥ nityaṁ vidyate yasyahe in whom that attachment is always present bahuvrīhi = bhagavat-saṅgin
tasya yaḥ saṅgaḥand the association with such a person
tasya lavena apiwith even a fragment of that association instr. of measure
svargādikam na tulayāma iti praśaṁsayāby the praise 'we would not equate heaven and the rest' instr. of means
svasya tat-samāna-vāsanatvamthat they themselves share the same inner longing as those devotees
darśitamis shown
saḥ nityaṁ vidyate yasya — the one in whom attachment ever abides; tasya yaḥ saṅgaḥ tasya lavena api svargādikam na tulayāma iti praśaṁsayā — by the praise 'with even a fragment of association with him we would not equate heaven etc.'; svasya tat-samāna-vāsanatvam darśitam — the speakers' having the same longing as those devotees is shown.
Mukunda now runs the whole thing together, matching Jīva. The devotee is the one in whom attachment always lives; association with him is what a fragment of is worth more than heaven. And by praising it this way, the speakers reveal that their own longing matches the devotees' longing. High praise betrays a like-minded heart.
s5gloss
etad upalakṣaṇatvena snigdhatvādikam api uktam ||
etat upalakṣaṇatvenasince this [word 'attached'] works only as a pointer standing for more upalakṣaṇa
snigdhatvādikam apibeing affectionate and the rest too snigdha = tender-hearted; '-ādi' extends
uktamis thereby stated, is to be taken as said
etat upalakṣaṇatvena — this [term] serving as a mere pointer; snigdhatvādikam api uktam — affectionateness and the rest too are stated.
Mukunda closes as Jīva did. 'Attachment' is only a pointer; it stands in for the fuller set. So being affectionate (snigdha) and the other devotee-qualities are counted as stated here too, even though only 'attached' was named.
upalakṣaṇa: a locating indicator, not a full definition — like 'the house with the crow on it,' the crow only points out the house. So 'attached' points to the devotee while implying the rest of the qualities (affectionate, like-minded), which are read in.
Viśvanātha Cakravartī
s1avataranika
tasmāt tādṛśa-sādhu-saṅga-mahā-nidher māhātmyam asmad-anubhava-gocarī-kṛtaṁ kiyad bruma ity āhuḥ |
tasmāttherefore — following on the greatness just establishedइसलिए
tādṛśa-sādhu-saṅga-mahā-nidheḥof this great treasure that is such holy association gen.; mahā-nidhi = a great treasure-hoardवैसे साधु-संग रूपी महानिधि की
māhātmyamthe glory, the greatness of it acc., object of 'how much can we tell'महिमा को
asmad-anubhava-gocarī-kṛtamso far as it has been brought within the range of our own experience gocarī-kṛta = made an object of perceptionअपने अनुभव का विषय बनाई हुई
kiyat bruma itihow much of it can we possibly tell? — thinking thus kiyat = 'how much?'; iti closes the speakers' thoughtकितना कहें — इस प्रकार
āhuḥthey [the Pracetas] say 3rd pl., introducing the quoted verse(प्रचेता ऐसा) कहते हैं
tasmāt — therefore; tādṛśa-sādhu-saṅga-mahā-nidheḥ māhātmyam — the glory of this great treasure of holy association; asmad-anubhava-gocarī-kṛtam — as brought within our experience; kiyat bruma iti āhuḥ — 'how much can we tell of it?' — thus they speak.
tasmāt — इसलिए; tādṛśa-sādhu-saṅga-mahā-nidheḥ — वैसे साधु-संग रूपी महानिधि की; māhātmyam — महिमा को; asmad-anubhava-gocarī-kṛtam — अपने अनुभव का विषय बनी; kiyat bruma iti — कितना कहें — ऐसा; āhuḥ — कहते हैं।
Viśvanātha sets the scene. Holy association is a great treasure. Its glory is boundless — we can only speak of the little we ourselves have tasted. Feeling that, the Pracetas think, 'How much of this could we ever put into words?' And in that mood they speak the verse.
इसलिए वैसे साधु-संग रूपी महानिधि की, जो हमारे अपने अनुभव का विषय बन चुकी है, उसकी महिमा को हम कितना कहें — ऐसा कहते हुए (वे यह श्लोक कहते हैं)।
sādhu-saṅga — literally company of the sādhus, the holy; rendered here as 'holy association,' the fellowship of realized devotees whose worth the verse is measuring.
साधु-संग — अक्षरशः साधुओं अर्थात संत-जनों की संगति; यहाँ 'पवित्र संग' के रूप में लिया गया, अर्थात सिद्ध भक्तों की संगति, जिसकी महिमा यह श्लोक आँक रहा है।
s2gloss
bhagavat-saṅgino bhaktās teṣāṁ saṅgasya yo lavo’tyalpaḥ kālas tena svargaṁ karma-phalaṁ apunarbhavaṁ mokṣaṁ ca jñāna-phalaṁ na tulayāma, martyānāṁ tucchā āśiṣo rājyādyāḥ kim uta vaktavyaṁ na tulayāmeti |
bhagavat-saṅginaḥ bhaktāḥ'those who associate with the Lord' are the devotees identifying the compound-memberभगवान के संगी अर्थात भक्त
teṣāṁ saṅgasya yaḥ lavaḥ atyalpaḥ kālaḥ'lava' of association with them = a very brief span of time gloss of lava as 'the tiniest interval'उनके संग का जो लव अर्थात अत्यन्त थोड़ा काल
tenawith that [tiny span of association] instr. of measureउसके द्वारा
svargaṁ karma-phalamheaven — which is the fruit of pious works svarga glossed as karma-phalaस्वर्ग को, जो कर्म का फल है
apunarbhavaṁ mokṣaṁ ca jñāna-phalamand 'no-more-birth,' that is, liberation — the fruit of knowledge apunarbhava glossed as mokṣa = jñāna-phalaऔर अपुनर्भव अर्थात मोक्ष को, जो ज्ञान का फल है
na tulayāmawe would not set on a parहम बराबर नहीं मानते
martyānāṁ tucchāḥ āśiṣaḥ rājyādyāḥthe paltry blessings of mortals — a kingdom and such āśiṣ glossed by examples: rājya etc.मरणधर्मा मनुष्यों की तुच्छ आशीषें अर्थात राज्य आदि
kim uta vaktavyamwhat even needs to be said of them a fortioriउनका तो कहना ही क्या
na tulayāma itiwe would not equate — so it runs iti closes the paraphraseउन्हें भी बराबर नहीं मानते — इस प्रकार
bhagavat-saṅginaḥ bhaktāḥ; teṣāṁ saṅgasya yaḥ lavaḥ = atyalpaḥ kālaḥ tena svargaṁ karma-phalam apunarbhavaṁ mokṣaṁ ca jñāna-phalaṁ na tulayāma; martyānāṁ tucchāḥ āśiṣaḥ rājyādyāḥ kim uta vaktavyaṁ na tulayāma iti.
bhagavat-saṅginaḥ bhaktāḥ — भगवान के संगी भक्त; teṣāṁ saṅgasya yaḥ lavaḥ atyalpaḥ kālaḥ — उनके संग का जो अत्यल्प काल-रूप लव; tena — उससे; svargaṁ karma-phalam — कर्म-फल स्वर्ग को; apunarbhavaṁ mokṣaṁ ca jñāna-phalam — और ज्ञान-फल मोक्ष को; na tulayāma — बराबर नहीं मानते; martyānāṁ tucchāḥ āśiṣaḥ rājyādyāḥ — मनुष्यों की तुच्छ आशीषें राज्य आदि; kim uta vaktavyam — कहना ही क्या; na tulayāma iti — बराबर नहीं मानते — ऐसा।
Viśvanātha spells out every term. The Lord's associates are the devotees. A 'lava' of their association is the tiniest span of time. With even that much, we would not equate heaven — and heaven is only the reward of good works. Nor liberation — 'no-more-birth' — and that is only the reward of knowledge. And the paltry blessings mortals crave, a kingdom and the like? Those need no mention: we equate them even less. He has sorted the goals by their source — works, knowledge, worldly craving — and set them all below a moment of devotee-company.
भगवान के संगी अर्थात भक्त — उनके संग का जो लव अर्थात अत्यन्त थोड़ा-सा काल है, उसके साथ हम कर्म-फल स्वर्ग को और ज्ञान-फल मोक्ष को भी बराबर नहीं मानते; तब मरणधर्मा मनुष्यों की तुच्छ आशीषों, राज्य आदि का तो कहना ही क्या — उन्हें भी हम बराबर नहीं मानते — ऐसा (अभिप्राय है)।
s3conclusion
yataḥ sādhu-saṅgena parama-durlabhāyā bhakter aṅkuro hy udbhavatīti bhāvaḥ |
yataḥbecause — here is the reason it outranks everything abl. of causeक्योंकि
sādhu-saṅgenathrough holy association instr. of meansसाधु-संग के द्वारा
parama-durlabhāyāḥ bhakteḥof devotion, which is the very hardest thing to get gen.; parama-durlabha = supremely rareपरम दुर्लभ भक्ति का
aṅkuraḥ hi udbhavatithe sprout indeed springs up aṅkura = the first shoot; hi = 'indeed'अंकुर ही उत्पन्न होता है
iti bhāvaḥsuch is the underlying sense closes the explanatory glossऐसा भाव है
yataḥ sādhu-saṅgena parama-durlabhāyāḥ bhakteḥ aṅkuraḥ hi udbhavati — because through holy association the sprout of supremely rare devotion springs up; iti bhāvaḥ — such is the sense.
yataḥ — क्योंकि; sādhu-saṅgena — साधु-संग से; parama-durlabhāyāḥ bhakteḥ — परम दुर्लभ भक्ति का; aṅkuraḥ hi udbhavati — अंकुर ही उत्पन्न होता है; iti bhāvaḥ — ऐसा भाव।
Now the reason it outweighs heaven and liberation. It is from holy association that the first sprout of devotion appears — and devotion is the rarest thing of all, far harder to reach than heaven or release. So the cause of the rarest attainment must be worth more than lesser goals. That, says Viśvanātha, is the point.
क्योंकि साधु-संग से ही परम दुर्लभ भक्ति का अंकुर उत्पन्न होता है — ऐसा भाव है।
aṅkura — the first green shoot of a seed; the metaphor is that devotee-association is the soil in which the seed of bhakti first sprouts, so it is prized as the origin of the rarest growth.
अंकुर — बीज का पहला हरा कोंपल; रूपक यह कि भक्त-संग वह भूमि है जिसमें भक्ति का बीज पहली बार फूटता है, इसीलिए वह सबसे दुर्लभ वृद्धि के मूल के रूप में अनमोल है।
s4gloss
tatra bhakteḥ sādhanasyāpi sādhu-saṅgasya lavenāpi karma-jñānādeḥ phalaṁ sampūrṇam api na tulayāma, kimuta bahu-kāla-vyāpinā sādhu-saṅgena, kimutatarāṁ tat-phala-bhūtayā bhaktyā, kimutatamāṁ bhakti-phalena premneti ca kaimutyātiśayo dyotito bhavati |
tatraon this scale, thenइस विषय में
bhakteḥ sādhanasya api sādhu-saṅgasyaof holy association, which is only the means to devotion gen.; sādhana = the practice/means, not yet the goalभक्ति के साधन-मात्र साधु-संग के
lavena apiwith even a fragmentएक लव के द्वारा भी
karma-jñānādeḥ phalaṁ sampūrṇam api na tulayāmawe would not equate even the complete fruit of works, knowledge, and the rest sampūrṇa = the whole, entire fruitकर्म-ज्ञान आदि के सम्पूर्ण फल को भी बराबर नहीं मानते
kim uta bahu-kāla-vyāpinā sādhu-saṅgenahow much more [is that fruit outweighed] by long-lasting holy association bahu-kāla-vyāpin = spanning much timeफिर बहुत काल तक फैले साधु-संग की तो बात ही क्या
kim-uta-tarāṁ tat-phala-bhūtayā bhaktyāstill more so by devotion itself, the fruit of that association comparative kimutatarām = 'how much more again'उससे भी अधिक, उस (संग) के फलरूप भक्ति की
kim-uta-tamāṁ bhakti-phalena premṇā itiand most of all by prema, the fruit of devotion superlative kimutatamām = 'how much more still'और सबसे अधिक, भक्ति के फलरूप प्रेम की — इस प्रकार
ca kaimutya-atiśayaḥ dyotitaḥ bhavatiso an escalating 'how-much-more' force is lit up here kaimutya = the a-fortiori move; atiśaya = its intensificationऔर इस प्रकार कैमुत्य (किमुत-न्याय) की पराकाष्ठा प्रकट होती है
tatra bhakteḥ sādhanasya api sādhu-saṅgasya lavena api karma-jñānādeḥ phalaṁ sampūrṇam api na tulayāma; kim uta bahu-kāla-vyāpinā sādhu-saṅgena; kim-uta-tarāṁ tat-phala-bhūtayā bhaktyā; kim-uta-tamāṁ bhakti-phalena premṇā; iti ca kaimutya-atiśayaḥ dyotitaḥ bhavati.
tatra — इस विषय में; bhakteḥ sādhanasya api sādhu-saṅgasya — भक्ति के साधन-मात्र साधु-संग के; lavena api — एक लव से भी; karma-jñānādeḥ phalaṁ sampūrṇam api na tulayāma — कर्म-ज्ञान आदि के सम्पूर्ण फल को भी बराबर नहीं मानते; kim uta bahu-kāla-vyāpinā sādhu-saṅgena — बहुकाल-व्यापी साधु-संग की तो बात ही क्या; kim-uta-tarāṁ tat-phala-bhūtayā bhaktyā — उससे भी अधिक, फलरूप भक्ति की; kim-uta-tamāṁ bhakti-phalena premṇā iti — और सबसे अधिक, भक्ति के फल प्रेम की; ca kaimutya-atiśayaḥ dyotitaḥ bhavati — इस प्रकार किमुत की पराकाष्ठा प्रकट होती है।
Viśvanātha now builds a rising ladder. Note first: holy association is only the means to devotion, not devotion itself. Yet even a fragment of that means outweighs the entire fruit of works and knowledge. If a fragment of the means already does that, how much more does long, sustained association. More again than that, devotion itself — the fruit of association. And most of all, prema — the fruit of devotion. So the verse lights up a mounting a-fortiori: means < more means < the fruit devotion < the highest fruit prema, each stage worth immeasurably more than heaven, liberation, and worldly boons.
इस विषय में — भक्ति के साधन-मात्र साधु-संग के एक लव के साथ भी हम कर्म-ज्ञान आदि के सम्पूर्ण फल को बराबर नहीं मानते; तब बहुत काल तक फैले साधु-संग की बात ही क्या, उससे भी बढ़कर उस संग के फलरूप भक्ति की, और सबसे बढ़कर भक्ति के फलरूप प्रेम की — इस प्रकार किमुत-न्याय की चढ़ती हुई पराकाष्ठा प्रकट होती है।
kaimutya — the 'kim uta' (how much more) form of argument, arguing a fortiori from the lesser to the greater; Viśvanātha reads three nested kim-uta steps (tarām, tamām) as an escalating series climaxing in prema.
कैमुत्य — 'किम् उत' (तब तो कहना ही क्या) रूप का तर्क, जो छोटे से बड़े की ओर 'अधिक-से-अधिक' चढ़ाव में चलता है। विश्वनाथ यहाँ तीन क्रमशः चढ़ते किम्-उत सोपान (तराम्, तमाम्) पढ़ते हैं, जो प्रेम में चरम को छूती हुई एक बढ़ती श्रेणी बनाते हैं।
s5gloss
tathātra sambhāvanārhta-kaloṭātolane sambhāvanām eva na kurmaḥ |
tathā atralikewise, here in this verseवैसे ही यहाँ
sambhāvanā-arha-kalā-utātolanein the very act of weighing out anything that could deserve to be considered a match text garbled ('kaloṭātolane'); read as sambhāvanārha-kalā-utolane — 'raising for comparison a fraction worthy of being supposed [equal]'बराबर माने जाने योग्य एक अंश को भी तौलने में
sambhāvanām eva na kurmaḥwe do not so much as entertain the supposition eva = 'not even'; sambhāvanā = the mere thought that it might be equalहम सम्भावना ही नहीं करते
tathā atra sambhāvanā-arha-kalā-utātolane — likewise here, when it comes to weighing out even a comparison-worthy fraction; sambhāvanām eva na kurmaḥ — we do not even make the supposition.
tathā atra — वैसे ही यहाँ; sambhāvanā-arha-kalā-utātolane — बराबर माने जाने योग्य अंश को तौलने में; sambhāvanām eva na kurmaḥ — सम्भावना ही नहीं करते।
He presses the force of 'we would not equate.' It is not that we weigh the two and find heaven a little lighter. Rather, in the very act of trying to weigh out anything that could even count as a rival to devotee-association, we refuse to entertain the comparison at all. The scales are never brought out; the thought that anything could match it is dismissed outright.
वैसे ही यहाँ, बराबर माने जाने योग्य एक अंश को भी तौलने की — हम सम्भावना ही नहीं करते।
The manuscript here reads 'sambhāvanārhta-kaloṭātolane,' a corruption; the sense reconstructed is sambhāvanārha-kalā-(ut)tolane, 'in weighing up even a fraction fit to be supposed [comparable].'
यहाँ पाठ 'सम्भावनार्ह्त-कलोटातोलने' मिलता है, जो अशुद्ध है; अर्थ की दृष्टि से इसे 'सम्भावनार्ह-कला-(उत्)तोलने' पढ़ा गया, अर्थात 'बराबर मान लिए जाने योग्य एक अंश को भी तौलने में'।
s6reply
na hi meruṇā sarṣapaṁ kaścit tulayatīti dyotyate |
na hi meruṇā sarṣapaṁ kaścit tulayatisurely no one weighs a mustard-seed against Mount Meru instr. meruṇā = 'against Meru'; hi = 'surely'कोई भी सुमेरु के साथ सरसों को नहीं तौलता
iti dyotyatethis is what is being brought to light closes the illustrationऐसा प्रकट किया जाता है
na hi meruṇā sarṣapaṁ kaścit tulayati — no one sets a mustard-seed against Mount Meru; iti dyotyate — that is what is shown.
na hi meruṇā sarṣapaṁ kaścit tulayati — कोई सुमेरु के साथ सरसों को नहीं तौलता; iti dyotyate — ऐसा प्रकट होता है।
He gives a homely example to seal the last point. No sane person puts a single mustard-seed on the scale opposite Mount Meru — the mismatch is so total that no one even tries. In the mapping: the mustard-seed is heaven, liberation, and every worldly boon; Mount Meru is devotee-association. The example proves that the refusal to compare is not stinginess but the only sane response to an infinite gap. It stops there — it does not measure the gap, only shows that weighing is absurd.
कोई भी सुमेरु के साथ सरसों के दाने को नहीं तौलता — यही (यहाँ) प्रकट किया जा रहा है।
s7gloss
bahu-vacanena bahūnāṁ sammatyā naiṣo’rthaḥ kenacid apramāṇīkartuṁ śakyata iti vyajyāte |
bahu-vacanenaby the use of the plural — 'we would not equate,' not 'I' bahu-vacana = grammatical plural; instr. of meansबहुवचन के प्रयोग के द्वारा
bahūnāṁ sammatyāsince it carries the agreement of many gen. + instr., 'by the consensus of the many'बहुतों की सम्मति के कारण
na eṣaḥ arthaḥ kenacit apramāṇī-kartuṁ śakyatethis truth cannot be dismissed as unauthoritative by anyone apramāṇī-kartum = to render it 'not a valid proof'यह अर्थ किसी के द्वारा अप्रमाण नहीं ठहराया जा सकता
iti vyajyatethis is what the plural quietly conveys vyajyate = is suggested / made manifestऐसा व्यंजित होता है
bahu-vacanena bahūnāṁ sammatyā — by the plural, [expressing] the consent of many; na eṣaḥ arthaḥ kenacit apramāṇī-kartuṁ śakyate — this meaning cannot be made invalid by anyone; iti vyajyate — thus it is suggested.
bahu-vacanena — बहुवचन से; bahūnāṁ sammatyā — बहुतों की सम्मति के कारण; na eṣaḥ arthaḥ kenacit apramāṇī-kartuṁ śakyate — यह अर्थ किसी से अप्रमाण नहीं किया जा सकता; iti vyajyate — ऐसा व्यंजित होता है।
Now he mines the grammar. The verse says 'we would not equate,' in the plural, not 'I would not.' Why? Because a plural carries the agreement of many speakers. And a truth backed by many cannot be brushed aside by anyone as mere private opinion. So the plural quietly does argumentative work: it signals broad consensus, putting the claim beyond easy dismissal.
(श्लोक में) बहुवचन के प्रयोग से यह व्यंजित होता है कि बहुतों की सम्मति होने के कारण इस अर्थ को कोई भी अप्रमाण नहीं ठहरा सकता।
s8avataranika
bhagavat-saṅgi-saṅgasya ity anena—
bhagavat-saṅgi-saṅgasya ity anenaby these very words, 'of association with the Lord's associates' instr., 'by means of this phrase''भगवत्संगि-संगस्य' इस पद के द्वारा
bhagavat-saṅgi-saṅgasya ity anena — by [the phrase] 'bhagavat-saṅgi-saṅgasya' [the following is made known].
bhagavat-saṅgi-saṅgasya ity anena — 'भगवत्संगि-संगस्य' इस पद से।
Viśvanātha turns to one precise phrase. The verse does not say 'association with the Lord,' but 'association with the Lord's associates' — one step further out. By choosing those exact words, he says, a special point is made — and he now cites a verse to draw it out.
'भगवत्संगि-संगस्य' इस पद के द्वारा (आगे यह श्लोक कहते हैं)—
s9citation
na tathāsya bhavet kleśo bandhaś cānya-prasaṅgataḥ | yoṣit-saṅgād yathā puṁsas tathā tat-saṅgi-saṅgataḥ ||
na tathā asya bhavet kleśaḥ bandhaḥ canot so great would be a man's misery and bondage 'na tathā' = 'not to that degree'; correlative with the coming yathāइसको उतना क्लेश और बन्धन नहीं होता
anya-prasaṅgataḥfrom any other contact abl. of source; anya-prasaṅga = association with anything elseअन्य किसी संग से
yoṣit-saṅgāt yathā puṁsaḥas they arise for a man from the company of a woman yathā correlates with na tathā; yoṣit-saṅga = association with womenजैसे स्त्री-संग से पुरुष को (होता है)
tathā tat-saṅgi-saṅgataḥjust so from the company of those attached to women tat-saṅgin = one who keeps company with womenवैसे ही उन (स्त्री-संगी पुरुषों) के संग से (होता है)
yathā puṁsaḥ yoṣit-saṅgāt [kleśaḥ bandhaḥ ca bhavet] — as a man gets misery and bondage from women's company; tathā tat-saṅgi-saṅgataḥ [bhavet] — so too from the company of those attached to women; na tathā anya-prasaṅgataḥ — not so much from any other contact.
na tathā asya bhavet kleśaḥ bandhaḥ ca — इसको उतना क्लेश और बन्धन नहीं होता; anya-prasaṅgataḥ — अन्य संग से; yoṣit-saṅgāt yathā puṁsaḥ — जैसे स्त्री-संग से पुरुष को; tathā tat-saṅgi-saṅgataḥ — वैसे ही स्त्री-संगियों के संग से।
The adduced verse (Bhā. 3.31.35) states a negative parallel. A man's misery and bondage do not come so severely from any other contact as they do from the company of women — and, equally, from the company of men who are themselves attached to women. Two things bind hardest: women, and the friends of the woman-attached. He quotes it as the dark mirror of the verse under study.
पुरुष को अन्य किसी संग से उतना क्लेश और बन्धन नहीं होता, जितना स्त्री-संग से होता है; और वैसा ही (क्लेश-बन्धन) उन स्त्री-संगी पुरुषों के संग से भी होता है।
Why cited: Adduced as the negative mirror: just as women's company AND the company of the woman-attached bind hardest, so — by parity — the Lord's devotees AND the company of those devotees are supreme; it licenses reading 'association with the Lord's associates' as its own exalted category.
क्यों उद्धृत: विपरीत दर्पण के रूप में लाया गया — जैसे स्त्री-संग और स्त्री-संगियों का संग सबसे कठोर बन्धन डालता है, वैसे ही समानता से भगवान के भक्त और उन भक्तों का संग सर्वोच्च है; यह 'भगवान के संगियों के संग' को अपने आप में एक उच्च कोटि मानने का आधार देता है।
s10conclusion
iti yoṣit-saṅgād api yoṣit-saṅgināṁ saṅgo yathātinindya uktaḥ, tathaiva bhagavat-saṅgād api bhagavat-saṅgināṁ saṅgo’tivandyo’tipraśasyo’tyabhilaṣaṇīya iti bodhyate ||
iti yoṣit-saṅgāt api yoṣit-saṅgināṁ saṅgaḥ yathā atinindyaḥ uktaḥso, just as the company of the woman-attached is called even more to be shunned than the company of women itself 'api' = 'even [more than]'; atinindya = utterly blameworthy; yathā sets up the parallelइस प्रकार स्त्री-संग से भी बढ़कर स्त्री-संगियों का संग जैसे अत्यन्त निन्दनीय कहा गया
tathā evain exactly the same way correlative with yathāवैसे ही
bhagavat-saṅgāt api bhagavat-saṅgināṁ saṅgaḥso too, more than association with the Lord himself, association with the Lord's devotees 'api' = 'even [more than]'भगवान के संग से भी बढ़कर भगवान के संगियों का संग
ativandyaḥ atipraśasyaḥ atyabhilaṣaṇīyaḥis the most to be revered, the most to be praised, the most to be longed for three ati- superlativesअत्यन्त वन्दनीय, अत्यन्त प्रशंसनीय, अत्यन्त अभिलषणीय है
iti bodhyatethis is what is to be understood closes the inferenceऐसा समझना चाहिए
iti yathā yoṣit-saṅgāt api yoṣit-saṅgināṁ saṅgaḥ atinindyaḥ uktaḥ — as the company of the woman-attached is said to be even more blameworthy than women's company; tathā eva bhagavat-saṅgāt api bhagavat-saṅgināṁ saṅgaḥ ativandyaḥ atipraśasyaḥ atyabhilaṣaṇīyaḥ — just so, more than association with the Lord, association with the Lord's devotees is most reverable, praiseworthy, desirable; iti bodhyate — this is to be understood.
iti yoṣit-saṅgāt api yoṣit-saṅgināṁ saṅgaḥ yathā atinindyaḥ uktaḥ — जैसे स्त्री-संग से भी बढ़कर स्त्री-संगियों का संग अत्यन्त निन्दनीय कहा गया; tathā eva — वैसे ही; bhagavat-saṅgāt api bhagavat-saṅgināṁ saṅgaḥ — भगवान के संग से भी बढ़कर भगवान के संगियों का संग; ativandyaḥ atipraśasyaḥ atyabhilaṣaṇīyaḥ — अत्यन्त वन्दनीय, प्रशंसनीय, अभिलषणीय; iti bodhyate — ऐसा समझना चाहिए।
Viśvanātha completes the parallel and lands the teaching. The quoted verse said the company of the woman-attached binds even worse than women's company itself. Flip it exactly: then association with the Lord's devotees is even more to be revered, praised, and longed for than association with the Lord himself. That is the force of the verse's precise wording — 'association with the Lord's associates.' The devotees' company is set at the very top. He grants the parallel and turns it fully positive: what binds most on the dark side, uplifts most on the bright side.
इस प्रकार जैसे स्त्री-संग से भी बढ़कर स्त्री-संगियों का संग अत्यन्त निन्दनीय कहा गया, वैसे ही भगवान के संग से भी बढ़कर भगवान के संगियों का संग अत्यन्त वन्दनीय, अत्यन्त प्रशंसनीय और अत्यन्त अभिलषणीय है — ऐसा समझना चाहिए।