L1citation
yasya yat-saṅgatiḥ puṁso maṇivat syāt sa tad-guṇaḥ |
yasyaof which man — set up as the correlative, to be picked up by 'sa' (that man) gen. sg., correlative to saजिस
yat-saṅgatiḥwhatever the association is — association with whatever kind of thing yat = 'whatever'; saṅgatiḥ nom. sg.जिस प्रकार की संगति
puṁsaḥof a person, for a man gen. sg., = yasyaपुरुष की
maṇivatlike a jewel — just as a crystal gem takes on a nearby color -vat, comparisonमणि के समान
syātshould there be, if there is opt. 3sg, in the conditional halfहो जाए
sathat very man — the correlative answering 'yasya' nom. sg.वह
tad-guṇaḥcomes to have those qualities — he takes on the qualities of that thing bahuvrīhi, 'having those qualities'उन्हीं गुणों वाला हो जाता है
puṁsaḥ — for a man; yasya yat-saṅgatiḥ syāt — with whatever thing his association may be; maṇivat — like a jewel; sa tad-guṇaḥ — that man comes to have the qualities of that thing.
yasya — जिस; yat-saṅgatiḥ — जिस प्रकार की संगति; puṁsaḥ — पुरुष की; maṇivat — मणि के समान; syāt — हो; sa — वह; tad-guṇaḥ — उन्हीं गुणों वाला हो जाता है
Whatever a man associates with, he takes on its qualities — just like a jewel. A clear crystal gem placed by a red flower looks red; put a person in some company, and he picks up the character of that company.
जिस पुरुष की जिस प्रकार की संगति होती है, वह स्फटिक-मणि के समान उसी के गुणों वाला हो जाता है।
Why cited: Adduced as the scriptural maxim that like takes on the qualities of what it keeps company with — the whole reason the verse is quoted here.
क्यों उद्धृत: इस श्लोक को इस शास्त्रीय सिद्धान्त के रूप में उद्धृत किया गया है कि मनुष्य जिसकी संगति करता है, उसी के गुणों को ग्रहण कर लेता है — यही इसके उद्धरण का मूल कारण है।
maṇi here is specifically the sphaṭika-maṇi, a clear crystal or quartz, chosen because it visibly borrows the color of whatever is set beside it — the point the commentators fasten on.
यहाँ 'मणि' से विशेष रूप से स्फटिक-मणि (स्वच्छ बिल्लौर) अभिप्रेत है — इसे इसीलिए चुना गया क्योंकि जो वस्तु उसके पास रखी जाती है, वह उसी का रंग प्रत्यक्ष रूप से ग्रहण कर लेती है; टीकाकार इसी बात को पकड़ते हैं।
L2citation
sva-kula-rddhyai tato dhīmān sva-yūthyān eva saṁśrayet ||
sva-kula-rddhyaiin order to increase his own family (or group) — for the flourishing of his own line dat. of purpose (rddhi = ṛddhi, prosperity)अपने कुल की समृद्धि के लिए
tataḥtherefore, for that reason abl./adv., drawing the conclusionइसलिए
dhīmānthe wise man, one with sense nom. sg., the subjectबुद्धिमान् पुरुष
sva-yūthyānthose belonging to his own group — members of his own set acc. pl., object of saṁśrayetअपने समूह वालों का
evaonly, and no others — take shelter of just these restrictive particleही
saṁśrayethe should take shelter of, should keep close company with opt. 3sg, the prescriptionआश्रय ले
tataḥ — therefore; dhīmān — the wise man; sva-kula-rddhyai — for the prosperity of his own family; sva-yūthyān eva — only those of his own group; saṁśrayet — should take shelter of.
sva-kula-rddhyai — अपने कुल की समृद्धि के लिए; tataḥ — इसलिए; dhīmān — बुद्धिमान् पुरुष; sva-yūthyān — अपने समूह वालों का; eva — ही; saṁśrayet — आश्रय ले
Since a man becomes like his company, the sensible man — wanting his own family or group to prosper — should keep close only to his own kind. Associate with your own people, and no others.
इसलिए बुद्धिमान् पुरुष को अपने कुल की समृद्धि के लिए अपने ही समूह वालों का आश्रय लेना चाहिए।
Why cited: Adduced for the practical conclusion the maxim yields: keep company only with your own kind, so that your own group is strengthened.
क्यों उद्धृत: इस सिद्धान्त से निकलने वाले व्यावहारिक निष्कर्ष के लिए उद्धृत — केवल अपने ही समान जाति वालों की संगति करो, जिससे अपना समूह समृद्ध हो।
yūthya = 'belonging to one's own yūtha (herd, group, set)'; the ācāryas will gloss it as sajātīya, 'those of the same kind as oneself'.
'यूथ्य' का अर्थ है — अपने यूथ (झुंड, समूह) का; आचार्य इसे 'सजातीय' अर्थात् अपने ही समान जाति वाले लोग करके समझाते हैं।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
tatra sajātīya-saṅgasya prabhāvaṁ dṛṣṭāntena spaṣṭayati yasyeti |
tatrathere, at this point (in the sequence of the text) adv., transitionalइस विषय में
sajātīya-saṅgasyaof keeping company with one's own kind — of association with like people gen., 'of…'समान जाति वाले की संगति के
prabhāvamthe power, the effect it has acc. sg., object of spaṣṭayatiप्रभाव को
dṛṣṭāntenaby means of an example, using an illustration instr. of means, 'by…'दृष्टान्त के द्वारा
spaṣṭayatihe makes clear, he brings out plainly pres. 3sg; subject is the author, Rūpaस्पष्ट करते हैं
yasya itiwith the words 'yasya…' — i.e. in the verse beginning 'yasya' pratīka, naming the verse by its first word'यस्य' इत्यादि श्लोक से
tatra — at this point; sajātīya-saṅgasya prabhāvam — the power of keeping company with one's own kind; dṛṣṭāntena — by an example; yasya iti — in the verse 'yasya…'; spaṣṭayati — he makes plain.
tatra — इस विषय में; sajātīya-saṅgasya — सजातीय संगति के; prabhāvam — प्रभाव को; dṛṣṭāntena — दृष्टान्त से; spaṣṭayati — स्पष्ट करते हैं; yasya iti — 'यस्य' इस श्लोक से
Here Rūpa Gosvāmī makes plain, by way of an example, the power of keeping company with one's own kind. He does this in the verse beginning 'yasya…'.
यहाँ रूप गोस्वामी 'यस्य' इत्यादि श्लोक से सजातीय संगति के प्रभाव को दृष्टान्त के द्वारा स्पष्ट करते हैं।
s2gloss
prahlādaṁ prati hiraṇyakaśipor vākyam |
prahlādam pratispoken toward Prahlāda, addressed to Prahlāda prati + acc., 'toward'प्रह्लाद के प्रति
hiraṇyakaśipoḥof Hiraṇyakaśipu — it is his statement gen., 'of…' (whose the vākya is)हिरण्यकशिपु का
vākyamthe words, the statement nom. sg., predicateवचन है
hiraṇyakaśipoḥ — of Hiraṇyakaśipu; prahlādam prati — addressed to Prahlāda; vākyam — this is the statement.
prahlādam prati — प्रह्लाद के प्रति; hiraṇyakaśipoḥ — हिरण्यकशिपु का; vākyam — वचन है
These are Hiraṇyakaśipu's words, spoken to his son Prahlāda. So in its original setting the verse is a demon-father lecturing his devotee-son to keep to his own kind.
यह प्रह्लाद के प्रति हिरण्यकशिपु का वचन है।
s3gloss
tatra tasyābhiprāyāntare’pi sāmānya-vacanatvena svābhiprāye’pi tad yojayituṁ śakyata iti grantha-kṛtām abhiprāyaḥ |
tatrain that place — in the original context of the speaker adv., locating the original passageवहाँ (उस मूल प्रसंग में)
tasya abhiprāya-antare apieven though the speaker's own intent is a different one — even granting Hiraṇyakaśipu meant something else loc. of concession, 'even in the case of…'; api = 'even'यद्यपि उसका (हिरण्यकशिपु का) अभिप्राय दूसरा है
sāmānya-vacanatvenabecause it is worded as a general statement — since the sentence is put in general terms instr. of cause, 'because it is…'क्योंकि यह सामान्य वचन है
sva-abhiprāye apito one's own intent as well — to Rūpa's own purpose too loc., 'in the case of…'; api = 'as well'अपने अभिप्राय में भी
tatit — the verse, the statement acc. sg., object of yojayitumउसे
yojayitum śakyateit can be applied, it is able to be fitted infinitive + passive 'is possible'जोड़ा जा सकता है
iti grantha-kṛtām abhiprāyaḥ— such is the intention of the author (Rūpa) — this is what the maker of the book means by quoting it iti closes the thought; grantha-kṛtām gen., 'of the book's author'ऐसा ग्रन्थकार का अभिप्राय है
tatra — in the original context; tasya abhiprāya-antare api — even though the speaker's own intent is different; sāmānya-vacanatvena — because the statement is a general one; tat — it; sva-abhiprāye api — to one's own purpose as well; yojayitum śakyate — can be applied; iti grantha-kṛtām abhiprāyaḥ — such is the author's intention.
tatra — वहाँ (मूल प्रसंग में); tasya abhiprāya-antare api — यद्यपि उसका अभिप्राय दूसरा है; sāmānya-vacanatvena — क्योंकि यह सामान्य वचन है; sva-abhiprāye api — अपने अभिप्राय में भी; tat — उसे; yojayitum śakyate — जोड़ा जा सकता है; iti grantha-kṛtām abhiprāyaḥ — ऐसा ग्रन्थकार का अभिप्राय है
Now, in its original setting Hiraṇyakaśipu meant this in his own way. But the sentence is phrased as a general truth. Because of that, it can just as well be applied to Rūpa's own purpose. That, says Jīva, is why the author quotes it: a general maxim can be borrowed even if the first speaker meant it otherwise.
यद्यपि वहाँ हिरण्यकशिपु का अभिप्राय दूसरा है, फिर भी यह सामान्य वचन होने के कारण इसे अपने अभिप्राय में भी जोड़ा जा सकता है — ऐसा ग्रन्थकार (रूप गोस्वामी) का अभिप्राय है।
abhiprāya = 'intended sense, drift'; here it distinguishes what the original speaker (Hiraṇyakaśipu) meant from what the quoting author (Rūpa) means to prove.
'अभिप्राय' का अर्थ है — इष्ट तात्पर्य या मंशा; यहाँ यह मूल वक्ता (हिरण्यकशिपु) के तात्पर्य को उद्धरण करने वाले ग्रन्थकार (रूप गोस्वामी) के तात्पर्य से अलग करता है।
s4gloss
maṇivat sphaṭika-maṇivad iti sannihita-guṇa-grahaṇa-mātrāṁśe sa dṛṣṭāntaḥ |
maṇivat'like a jewel' — the word in the verse pratīka being explained'मणिवत्' का अर्थ
sphaṭika-maṇivat itimeans 'like a crystal gem' — namely a clear quartz jewel gloss of maṇi as sphaṭika-maṇi'स्फटिक-मणि के समान' है
sannihita-guṇa-grahaṇa-mātra-aṁśein just the one aspect of taking on the quality of what is placed near it — only in the point that it picks up a nearby object's quality loc., 'in the aspect of…'; mātra = 'only, merely'केवल समीप रखी वस्तु के गुण को ग्रहण करने वाले अंश में
sa dṛṣṭāntaḥthat is where the example applies — the comparison holds in that respect nom., 'that is the illustration'वह दृष्टान्त (लागू होता) है
maṇivat — 'like a jewel'; sphaṭika-maṇivat iti — means 'like a crystal gem'; sannihita-guṇa-grahaṇa-mātra-aṁśe — in only the aspect of taking on a nearby quality; sa dṛṣṭāntaḥ — that is the point of the comparison.
maṇivat — 'मणिवत्'; sphaṭika-maṇivat iti — 'स्फटिक-मणि के समान'; sannihita-guṇa-grahaṇa-mātra-aṁśe — केवल समीपवर्ती गुण को ग्रहण करने वाले अंश में; sa dṛṣṭāntaḥ — वह दृष्टान्त है
The word 'jewel' means a crystal gem. The comparison is meant in one respect only: just as the crystal takes on the color of whatever is set beside it, so a person takes on the qualities of his company. That single point — picking up the quality of what is near — is all the example is for.
'मणिवत्' अर्थात् 'स्फटिक-मणि के समान'; वह दृष्टान्त केवल समीप रखी वस्तु के गुण को ग्रहण करने वाले अंश में (लागू होता) है।
A dṛṣṭānta (illustration) is deployed for a specific point of likeness (sādhāraṇa-dharma), not a total match; here the commentator names that point exactly — sannihita-guṇa-grahaṇa, 'taking on the quality of what is close by' — and the next sentence names where the likeness stops.
दृष्टान्त किसी एक विशेष समानता-बिन्दु (साधारण-धर्म) के लिए दिया जाता है, पूर्ण साम्य के लिए नहीं; यहाँ टीकाकार उस बिन्दु को ठीक-ठीक बताते हैं — 'सन्निहित-गुण-ग्रहण', अर्थात् समीप रखी वस्तु का गुण ग्रहण कर लेना — और अगला वाक्य बताता है कि समानता कहाँ समाप्त हो जाती है।
s5gloss
na tu tad asthairyāṁśenāpi |
na tubut not — and not, however tu marks the contrast: the example does NOT extend hereपरन्तु नहीं
tatthat comparison, the example nom./acc., 'that'वह (दृष्टान्त)
asthairya-aṁśena apieven in the aspect of instability — not even in the crystal's fickleness, the way it drops the color the moment the object is removed instr., 'by way of the aspect of…'; api = 'even'अस्थिरता के अंश से भी
na tu — but not; tat — that comparison; asthairya-aṁśena api — even by way of the aspect of impermanence.
na tu — परन्तु नहीं; tat — वह; asthairya-aṁśena api — अस्थिरता के अंश से भी
But the comparison does NOT extend to the crystal's instability. A crystal only borrows the color while the object stays; remove it and the color is gone. That fickleness is not part of the point. A person genuinely and lastingly takes on the character of his company — the example holds for the borrowing, not for the letting-go.
परन्तु वह दृष्टान्त अस्थिरता के अंश में भी (लागू) नहीं होता।
asthairya = 'lack of steadiness, impermanence'; the commentator blocks over-reading the analogy — the shared feature is only the taking-on of a nearby quality, not the crystal's failure to keep it.
'अस्थैर्य' का अर्थ है — अस्थिरता, टिक न पाना; टीकाकार दृष्टान्त के अति-विस्तार को रोकते हैं — समानता केवल समीपवर्ती गुण को ग्रहण करने में है, स्फटिक के उस गुण को टिका न पाने में नहीं।
s6gloss
sva-yūthyān sajātīyān ||
sva-yūthyān'those of his own group' — the word in the verse pratīka, acc. pl.'स्व-यूथ्यान्' का अर्थ
sajātīyānmeans 'those of the same kind' — people of one's own type gloss, acc. pl.'समान जाति वालों को' है
sva-yūthyān — 'those of his own group'; sajātīyān — means 'those of the same kind'.
sva-yūthyān — 'स्व-यूथ्यान्'; sajātīyān — 'सजातीय लोगों को'
'Those of his own group' means those of the same kind as oneself. So 'take shelter only of your own group' is 'keep company only with people of your own type'.
'स्व-यूथ्यान्' अर्थात् अपने समान जाति वालों को।
Mukunda-dāsa Gosvāmī
s1gloss
yasya yat-saṅgatir iti śrī-prahlādaṁ prati hiraṇyakaśipor vākyam |
yasya yat-saṅgatiḥ itithe verse beginning 'yasya yat-saṅgatiḥ…' pratīka, naming the verse
śrī-prahlādam pratispoken toward Śrī Prahlāda, addressed to Prahlāda prati + acc., 'toward'
hiraṇyakaśipoḥof Hiraṇyakaśipu — his are these words gen., whose the vākya is
vākyamthe statement, the words nom. sg., predicate
yasya yat-saṅgatiḥ iti — the verse 'yasya yat-saṅgatiḥ…'; hiraṇyakaśipoḥ — of Hiraṇyakaśipu; śrī-prahlādam prati — addressed to Śrī Prahlāda; vākyam — is the statement.
The verse 'yasya yat-saṅgatiḥ…' is Hiraṇyakaśipu's statement, spoken to Śrī Prahlāda. Mukunda opens, like the others, by naming the original speaker and hearer.
s2gloss
maṇivat sphaṭika-maṇivad iti sannihita-guṇa-grahaṇa-mātrāṁśe dṛṣṭāntaḥ |
maṇivat'like a jewel' — the word in the verse pratīka being explained
sphaṭika-maṇivat itimeans 'like a crystal gem' — a clear quartz jewel gloss of maṇi
sannihita-guṇa-grahaṇa-mātra-aṁśein just the aspect of taking on the quality of what is placed near it — only the point that it picks up a nearby object's quality loc., 'in the aspect of…'; mātra = 'only'
dṛṣṭāntaḥthat is the point of the comparison — the illustration holds there nom., 'the illustration'
maṇivat — 'like a jewel'; sphaṭika-maṇivat iti — means 'like a crystal gem'; sannihita-guṇa-grahaṇa-mātra-aṁśe — in only the aspect of taking on a nearby quality; dṛṣṭāntaḥ — that is the comparison.
'Jewel' means a crystal gem. The comparison is meant in one respect only: as the crystal takes on the color of whatever is near it, so a person takes on the qualities of his company. That single feature is all the example is for.
Mukunda's wording matches Jīva's almost verbatim: the shared point (sādhāraṇa-dharma) of the illustration is only sannihita-guṇa-grahaṇa, 'taking on the quality of what is close by'.
s3gloss
na tu tad asthairyāṁśe’pi |
na tubut not — and not, however tu marks the contrast
tatthat comparison, the example 'that'
asthairya-aṁśe apieven in the aspect of instability — not even in the crystal's fickleness, the way it loses the color once the object is gone loc., 'in the aspect of…'; api = 'even'
na tu — but not; tat — that comparison; asthairya-aṁśe api — even in the aspect of impermanence.
But the comparison does not carry over to the crystal's instability. The crystal keeps the borrowed color only while the object stays. That fickleness is not the point. A person truly and lastingly takes on the qualities of his company.
Note the small variant: Jīva writes asthairya-aṁśena (instrumental), Mukunda asthairya-aṁśe (locative) — same sense, 'not even in the aspect of impermanence'.
s4gloss
sva-yūthān sajātīyān ||
sva-yūthān'those of his own group' — the word in the verse pratīka, acc. pl. (yūtha, not yūthya)
sajātīyānmeans 'those of the same kind' — people of one's own type gloss, acc. pl.
sva-yūthān — 'those of his own group'; sajātīyān — means 'those of the same kind'.
'Those of his own group' means those of the same kind. So the verse tells the wise man to shelter only with people of his own type.
Mukunda reads the verse-word as sva-yūthān (from yūtha) where Jīva and Viśvanātha have sva-yūthyān (from yūthya) — a small textual variant; the gloss 'sajātīyān' is identical.
Viśvanātha Cakravartī
s1avataranika
tatra sajātīya-saṅgasya prabhāvaṁ dṛṣṭāntena spaṣṭayati |
tatrathere, at this point in the text adv., transitionalइस विषय में
sajātīya-saṅgasyaof keeping company with one's own kind — of association with like people gen., 'of…'समान जाति वाले की संगति के
prabhāvamthe power, the effect it has acc. sg., object of spaṣṭayatiप्रभाव को
dṛṣṭāntenaby means of an example, using an illustration instr. of means, 'by…'दृष्टान्त के द्वारा
spaṣṭayatihe makes it clear, he brings it out plainly pres. 3sg; subject is Rūpaस्पष्ट करते हैं
tatra — at this point; sajātīya-saṅgasya prabhāvam — the power of keeping company with one's own kind; dṛṣṭāntena — by an example; spaṣṭayati — he makes plain.
tatra — इस विषय में; sajātīya-saṅgasya — सजातीय संगति के; prabhāvam — प्रभाव को; dṛṣṭāntena — दृष्टान्त से; spaṣṭayati — स्पष्ट करते हैं
Here Rūpa Gosvāmī makes plain the power of keeping company with one's own kind, and he does it by an example. Viśvanātha's opening matches Jīva's word for word.
यहाँ रूप गोस्वामी सजातीय संगति के प्रभाव को दृष्टान्त के द्वारा स्पष्ट करते हैं।
s2gloss
yasya yat-saṅgatir iti prahlādaṁ prati hiraṇyakaśipor vākyam |
yasya yat-saṅgatiḥ itithe verse beginning 'yasya yat-saṅgatiḥ…' pratīka, naming the verse'यस्य यत्-सङ्गतिः' यह
prahlādam pratispoken toward Prahlāda, addressed to Prahlāda prati + acc., 'toward'प्रह्लाद के प्रति
hiraṇyakaśipoḥof Hiraṇyakaśipu — his are these words gen., whose the vākya isहिरण्यकशिपु का
vākyamthe statement, the words nom. sg., predicateवचन है
yasya yat-saṅgatiḥ iti — the verse 'yasya yat-saṅgatiḥ…'; hiraṇyakaśipoḥ — of Hiraṇyakaśipu; prahlādam prati — addressed to Prahlāda; vākyam — is the statement.
yasya yat-saṅgatiḥ iti — 'यस्य यत्-सङ्गतिः' यह; prahlādam prati — प्रह्लाद के प्रति; hiraṇyakaśipoḥ — हिरण्यकशिपु का; vākyam — वचन है
The verse 'yasya yat-saṅgatiḥ…' is Hiraṇyakaśipu's statement, spoken to Prahlāda. Same framing as the other two commentators.
'यस्य यत्-सङ्गतिः' यह प्रह्लाद के प्रति हिरण्यकशिपु का वचन है।
s3gloss
yasya puṁso yena saha saṅgatiḥ sa tad-guṇaḥ |
yasya puṁsaḥof which man — the man whose… gen., correlative to saजिस पुरुष की
yena sahawith whom — together with whatever thing instr. + saha, 'together with'; unpacks the compound yat-saṅgatiḥजिसके साथ
saṅgatiḥthere is association, keeping company nom. sg.संगति होती है
sa tad-guṇaḥthat man comes to have the qualities of that — he takes on its character bahuvrīhi, 'having those qualities'वह उसी के गुणों वाला हो जाता है
yasya puṁsaḥ — of which man; yena saha saṅgatiḥ — there is association with whatever thing; sa tad-guṇaḥ — that man comes to have its qualities.
yasya puṁsaḥ — जिस पुरुष की; yena saha — जिसके साथ; saṅgatiḥ — संगति होती है; sa tad-guṇaḥ — वह उसी के गुणों वाला हो जाता है
Viśvanātha spells out the verse's grammar: the man who keeps company with something comes to have that thing's qualities. He unpacks 'yat-saṅgatiḥ' as 'association with whatever thing (yena saha)', so the correlation 'yasya… sa' is clear.
जिस पुरुष की जिसके साथ संगति होती है, वह उसी के गुणों वाला हो जाता है।
s4gloss
tad-guṇa-sajātīya-guṇavān maṇivat sphaṭika-maṇivad iti sannihita-guṇa-grahaṇa-mātrāṁśe dṛṣṭāntaḥ |
tad-guṇa-sajātīya-guṇavānhe comes to possess qualities of the same kind as that thing's qualities — his qualities turn into ones like its qualities nom. sg., glossing 'sa tad-guṇaḥ' more fullyउसके गुणों के समान जाति वाले गुणों से युक्त
maṇivat'like a jewel' — the word in the verse pratīka being explained'मणिवत्'
sphaṭika-maṇivat itimeans 'like a crystal gem' — a clear quartz jewel gloss of maṇiअर्थात् 'स्फटिक-मणि के समान'
sannihita-guṇa-grahaṇa-mātra-aṁśein just the aspect of taking on the quality of what is placed near it — only the point that it picks up a nearby object's quality loc., 'in the aspect of…'; mātra = 'only'केवल समीप रखी वस्तु के गुण को ग्रहण करने वाले अंश में
dṛṣṭāntaḥthat is the point of the comparison — the illustration holds there nom., 'the illustration'यह दृष्टान्त है
tad-guṇa-sajātīya-guṇavān — coming to possess qualities like that thing's qualities; maṇivat — 'like a jewel'; sphaṭika-maṇivat iti — means 'like a crystal gem'; sannihita-guṇa-grahaṇa-mātra-aṁśe — in only the aspect of taking on a nearby quality; dṛṣṭāntaḥ — that is the comparison.
tad-guṇa-sajātīya-guṇavān — उसके गुणों के समान जाति वाले गुणों से युक्त; maṇivat — 'मणिवत्'; sphaṭika-maṇivat iti — अर्थात् 'स्फटिक-मणि के समान'; sannihita-guṇa-grahaṇa-mātra-aṁśe — केवल समीपवर्ती गुण को ग्रहण करने वाले अंश में; dṛṣṭāntaḥ — यह दृष्टान्त है
So 'he takes on those qualities' means he comes to have qualities of the very kind that the thing has. And 'jewel' means a crystal gem. The comparison is meant in one respect only: as the crystal takes on the color of what is set beside it, so the man takes on qualities like those of his company. That single point is all the example is for.
'स तद्-गुणः' अर्थात् उस वस्तु के गुणों के समान जाति वाले गुणों से युक्त; 'मणिवत्' अर्थात् 'स्फटिक-मणि के समान' — यह दृष्टान्त केवल समीप रखी वस्तु के गुण को ग्रहण करने वाले अंश में है।
Viśvanātha adds a fuller gloss of sa tad-guṇaḥ — 'possessing qualities of the same kind (sajātīya) as that thing's' — before repeating the shared point of the illustration, sannihita-guṇa-grahaṇa, exactly as Jīva and Mukunda give it.
विश्वनाथ 'स तद्-गुणः' की अधिक विस्तृत व्याख्या जोड़ते हैं — 'उस वस्तु के गुणों के समान जाति (सजातीय) वाले गुणों से युक्त' — और फिर दृष्टान्त के उसी साझा बिन्दु 'सन्निहित-गुण-ग्रहण' को दोहराते हैं, ठीक जैसा जीव और मुकुन्द देते हैं।
s5gloss
na tu tad-asthairyāṁśe’pi |
na tubut not — and not, however tu marks the contrastपरन्तु नहीं
tad-asthairya-aṁśe apieven in the aspect of the jewel's instability — not even in its fickleness, the way it loses the color once the object is removed loc., 'in the aspect of…'; api = 'even'उसकी अस्थिरता के अंश में भी
na tu — but not; tad-asthairya-aṁśe api — even in the aspect of that jewel's impermanence.
na tu — परन्तु नहीं; tad-asthairya-aṁśe api — उसकी अस्थिरता के अंश में भी
But the comparison does not carry over to the jewel's instability. The crystal holds a borrowed color only while the object is there. That fickleness is not the point. A person truly and steadily takes on the qualities of his company.
परन्तु उसकी अस्थिरता के अंश में भी (यह दृष्टान्त लागू) नहीं होता।
asthairya = 'lack of steadiness'; all three commentators block the same over-reading — the likeness is only the taking-on of a nearby quality, not the crystal's failure to keep it.
'अस्थैर्य' का अर्थ है — अस्थिरता; तीनों टीकाकार एक ही अति-विस्तार को रोकते हैं — समानता केवल समीपवर्ती गुण को ग्रहण करने में है, स्फटिक के उस गुण को टिका न पाने में नहीं।
s6gloss
sva-yūthyān sva-yūthe bhavān sajātīyān iti yāvat ||
sva-yūthyān'those of his own group' — the word in the verse pratīka, acc. pl.'स्व-यूथ्यान्'
sva-yūthe bhavānthose existing in his own group — the ones who belong to his own set unpacking the derivation of yūthya: sva-yūtha + -ya, 'being in one's own yūtha'अपने यूथ में रहने वाले
sajātīyānmeans 'those of the same kind' — people of one's own type the settled gloss, acc. pl.समान जाति वालों को
iti yāvat— that is all it comes to, that is the upshot iti yāvat, closing formula 'in short'यही तात्पर्य है
sva-yūthyān — 'those of his own group'; sva-yūthe bhavān — those existing in one's own group; sajātīyān iti yāvat — in short, those of the same kind.
sva-yūthyān — 'स्व-यूथ्यान्'; sva-yūthe bhavān — अपने यूथ में रहने वाले; sajātīyān — सजातीय लोगों को; iti yāvat — यही तात्पर्य है
'Those of his own group' means those who belong to one's own set — in short, people of the same kind. Viśvanātha even shows the derivation: yūthya = 'being in one's own yūtha (group)', which comes down to sajātīya, one's own kind.
'स्व-यूथ्यान्' अर्थात् अपने यूथ में रहने वाले, यानी अपने समान जाति वालों को — यही तात्पर्य है।
iti yāvat is the commentator's stock closing tag, 'that is what it amounts to' — used here to reduce the derivation sva-yūthe-bhavān to the one plain word sajātīyān.
'इति यावत्' टीकाकार का प्रचलित समापन-पद है, अर्थात् 'कुल मिलाकर यही होता है' — यहाँ इसका प्रयोग 'स्व-यूथे भवान्' इस व्युत्पत्ति को घटाकर एक सरल शब्द 'सजातीयान्' पर ले आने के लिए किया गया है।