Through close association with the devotees, talks that reveal My power become a tonic for the heart and ears; by relishing them, faith, rati, and bhakti swiftly follow one after another on the path to liberation.
सन्तों के प्रसंग से मेरे पराक्रम का सम्यक् ज्ञान कराने वाली कथाएँ हृदय और कानों के लिए रसायन बन जाती हैं; उनके सेवन से शीघ्र ही अपवर्ग के मार्ग में श्रद्धा, रति और भक्ति क्रमशः उत्पन्न होंगी।
The verse — line by line
L1citation
satāṁ prasaṅgān mama vīrya-saṁvido
satāṁof the devotees, the saintly (whose company is meant) genitive plural, depends on prasaṅgātसन्तों की
prasaṅgātbecause of close, intimate contact with them ablative of causeसंगति के कारण
mamamy, about me (Kṛṣṇa is speaking) genitive, goes with the talks in L2मेरी (कथाओं का)
vīrya-saṁvidaḥwhich make my power and glorious deeds fully known nominative plural feminine, describes the talks (kathāḥ) in L2मेरे वीर्य (पराक्रम) को भलीभाँति जना देने वाली
mama — about me; satāṁ — of the devotees; prasaṅgāt — because of close contact with them; (tāḥ kathāḥ) — those talks; vīrya-saṁvidaḥ — [become] the ones that make my power fully known
satāṁ — सन्तों की; prasaṅgāt — संगति के कारण; mama — मेरी; vīrya-saṁvidaḥ — (मेरे) पराक्रम को भलीभाँति जना देने वाली (कथाएँ)
Kṛṣṇa is speaking here. When you keep close company with the devotees, talks about me arise. And those talks make my power and my glorious deeds fully known. This first line names the cause — intimate contact with the saintly — and starts describing the talks that grow from it.
सन्तों की संगति के कारण, मेरे पराक्रम और महिमा को भलीभाँति जना देने वाली मेरी कथाएँ —
Why cited: quoted (from SB 3.25.25) as the scriptural verse this section is expounding — that hearing about Kṛṣṇa in devotees' company breeds faith, then rati, then bhakti.
क्यों उद्धृत: यह श्लोक (श्रीमद्भागवत 3.25.25) वही शास्त्र-वचन है जिसकी यह प्रकरण व्याख्या कर रहा है — कि सन्तों की संगति में कृष्ण-कथा सुनने से पहले श्रद्धा, फिर रति, फिर भक्ति उत्पन्न होती है।
vīrya-saṁvidaḥ: home sense of saṁvid is 'full knowing, awareness'; here in a compound it means 'that which makes [my vīrya, potency and mighty deeds] fully known.' Read most simply as an adjective of the talks; the commentators below re-parse it (see Viśvanātha, who ties it to 'the person who knows my potency'), but the plain line keeps it with the talks.
संविद् का मूल अर्थ 'पूर्ण ज्ञान, चेतना' है; यहाँ समास में इसका अर्थ है 'जो मेरे वीर्य — पराक्रम और महिमामय कर्मों — को भलीभाँति जना दे।' सरलतम पाठ में यह कथाओं का विशेषण है; नीचे टीकाकार, विशेषतः विश्वनाथ, इसे पुनः विश्लेषित कर 'मेरे वीर्य को जानने वाले जन' से जोड़ते हैं, पर मूल पंक्ति इसे कथाओं के साथ ही रखती है।
L2citation
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ |
bhavantibecome, come to be present indicative, plural — verb for kathāḥहो जाती हैं
hṛt-karṇa-rasāyanāḥa tonic, an elixir for the heart and the ears nominative plural, predicate describing kathāḥ; rasāyana = a reviving tonicहृदय और कानों के लिए रसायन (पुनर्जीवक औषधि) रूप
kathāḥthe talks, the narrations (this is the subject of the sentence) nominative plural feminine — subjectकथाएँ
kathāḥ — the talks; hṛt-karṇa-rasāyanāḥ — a tonic for the heart and ears; bhavanti — become
kathāḥ — कथाएँ; hṛt-karṇa-rasāyanāḥ — हृदय और कानों के लिए रसायन रूप; bhavanti — हो जाती हैं
Those talks become a tonic for the heart and the ears. Rasāyana is the reviving elixir of the old physicians. So the point is strong: hearing these narrations restores and enlivens you, right at the ears and right in the heart. This line completes the thought begun in L1 — the talks that spring from devotees' company act as this medicine.
— हृदय और कानों के लिए रसायन के समान बन जाती हैं।
rasāyana: in Āyurveda a rasāyana is a rejuvenating tonic that restores vitality; here it means the talks revive and delight the heart and ears the way such a tonic revives the body.
आयुर्वेद में रसायन वह पुनर्जीवक औषधि है जो शरीर की जीवनी-शक्ति लौटाती है; यहाँ अभिप्राय है कि ये कथाएँ हृदय और कानों को उसी प्रकार पुनर्जीवित और आनन्दित करती हैं जैसे वह रसायन शरीर को।
L3citation
taj-joṣaṇād āśv apavarga-vartmani
tat-joṣaṇātbecause one savors and takes pleasure in that (those talks) ablative of cause; joṣaṇa = relishing, cultivating with delightउन (कथाओं) के प्रेमपूर्वक आस्वादन के कारण
āśuquickly, soon adverbशीघ्र ही
apavarga-vartmanion the path of liberation locative — where śraddhā, rati, bhakti will appear (L4)अपवर्ग (मोक्ष) के मार्ग पर
tat-joṣaṇāt — because one savors those talks; āśu — quickly; apavarga-vartmani — on the path of liberation; (śraddhā ratir bhaktir anukramiṣyati — faith, attachment, devotion will follow, in L4)
tat-joṣaṇāt — उन (कथाओं) के प्रेमपूर्वक आस्वादन के कारण; āśu — शीघ्र ही; apavarga-vartmani — अपवर्ग (मोक्ष) के मार्ग पर
Because one keeps savoring those talks, results come quickly. And they come on the path of liberation. This line gives the cause and the setting for what follows: relishing the narrations, and the road of liberation on which the next things will unfold.
उन कथाओं के प्रेमपूर्वक आस्वादन से, शीघ्र ही मोक्ष के मार्ग पर —
apavarga: ordinary sense is 'release, final liberation.' Viśvanātha in the commentary reads apavarga-vartman ('the path of liberation') as Śrī Kṛṣṇa himself — Kṛṣṇa is that path; the mūla word plainly means the path of liberation.
अपवर्ग का सामान्य अर्थ 'मुक्ति, अन्तिम मोक्ष' है; टीका में विश्वनाथ 'अपवर्ग-वर्त्मन्' (मुक्ति का मार्ग) को स्वयं श्रीकृष्ण मानते हैं — कृष्ण ही वह मार्ग हैं; किन्तु मूल शब्द सीधे-सीधे मुक्ति का मार्ग ही कहता है।
L4citation
śraddhā ratir bhaktir anukramiṣyati ||
śraddhāfaith (comes first) nominative singular — first of the threeश्रद्धा
ratiḥthen attachment, a settled liking nominative singular — secondरति
bhaktiḥthen devotion (last) nominative singular — thirdभक्ति
anukramiṣyatiwill follow one after another, arising in that order future singular; distributive — one verb for each in turnक्रमशः (एक के बाद एक) प्रकट होंगी
śraddhā — faith; ratiḥ — attachment; bhaktiḥ — devotion; anukramiṣyati — will arise one after another, in this sequence
śraddhā — श्रद्धा; ratiḥ — रति; bhaktiḥ — भक्ति; anukramiṣyati — क्रमशः, एक के पीछे एक, प्रकट होंगी
Faith comes first. Then attachment. Then devotion. They arise one after another, in that order. The single verb 'will follow in sequence' governs all three, so this is a ladder: śraddhā, then rati, then bhakti. This line names the fruit of savoring the talks that L1-L3 described.
— श्रद्धा, फिर रति, फिर भक्ति — क्रमशः एक-एक करके प्रकट होती जाएँगी।
anukramiṣyati: from anu-kram, 'to step along after'; the future singular with three subjects marks a sequence — each one steps up after the one before, not all at once.
यह अनु-क्रम् धातु से बना है, अर्थात् 'एक के पीछे एक पग रखते हुए आना'; तीन कर्ताओं के साथ एकवचन भविष्यत् क्रिया क्रम को सूचित करती है — तीनों एक साथ नहीं, अपितु एक के बाद दूसरा उठता है।