tṛtīye ca (3.25.25)—
satāṁ prasaṅgān mama vīrya-saṁvido
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ |
taj-joṣaṇād āśv apavarga-vartmani
śraddhā ratir bhaktir anukramiṣyati ||quoted · tṛtīye ca
The verse — decoded
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।
Commentary — decoded
Jīva Gosvāmī
s1other
na vyākhyātam |
nanot — a flat negation; nothing follows negative particleनहीं
vyākhyātamhas been explained / commented on — so: "it has NOT been commented on" past passive participle, vi-ā-√khyā; neuter to agree with an unspoken "this verse"व्याख्या की गई
na — not; vyākhyātam — [this verse] has been commented on → "[this verse] has not been commented on."
na — नहीं; vyākhyātam — व्याख्या की गई
Jīva's whole note on this verse is two words: "not explained." He is telling us he passes this verse by and offers no comment on it. There is no argument here to decode — just his signal that he has nothing to add. (This same formula, na vyākhyātam, "not commented on," recurs across the corpus wherever a commentator skips a verse.)
(इस श्लोक की) व्याख्या नहीं की गई।
vyākhyāta: in general Sanskrit usage "explained, expounded, glossed"; here, under the negation, it is Jīva Gosvāmī's standing shorthand for "I have written no commentary on this one" — the verse is left to the other commentators (Mukunda, Viśvanātha) who do treat it.
व्याख्यात का सामान्य अर्थ 'समझाया गया, व्याख्या किया गया' है; यहाँ निषेध के साथ यह जीव गोस्वामी का नियत संकेत है कि 'इस श्लोक पर मैंने कोई टीका नहीं लिखी' — इसे शेष टीकाकारों, मुकुन्द और विश्वनाथ, के लिए छोड़ दिया गया है, जो इसकी व्याख्या करते हैं।
s2other
|
|a single daṇḍa (the vertical stroke "|") — Sanskrit's full-stop/verse-mark; here it carries no words daṇḍa punctuation mark, not a lexical unitदण्ड — वाक्य-समाप्ति का विराम-चिह्न, कोई शब्द नहीं
| — a bare daṇḍa; no lemma, no gloss to construe.
| — दण्ड (विराम-चिह्न), कोई शाब्दिक इकाई नहीं
There is nothing to translate here. This atom is a single daṇḍa — the vertical stroke that Sanskrit uses to end a sentence or verse — left stranded on its own when the source was digitized. It is a punctuation artifact, not a word or a sentence. A lecturer would simply skip it. (Flagging it as an anomaly: the segmenter split off a lone "|" as if it were content.)
यह दण्ड है — केवल विराम-चिह्न, कोई अर्थ-युक्त शब्द नहीं।
daṇḍa ("|"): the standard Sanskrit sentence/verse terminator (a double daṇḍa "||" closes a full verse). It is punctuation, never a lexeme — so it has no meaning to gloss.
दण्ड ('|') संस्कृत का मानक वाक्य तथा श्लोक-समाप्ति का चिह्न है (दुहरा दण्ड '||' पूरे श्लोक को समाप्त करता है)। यह केवल विराम-चिह्न है, कोई शब्द नहीं — इसलिए इसका कोई अर्थ नहीं जो बताया जाए।
s3other
12||
12the numeral twelve — the verse-number, marking this as verse 12 of the laharī verse enumeration, not a Sanskrit wordश्लोक-संख्या (बारह)
||a double daṇḍa ("||") — the mark that closes off a complete verse double daṇḍa punctuationदुहरा दण्ड (श्लोक-समाप्ति का चिह्न)
12 — verse number twelve; || — closing double daṇḍa → the standard "end of verse 12" tag.
12 — श्लोक-संख्या; || — दुहरा दण्ड, श्लोक की समाप्ति का चिह्न
This is just the verse-number tag that closes the unit: "12" followed by the double stroke "||" that marks the end of a verse. It means "end of verse 12." There is no Sanskrit to decode — it is the numbering that runs alongside the text. A lecturer would read it as "so ends verse twelve," nothing more.
'12 ||' — यह बारहवें श्लोक की समाप्ति का चिह्न है।
The "number + ||" is the conventional colophon-style marker closing each verse; combined with s1's "na vyākhyātam," it shows Jīva's entry for verse 12 is only the note "not commented on" plus the closing mark — the substantive commentary on 1.3.12 comes from Mukunda and Viśvanātha, not Jīva.
'संख्या + ||' प्रत्येक श्लोक को समाप्त करने वाला पारम्परिक समापन-चिह्न है; s1 के 'न व्याख्यातम्' के साथ मिलाकर यह दिखाता है कि श्लोक 12 पर जीव की प्रविष्टि केवल 'टीका नहीं की' — यह टिप्पणी और समापन-चिह्न भर है; 1.3.12 पर सारभूत टीका मुकुन्द और विश्वनाथ से आती है, जीव से नहीं।
Mukunda-dāsa Gosvāmī
s1gloss
satām iti prasaṅgād iti bhaktau śraddhāvadbhir yaḥ satāṁ saṅgaḥ prasaṅgaḥ |
satām itihe takes up the word "satām," "of the saints" pratīka; gen. pl. named with iti
prasaṅgād itiand the word "prasaṅgāt," "from close association" pratīka; abl. sg. named with iti
bhaktau śraddhāvadbhiḥby those who have faith in bhakti (devotional service) instr. pl.; agents who do the associating; bhaktau loc.
yaḥ satāṁ saṅgaḥthe keeping of company with the saints that they keep yaḥ ... saṅgaḥ nom., relative clause
prasaṅgaḥthat is what "prasaṅga" means — the pra- marks it as close, intent company nom.; predicate resolving the relative
satām iti prasaṅgād iti — he glosses the two words "of the saints" and "from close association"; bhaktau śraddhāvadbhiḥ — by those who have faith in bhakti; yaḥ satāṁ saṅgaḥ — the company they keep with the saints; prasaṅgaḥ — this is prasaṅga.
Here Mukunda picks up two words from the verse: "satām" (of the saints) and "prasaṅgāt" (from close association). He explains prasaṅga this way: it is the company that people who already have faith in bhakti keep with the saints. The prefix pra- is doing work. It is not casual contact but close, engaged association. So the verse means association of the devout with the saints.
prasaṅga: ordinarily just "contact, connection, occasion"; here the pra- is read as intensive, so it means close, committed keeping of company (with the saints), by those already faithful in bhakti.
s2gloss
vīrya-saṁvida iti abhiviniveśaḥ, punaḥ punaḥ śravaṇenaiva vīrya-saṁvedanasya sambhavāt |
vīrya-saṁvida itihe takes up the word "vīrya-saṁvidaḥ," literally "knowing of [his] power" pratīka; gen. sg. named with iti
abhiviniveśaḥand glosses it as deep, absorbed application — being wholly taken up in it nom.; the gloss word
punaḥ punaḥ śravaṇena evabecause only by hearing again and again instr. of means; eva "only"
vīrya-saṁvedanasya sambhavātdoes a real knowing of his power come about abl. of cause; sambhavāt "because it arises"
vīrya-saṁvidaḥ iti — the word "knowing of his power"; abhiviniveśaḥ — means absorbed application; punaḥ punaḥ śravaṇena eva vīrya-saṁvedanasya sambhavāt — because knowing of his power comes about only by hearing again and again.
Now he takes the word "vīrya-saṁvidaḥ." On the surface it just means "knowing his power." But Mukunda glosses it as abhiviniveśa: deep, absorbed application, being fully caught up in it. Why read it that strongly? Because a real knowing of the Lord's power does not come from hearing once. It comes about only by hearing again and again. So the "knowing" the verse names is the settled, absorbed engagement that repeated hearing produces, not a one-time act of information.
saṁvid: normally plain "knowing, cognition"; here Mukunda upgrades it to abhiviniveśa, sustained absorbed engagement, on the ground that genuine knowing of the Lord's power is built up only by repeated hearing.
s3gloss
śraddhā āsaktiḥ |
śraddhāthe word "śraddhā," ordinarily "faith" pratīka; nom.
āsaktiḥmeans, here, attachment — a clinging fondness that has taken hold nom.; the gloss word
śraddhā — the word "śraddhā"; āsaktiḥ — means attachment.
He glosses the verse's word "śraddhā." Normally śraddhā means faith. But here Mukunda reads it as āsakti: attachment, a settled fondness that has taken hold. This fits the ladder the verse is climbing. By this stage hearing has already produced deep engagement, so the "śraddhā" named next is not beginner's faith but the attachment that grows out of it.
śraddhā: usually the entry-level "faith" that begins devotional life; here Mukunda reads it higher up the ladder as āsakti (attachment), the advanced clinging to the Lord that hearing has already ripened.
s4gloss
bhaktiḥ prema-lakṣaṇā ||
bhaktiḥthe word "bhakti," devotion pratīka; nom.
prema-lakṣaṇāmeans the devotion whose defining mark is prema (mature love) nom. fem.; bahuvrīhi "having prema as its mark"
bhaktiḥ — the word "bhakti"; prema-lakṣaṇā — is devotion marked by prema.
Finally he glosses "bhakti," the last rung the verse names. He says it is prema-lakṣaṇā: the bhakti whose defining mark is prema, mature love. So "bhakti" here does not mean devotion in general. It means the ripened, love-saturated devotion that stands at the top of the sequence the verse lays out (faith, then attraction, then this love-marked bhakti).
bhakti: a wide word covering devotion at every stage; here Mukunda pins it to the top of the ladder — prema-lakṣaṇā, devotion defined by prema (fully matured love), not devotion in general.
Viśvanātha Cakravartī
s1gloss
satāṁ prasaṅgān mama vīrya-saṁvido janasya mama kathā hṛt-karṇa-rasāyaṇā bhavanti |
satāṁof the pure-hearted devotees genitive plural, with prasaṅgātसन्तों की
prasaṅgānbecause of close company with them ablative of cause (prasaṅgāt)संगति के कारण
mamamy, of me genitiveमेरे
vīrya-saṁvidaḥwho has come to know my power genitive singular, taken with janasya (not with kathāḥ)मेरे वीर्य (पराक्रम) को जानने वाले
janasyaof that person — the word Viśvanātha supplies so "who knows my power" has someone to describe supplied genitive; anchors vīrya-saṁvidaḥ(उस) जन का
mama kathāmy stories, talk about me nominative plural (kathāḥ)मेरी कथाएँ
hṛt-karṇa-rasāyaṇāḥbecome a nectar-tonic for the heart and the ears nominative plural, predicateहृदय और कानों के लिए रसायन रूप
bhavantithey become present, 3rd pluralहोती हैं
satāṁ prasaṅgāt — because of close company with the pure-hearted devotees; mama vīrya-saṁvidaḥ janasya — of the person who has come to know my power; mama kathāḥ — my stories; hṛt-karṇa-rasāyaṇāḥ bhavanti — become a nectar-tonic for his heart and ears.
satāṁ — सन्तों की; prasaṅgān — संगति के कारण; vīrya-saṁvidaḥ — मेरे वीर्य को जानने वाले; janasya — उस जन का (यहाँ vīrya-saṁvidaḥ को janasya के साथ जोड़ा गया, कथाओं के साथ नहीं); mama kathā — मेरी कथाएँ; hṛt-karṇa-rasāyaṇāḥ — हृदय और कानों के लिए रसायन रूप; bhavanti — होती हैं
Viśvanātha is simply restating the verse in plain order, and he fixes one loose word. "From close company with the pure-hearted (satāṁ prasaṅgāt), my stories become a nectar-tonic for the heart and ears." The question is: whose heart and ears? He answers by supplying the word janasya, "of the person." He reads mama vīrya-saṁvidaḥ, "who knows my power," as describing that person — not the stories. So the sense is: for the person who has come to know Kṛṣṇa's power through such company, Kṛṣṇa's stories turn into nectar for his heart and ears.
सन्तों की — अर्थात् मेरे वीर्य को जानने वाले जनों की — संगति से मेरी कथाएँ हृदय और कानों के लिए रसायन बन जाती हैं।
rasāyana: in Āyurveda a rasāyana is a rejuvenating tonic or elixir-therapy; here the stories are that tonic — what pours nectar into the heart and ears and revives them. saṁvid: normally "consciousness, knowing"; here in vīrya-saṁvid it names one who has the knowing of Kṛṣṇa's power, i.e. who has realized it.
आयुर्वेद में रसायन पुनर्जीवक औषधि या अमृत-चिकित्सा है; यहाँ कथाएँ ही वह रसायन हैं — जो हृदय और कानों में अमृत उँडेलकर उन्हें पुनर्जीवित करती हैं। संविद् का सामान्य अर्थ 'चेतना, ज्ञान' है; यहाँ वीर्य-संविद् में यह उस व्यक्ति को कहता है जिसे कृष्ण की शक्ति का ज्ञान है, अर्थात् जिसने उसका साक्षात्कार किया है।
s2gloss
apavarga-vartmani śrī-kṛṣṇe ||
apavarga-vartmanion the path of liberation locative (from mūla L3–4: the stages follow "on the path of liberation")अपवर्ग (मोक्ष) के मार्ग रूप
śrī-kṛṣṇethat is, in Śrī Kṛṣṇa himself locative in apposition — the gloss that identifies the twoश्रीकृष्ण में
apavarga-vartmani — on the path of liberation; śrī-kṛṣṇe — that is, in Śrī Kṛṣṇa himself.
apavarga-vartmani — अपवर्ग (मोक्ष) के मार्ग रूप; śrī-kṛṣṇe — श्रीकृष्ण में (अपने पद में समान — अर्थात् वह मार्ग स्वयं कृष्ण हैं)
Now he glosses one word from the verse: apavarga-vartmani, "on the path of liberation." He gives it a single-word gloss — śrī-kṛṣṇe, "in Śrī Kṛṣṇa." So the "path of liberation" is not some impersonal goal off in the distance; the path of final release is Kṛṣṇa himself. When the verse says faith, then love, then bhakti follow in sequence "on the path of liberation," Viśvanātha reads that as: they unfold in Śrī Kṛṣṇa.
'अपवर्ग-मार्ग' का अर्थ है स्वयं श्रीकृष्ण — मोक्ष का मार्ग कृष्ण ही हैं।
apavarga: in general philosophy apavarga is mokṣa — final release from rebirth, often an impersonal state; here Viśvanātha equates that "path of release" with Kṛṣṇa himself, so liberation is personal, not a blank freedom.
सामान्य दर्शन में अपवर्ग मोक्ष है — जन्म-मरण से अन्तिम छुटकारा, प्रायः निर्विशेष अवस्था; यहाँ विश्वनाथ उस 'मुक्ति के मार्ग' को स्वयं श्रीकृष्ण से एकाकार कर देते हैं, जिससे मुक्ति निर्विशेष शून्यता नहीं, अपितु साकार भगवान् से सम्बद्ध हो जाती है।