L1citation
te nādhīta-śruti-gaṇā nopāsita-mahattamāḥ |
tethey — the people this verse is about nom. pl., subjectवे (जो लोग)
na adhīta-śruti-gaṇāḥwho never studied the collections of śruti (the revealed scriptures) — they did not do it bahuvrīhi; na negates adhītaजिनके द्वारा श्रुति-समूह (वेदादि शास्त्र) पढ़ा नहीं गया
na upāsita-mahattamāḥand who never served the greatest souls (the great teachers) either bahuvrīhi; na negates upāsitaजिनके द्वारा महापुरुषों की सेवा-उपासना नहीं की गई
te — they; na adhīta-śruti-gaṇāḥ — who never studied the collections of śruti; na upāsita-mahattamāḥ — who never served the greatest souls
te — वे; na adhīta-śruti-gaṇāḥ — जिनके द्वारा श्रुति-समूह पढ़ा नहीं गया; na upāsita-mahattamāḥ — जिनके द्वारा महापुरुषों की सेवा नहीं की गई
This is about certain people. They never studied the revealed scriptures, the śruti. They also never waited on the great souls, the exalted teachers. Kṛṣṇa is describing them by what they did not do.
वे लोग, जिन्होंने न तो वेदादि शास्त्रों का अध्ययन किया, और न ही किसी महापुरुष की सेवा-उपासना की।
Why cited: quoted at the head of this lahari to show that people reached Kṛṣṇa without the usual qualifications of study, service, or austerity
क्यों उद्धृत: यह श्लोक इस लहरी के आरम्भ में इसलिए उद्धृत है कि दिखाया जाए — लोग अध्ययन, सेवा या तप की सामान्य योग्यता के बिना भी कृष्ण तक पहुँचे।
śruti: home meaning the eternally 'heard' revealed texts (the Vedas); here, the whole body of scripture one would normally study to advance. upāsita: literally 'sat near, waited upon' — here serving and attending on great teachers, not ritual worship.
श्रुति का मूल अर्थ है नित्य "सुने गए" प्रकट शास्त्र (वेद); यहाँ वह समस्त शास्त्र-राशि जिसे उन्नति के लिए सामान्यतः पढ़ा जाता है। उपासित का शब्दार्थ है "पास बैठना, सेवा में रहना" — यहाँ महान गुरुजनों की सेवा और परिचर्या, न कि किसी देवता की पूजा।
L2citation
avratātapta-tapasaḥ mat-saṅgān mām upāgatāḥ
avrata-ātapta-tapasaḥand who never burned through austerities by keeping vows — no vows, no hard penance bahuvrīhi; a-vrata 'without vows', ātapta 'heated/undergone'जिनका तप न व्रत से युक्त था और न तपाया गया
mat-saṅgātyet, simply because they kept company with Me ablative of cause/meansकेवल मेरे संग के कारण
māmMe acc., goalमुझको
upāgatāḥthey came, they reached past participle, nom. pl.प्राप्त हो गए
avrata-ātapta-tapasaḥ — who never burned through austerities by keeping vows; mat-saṅgāt — because of association with Me; mām — Me; upāgatāḥ — they came to, they reached
avrata-ātapta-tapasaḥ — जिनका तप न व्रत-युक्त था न तपाया गया; mat-saṅgāt — मेरे संग के कारण; mām — मुझे; upāgatāḥ — प्राप्त हुए
They also kept no vows and did no scorching penance. And still they came to Me. What brought them was one thing only: being in My company. Kṛṣṇa is speaking here, so 'Me' is Kṛṣṇa Himself. The point is that association with Him carried them all the way, with none of the usual practices behind it.
जिन्होंने न कोई व्रत धारण किया और न तप की तपन सही, वे केवल मेरे संग के कारण मुझे प्राप्त हो गए।
Why cited: quoted to establish that association with Kṛṣṇa alone can bring one to Him, even without scriptural study, service to teachers, or austerity
क्यों उद्धृत: यह पंक्ति यह स्थापित करने के लिए उद्धृत है कि केवल कृष्ण का संग ही — शास्त्राध्ययन, गुरुसेवा या तप के बिना भी — मनुष्य को उन तक पहुँचा सकता है।
tapas: home meaning ascetic 'heat', self-mortification that is supposed to burn away faults; ātapta keeps that image of heating oneself — here Kṛṣṇa says even that heat was absent.
तप का मूल भाव है तपस्या की "तपन" — वह आत्मपीड़न जो दोषों को जला देता है; आतप्त शब्द उसी तपाने के चित्र को बनाए रखता है — यहाँ कृष्ण कहते हैं कि वह तपन भी अनुपस्थित थी।
Commentary — decoded
Jīva Gosvāmī
s1avataranika
ta iti |
ta itihe takes up the word "te" ("they") — quoting the verse's opening word to begin the comment pratīka (lemma-citation); ta = te before iti"त इति" — अर्थात् "ते" पद का प्रतीक-उद्धरण
ta iti — "te" ("they"), that is [the word he now explains].
ta iti — "ते" ऐसा (यह प्रतीक)
He begins by quoting the first word of the verse: "te," "they." This just flags which word he is about to unpack. The rest of the comment will say who "they" are and how they reached Kṛṣṇa.
"ते" इस पद को लेकर (जीव गोस्वामी व्याख्या आरम्भ करते हैं)।
iti here is the quoting-marker ("the word so-and-so"); it does not mean "thus" in the ordinary sense. ta is te with its final vowel changed before iti.
यहाँ "इति" उद्धरण-चिह्न है ("अमुक शब्द"), साधारण "इस प्रकार" अर्थ में नहीं। "त" वस्तुतः "ते" ही है, जिसका अन्तिम स्वर "इति" के पूर्व बदल गया है।
s2gloss
pūrvokteṣu te kecid bali-prabhṛtayaḥ |
pūrvokteṣuamong those spoken of just before — the people listed earlier in the passage loc. pl., partitive "among"पहले कहे गए लोगों में से
te"they" — the word in the verse he is explaining nom. pl., the pratīkaवे "ते" (श्लोक के)
kecidmeans only some, a certain few — not everyone mentioned nom. pl., "some"कुछ लोग
bali-prabhṛtayaḥnamely Bali and others like him nom. pl.; -prabhṛti "and the rest"बलि आदि (बलि और उनके जैसे)
pūrvokteṣu — among those mentioned before; te kecid — "they" are certain ones; bali-prabhṛtayaḥ — Bali and the rest.
pūrvokteṣu — पूर्व में कहे गए लोगों में से; te — वे "ते"; kecid — कुछ; bali-prabhṛtayaḥ — बलि आदि
"They" does not mean everyone named earlier. It means only some of them — Bali and others like him. So Jīva narrows the reference: the verse is pointing at a specific few from the earlier list.
पहले जिनका वर्णन हुआ, उनमें से कुछ — बलि आदि — ही यहाँ "ते" (वे) शब्द से अभिप्रेत हैं।
s3gloss
te ca mat-prāpty-arthaṁ na adhītāḥ śruti-gaṇā yaiḥ |
te caand these same ones (Bali and the rest) are the ones nom. pl.; ca links to the previous sentenceऔर वे
mat-prāpty-arthaṁfor the purpose of reaching Me — in order to attain Kṛṣṇa acc. of purpose, -artham "for the sake of"मुझे पाने के लिए
na adhītāḥdid not study — the verse's "na adhīta" spelled out as a verb nom. pl. past part., negatedनहीं पढ़े गए
śruti-gaṇāḥthe bodies of Vedic scripture — the śruti texts, taken as the thing not studied nom. pl., subject of the passive-sense phraseश्रुति-समूह
yaiḥthe ones by whom [this studying was not done] — unpacking the verse's compound into a relative clause "by whom" instr. pl. relative, agentजिनके द्वारा
te ca — and they are those; yaiḥ — by whom; mat-prāpty-artham — for the sake of reaching Me; śruti-gaṇāḥ na adhītāḥ — the collections of śruti were not studied.
te ca — और वे; mat-prāpty-arthaṁ — मेरी प्राप्ति के लिए; na adhītāḥ — नहीं पढ़े गए; śruti-gaṇāḥ — श्रुति-समूह; yaiḥ — जिनके द्वारा
Jīva now opens up the verse's compound "na-adhīta-śruti-gaṇāḥ" into a full clause: they are the ones by whom the śruti scriptures were not studied. And he adds the key qualifier: not studied in order to reach Me. They did not take up Vedic study as a means of attaining Kṛṣṇa. The point is that they reached Him without that formal path.
और वे ऐसे हैं जिनके द्वारा मुझे पाने के लिए श्रुति-समूह का अध्ययन नहीं किया गया।
s4gloss
tathā adhyayanārthaṁ nopāsitā mahattamāḥ tat-pāragā yaiḥ |
tathāand in the same way — parallel to the previous line adv., "likewise"वैसे ही
adhyayanārthaṁfor the purpose of study — in order to learn scripture acc. of purpose, -artham "for the sake of"अध्ययन के लिए
na upāsitādid not wait upon, did not serve — the verse's "na upāsita" spelled out as a verb nom. pl. past part., negatedसेवा नहीं की गई
mahattamāḥthe greatest souls — the topmost holy people, taken as those not served nom. pl., superlative; object servedमहापुरुषों की
tat-pāragāḥwho are the masters of that [scripture] — those who have gone to the far shore of śruti nom. pl., apposition to mahattamāḥउस (श्रुति) के पारगामी — जो शास्त्र के पार पहुँचे विद्वान
yaiḥthe ones by whom [this serving was not done] — again "by whom," carrying the relative clause instr. pl. relative, agentजिनके द्वारा
tathā — likewise; yaiḥ — by whom; adhyayanārtham — for the sake of study; mahattamāḥ tat-pāragāḥ — the greatest souls, the masters of that scripture; na upāsitāḥ — were not served.
tathā — वैसे ही; adhyayanārthaṁ — अध्ययन के लिए; na upāsitā — सेवा नहीं की गई; mahattamāḥ — महापुरुष; tat-pāragāḥ — उस (श्रुति) के पारगामी; yaiḥ — जिनके द्वारा
The second line of the verse gets the same treatment. "They" are also the ones who did not serve the greatest souls. Jīva says who these great souls are: the masters of scripture, those who have reached its far shore. And again he supplies the purpose: they did not serve such teachers in order to study under them. So they skipped both the texts and the teachers — yet still they came to Kṛṣṇa.
वैसे ही वे ऐसे हैं जिनके द्वारा अध्ययन के लिए उन महापुरुषों की — जो श्रुति के पारगामी विद्वान हैं — सेवा नहीं की गई।
pāraga literally "gone to the far shore"; here it means one who has fully mastered the śruti, an accomplished scholar.
पारग का शब्दार्थ है "पार पहुँचा हुआ"; यहाँ इसका अर्थ है वह जो श्रुति में पूर्ण पारंगत हो — एक सिद्ध विद्वान।
s5avataranika
mat-saṅgād iti |
mat-saṅgād itihe now takes up the phrase "mat-saṅgāt" ("from association with Me") — quoting it to explain it next pratīka (lemma-citation); abl. sg. under discussion"मत्संगात्" — इस पद का प्रतीक-उद्धरण
mat-saṅgād iti — "mat-saṅgāt" ("through association with Me"), that is [the phrase he now explains].
mat-saṅgād iti — "मत्संगात्" ऐसा (यह प्रतीक)
He quotes the verse's next phrase to be explained: "mat-saṅgāt," "through association with Me." This is the pivot of the whole comment. The puzzle is: if they did no study, no service, no vows, then how did they reach Him? The verse answers "by association with Me" — and Jīva is about to say exactly what that means.
"मत्संगात्" इस पद को लेकर (व्याख्या आगे बढ़ती है)।
iti again marks the quoted phrase; mat-saṅgāt is the ablative, "from / through association with Me."
यहाँ भी "इति" उद्धृत पद को चिह्नित करता है; "मत्संगात्" पंचमी विभक्ति में है — "मेरे संग से / मेरे संग के कारण"।
s6gloss
teṣāṁ satāṁ madhye pradhānasya mama saṅgāt premāṇaṁ prāpya mām upāgatā ity arthaḥ |
teṣāṁ satāṁ madhyeamong those saints — within the circle of holy people just mentioned gen. pl. + madhye, partitive "among"उन सन्तों में से
pradhānasyawho is the chief, the foremost one — describing "Me" as the topmost of the saints gen. sg., agreeing with mamaप्रधान का (जो सबमें मुख्य है)
mama saṅgātthrough association with Me — because they associated with Me, the chief of the saints gen. + abl. of cause; glossing the verse's mat-saṅgātमुझ के संग के कारण
premāṇaṁ prāpyahaving thereby gained prema (divine love) — the fruit that association produced acc. + gerund, "having obtained"प्रेम पाकर
mām upāgatāḥthey came to Me — they reached Me, the verse's own words acc. + nom. pl., "attained Me"मुझे प्राप्त हो गए
ity arthaḥthis is the meaning — closing the paraphrase summary formulaऐसा अर्थ है
teṣāṁ satāṁ madhye pradhānasya mama saṅgāt — through association with Me, the chief among those saints; premāṇam prāpya — having gained prema; mām upāgatāḥ — they came to Me; ity arthaḥ — this is the meaning.
teṣāṁ satāṁ madhye — उन सन्तों के बीच; pradhānasya — प्रधान; mama saṅgāt — मुझ प्रधान के संग से; premāṇaṁ prāpya — प्रेम प्राप्त करके; mām upāgatāḥ — मुझे प्राप्त हुए; ity arthaḥ — ऐसा अर्थ है
Here Jīva unlocks "association with Me." "Me" is the chief of the saints — the foremost among all holy people. Because they associated with that supreme saint, they gained prema, divine love. And by that prema they came to Him. So the sequence is: contact with Kṛṣṇa (the best of the sādhus) → prema → reaching Kṛṣṇa. That is how they arrived without the usual disciplines. Notice the reading he sets up: Kṛṣṇa is being counted here as one of the saints, indeed their head.
उन सन्तों में जो प्रधान है, उस मुझ (कृष्ण) के संग से प्रेम पाकर वे मुझे प्राप्त हो गए — यही अर्थ है।
sat ("a saint, a true person") here means a holy, realized devotee; satāṁ madhye pradhāna = "the foremost among the saints," which is how Jīva reads the "Me" of the verse.
"सत्" (सन्त, सच्चा पुरुष) का यहाँ अर्थ है पवित्र, सिद्ध भक्त; "सतां मध्ये प्रधान" अर्थात् "सन्तों में सर्वप्रधान" — जीव गोस्वामी श्लोक के "मुझ" (माम्) को इसी रूप में पढ़ते हैं।
s7reply
kintu śrī-bhagavataḥ svatantratve’pi satāṁ madhye svayaṁ gaṇanaṁ vinaya-svabhāvād eva kṛtam iti śrī-bhagavat-prasādottha evāyaṁ jñeyaḥ ||
kintubut here a caution must be added — correcting a wrong impression the previous line could leave adversative, "but / however"परन्तु
śrī-bhagavataḥof Śrī Bhagavān — of the Lord himself gen. sg., subject of the concessionश्रीभगवान् का
svatantratve’pieven though he is fully independent — granting that he depends on no one loc. + api, concessive "even though"स्वतन्त्र होने पर भी
satāṁ madhyein among the saints — placing himself inside the group of holy people gen. pl. + madhye, "among"सन्तों के बीच
svayaṁ gaṇanaṁcounting himself — his own act of numbering himself as one of them nom. sg. verbal noun; svayam "himself"स्वयं को गिनना
vinaya-svabhāvād evaonly because his very nature is humble — purely out of humility, and nothing more abl. of cause + eva "only"केवल विनयशील स्वभाव के कारण
kṛtamwas done — this self-counting was carried out nom. sg. past part., predicateकिया गया
itiand so, on this understanding — introducing the conclusion that follows connective, "therefore"इसलिए
śrī-bhagavat-prasādotthaḥ evaas arising purely from Śrī Bhagavān's grace — springing precisely from the Lord's mercy, not from their own doing nom. sg.; prasāda-uttha "risen from grace"; eva "precisely"केवल श्रीभगवान् की कृपा से उत्पन्न ही
ayaṁthis — namely this prema, this reaching of Him nom. sg., referring to the premaयह (प्रेम)
jñeyaḥis to be understood — the reader should take it this way nom. sg. gerundive, "ought to be known"जानना चाहिए
kintu — but; śrī-bhagavataḥ svatantratve’pi — even though Śrī Bhagavān is independent; satāṁ madhye svayaṁ gaṇanaṁ — his counting himself among the saints; vinaya-svabhāvād eva kṛtam — was done only out of a humble nature; iti — therefore; ayaṁ — this [prema]; śrī-bhagavat-prasādotthaḥ eva — as arising precisely from Śrī Bhagavān's grace; jñeyaḥ — is to be understood.
kintu — परन्तु; śrī-bhagavataḥ — श्रीभगवान् का; svatantratve’pi — स्वतन्त्र होने पर भी; satāṁ madhye — सन्तों के बीच; svayaṁ gaṇanaṁ — स्वयं की गणना; vinaya-svabhāvād eva — केवल विनय-स्वभाव के कारण; kṛtam — किया गया; iti — इसलिए; śrī-bhagavat-prasādotthaḥ eva — भगवत्कृपा से ही उत्पन्न; ayaṁ — यह; jñeyaḥ — जानना चाहिए
Now Jīva guards against a misreading. Do not conclude that Kṛṣṇa is merely one saint among others, as if their prema came from ordinary holy company. Kṛṣṇa is fully independent; he needs no group to belong to. If he counted himself "among the saints," that was only his humility speaking — it is simply his nature to be modest. So the real source of their prema was not saintly association as such. It was Bhagavān's own grace. That is how this reaching of Him should be understood: it arose precisely from the Lord's mercy.
परन्तु यद्यपि श्रीभगवान् स्वतन्त्र हैं, फिर भी उन्होंने सन्तों में अपनी गणना केवल अपने विनयशील स्वभाव के कारण की; इसलिए यह प्रेम केवल श्रीभगवान् की कृपा से ही उत्पन्न हुआ जानना चाहिए।
svatantra ("self-dependent, independent") is a standing epithet of Bhagavān: unlike the jīva, he relies on nothing outside himself. Jīva invokes it to block the inference that Kṛṣṇa is on a level with the saints he numbered himself among.
"स्वतन्त्र" (स्वयं पर निर्भर, अनन्याश्रित) भगवान् का एक स्थायी विशेषण है — जीव के विपरीत वे अपने से बाहर किसी पर आश्रित नहीं। जीव गोस्वामी इसे इसलिए उठाते हैं कि यह अनुमान रोका जा सके कि कृष्ण उन सन्तों के समान हैं जिनमें उन्होंने स्वयं को गिना।
Mukunda-dāsa Gosvāmī
s1gloss
te vṛṣa-parvādi-yajña-patnyas tā mat-saṅgāt premāṇaṁ prāpya mām upāgatā ity arthaḥ |
tethey — the people the verse means (Mukunda now names who) resumes the verse's te
vṛṣa-parvādi-yajña-patnyaḥare the wives of the sacrificing brāhmaṇas, starting with Vṛṣaparvan nom. pl.; identifies te
tāḥthose women — picking them back up as the subject fem. nom. pl., resumptive
mat-saṅgātbecause they were in My company abl. of cause
premāṇam prāpyaand so, having come to love Me gerund — the step association produced
mām upāgatāḥthey reached Me
ity arthaḥthat is what the line means
te — they; vṛṣa-parvādi-yajña-patnyaḥ — are the wives of the sacrificing brāhmaṇas, beginning with Vṛṣaparvan; tāḥ — those women; mat-saṅgāt — because they kept My company; premāṇam prāpya — having come to love Me; mām upāgatāḥ — reached Me; ity arthaḥ — this is the meaning.
Mukunda now says who "they" are. They are the wives of the sacrificing brāhmaṇas, the group beginning with Vṛṣaparvan. Being in Kṛṣṇa's company, those women came to love Him. And so they reached Him. That is what the verse means.
yajña-patnī: literally "a sacrificer's wife." Here it points to the famous wives of the Vedic brāhmaṇas at Mathurā (Bhāgavata 10.23) who ran to Kṛṣṇa out of love while their ritual-minded husbands held back — living proof of souls who reached Him without formal study or vows.
s2reply
pūrvoktātvāṣṭra-kāyādhavādayas tu mat-saṅgād eva ||
pūrvokta-tvāṣṭra-kāyādhavādayaḥthe ones named earlier — Tvāṣṭra, Kāyādhava (Prahlāda), and the rest nom. pl.; source compound slightly garbled (pūrvoktātvāṣṭra…)
tubut these, by contrast
mat-saṅgātcame to Me by My company
evaand by that alone — not, like the women, by love it produced restrictive eva; verb upāgatāḥ supplied
pūrvokta-tvāṣṭra-kāyādhavādayaḥ — the aforementioned Tvāṣṭra, Kāyādhava, and others; tu — but; mat-saṅgāt eva — through My company alone [they reached Me].
But the others named before — Tvāṣṭra, Kāyādhava (Prahlāda), and their like — reached Kṛṣṇa through His company alone. The little word "alone" (eva) marks the contrast: unlike the brāhmaṇas' wives, these did not come by way of love awakened in that company; plain association was enough to bring them to Him. So Mukunda sorts the people of the verse into two kinds — those drawn by prema, and those brought by contact by itself.
Kāyādhava: "son of Kayādhu" — a patronymic for Prahlāda, whose mother was Kayādhu. Tvāṣṭra: "son of Tvaṣṭṛ," i.e. Vṛtra. The source compound is a little corrupted here (reads pūrvoktātvāṣṭra-…), but the names are these.
Viśvanātha Cakravartī
s1avataranika
te neti |
te na"They, not..." — he picks up the verse's opening words to comment on pratīka (lemma-citation of the verse's first words)"ते न" (श्लोक के प्रथम शब्द — प्रतीक)
itiso much for that phrase — the quote-marker closing the lemma he is about to gloss"इति" (उद्धरण की समाप्ति)
te na — "They, not..."; iti — this is the phrase [now to be explained]
te na — "ते न" (प्रतीक); iti — ऐसा (उद्धरण-चिह्न)
He begins with the verse's opening words, "Te na..." — "They, not...". This just flags the phrase he is about to unpack.
"ते न" इन प्रथम शब्दों को लेकर (विश्वनाथ चक्रवर्ती व्याख्या आरम्भ करते हैं)।
Sanskrit commentaries quote the first word or two of a line (the pratīka) to announce which piece they are about to gloss; "iti" closes the quote. It is a heading, not yet an explanation.
संस्कृत टीकाएँ जिस अंश की व्याख्या करने वाली हों, उसका पहला शब्द या दो शब्द (प्रतीक) उद्धृत करती हैं; "इति" उस उद्धरण को समाप्त करता है। यह केवल शीर्षक है, अभी व्याख्या नहीं।
s2gloss
pūrvokteṣu madhye kecid bali-prabhṛtaya ity arthaḥ |
pūrvokteṣu madhyeout of those mentioned earlier — so "they" points back to people already named loc. pl. — the group within whichपहले कहे गए लोगों में से
kecidonly some of them, not all nom. pl. — indefinite "certain ones"कुछ लोग (कोई-कोई)
bali-prabhṛtayaḥnamely Bali and others like him nom. pl. — "Bali and the rest"बलि आदि (बलि और उनके जैसे)
ity arthaḥthat is what "they" means hereऐसा अर्थ है
pūrvokteṣu madhye — among those spoken of before; kecid — certain ones; bali-prabhṛtayaḥ — Bali and the rest; ity arthaḥ — this is the meaning
pūrvokteṣu madhye — पूर्वोक्त लोगों के बीच; kecid — कुछ; bali-prabhṛtayaḥ — बलि आदि; ity arthaḥ — ऐसा अर्थ है
Who are "they"? Not everyone mentioned before. Only some of them — Bali and others like him. That is what the word "they" means here.
पहले कहे गए लोगों में से कुछ ही — बलि आदि — यहाँ अभिप्रेत हैं, ऐसा अर्थ है।
"Bali-prabhṛtayaḥ" uses -prabhṛti ("and so on, and the rest"): Bali is named as the head of a list left open. The point is that the verse's "they" is a select subset of the people discussed earlier, headed by Bali.
"बलि-प्रभृतयः" में "-प्रभृति" ("आदि, इत्यादि") है — बलि एक खुली सूची के मुखिया के रूप में नामित हैं। तात्पर्य यह कि श्लोक का "ते" (वे) पहले चर्चित लोगों का एक चुना हुआ उपसमूह है, जिसके प्रमुख बलि हैं।
s3gloss
te ca mat-prāpty-arthaṁ nādhītāḥ śruti-gaṇā yaiḥ |
te caand these same people — nom. pl. + ca linking to the previous identificationऔर वे
mat-prāpty-arthaṁfor the sake of reaching Me [Kṛṣṇa] — this is the purpose he supplies acc. of purpose — "in order to attain Me"मुझे पाने के लिए
na adhītāḥdid not study — past participle, negatedनहीं पढ़े गए
śruti-gaṇāḥthe bodies of scripture (the Vedas) nom. pl. — the thing not studiedश्रुति-समूह
yaiḥ"by whom" — he recasts the compound as a relative clause: these are the ones by whom [scripture was not studied] instr. pl. — agent of the bahuvrīhi, spelled outजिनके द्वारा
te ca — and these same ones; yaiḥ — by whom; mat-prāpty-arthaṁ — in order to reach Me; śruti-gaṇāḥ — the collections of scripture; na adhītāḥ — were not studied
te ca — और वे; mat-prāpty-arthaṁ — मेरी प्राप्ति के लिए; na adhītāḥ — नहीं पढ़े गए; śruti-gaṇāḥ — श्रुति-समूह; yaiḥ — जिनके द्वारा
And these same people did not study the scriptures in order to reach Me. Viśvanātha unpacks the verse's tight compound "nādhīta-śruti-gaṇāḥ" into a plain relative clause — "they are the ones by whom [na adhītāḥ ... yaiḥ] scripture was not studied" — and he adds the missing purpose: their non-study was specifically "for the sake of attaining Me."
और वे ऐसे हैं जिनके द्वारा मुझे पाने के लिए श्रुति-समूह पढ़ा नहीं गया।
The verse word nādhīta-śruti-gaṇāḥ is a bahuvrīhi ("[those] whose Vedas were unstudied"). Viśvanātha rewrites it with an explicit "yaiḥ" ("by whom") so a student sees exactly how the compound resolves. The added "mat-prāpty-artham" ('to attain Me') narrows the claim: they may have had no Me-directed study, which sets up the wonder that they reached Him anyway.
श्लोक का पद "नाधीत-श्रुति-गणाः" बहुव्रीहि है ("जिनके द्वारा वेद पढ़े नहीं गए")। विश्वनाथ इसे स्पष्ट "यैः" ("जिनके द्वारा") से पुनः लिखते हैं ताकि विद्यार्थी देख सके कि समास कैसे खुलता है। जोड़ा गया "मत्प्राप्त्यर्थम्" ("मुझे पाने के लिए") दावे को सीमित करता है — सम्भव है उनका अध्ययन मुझ-केन्द्रित न रहा हो, जिससे यह विस्मय उठता है कि फिर भी वे मुझ तक पहुँच गए।
s4gloss
tathā adhyayanārthaṁ nopāsitā mahattamā veda-pāragā yaiḥ |
tathāand in the same way — parallel to the previous clauseवैसे ही
adhyayanārthaṁfor the sake of study [of scripture] — the purpose supplied here acc. of purpose — "in order to study"अध्ययन के लिए
na upāsitādid not wait upon, did not serve past participle, negatedसेवा नहीं की गई
mahattamāḥthe greatest souls (the realized teachers) nom. pl. — the ones not servedमहापुरुषों की
veda-pāragāḥthose who have gone to the far shore of the Veda — i.e. the masters of scripture (this identifies who the "greatest souls" are) nom. pl., in apposition to mahattamāḥवेद के पारगामी (जो वेद के पार पहुँचे)
yaiḥ"by whom" — again recast as a relative clause: these are the ones by whom [such teachers were not served] instr. pl. — agent spelled outजिनके द्वारा
tathā — likewise; yaiḥ — by whom; adhyayanārthaṁ — in order to study; mahattamāḥ veda-pāragāḥ — the greatest souls, masters of the Veda; na upāsitā — were not served
tathā — वैसे ही; adhyayanārthaṁ — अध्ययन के लिए; na upāsitā — सेवा नहीं की गई; mahattamāḥ — महापुरुष; veda-pāragāḥ — वेद के पारगामी; yaiḥ — जिनके द्वारा
Likewise, they did not serve the greatest souls in order to study scripture. He glosses "the greatest souls" as the Veda-pāragas — those who have crossed to the far shore of the Veda, its true masters. And again he spells out the compound as "they are the ones by whom [na upāsitā ... yaiḥ]" such teachers went unserved — the purpose being formal study.
वैसे ही वे ऐसे हैं जिनके द्वारा अध्ययन के लिए उन महापुरुषों की — जो वेद के पारगामी हैं — सेवा नहीं की गई।
veda-pāragāḥ literally "gone to the far shore (pāra + ga) of the Veda": the standard image for someone who has mastered scripture end to end. Here it defines what "mahattamāḥ" (the greatest souls) means in this verse — the great scholar-teachers one would normally serve to gain learning.
"वेद-पारगाः" का शब्दार्थ है "वेद के पार (पार + ग) पहुँचे हुए" — शास्त्र को आद्योपान्त आत्मसात् कर लेने वाले का प्रसिद्ध चित्र। यहाँ यह बताता है कि इस श्लोक में "महत्तमाः" (महानतम पुरुष) से क्या अभिप्राय है — वे महान विद्वान-गुरु जिनकी सेवा विद्या पाने के लिए सामान्यतः की जाती है।
s5avataranika
mat-saṅgād iti |
mat-saṅgāt"through contact with Me" — the next verse-phrase he takes up to gloss pratīka; abl. sg. — "from association with Me""मत्संगात्" (प्रतीक; पंचमी — "मेरे संग से")
itiso much for that phrase — the quote-marker closing the lemma"इति" (उद्धरण-चिह्न)
mat-saṅgāt — "through association with Me"; iti — this is the phrase [now to be explained]
mat-saṅgāt — "मत्संगात्" (प्रतीक); iti — ऐसा (उद्धरण-चिह्न)
Now he takes up the next phrase, "mat-saṅgāt" — "through association with Me." Again this is just the heading; the explanation follows.
"मत्संगात्" इस पद को लेकर (व्याख्या आगे बढ़ती है)।
s6gloss
teṣāṁ satāṁ madhye pradhānasya mama saṅgāt premāṇaṁ prāpya mām upāgatā ity arthaḥ |
teṣāṁ satāṁ madhyeamong those saintly people — the circle within which He is counted gen./loc. pl. — "in the midst of those saints"उन सन्तों के बीच
pradhānasya mamaof Me, who am the foremost of them — so "Me" is glossed as chief among the saints gen. sg. in apposition — "of Me, the chief"प्रधान मुझ का
saṅgātfrom keeping company [with Me] — because of that association abl. sg. — cause/means: "through the contact"संग के कारण
premāṇaṁ prāpyahaving thereby gained prema (love for Me) — the step the verse leaves unstated absolutive — "having attained love"प्रेम पाकर
mām upāgatāḥthey came to Me, reached Me acc. + past participle — the verse's main verbमुझे प्राप्त हो गए
ity arthaḥthis is the meaning of the phraseऐसा अर्थ है
teṣāṁ satāṁ madhye — among those saints; pradhānasya mama saṅgāt — through association with Me, their foremost; premāṇaṁ prāpya — having gained prema; mām upāgatāḥ — they came to Me; ity arthaḥ — this is the meaning
teṣāṁ satāṁ madhye — उन सन्तों के बीच; pradhānasya mama — प्रधान मुझ का; saṅgāt — संग के कारण; premāṇaṁ prāpya — प्रेम प्राप्त करके; mām upāgatāḥ — मुझे प्राप्त हुए; ity arthaḥ — ऐसा अर्थ है
"Through association with Me" means this: among those saintly ones, I am the foremost. By keeping company with Me they gained prema — love for Me — and so they came to Me. Viśvanātha supplies the middle step the verse skips: contact did not carry them to Kṛṣṇa mechanically; it produced love, and love brought them. Note too how he reads "Me": Kṛṣṇa here counts Himself as one saint among the saints, their chief.
उन सन्तों में जो प्रधान है, उस मुझ (कृष्ण) के संग के कारण प्रेम पाकर वे मुझे प्राप्त हो गए — यही अर्थ है।
prema (love of God) is the term Viśvanātha inserts to bridge "association" and "coming to Me": saṅga (contact) → prema (love) → reaching Him. The verse names only the first and last links; the commentary names the one in between.
"प्रेम" (भगवत्प्रेम) वह पद है जिसे विश्वनाथ "संग" और "मुझ तक आना" के बीच सेतु के रूप में जोड़ते हैं — संग (मेल) → प्रेम → उन तक पहुँचना। श्लोक केवल पहली और अन्तिम कड़ी का नाम लेता है; टीका बीच की कड़ी का नाम देती है।
s7reply
kintu bhagavataḥ svatantratve’pi satāṁ madhye svayaṁ gaṇanaṁ vinaya-svabhāvād eva kṛtam iti śrī-bhagavat-prasādottha evāyaṁ jñeyaḥ ||
kintubut — heading off a wrong inference from what was just saidपरन्तु
bhagavataḥ svatantratve apieven though Bhagavān is fully independent — granting the very point that could cause trouble loc. + api — concessive: "although He is independent"भगवान् के स्वतन्त्र होने पर भी
satāṁ madhye svayaṁ gaṇanaṁHis counting Himself as one among the saints acc. — the act being explainedसन्तों में स्वयं को गिनना
vinaya-svabhāvād evais purely because humility is His very nature — that alone is why He does it abl. of cause + eva — "only out of an innate humility"केवल विनयशील स्वभाव के कारण
kṛtamis what has been done [by Him] past participle — completes "He counted Himself"किया गया
itiand therefore —इसलिए
śrī-bhagavat-prasādottha evathis [prema] arises purely from Bhagavān's own grace — precisely, from nothing else nom. + eva — "born only of the Lord's favor"केवल श्रीभगवान् की कृपा से ही उत्पन्न
ayaṁ jñeyaḥthis is to be understood gerundive — "one should understand"यह जानना चाहिए
kintu — but; bhagavataḥ svatantratve api — although Bhagavān is independent; satāṁ madhye svayaṁ gaṇanaṁ — His counting Himself among the saints; vinaya-svabhāvād eva kṛtam — is done purely out of His humble nature; iti — therefore; ayaṁ — this [prema]; śrī-bhagavat-prasādotthaḥ eva — arises only from Bhagavān's grace; jñeyaḥ — is to be understood
kintu — परन्तु; bhagavataḥ svatantratve api — भगवान् के स्वतन्त्र होने पर भी; satāṁ madhye svayaṁ gaṇanaṁ — सन्तों में स्वयं की गणना; vinaya-svabhāvād eva — केवल विनय-स्वभाव के कारण; kṛtam — किया गया; iti — इसलिए; śrī-bhagavat-prasādottha eva — भगवत्कृपा से ही उत्पन्न; ayaṁ jñeyaḥ — यह जानना चाहिए
But here a doubt could arise. In the last line He spoke of Himself as merely "the chief among the saints" — as if He were one of them, dependent on the same saintly company they all rely on. Not so. Bhagavān is completely independent. When He counts Himself as one saint among many, He does that purely because humility is His nature — no other reason. So the real conclusion is this: the prema these people gained arises solely from Bhagavān's grace, not from association treated as an independent cause. Their contact with saints works only because He, out of grace, lets it.
परन्तु यद्यपि भगवान् स्वतन्त्र हैं, फिर भी उन्होंने सन्तों में अपनी गणना केवल अपने विनयशील स्वभाव के कारण की; इसलिए यह प्रेम केवल श्रीभगवान् की कृपा से ही उत्पन्न हुआ जानना चाहिए।
kintu ("but") plus the concessive svatantratve 'pi ("even though He is independent") is the classic form of a corrective: the commentator grants the fact that looks damaging (Kṛṣṇa spoke of Himself as just one saint) and then shows it means the opposite of what a hasty reader would take. The double eva ("purely," "only") pins the cause down to grace alone.
"किन्तु" ("परन्तु") के साथ छूटवाला "स्वतन्त्रत्वेऽपि" ("यद्यपि वे स्वतन्त्र हैं") सुधार का शास्त्रीय रूप है — टीकाकार उस तथ्य को स्वीकार करता है जो हानिकारक दिखता है (कृष्ण ने स्वयं को एक सन्त मात्र कहा) और फिर दिखाता है कि उसका अर्थ शीघ्रता से पढ़ने वाले की धारणा से विपरीत है। दो बार आया "एव" ("केवल", "ही") कारण को मात्र कृपा पर स्थिर कर देता है।