यतो न कश्चित् क्व च कुत्रचिद् वा
दीन: स्वमात्मानमलं समर्थ: ।
विमोचितुं कामदृशां विहार-
क्रीडामृगो यन्निगडो विसर्ग: ॥
ततो विदूरात् परिहृत्य दैत्या
दैत्येषु सङ्गं विषयात्मकेषु ।
उपेत नारायणमादिदेवं
स मुक्तसङ्गैरिषितोऽपवर्ग: ॥
yato na kaścit kva ca kutracid vā
dīnaḥ svam ātmānam alaṁ samarthaḥ |
vimocituṁ kāma-dṛśāṁ vihāra-
krīḍā-mṛgo yan-nigaḍo visargaḥ ||
tato vidūrāt parihṛtya daityā
daityeṣu saṅgaṁ viṣayātmakeṣu |
upeta nārāyaṇam ādi-devaṁ
sa mukta-saṅgair iṣito’pavargaḥ ||
(Śrīmad Bhāgavatam: 7.6.17–18; cited in Prīti Sandarbha: 5)
[Translated according to the Bhāvārtha-dīpikā:] “Exceedingly lowly and a toy-animal for the play of women (kāmadṛśāṁ), because of whom the fetter of progeny comes about, no one anywhere at any time is able to fully liberate one’s own self [from family life]. Therefore, O Daityas, from afar completely forsake association (saṅga) with [alt., attachment to] the Daityas, whose minds are [fixed] on objects of the senses, and approach Nārāyaṇa, the Original Deva. He is the final beatitude (apavarga) [alt., liberation] desired by those who are freed from attachment.”
[Translated according to the Sārārtha-darśinī-ṭīkā:] “Lowly and a toy-animal for the play of women (kāmadṛśāṁ), who are fetters because of which birth comes about, no [otherwise] capable person anywhere at any time is able to fully liberate one’s own self [from family life]. Therefore, O Daityas, from afar completely forsake association (saṅga) with [alt., attachment to] the Daityas, whose minds are [fixed] on objects of the senses, and approach Nārāyaṇa, the Original Deva. He is the final beatitude (apavarga) [alt., liberation] desired by those who are freed from attachment.”
Commentary
tasmāt kaumāra eva bhāgavatān dharmān ācared iti sa-hetukam upasaṁharati—yata iti | yataḥ kaścid api svam ātmānaṁ mocituṁ na samarthaḥ, tato nārāyaṇam upeta śaraṇaṁ yātety uttareṇānvayaḥ | asāmarthye hetuḥ—alaṁ dīno lampaṭaḥ | ataḥ kāmo dṛśi yāsāṁ, tāsāṁ vihāre krīḍāyāṁ nimitte krīḍā-mṛgaḥ | vihāram iti pṛthak pāṭhe tāsāṁ vihāra-sādhanam ātmānam | yatas tāsāṁ krīḍā-mṛgaḥ sa ity anvayaḥ | kiṁ ca, yad yāsu nigaḍaḥ śṛṅkhalā-tulyo visargaḥ putra-pautrādi-rūpo bhavati | vidūrād dūrataḥ saṅgaṁ parihṛtya | yad vā, avidūrāc chīghraṁ nārāyaṇam upetety anvayaḥ | yasmāt sa evāpavarga iṣita iṣṭaḥ |
(Bhāvārtha-dīpikā)
“Therefore, a youth should perform Bhāgavata-dharmas. He [i.e., Prahlāda] concludes this [subject] with a reason: yato … [i.e., he speaks this verse]. Since no is able to liberate one’s own self, one should thus approach, that is, take shelter in, Nārāyaṇa. This is the syntactic order with the latter [verse]. The cause in regard to the [aforementioned] inability [to liberate oneself] is [that one is] ‘exceedingly’ (alaṁ) ‘lowly’ (dīnaḥ), that is, covetous. Thus, [one is] a toy-animal for the play (vihāra) of [women, that is,] they because of whose eyes (dṛśāṁ) desire (kāma) arises. In the reading of ‘play’ (vihāra) separately [i.e., not in compound with krīḍā-mṛgo, the meaning is] one’s self is a means of play for them [i.e., for women], and thus one is their toy-animal. This is the syntactical order. Moreover, [women are they] because of whom (yad) the fetter (nigaḍa), that is, shackle-like, progeny (visargaḥ) in the form of sons, grandsons, and so on, come about. [Therefore,] from afar (vidūrāt) completely forsake association (saṅga) [alt., attachment]. Alternately [the meaning is], ‘without distance’ (avidūrāt), that is, swiftly, approach Nārāyaṇa. This is the syntactic order. Since he is the desired (iṣita) final beatitude (apavarga).”
atha śrī-bhagavat-sāksātkārasya muktitvam āha—tato vidūrād iti | … atra nārāyaṇasyāpavargatvaṁ tat-sākṣātkṛtāv eva paryavasyati | tasyā eva saṁsāra-dhvaṁsa-pūrvaka-paramānanda-prāpti-rūpatvāt tad-astitva-mātratve tādṛśatvābhāvāc ca |
(Prīti Sandarbha: 5)
“Here, he [i.e., Prahlāda] describes direct perception (sākṣātkāra) of Śrī Bhagavān’s being mukti: tato vidūrād … [i.e., he speaks SB 7.6.18]. … Here, Nārāyaṇa’s being the ‘final beatitude’ (aparvarga) [i.e., mukti] amounts to direct perception (sākṣātkṛti) of him because of its being by nature attainment of the highest bliss preceded by dissolution of saṁsāra, and because of the non-occurrence of such [i.e., of the cessation of saṁsāra and the attainment of the highest bliss] only on account of his existence [i.e., it is not just Bhagavān’s existence but rather direct perception of Bhagavān that is the cause of mokṣa and the attainment of the highest bliss].”
yataḥ kuṭumbāt kvāpi deśe kutracid api kāle samarthaḥ śāstra-jñānādi-sāmarthyavān api kaścid api ātmānaṁ svīyaṁ vā vimocayitum, alaṁ na śaknoti | vihāram iti pāṭhe ātmānam ity asya viśeṣaṇam | samāsa-pāṭhe kartṛ-viśeṣaṇam | yāḥ kāmadṛśa eva nigaḍo yatra tathā-vidhaḥ sargo janma bhavet | apavargaḥ saṁsāra-bandha-vimocakaḥ | iṣita iṣṭaḥ |
(Sārārtha-darśinī-ṭīkā)
“Since no one at all, even a [otherwise] capable person, that is, someone possessed of capability in terms of knowledge of śāstra and so forth, is anywhere, that is, in any place and at any time, able to fully liberate one’s own self from family life … [is the intended sense]. In the reading vihāram [i.e., in the reading in which vihāra is not in compound with krīḍā-mṛgo], it is a qualifier (viśeṣaṇa) of [one’s] self (ātmānam). In the compound reading [i.e., in the reading where vihāra is in compound with krīḍā-mṛgo], it is a qualifier (viśeṣaṇa) of the agent. Women (kāmadṛśaḥ) who are verily fetters because of whom a birth (sarga) of that sort shall occur [is the intended sense]. The ‘final beatitude’ (aparvarga) means [Bhagavān, who is] the liberator from the bondage of saṁsāra. Iṣitaḥ means desired.”