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(3) [A generality is understood from a particular case:]

啶多�權�嵿�曕�� 啶ㄠ��啶むぞ啶� 啶膏お啶︵た 啶︵ざ啶�-啶膏�嵿い啶ㄠ�嵿ぇ-啶�啶︵�嵿く啶距さ啶侧��啶ㄠぞ啶�
  啶掂ぐ啷嵿ぃ啶距え啷� 啶曕ぐ啷嵿ぃ啶距ぇ啷嵿さ啶ㄠた 啶�啶ムた啶曕い啶距ぎ啷� 啶嗋え啷佮お啷傕ぐ啷嵿さ啷嵿く啶距う啷� 啶�啶掂え啷嵿い啶� |
啶灌�傕す啷� 啶∴た啶�啷嵿き啶距�� 啶�啶班��-啶多�佮き啶︵ぞ啶ㄠ�� 啶灌え啷嵿い 啶оぐ啷嵿ぎ啶距ぐ啷嵿ぅ-啶曕ぞ啶�啶距え啷�
  啶�啶︵�� 啶椸ぐ啷嵿す啶ㄠ�嵿い啶� 啶膏�佮��-啶�啶�啶�啷� 啶呧ぎ啷� 啶�啷嬥�曕�嵿し啶�啷� 啶呧お啷嵿く啷� 啶嗋�曕�嵿し啶苦お啶ㄠ�嵿い啶� ||

艣补峁卥别 苍墨迟腻岣� sapadi 诲补艣补尘补-standha-pady膩val墨n膩峁�
  var峁嚹乶^[1] kar峁嚹乨hvani 辫补迟丑颈办补迟腻尘 膩nup奴rvy膩d 产丑补惫补苍迟补岣�^[2] |
丑补峁僪辞 岣峣尘产丑腻岣� parama-艣耻产丑补诲腻苍 hanta dharm膩rtha-办腻尘腻苍
  yad 驳补谤丑补苍迟补岣� sukha-mayam 补尘墨 尘辞办峁�a尘 apy 腻办峁�i辫补苍迟颈 ||

艣补峁卥别鈥擨 suspect; 苍墨迟腻岣�鈥攂谤辞耻驳丑迟; sapadi鈥攁t once; 诲补艣补尘补-skandha鈥攐f the tenth canto [of 叠丑腻驳补惫补迟补 笔耻谤腻峁嘺]; padya鈥攐f the verses; 腻惫补濒墨苍腻尘鈥攐f the multitudes; 惫补谤峁嚹佱弗鈥攖he phonemes; 办补谤峁嘺鈥攐f the ears; adhvani鈥攐n the path; 辫补迟丑颈办补迟腻尘鈥攖o the state of being travelers; 腻苍耻辫耻谤惫测腻迟鈥攊n sequence; 产丑补惫补苍迟补岣�鈥攁ll of you venerable persons; 丑补峁僪辞鈥攈um hum; 诲颈尘产丑腻岣�鈥擮 children (O fools); parama-艣耻产丑补鈥攖he topmost auspiciousness; 诲腻苍鈥攚hich give; hanta鈥攁濒补蝉; dharma鈥攎oral codes; artha鈥攅conomic development; 办腻尘腻苍鈥攁nd the quest for the fulfilment of material desires; yat鈥攂别肠补耻蝉别; 驳补谤丑补苍迟补岣�鈥攚hile criticizing; sukha-mayam鈥攃onsisting of bliss; 补尘墨鈥攖hose [phonemes]; 尘辞办峁�a尘鈥攍颈产别谤补迟颈辞苍; api鈥攅惫别苍; 腻办峁�i辫补苍迟颈鈥攁re deriding.

I suppose that all of you respectable persons turned the syllables of the verses of the tenth canto of 叠丑腻驳补惫补迟补m into a file of travelers on the path of yours ears because those syllables, O fools, rebuke ordinary moral codes, the quest for wealth, and the pursuit of material happiness, which provide the topmost auspiciousness, and, alas, even deride the liberation that consists of bliss! (Bhakti-谤补蝉腻尘峁泃补-sindhu 1.2.240)

atra caturvarga-tirask膩ritay膩 skandha-s膩m膩nye prastute da艣amasya tad-vi艣e峁�asyokti岣�.

In this verse, the contextual topic, the generality, is the cantos of 叠丑腻驳补惫补迟补m, and that is understood from the mention of the tenth canto, a particular one of them, by means of the rebuke of the four goals of life.

Commentary:

According to 闯墨惫补 骋辞蝉惫腻尘墨,^[3] in this verse 搁奴辫补 骋辞蝉惫腻尘墨 elaborates upon the sixty-first aspect of devotional service, mentioned earlier (Bhakti-谤补蝉腻尘峁泃补-sindhu 1.2.91): The relishment of 叠丑腻驳补惫补迟补m in the company of rasika devotees.

闯墨惫补 骋辞蝉惫腻尘墨 says the verse features 补辫谤补蝉迟耻迟补-辫谤补艣补峁僺腻 and 惫测腻箩补-蝉迟耻迟颈, whereas 痴颈艣惫补苍腻迟丑补 Cakravat墨 says there is 惫测腻箩补-stuti. The vocative 岣峣尘产丑腻岣� (O fools) constitutes the 惫测腻箩补-蝉迟耻迟颈 ornament because the individuals are praised under the pretext of criticism: The individuals are fools by following the 叠丑腻驳补惫补迟补m, which disregards the first three goals of life as well as the liberation which only consists of transcendental bliss, but in fact the individuals are not fools by seeking to achieve prema-bhakti by reading 叠丑腻驳补惫补迟补m.

The following is Mamma峁璦鈥檚 example:

etat tasya mukh膩t kiyat kamalin墨-patre ka峁嘺峁� v膩ri峁噊
  yan mukt膩-ma峁噄r ity ama峁僺ta sa ja岣峚岣� 艣峁涐箛v anyad asm膩d api |
a峁単uly-agra-laghu-kriy膩-pravilayiny 膩d墨yam膩ne 艣anai岣�
  kutro岣嶀笉墨ya gato mamety anudina峁� nidr膩ti n膩nta岣�-艣uc膩 ||

鈥淚s anything special about hearing from him that a certain blockhead thought the water drops on lotus petals were pearls? And one more thing. Listen to this: When he proceeded to pick up the drops, they vanished due to the light pressure of his fingertips, and since then that dolt, intensely aggrieved at the thought 鈥淲here did my pearls go?鈥�, is sleepless day and night.鈥� (叠丑补濒濒补峁璦-艣补迟补办补)

Mamma峁璦 explains:

atr膩sth膩ne ja岣嵞乶膩峁� mamatva-蝉补尘产丑腻惫补苍腻 bhavat墨ti s膩m膩nye prastute 惫颈艣别峁�a岣� 办补迟丑颈迟补岣�,

鈥淗ere a particular instance is stated when the actual subject matter is this generality: 鈥淔ools feel possessiveness for the wrong things鈥� (碍腻惫测补-辫谤补办腻艣补, verse 441 惫峁泃迟颈).

Footnotes and references:

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[1]:

惫补谤峁嚹佱弗 (Bhakti-谤补蝉腻尘峁泃补-sindhu).

[2]:

产丑补惫补诲产丑颈岣� (Bhakti-谤补蝉腻尘峁泃补-sindhu).

[3]:

sva-惫腻办测补-尘腻诲丑耻谤墨-诲惫腻谤腻 p奴rvam ev膩rtha-pa帽cakam anubh膩vayann 膩ha, smer膩m ity 膩di pa帽cabhi岣� (顿耻谤驳补尘补-蝉补峁単补尘补苍墨 1.2.239).