Viśvanātha Cakravartī
s1avataranika
tathātra bhajanīyasya bhagavato’bhajanād durgatir eveti vaktuṁ prathamaṁ bhajanīyatve yuktim āha mukheti |
tathālikewise, in the same way (continuing the previous point) connective — carrying the argument forwardउसी प्रकार — तर्क को आगे बढ़ाते हुए
atrahere, in this verse locative — the verse now being introducedयहाँ (अब प्रस्तुत इस श्लोक में)
bhajanīyasya bhagavataḥof the Lord, who is the one fit to be worshipped genitive; bhajanīya 'to-be-worshipped' describes bhagavatभजनीय (भजने योग्य) भगवान् के
abhajanātbecause of not worshipping him — from failing to worship ablative of causeन भजने के कारण
durgatiḥ evaa bad fate, ruin — and nothing but that eva restricting: precisely ruin, no other outcomeदुर्गति ही (होती है), और कोई परिणाम नहीं
iti vaktumin order to state this (conclusion) iti + infinitive of purpose — 'so as to say that…'ऐसा कहने के लिए
prathamamfirst, as a preliminary step adverb — before making that pointपहले (वह बात कहने से पूर्व)
bhajanīyatve yuktiman argument for his being worthy of worship — grounds establishing that he ought to be worshipped yuktim, accusative object; bhajanīyatve locative 'with respect to worthiness-of-worship'भजनीयता के विषय में युक्ति (कि वे भजने योग्य क्यों हैं)
āhahe says, he speaks (the verse) main verb — introduces Vyāsa's wordsकहते हैं — व्यास के वचन प्रस्तुत करते हुए
mukha itithe verse beginning 'mukha…' (i.e. this verse) pratīka — quoting the opening word to point at the verse'मुख' इत्यादि — प्रारम्भिक शब्द उद्धृत कर श्लोक की ओर संकेत
tathā atra bhajanīyasya bhagavataḥ abhajanāt durgatiḥ eva iti vaktum — in order to say that here too, not worshipping the worshippable Lord leads to nothing but ruin; prathamam bhajanīyatve yuktim āha — he first gives a reason for the Lord's being worthy of worship; mukha iti — in the verse 'mukha…'
tathā atra — उसी प्रकार यहाँ; bhajanīyasya bhagavataḥ abhajanāt — भजनीय भगवान् के न भजने से; durgatiḥ eva iti vaktum — दुर्गति ही होती है, यह कहने के लिए; prathamam bhajanīyatve yuktim — पहले भजनीयता की युक्ति; āha mukha iti — 'मुख' इत्यादि कहकर बताते हैं
Viśvanātha sets up the verse. The point to be made is this: not worshipping the Lord — the one who deserves worship — brings nothing but ruin. But before stating that, Vyāsa first gives a reason why the Lord is worthy of worship. That is why the verse opens 'mukha…' — it starts by grounding the Lord's worship-worthiness.
उसी प्रकार यहाँ भजने योग्य भगवान् को न भजने से दुर्गति ही होती है — यह कहने के लिए, पहले वे यह युक्ति देते हैं कि भगवान् भजने योग्य क्यों हैं, और 'मुख' इत्यादि श्लोक कहते हैं।
bhajanīya / bhajanīyatva: 'to be worshipped' / 'worthiness-of-being-worshipped'; the -tva makes it the abstract quality — the very fact that he ought to be worshipped.
'भजनीय' अर्थात् 'भजने योग्य', और 'भजनीयत्व' उसका भाववाचक रूप है — यह गुण कि वे भजने योग्य ही हैं; '-त्व' प्रत्यय इसी अमूर्त भाव को प्रकट करता है।
s2gloss
guṇaiḥ sattvādibhiḥ karaṇair āśramaiḥ saha viprādayaś catvāro jajñire |
guṇaiḥ sattva-ādibhiḥby the guṇas — that is, by sattva and the rest (sattva, rajas, tamas) instrumental; sattva-ādibhiḥ unpacks 'guṇaiḥ' from the verseगुणों के द्वारा, अर्थात् सत्त्व आदि गुणों से (श्लोक के 'गुणैः' को खोलते हुए)
karaṇaiḥthese serving as the instruments / means (by which the orders are made distinct) instrumental — glossing what role the guṇas play: they are the instrumental causeकरण रूप में — ये गुण साधन (निमित्त) बनकर वर्णों को भेदते हैं
āśramaiḥ sahatogether with the āśramas (the four stations of life) instrumental with sahaआश्रमों के साथ
vipra-ādayaḥ catvāraḥthe four — brāhmaṇas and the rest nominative subjectविप्र आदि चार वर्ण — कर्ता
jajñirewere born perfect — the verse's verb restatedउत्पन्न हुए — श्लोक की क्रिया दोहराई गई
guṇaiḥ sattva-ādibhiḥ karaṇaiḥ — by the guṇas, namely sattva and so on, functioning as the instruments; āśramaiḥ saha — along with the āśramas; vipra-ādayaḥ catvāraḥ jajñire — the four, brāhmaṇas and the rest, were born
sattva-ādibhiḥ guṇaiḥ karaṇaiḥ — सत्त्व आदि गुणों को करण बनाकर; āśramaiḥ saha — आश्रमों सहित; vipra-ādayaḥ catvāraḥ — विप्र आदि चार वर्ण; jajñire — उत्पन्न हुए
Here Viśvanātha glosses the verse's words. 'By the guṇas' means by sattva, rajas, and tamas. He adds that these guṇas act as the instruments — the means by which the orders are marked off. Together with the āśramas, the four varṇas — brāhmaṇas and the rest — were born.
सत्त्व आदि गुणों को करण (साधन) बनाकर, आश्रमों के साथ, विप्र आदि चार वर्ण उत्पन्न हुए।
karaṇa: grammatically the instrumental 'means' (the 'by-which'); Viśvanātha spells out that the guṇas are the instrumental cause differentiating the varṇas, reading the verse's bare 'guṇaiḥ' as instrumental-of-means.
'करण' व्याकरण में तृतीया का 'साधन' (जिसके द्वारा) है; विश्वनाथ स्पष्ट करते हैं कि गुण ही वह करण हैं जिनसे वर्णों में भेद होता है — श्लोक के मात्र 'गुणैः' को वे तृतीया-साधन के रूप में पढ़ते हैं।
s3gloss
eṣāṁ madhye ye viprādayaḥ sākṣād ātmanaḥ prabhava utpattir yasmād evambhūtam īśvaraṁ na bhajanty ata evāvajānanty abhajanād evāvajñāṁ kurvanti |
eṣāṁ madhyeamong these (the varṇas and āśramas) — glossing the verse's 'eṣām' genitive + madhye 'in the midst of'इनके मध्य में (इन विप्र आदि में से)
ye vipra-ādayaḥthose brāhmaṇas and the rest who… relative — the ones about to be describedजो विप्र आदि — जिनका अब वर्णन होगा
sākṣāt ātmanaḥ prabhavaḥ utpattiḥ yasmāthe from whom their coming-to-be, their very origin, directly arises — 'ātma-prabhava' unpacked: the one their existence springs from bahuvrīhi resolved: yasmāt … prabhavaḥ = 'from whom the arising is'; ātmanaḥ = 'of themselves / their own'जिससे साक्षात् इनका अपना प्रादुर्भाव अर्थात् उत्पत्ति होती है ('आत्म-प्रभव' बहुव्रीहि को खोलते हुए: जिससे उत्पत्ति, वह)
evambhūtam īśvaramthe Lord who is of this kind (i.e. their very source) accusative — object of the worship-verbऐसे (इस प्रकार के) ईश्वर को — भजन-क्रिया का कर्म
na bhajantido not worship him present — the first fault restatedनहीं भजते — पहला दोष दोहराया गया
ata eva avajānantiand for that very reason they slight him ata eva 'precisely therefore' — linking contempt directly to non-worshipइसीलिए अवज्ञा करते हैं — तिरस्कार को सीधे न भजने से जोड़ते हुए
abhajanāt eva avajñāṁ kurvantiby the very act of not worshipping, they commit an insult ablative abhajanāt 'from non-worship' + eva; the non-worship IS the contemptन भजने से ही अवज्ञा करते हैं — न भजना ही अवज्ञा है
eṣāṁ madhye ye vipra-ādayaḥ — among these, those brāhmaṇas and the rest who; sākṣāt ātmanaḥ prabhavaḥ utpattiḥ yasmāt evambhūtam īśvaram — the Lord who is such that their very origin springs directly from him; na bhajanti — do not worship; ata eva avajānanti — therefore they slight him; abhajanāt eva avajñāṁ kurvanti — by the very not-worshipping they commit the insult
eṣāṁ madhye ye vipra-ādayaḥ — इनमें से जो विप्र आदि; yasmāt sākṣāt ātmanaḥ prabhavaḥ utpattiḥ — जिससे साक्षात् इनकी उत्पत्ति; evambhūtam īśvaram na bhajanti — ऐसे ईश्वर को नहीं भजते; ata eva avajānanti — इसीलिए अवज्ञा करते हैं; abhajanāt eva avajñāṁ kurvanti — न भजने से ही अवज्ञा करते हैं
Viśvanātha now unpacks 'ātma-prabhavam.' It means: the Lord from whom these people's very origin directly springs. Among these orders, those brāhmaṇas and the rest who do not worship this Lord — for that very reason they slight him. His key move: the non-worship itself is the insult. By simply failing to worship the one they came from, they are already showing contempt.
इन विप्र आदि में से जो, जिससे साक्षात् इनकी अपनी उत्पत्ति होती है, ऐसे ईश्वर को नहीं भजते — इसीलिए अवज्ञा करते हैं। न भजना ही उनका अवज्ञा करना है।
ātma-prabhava: literally 'having origin (prabhava) from oneself (ātman)'; Viśvanātha reads it here as the source from whom the varṇas themselves arise — 'the one their existence comes from.'
'आत्म-प्रभव' का शब्दार्थ 'जिसका प्रादुर्भाव अपने आप (आत्मा) से हो' है; विश्वनाथ यहाँ इसे उस स्रोत के रूप में पढ़ते हैं जिससे स्वयं वर्ण उत्पन्न होते हैं — 'जिससे इनका अस्तित्व आता है।'
s4gloss
yathā paramādaraṇīyasya puruṣasyādarākaraṇam evānādaras tathā parama-bhajanīyasya bhagavato’bhajanam evāvajñety arthaḥ |
yathājust as (opening the comparison) correlative 'as' — sets up the analogyजैसे — दृष्टान्त का आरम्भ
parama-ādaraṇīyasya puruṣasyatoward a person who most deserves respect genitive — the object of the respectपरम आदरणीय पुरुष का — आदर का पात्र
ādara-akaraṇam eva anādaraḥsimply not showing respect is itself disrespect eva emphatic: the mere failure to honour = dishonourआदर न करना ही अनादर है (मात्र आदर न करना = अनादर)
tathāin the same way correlative 'so' — applies the analogyवैसे ही — दृष्टान्त का प्रयोग
parama-bhajanīyasya bhagavataḥtoward the Lord, who most deserves worship genitive — the object of worshipपरम भजनीय भगवान् का — भजन का पात्र
abhajanam eva avajñāsimply not worshipping him is itself an insult eva emphatic: the mere failure to worship = contemptन भजना ही अवज्ञा है (मात्र न भजना = तिरस्कार)
iti arthaḥthis is the meaning closing formula — 'so the sense is…'यही अर्थ है — समापन-सूत्र
yathā parama-ādaraṇīyasya puruṣasya ādara-akaraṇam eva anādaraḥ — just as, toward a most-respectable person, merely failing to show respect is itself disrespect; tathā parama-bhajanīyasya bhagavataḥ abhajanam eva avajñā — so, toward the most-worshippable Lord, merely failing to worship is itself an insult; iti arthaḥ — this is the meaning
yathā parama-ādaraṇīyasya puruṣasya ādara-akaraṇam eva anādaraḥ — जैसे परम आदरणीय पुरुष का आदर न करना ही अनादर है; tathā parama-bhajanīyasya bhagavataḥ abhajanam eva avajñā — वैसे ही परम भजनीय भगवान् का न भजना ही अवज्ञा है; iti arthaḥ — यही अर्थ है
Viśvanātha proves his point with an everyday example. Take someone who richly deserves your respect. If you simply fail to honour him, that failure is already an insult — you needn't do anything actively rude. The mapping: the respectable person stands for the Lord; withholding respect stands for withholding worship; and the disrespect stands for the avajñā, the insult. So too with the Lord, who most deserves worship: merely not worshipping him is itself contempt. The analogy proves that omission counts as an offense; it goes no further than that — it is not about active abuse, just the failure itself. This, he says, is the meaning of the verse's 'avajānanti.'
जैसे परम आदरणीय पुरुष का आदर न करना ही उसका अनादर है, वैसे ही परम भजनीय भगवान् का न भजना ही उनकी अवज्ञा है — यही अर्थ है।
s5gloss
sthānād varṇāśramād bhraṣṭāḥ santo’dhaḥ patanti ||
sthānāt varṇa-āśramātfrom their standing — that is, from their varṇa and āśrama ablative of separation; varṇa-āśramāt spells out what 'sthānāt' meansस्थान से, अर्थात् वर्णाश्रम से ('स्थानात्' का अर्थ खोलते हुए)
bhraṣṭāḥ santaḥhaving fallen away, once they are dislodged past participle + santaḥ — 'being fallen', a temporal/causal circumstanceभ्रष्ट होकर (जब वे च्युत हो जाते हैं)
adhaḥ patantithey fall downward, into a low state present + adverb — the outcomeनीचे गिरते हैं — परिणाम
sthānāt varṇa-āśramāt bhraṣṭāḥ santaḥ — fallen from their place, namely their varṇa and āśrama; adhaḥ patanti — they fall down
sthānāt varṇa-āśramāt bhraṣṭāḥ santaḥ — वर्णाश्रम रूप स्थान से भ्रष्ट होकर; adhaḥ patanti — नीचे गिरते हैं
Finally Viśvanātha glosses the last line. 'From their place' means from their varṇa and āśrama — their whole social and spiritual standing. Once they are dislodged from it, they fall downward into a degraded state. So the cost of scorning the Lord is losing the very position you were born into.
अपने स्थान, अर्थात् वर्णाश्रम से भ्रष्ट होकर वे नीचे गिर जाते हैं।
sthāna: ordinarily just 'place, position'; here glossed concretely as one's station in the varṇāśrama order — the standing one forfeits by refusing the Lord.
'स्थान' का सामान्य अर्थ केवल 'जगह, पद' है; परन्तु यहाँ इसे मूर्त रूप में वर्णाश्रम-व्यवस्था में अपने पद के रूप में समझाया गया है — वही स्थान जिसे भगवान् को न भजने से मनुष्य खो देता है।