s1gloss
he mukunda ! bhavatā vitāyamānair vistāryamāṇair makhotkaraiḥ yajña-samūhaiḥ karaṇair anārataṁ nirantaraṁ patiṣv ākṛṣyamāṇeṣu satsu sura-strīṇāṁ samūhaḥ khinnaḥ san tava navamaṁ buddhāvatāraṁ namasyati |
he mukundaO Mukundaहे मुकुन्द!
bhavatāby youआपके द्वारा
vitāyamānaiḥ vistāryamāṇaiḥglossing vitāyamāna as vistāryamāṇa — 'being expanded, spread wide''वितायमान' अर्थात् विस्तार में लाए जाते हुए
makhotkaraiḥ yajña-samūhaiḥ karaṇaiḥglossing makhotkara as 'hosts of sacrifices', taken as the instrument (karaṇa) by which the husbands are drawn off Viśvanātha spells out that the instr. makhotkaraiḥ is an instrumental of means (karaṇa), not the agent'मखोत्कर' अर्थात् यज्ञों के समूह, और ये करण (साधन) हैं — कर्ता नहीं, अपितु जिनके द्वारा कार्य होता है
anāratam nirantaramglossing anārata as nirantara — 'without a break''अनारत' अर्थात् निरन्तर
patiṣu ākṛṣyamāṇeṣu satsuwhen the husbands are being drawn away he adds satsu to make the locative absolute explicit — 'the husbands being in the state of being dragged off'जब पति खींचे जा रहे होते हैं, ऐसी स्थिति में ('सत्सु' जोड़कर यह भाव स्पष्ट किया)
sura-strīṇām samūhaḥglossing sura-subhruvāṁ gaṇaḥ as 'the company of the women of the gods'देवस्त्रियों का समूह
khinnaḥ sanbeing distressedखिन्न होकर
tava navamam buddhāvatāramidentifying your ninth avatāra as the Buddha avatāraआपके नवें बुद्ध-अवतार को
namasyatibows to itनमस्कार करता है
he mukunda — O Mukunda; bhavatā — by you; makhotkaraiḥ karaṇaiḥ — by hosts of sacrifices as the means; vitāyamānaiḥ — being spread wide; anāratam — without pause; patiṣu ākṛṣyamāṇeṣu satsu — when the husbands are being dragged off; sura-strīṇāṁ samūhaḥ — the company of the goddess-women; khinnaḥ san — being distressed; tava navamam buddhāvatāram — your ninth avatāra, the Buddha; namasyati — bows to
he mukunda — हे मुकुन्द; bhavatā vitāyamānaiḥ makhotkaraiḥ karaṇaiḥ — आपके द्वारा विस्तार में लाए जाते हुए यज्ञ-समूह रूपी साधनों के द्वारा; anāratam patiṣu ākṛṣyamāṇeṣu satsu — निरन्तर पतियों के खींचे जाते रहने पर; sura-strīṇām samūhaḥ khinnaḥ san — देवस्त्रियों का समूह खिन्न होकर; tava navamam buddhāvatāram namasyati — आपके नवें बुद्ध-अवतार को नमस्कार करता है
Viśvanātha runs through the verse word by word. 'Spread out' means expanded wide; the 'heaps of sacrifices' are the instrument by which — constantly, without a break — the husbands get dragged off to officiate. So the company of goddess-wives, worn down with grief, bows to your ninth avatāra, which he names as the Buddha avatāra.
हे मुकुन्द! आपके द्वारा निरन्तर फैलाए जाते हुए यज्ञ-समूहों के साधन से जब पति खींचे जाते रहते हैं, तब देवस्त्रियों का समूह खिन्न होकर आपके नवें बुद्ध-अवतार को नमस्कार करता है।
Viśvanātha fixes the key identification the mūla only implies: navama avatāra = the Buddha. That is what makes the wives' homage a joke — they welcome the very avatāra who will end the sacrifices, and so return their husbands to them.
विश्वनाथ वह पहचान दृढ़ करते हैं जिसे मूल केवल संकेत में छोड़ता है — नवाँ अवतार = बुद्ध। इसी से देवांगनाओं की वन्दना विनोदमय बन जाती है — वे ठीक उसी अवतार का स्वागत करती हैं जो यज्ञों का अन्त करेगा और इस प्रकार उनके पतियों को उन्हें लौटा देगा।
s2conclusion
tasya yajña-nāśa eva nirantara-pravṛttimattvād iti bhāvaḥ ||
tasyaof him (the Buddha avatāra)उस (नवें अवतार) का
yajña-nāśaḥ evathe destruction of sacrifice precisely — that alone is his work (eva pins it down)यज्ञों का नाश ही
nirantara-pravṛttimattvātbecause he is unceasingly engaged in it ablative of cause: -tva abstract 'the being-continuously-active' → 'because he does it non-stop'क्योंकि वह निरन्तर उसी (यज्ञ-नाश) में प्रवृत्त रहता है
iti bhāvaḥsuch is the underlying importऐसा तात्पर्य है
tasya — of him; yajña-nāśaḥ eva — precisely the ending of sacrifice; nirantara-pravṛttimattvāt — because he is engaged in it without pause; iti bhāvaḥ — this is the import
tasya yajña-nāśaḥ eva nirantara-pravṛttimattvāt — उसका यज्ञ-नाश ही निरन्तर चलता रहता है, इस कारण; iti bhāvaḥ — ऐसा भाव है
Viśvanātha caps it with the point: the Buddha avatāra's one continuous business is precisely the ending of sacrifice. That is why the wives turn to him — the avatāra who never stops shutting sacrifices down is exactly the one who will free their husbands. Such, he says, is the sense underneath the verse.
उस नवें अवतार का काम तो यज्ञों का नाश ही है, और वह इसी में निरन्तर लगा रहता है — यही अभिप्राय है।