Shloka 42

भरतचरितम्—मृगासक्ति-हेतुकः समाधिभङ्गः, जातिस्मरत्वं, रहूगण-जाḍभरत-संवादः

Devanagari script

संमानना परां हानिं योगर्द्धेः कुरुते यतः जनेनावमतो योगी योगसिद्धिं च विन्दति

Transliteration

saṃmānanā parāṃ hāniṃ yogarddheḥ kurute yataḥ janenāvamato yogī yogasiddhiṃ ca vindati

Translation

For honor brings the greatest loss to a yogin’s spiritual prosperity; whereas the yogin disregarded by people attains the true perfection of yoga.

Word by Word

• संमानना: honouring/respect
• संमानना: Karta (Subject/कर्ता)
• Type: Noun
• Root: संमानना (प्रातिपदिक; √मन्/मान् धातोः भाववाचक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन

• पराम्: great/supreme
• पराम्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: पर (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया-विभक्ति, एकवचन

• हानिम्: loss
• हानिम्: Karma (Object/कर्म)
• Type: Noun
• Root: हानि (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया-विभक्ति, एकवचन

• योगर्द्धेः: of yogic prosperity/attainment
• योगर्द्धेः: Sambandha (Genitive relation/सम्बन्ध)
• Type: Noun
• Root: योग + ऋद्धि (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, षष्ठी-विभक्ति (Genitive/6th), एकवचन; षष्ठी-तत्पुरुष ('yoga' + 'prosperity/attainment')

• कुरुते: causes/does
• कुरुते: Kriya (Action/क्रिया)
• Type: Verb
• Root: √कृ (धातु)
• Form: लट्-लकार (Present), प्रथमपुरुष (3rd), एकवचन; आत्मनेपद

• यतः: because
• यतः: Hetu (Cause marker/हेतु)
• Type: Indeclinable
• Root: यतः (अव्यय)
• Form: सम्बन्धाव्यय (causal/relative adverb: 'because/for which reason')

• जनेन: by people
• जनेन: Karana (Agent/करण)
• Type: Noun
• Root: जन (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया-विभक्ति (Instrumental/3rd), एकवचन

• अवमतः: despised
• अवमतः: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: अवमत (कृदन्त; √मन्/मन्- 'to think/esteem' with अव-)
• Form: पुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; भूतकर्मणि कृदन्त (past passive participle: 'despised')

• योगी: the yogi
• योगी: Karta (Subject/कर्ता)
• Type: Noun
• Root: योगिन् (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा-विभक्ति, एकवचन

• योगसिद्धिम्: yogic perfection
• योगसिद्धिम्: Karma (Object/कर्म)
• Type: Noun
• Root: योग + सिद्धि (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया-विभक्ति, एकवचन; षष्ठी-तत्पुरुष ('yoga' + 'success/perfection')

• च: and
• च: Sambandha (Connector/सम्बन्ध)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चयबोधक (conjunction)

• विन्दति: finds/attains
• विन्दति: Kriya (Action/क्रिया)
• Type: Verb
• Root: √विद् (धातु; विन्दति-रूपेण √विद्/√विन्द्)
• Form: लट्-लकार (Present), प्रथमपुरुष (3rd), एकवचन; परस्मैपद

Speaker

Sage Parāśara (in instruction to Maitreya within the Moksha/Yoga discourse)

Parashara-Maitreya Dialogue

Speaker: Parasara

Topic: Effect of honor versus disregard on yogic attainment

Teaching: Ethical

Quality: authoritative

Philosophical Teaching

Concept: Public honor nourishes subtle ego and thus harms yogic prosperity, while disregard helps dissolve pride and supports true siddhi.

Vedantic Theme: Moksha

Application: Treat praise as a test; cultivate anonymity in service, and measure progress by inner clarity rather than recognition.

Vishishtadvaita: Siddhi is not self-aggrandizement but deeper śeṣatva (dependence) toward the Supreme; ego-loss aligns the self to its rightful relation with Brahman (Nārāyaṇa).

Vaishnava Theology

Vishnu Form: Para-Brahman

Bhakti Type: Shanta

FAQs

What is the significance of honor and dishonor in this Vishnu Purana verse?

The verse teaches that public honor inflates ego and weakens yogic progress, while being disregarded supports humility and steadiness, enabling genuine yoga-siddhi.

How does Sage Parāśara explain the yogin’s right attitude toward society?

He frames social praise as spiritually risky and social disregard as beneficial, because the yogin should anchor practice in inward realization rather than external validation.

What is the theological importance of Lord Vishnu in this context?

In the Moksha teachings, yoga is ultimately oriented to liberation through realization of the Supreme Reality (Vishnu); freedom from egoic honor supports single-pointed devotion/knowledge directed to Him.