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Shloka 35

Āloka-dāna (Dīpa-dāna), Sumanas–Dhūpa–Dīpa Phala: Manu–Suvarṇa and Śukra–Bali Exempla

गन्धेन देवास्तुष्यन्ति दर्शनाद्‌ यक्षराक्षसा: । नागा: समुपभोगेन त्रिभिरेतैस्तु मानुषा:,देवता फूलोंकी सुगन्धसे, यक्ष और राक्षस उनके दर्शनसे, नागगण उनका भलीभाँति उपभोग करनेसे और मनुष्य उनके दर्शन, गन्ध एवं उपभोग तीनोंसे ही संतुष्ट होते हैं

gandhena devās tuṣyanti darśanād yakṣarākṣasāḥ | nāgāḥ samupabhogena tribhir etais tu mānuṣāḥ ||

Śukra sprach: „Die Götter werden durch den Duft erfreut; die Yakṣas und Rākṣasas durch den bloßen Anblick; die Nāgas durch vollen Genuss. Die Menschen aber finden Befriedigung in allen dreien: im Sehen, Riechen und Genießen.“

गन्धेनby (the) fragrance
गन्धेन:
Karana
TypeNoun
Rootगन्ध
FormMasculine, Instrumental, Singular
देवाःthe gods
देवाः:
Karta
TypeNoun
Rootदेव
FormMasculine, Nominative, Plural
तुष्यन्तिare satisfied
तुष्यन्ति:
TypeVerb
Rootतुष्
FormPresent, Third, Plural, Parasmaipada
दर्शनात्from/through seeing (by sight)
दर्शनात्:
Apadana
TypeNoun
Rootदर्शन
FormNeuter, Ablative, Singular
यक्षyakshas
यक्ष:
Karta
TypeNoun
Rootयक्ष
FormMasculine, Nominative, Plural
राक्षसाःrakshasas
राक्षसाः:
Karta
TypeNoun
Rootराक्षस
FormMasculine, Nominative, Plural
नागाःnagas (serpents)
नागाः:
Karta
TypeNoun
Rootनाग
FormMasculine, Nominative, Plural
समुपभोगेनby full enjoyment/consumption
समुपभोगेन:
Karana
TypeNoun
Rootसम्-उप-भोग
FormMasculine, Instrumental, Singular
त्रिभिःby three
त्रिभिः:
Karana
TypeAdjective
Rootत्रि
FormMasculine/Neuter, Instrumental, Plural
एतैःby these
एतैः:
Karana
TypeAdjective
Rootएतद्
FormMasculine/Neuter, Instrumental, Plural
तुbut/and (emphatic)
तु:
TypeIndeclinable
Rootतु
मानुषाःhumans
मानुषाः:
Karta
TypeNoun
Rootमानुष
FormMasculine, Nominative, Plural

शुक्र उवाच

Ś
Śukra
D
Devas
Y
Yakṣas
R
Rākṣasas
N
Nāgas
M
Mānuṣas (humans)

Educational Q&A

Different orders of beings are characterized by different modes of satisfaction: gods by fragrance, Yakṣas/Rākṣasas by sight, Nāgas by enjoyment, while humans typically seek a composite satisfaction through multiple sensory avenues—seeing, smelling, and enjoying—highlighting the breadth (and potential restlessness) of human desire.

Śukra is explaining, in a didactic context, how various beings respond to offerings or objects of pleasure. The statement functions as a comparative observation about the psychology and sensory orientation of different classes of beings, with a pointed remark about human tendencies.