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Shloka 21

अग्निनाम-वंश-निरूपणम् | Agni-Names and Lineage Enumeration

उपविष्टा: शयानाक्ष घ्नन्ति जीवाननेकश: । ज्ञानविज्ञानवन्तक्ष तत्र कि प्रतिभाति ते,'ज्ञान-विज्ञानसम्पन्न पुरुष भी (अनजानमें) बैठते-सोते समय अनेक जीवोंकी हिंसा कर बैठते हैं। उनके विषयमें आप क्या समझते हैं?

upaviṣṭāḥ śayānāś ca ghnanti jīvān anekaśaḥ | jñāna-vijñānavantaś ca tatra kiṃ pratibhāti te ||

Mārkaṇḍeya sprach: „Selbst Menschen, die Wissen und Unterscheidungsvermögen besitzen, töten, wenn sie sich nur setzen oder im Schlaf liegen, unabsichtlich viele Lebewesen. Wie also, nach deinem Verständnis, ist solche unvermeidliche Schädigung zu beurteilen?“

उपविष्टाःhaving sat down / seated
उपविष्टाः:
Karta
TypeAdjective
Rootउपविष्ट (उप-√विश्)
FormMasculine, Nominative, Plural
शयानाःlying down
शयानाः:
Karta
TypeAdjective
Rootशयान (√शी)
FormMasculine, Nominative, Plural
घ्नन्तिthey kill / they harm
घ्नन्ति:
TypeVerb
Root√हन्
FormPresent (Lat), 3rd, Plural, Parasmaipada
जीवान्living beings
जीवान्:
Karma
TypeNoun
Rootजीव
FormMasculine, Accusative, Plural
अनेकशःin many ways / repeatedly / in large numbers
अनेकशः:
TypeIndeclinable
Rootअनेकशस्
ज्ञानwith knowledge
ज्ञान:
Karana
TypeNoun
Rootज्ञान
FormNeuter, Instrumental, Singular
विज्ञानwith discernment / special knowledge
विज्ञान:
Karana
TypeNoun
Rootविज्ञान
FormNeuter, Instrumental, Singular
वन्तःpossessing (those)
वन्तः:
Karta
TypeAdjective
Rootवन्त (मतुप्-प्रत्ययान्त)
FormMasculine, Nominative, Plural
तत्रthere / in that matter
तत्र:
Adhikarana
TypeIndeclinable
Rootतत्र
किम्what
किम्:
Karma
TypePronoun
Rootकिम्
FormNeuter, Accusative, Singular
प्रतिभातिappears / seems
प्रतिभाति:
TypeVerb
Rootप्रति-√भा
FormPresent (Lat), 3rd, Singular, Parasmaipada
तेto you
ते:
Sampradana
TypePronoun
Rootयुष्मद्
FormDative, Singular

मार्कण्डेय उवाच

मार्कण्डेय (Mārkaṇḍeya)
जीव (living beings)

Educational Q&A

The verse raises the ethical problem of unavoidable, unintended harm (hiṃsā) that occurs in ordinary life even for the wise, prompting reflection on how dharma evaluates action: not only by outcome, but also by intention, awareness, and the broader duties of living.

Mārkaṇḍeya poses a probing question to his interlocutor: if even learned, discerning people inadvertently kill small creatures simply by sitting or sleeping, what conclusion should be drawn about moral culpability and the practical limits of non-violence in embodied life.