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Shloka 12

नरनारायण-नारदसंवादः

Nara-Nārāyaṇa–Nārada Discourse on Vision, Elements, and Entry into Vāsudeva

भूतानामपर: कश्रिद्धिंसायां सततोत्थित: । वज्चनायां च लोकस्य स सुखेष्वेव जीर्यते,कोई-कोई मनुष्य तो सदा प्राणियोंकी हिंसामें ही लगा रहता है और सब लोगोंको धोखा दिया करता है, तो भी वह सुख ही भोगते-भोगते बूढ़ा होता है

bhūtānām aparaḥ kaścid dhiṃsāyāṃ satatotthitaḥ | vañcanāyāṃ ca lokasya sa sukheṣv eva jīryate ||

Nārada said: There is another kind of person who is constantly intent on harming living beings and who also deceives the world. Yet he grows old while continuing to enjoy pleasures—seemingly prospering despite his cruelty and fraud.

भूतानाम्of living beings
भूतानाम्:
Adhikarana
TypeNoun
Rootभूत
FormNeuter, Genitive, Plural
अपरःanother (person)
अपरः:
Karta
TypeAdjective
Rootअपर
FormMasculine, Nominative, Singular
कश्चित्someone
कश्चित्:
Karta
TypePronoun
Rootकश्चित्
FormMasculine, Nominative, Singular
हिंसायाम्in violence
हिंसायाम्:
Adhikarana
TypeNoun
Rootहिंसा
FormFeminine, Locative, Singular
सततalways/constantly
सतत:
Adhikarana
TypeIndeclinable
Rootसतत
उत्थितःengaged/risen (set) upon
उत्थितः:
Karta
TypeVerb
Rootउत्थित
FormMasculine, Nominative, Singular, क्त (past passive participle), स्था (उत् + √स्था)
वञ्चनायाम्in deception
वञ्चनायाम्:
Adhikarana
TypeNoun
Rootवञ्चना
FormFeminine, Locative, Singular
and
:
TypeIndeclinable
Root
लोकस्यof the people/world
लोकस्य:
Karma
TypeNoun
Rootलोक
FormMasculine, Genitive, Singular
सःhe
सः:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Singular
सुखेषुin pleasures
सुखेषु:
Adhikarana
TypeNoun
Rootसुख
FormNeuter, Locative, Plural
एवindeed/only
एव:
TypeIndeclinable
Rootएव
जीर्यतेgrows old/decays
जीर्यते:
TypeVerb
Rootजॄ (जीर्)
FormPresent, Atmanepada, Third, Singular, लट्

नारद उवाच

N
Narada
L
living beings (bhūta)
T
the world/people (loka)

Educational Q&A

The verse highlights a moral paradox: some people commit violence and deceive others yet appear to thrive and reach old age in comfort. It prompts reflection on the difference between outward prosperity and inner/ethical accountability, preparing the ground for deeper discussion of karma, justice, and dharma.

Narada is describing a category of wrongdoers—habitual in harming beings and cheating society—who nevertheless seem to live pleasantly. This observation functions as an example within a broader Shanti Parva discourse on conduct, consequences, and the complexities of moral order.