Shloka 32

मायामोह-प्रवर्तन, वेदमार्ग-बहिष्कार, तथा पाषण्ड-संसर्ग-दोषः

Māyāmoha’s Delusion, Rejection of the Vedic Path, and the Fault of Heretical Association

Devanagari script

मायामोहेन ते दैत्याः प्रकारैर् बहुभिस् तथा व्युत्थापिता यथा नैषां त्रयीं कश्चिद् अरोचयत्

Transliteration

māyāmohena te daityāḥ prakārair bahubhis tathā vyutthāpitā yathā naiṣāṃ trayīṃ kaścid arocayat

Translation

By the delusion wrought through Māyā, those Daityas were turned aside in many ways, so thoroughly that not one among them found any taste for the Triad of the Veda.

Word by Word

• मायामोहेन: by delusion of māyā
• मायामोहेन: Karana (Instrument/means/करण)
• Type: Noun
• Root: माया (प्रातिपदिक) + मोह (प्रातिपदिक)
• Form: तृतीया (3rd/Instrumental), एकवचन (Singular), पुंलिङ्ग (Masculine) — षष्ठी-तत्पुरुष (मायायाः मोहः)

• ते: they
• ते: Karta (Subject/कर्ता)
• Type: Noun
• Root: तद् (सर्वनाम-प्रातिपदिक)
• Form: प्रथमा (1st/Nominative), बहुवचन (Plural), पुंलिङ्ग (Masculine)

• दैत्याः: daityas
• दैत्याः: Karta (Subject/कर्ता)
• Type: Noun
• Root: दैत्य (प्रातिपदिक)
• Form: प्रथमा (1st/Nominative), बहुवचन (Plural), पुंलिङ्ग (Masculine)

• प्रकारैः: by methods/ways
• प्रकारैः: Karana (Instrument/means/करण)
• Type: Noun
• Root: प्रकार (प्रातिपदिक)
• Form: तृतीया (3rd/Instrumental), बहुवचन (Plural), पुंलिङ्ग (Masculine)

• बहुभिः: many
• बहुभिः: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: बहु (प्रातिपदिक)
• Form: तृतीया (3rd/Instrumental), बहुवचन (Plural), पुंलिङ्ग (Masculine/Neuter) — agrees with प्रकारैः

• तथा: thus
• तथा: Sambandha (Adverbial relation/सम्बन्ध)
• Type: Indeclinable
• Root: तथा (अव्यय)
• Form: अव्यय (adverb) — एवम् (thus/in such a way)

• व्युत्थापिताः: were led astray/turned away
• व्युत्थापिताः: Karta (Subject as patient in passive sense/कर्ता)
• Type: Adjective
• Root: वि-उत्-स्था (धातु) → व्युत्थापित (कृदन्त/प्रातिपदिक; णिच् causative + क्त)
• Form: प्रथमा (1st/Nominative), बहुवचन (Plural), पुंलिङ्ग (Masculine) — past passive participle (causative) qualifying दैत्याः

• यथा: so that
• यथा: Sambandha (Clause connector/सम्बन्ध)
• Type: Indeclinable
• Root: यथा (अव्यय)
• Form: अव्यय (conj./adverb) — यथाप्रकारम् (so that/as)

• न: not
• न: Sambandha (Negation/सम्बन्ध)
• Type: Indeclinable
• Root: न (अव्यय)
• Form: निषेध-अव्यय (negation particle)

• एषाम्: of these/of them
• एषाम्: Sambandha (Genitive relation/सम्बन्ध)
• Type: Noun
• Root: एतद् (सर्वनाम-प्रातिपदिक)
• Form: षष्ठी (6th/Genitive), बहुवचन (Plural)

• त्रयीम्: the Vedic triad (Veda)
• त्रयीम्: Karma (Object/कर्म)
• Type: Noun
• Root: त्रयी (प्रातिपदिक)
• Form: द्वितीया (2nd/Accusative), एकवचन (Singular), स्त्रीलिङ्ग (Feminine)

• कश्चित्: anyone
• कश्चित्: Karta (Subject/कर्ता)
• Type: Noun
• Root: क (सर्वनाम-प्रातिपदिक) + चित् (अव्यय-प्रत्यय)
• Form: प्रथमा (1st/Nominative), एकवचन (Singular), पुंलिङ्ग (Masculine) — indefinite pronoun

• अरोचयत्: made (it) acceptable/approved
• अरोचयत्: Kriya (Action/क्रिया)
• Type: Verb
• Root: रुच् (धातु) + णिच् (causative)
• Form: लङ् (Imperfect/Past), परस्मैपद, प्रथमपुरुष (3rd person), एकवचन (Singular) — causative ‘made (it) pleasing/acceptable’

Speaker

Sage Parāśara (narrating to Maitreya)

Parashara-Maitreya Dialogue

Speaker: Parasara

Topic: The mechanism of delusion (māyā-moha) by which Daityas were turned from the Veda

Teaching: Cosmological

Quality: revealing

Philosophical Teaching

Concept: Māyā can reorient collective conviction so powerfully that beings lose all taste for Vedic truth, illustrating how delusion operates on intellect and desire.

Vedantic Theme: Maya

Application: Guard discernment: notice how narratives and desires can reshape ‘taste’ (ruci) and practice regular self-examination, śāstra-study, and satsanga.

Vishishtadvaita: Māyā is the Lord’s dependent power (śakti) used in governance; beings’ ruci can be redirected, yet liberation comes by turning that ruci toward Nārāyaṇa and śāstra.

Vaishnava Theology

Vishnu Form: Narayana

Characters & Entities

• Daityas
• Maya (Māyā-moha)

FAQs

What is the significance of the Trayī (Vedic triad) in the Vishnu Purana?

Here the Trayī represents the authoritative Vedic path; the verse highlights how delusion can make even powerful beings reject Vedic dharma, marking a fall from cosmic order.

How does Sage Parāśara explain the role of Māyā in overturning dharma?

Parāśara frames Māyā-moha as an effective, multi-pronged delusion that diverts the Daityas so completely that none of them values the Vedic triad—showing how error can be socially and doctrinally engineered.

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

Even when not named in the verse, the Purāṇic framework implies Vishnu’s supreme governance over cosmic order: delusion operates under the larger sovereignty that ultimately re-establishes dharma.