Shloka 21

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 berkata— “Bahkan orang yang berpengetahuan dan berdaya-beda pun, ketika duduk atau terlelap berbaring, tanpa sengaja membunuh banyak makhluk hidup. Maka bagaimana, menurutmu, hal yang tak terelakkan ini harus dipandang?”

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.