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Shloka 32

अध्याय ३० — क्रोधदोषाः क्षमाप्रशंसा च

Defects of Anger and the Praise of Forbearance

पश्य मायाप्रभावो5यमी श्वरेण यथा कृत: । यो हन्ति भूतैर्भूतानि मोहयित्वा55त्ममायया,ईश्वरने जिस प्रकार इस मायाके प्रभावका विस्तार किया है, उसे देखिये। वे अपनी मायाद्वारा मोहित करके प्राणियोंसे ही प्राणियोंका वध करवाते हैं

paśya māyāprabhāvo 'yam īśvareṇa yathā kṛtaḥ | yo hanti bhūtair bhūtāni mohayitvā 'tmamāyayā ||

Lihatlah bagaimana Tuhan membentangkan daya māyā ini. Dengan māyā-Nya sendiri Ia memperdaya makhluk, lalu membuat makhluk saling membinasakan—hidup menjadi alat bagi lenyapnya hidup.

पश्यsee; behold
पश्य:
TypeVerb
Rootपश् (दृश्-अर्थे)
Formलोट् (imperative), 2, singular, परस्मैपद
माया-प्रभावःthe power/effect of māyā (illusion)
माया-प्रभावः:
Karta
TypeNoun
Rootमायाप्रभाव (प्रातिपदिक)
Formmasculine, nominative, singular
अयम्this
अयम्:
Karta
TypeNoun
Rootइदम् (सर्वनाम-प्रातिपदिक)
Formmasculine, nominative, singular
ईश्वरेणby the Lord
ईश्वरेण:
Karana
TypeNoun
Rootईश्वर (प्रातिपदिक)
Formmasculine, instrumental, singular
यथाas; in the manner that
यथा:
TypeIndeclinable
Rootयथा (अव्यय)
कृतःmade; done; created
कृतः:
TypeVerb
Rootकृ (धातु) → कृत (क्त-कृदन्त)
Formmasculine, nominative, singular, क्त (past passive participle)
यःwho
यः:
Karta
TypeNoun
Rootयद् (सर्वनाम-प्रातिपदिक)
Formmasculine, nominative, singular
हन्तिkills; causes to slay
हन्ति:
TypeVerb
Rootहन् (धातु)
Formलट् (present), 3, singular, परस्मैपद
भूतैःby beings; through creatures
भूतैः:
Karana
TypeNoun
Rootभूत (प्रातिपदिक)
Formneuter, instrumental, plural
भूतानिbeings; creatures
भूतानि:
Karma
TypeNoun
Rootभूत (प्रातिपदिक)
Formneuter, accusative, plural
मोहयित्वाhaving deluded; having bewildered
मोहयित्वा:
TypeVerb
Rootमुह् (धातु) → मोहय (णिच्) → मोहयित्वा (क्त्वा)
Formक्त्वा (absolutive), causative (णिच्)
आत्म-माययाby his own māyā
आत्म-मायया:
Karana
TypeNoun
Rootआत्ममाया (प्रातिपदिक)
Formfeminine, instrumental, singular

युधिछिर उवाच

Y
Yudhiṣṭhira
Ī
Īśvara

Educational Q&A

The verse highlights the bewildering power of māyā: under delusion, beings become instruments of harm to one another. Ethically, it invites reflection on how ignorance and confusion can drive violence, and how discernment (viveka) is needed to act in alignment with dharma rather than being swept along by deceptive appearances.

Yudhiṣṭhira comments on the Lord’s wondrous and troubling arrangement of the world: through māyā, creatures are deluded and end up killing other creatures. It is a reflective observation—part lament, part philosophical insight—about the forces that lead living beings into mutual destruction.