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Shloka 88

प्रह्लादचरितम् (हिरण्यकशिपोः स्वर्गापहरणं, प्रह्लादस्य विष्णुभक्तिः, उपदेशः)

ज्वराक्षिरोगातीसारप्लीहगुल्मादिकैस् तथा द्वेषेर्ष्यामत्सराद्यैर् वा रागलोभादिभिः क्षयम्

jvarākṣirogātīsāraplīhagulmādikais tathā dveṣerṣyāmatsarādyair vā rāgalobhādibhiḥ kṣayam

Melalui demam, penyakit mata, disentri, gangguan limpa, tumor perut dan sejenisnya; demikian pula melalui kebencian, iri hati, dengki dan noda-noda lain; atau melalui keterikatan dan ketamakan—makhluk hidup dibawa menuju kemerosotan dan kehancuran.

jvara-akṣi-roga-atīsāra-plīha-gulma-ādikaiḥby fevers, eye-diseases, ailments, dysentery, spleen-disorders, abdominal tumors, etc.
jvara-akṣi-roga-atīsāra-plīha-gulma-ādikaiḥ:
Karana (Instrument/करण)
TypeNoun
Rootjvara (प्रातिपदिक) + akṣi (प्रातिपदिक) + roga (प्रातिपदिक) + atīsāra (प्रातिपदिक) + plīha (प्रातिपदिक) + gulma (प्रातिपदिक) + ādika (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया (करण), बहुवचन (Instrumental plural); समाहार/सूची-प्रधान तत्पुरुष (enumerative compound with ādika)
tathāalso/likewise
tathā:
Sambandha (Adverbial/सम्बन्ध)
TypeIndeclinable
Roottathā (अव्यय)
Formसमुच्चय/प्रकारवाचक-अव्यय (also/likewise)
dveṣa-īrṣyā-matsara-ādyaiḥby hatred, jealousy, envy, etc.
dveṣa-īrṣyā-matsara-ādyaiḥ:
Karana (Instrument/करण)
TypeNoun
Rootdveṣa (प्रातिपदिक) + īrṣyā (प्रातिपदिक) + matsara (प्रातिपदिक) + ādya (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया (करण), बहुवचन (Instrumental plural); सूची-प्रधान तत्पुरुष (enumerative with ādya)
or
:
Sambandha (Alternative/विकल्प)
TypeIndeclinable
Rootvā (अव्यय)
Formविकल्पार्थक-अव्यय (or)
rāga-lobha-ādibhiḥby passion, greed, etc.
rāga-lobha-ādibhiḥ:
Karana (Instrument/करण)
TypeNoun
Rootrāga (प्रातिपदिक) + lobha (प्रातिपदिक) + ādika (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया (करण), बहुवचन (Instrumental plural); सूची-प्रधान तत्पुरुष (enumerative with ādika)
kṣayamdestruction/decay
kṣayam:
Karma (Object/कर्म)
TypeNoun
Rootkṣaya (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया (कर्म), एकवचन (Accusative singular)

Sage Parāśara (teaching Maitreya)

P
Parāśara
M
Maitreya

FAQs

This verse frames physical ailments and inner vices together as causes of “kṣaya” (wasting), emphasizing that violating dharma through destructive mental states accelerates decline in embodied life.

Parāśara lists both bodily disorders (fever, eye disease, dysentery, spleen ailments, tumors) and mental impurities (hatred, jealousy, envy, attachment, greed) as contributing conditions that lead to deterioration.

Even when Vishnu is not named, the teaching assumes a Vishnu-governed moral cosmos: dharma aligns life with the Supreme order, while vice and imbalance bring suffering and decay within that sovereign framework.