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Shloka 8

Karma, Preta-gati, and the Continuity of Phala

Mārkaṇḍeya’s Instruction

चिरेणाद्य मया55हार: प्राप्तोडयमनुजस्तव । नाहमेनं विमोक्ष्यामि न चान्यमभिकाड्क्षये,दीर्घकालतक उपवास करनेके बाद आज यह तुम्हारा छोटा भाई मुझे आहाररूपमें प्राप्त हुआ है, अतः न तो मैं इसे छोडूँगा और न इसके बदलेमें दूसरा आहार ही लेना चाहता हूँ

cireṇādya mayāhāraḥ prāpto ’yam anujas tava | nāham enaṃ vimokṣyāmi na cānyam abhikāṅkṣaye ||

The serpent said: “After a long time of fasting, today this younger brother of yours has come into my hands as food. Therefore I will not release him, nor do I desire any other meal in exchange.”

चिरेणafter a long time / by long delay
चिरेण:
Karana
TypeNoun
Rootचिर
FormNeuter, Instrumental, Singular
अद्यtoday
अद्य:
TypeIndeclinable
Rootअद्य
मयाby me / I
मया:
Kartr
TypePronoun
Rootअस्मद्
Form—, Instrumental, Singular
आहारःfood, prey
आहारः:
Karma
TypeNoun
Rootआहार
FormMasculine, Nominative, Singular
प्राप्तःobtained, has come into (my) possession
प्राप्तः:
TypeVerb
Rootप्र + आप्
FormMasculine, Nominative, Singular, क्त (past passive participle)
अयम्this
अयम्:
TypePronoun
Rootइदम्
FormMasculine, Nominative, Singular
अनुजःyounger brother
अनुजः:
TypeNoun
Rootअनुज
FormMasculine, Nominative, Singular
तवof you, your
तव:
TypePronoun
Rootयुष्मद्
Form—, Genitive, Singular
not
:
TypeIndeclinable
Root
अहम्I
अहम्:
Kartr
TypePronoun
Rootअस्मद्
Form—, Nominative, Singular
एनम्him (this one)
एनम्:
Karma
TypePronoun
Rootएतद् (एन्-प्रत्ययान्त सर्वनाम-रूप)
FormMasculine, Accusative, Singular
विमोक्ष्यामिI will release/let go
विमोक्ष्यामि:
TypeVerb
Rootवि + मुच्
FormLuṭ (simple future), First, Singular, Parasmaipada
nor / not
:
TypeIndeclinable
Root
and
:
TypeIndeclinable
Root
अन्यम्another (one)
अन्यम्:
Karma
TypeAdjective
Rootअन्य
FormMasculine, Accusative, Singular
अभिकाङ्क्षयेI desire / I wish for
अभिकाङ्क्षये:
TypeVerb
Rootअभि + काङ्क्ष्
FormLaṭ (present), First, Singular, Ātmanepada

सर्प उवाच

S
Sarpa (serpent)
A
anuja (the listener’s younger brother)

Educational Q&A

The verse frames an ethical conflict: raw appetite and self-interest are asserted as justification for harm, setting up a dharma-test where the human side must respond with discernment, restraint, and a higher moral claim than mere survival or desire.

A serpent has seized the listener’s younger brother and declares that, after a long fast, it has finally obtained prey. It refuses to release him and rejects any substitute, escalating the crisis and forcing a moral and strategic response.