Previous Verse
Next Verse

Shloka 27

प्रलय-प्रक्रिया (Pralaya Process) — Guṇa-Withdrawal and Pratisaṃcara

श॒क्र उवाच ये वै सन्‍्तो मनुष्येषु ब्रह्मण्या: सत्यवादिन: । ते ते पादं तितिक्षन्तामलं सन्तस्तितिक्षितुम्‌

śakra uvāca ye vai santaḥ manuṣyeṣu brahmaṇyāḥ satyavādinaḥ | te te pādaṃ titikṣantām amalaṃ santaḥ titikṣitum ||

シャクラ(インドラ)は言った。「女神よ、人々のうち真に善き者、婆羅門を敬い、真実に堅く立つ者たち――その清らかな徳ある人々に、汝の第四の『足』(負担の分)を担わせよ。高貴なる者は、耐えるべきものを耐え抜く力を具えている。」

शक्रःŚakra (Indra)
शक्रः:
Karta
TypeNoun
Rootशक्र
FormMasculine, Nominative, Singular
उवाचsaid
उवाच:
TypeVerb
Rootवच्
FormPerfect, Third, Singular, Parasmaipada
येwho (those who)
ये:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Plural
वैindeed
वै:
TypeIndeclinable
Rootवै
सन्तःgood/virtuous people
सन्तः:
Karta
TypeNoun
Rootसत्
FormMasculine, Nominative, Plural
मनुष्येषुamong humans
मनुष्येषु:
Adhikarana
TypeNoun
Rootमनुष्य
FormMasculine, Locative, Plural
ब्रह्मण्याःdevoted to Brahmins / pious
ब्रह्मण्याः:
Karta
TypeAdjective
Rootब्रह्मण्य
FormMasculine, Nominative, Plural
सत्यवादिनःtruth-speaking
सत्यवादिनः:
Karta
TypeAdjective
Rootसत्यवादिन्
FormMasculine, Nominative, Plural
तेthey
ते:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Plural
तेthose (same)
ते:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Plural
पादम्a quarter/part; foot
पादम्:
Karma
TypeNoun
Rootपाद
FormMasculine, Accusative, Singular
तितिक्षन्ताम्let them endure/bear
तितिक्षन्ताम्:
TypeVerb
Rootतिज्
FormImperative, Third, Plural, Parasmaipada
अलम्sufficiently; fully; capable (enough)
अलम्:
TypeIndeclinable
Rootअलम्
सन्तःthe good (people)
सन्तः:
Karta
TypeNoun
Rootसत्
FormMasculine, Nominative, Plural
तितिक्षितुम्to endure/bear
तितिक्षितुम्:
TypeVerb
Rootतिज्
Formतुमुन्, Active

श॒क्र उवाच

Ś
Śakra (Indra)
V
virtuous humans (santaḥ)
B
Brāhmaṇas (as the object of devotion)

Educational Q&A

The verse praises truthfulness, reverence for sacred virtue (brahmaṇyatā), and especially titikṣā (forbearance). It teaches that the truly noble can shoulder difficult responsibilities for the sake of order and righteousness.

Indra addresses a goddess-like figure (implied by the Hindi gloss) and proposes that the ‘fourth share’ of her burden be borne by virtuous, truthful, Brāhmaṇa-devoted people among humans, since such good persons are capable of endurance.