Previous Verse
Next Verse

Shloka 55

कलियुग-प्रवृत्तिः, सप्तर्षि-गणना, धरणीगीताः, च वंश-समाप्तिः

Kali-yuga onset, Saptarṣi reckoning, Dharaṇī-gītā, and closure of the dynastic account

पृथ्वी ममैषाशु परित्यजैनां वदन्ति ये दूतमुखैः स्वशत्रुम् नराधिपास् तेषु ममातिहासः पुनश् च मूढेषु दयाभ्युपैति

pṛthvī mamaiṣāśu parityajaināṃ vadanti ye dūtamukhaiḥ svaśatrum narādhipās teṣu mamātihāsaḥ punaś ca mūḍheṣu dayābhyupaiti

「この大地は我がもの—ただちに捨て去れ!」と、王たちは使者の口を通して自らの敵に告げる。されどそのような迷える支配者の中にあっても、わが物語は幾度も語り継がれ、わが心には迷妄の者にさえ慈悲がたびたび湧き起こる。

पृथ्वीthe Earth
पृथ्वी:
Karta (Subject/कर्ता)
TypeNoun
Rootपृथ्वी (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा-विभक्ति (Nominative/1st), एकवचन (Singular)
ममof me / my
मम:
Sambandha (Possessor/सम्बन्ध)
TypeNoun
Rootअस्मद् (सर्वनाम-प्रातिपदिक)
Formषष्ठी-विभक्ति (Genitive/6th), एकवचन-सम्बन्ध (Singular reference)
एषाthis (she)
एषा:
Karta (Subject/कर्ता)
TypeNoun
Rootएतद् (सर्वनाम-प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा-विभक्ति (Nominative/1st), एकवचन (Singular)
आशुquickly
आशु:
Kriya-visheshaṇa (Adverbial/क्रियाविशेषण)
TypeIndeclinable
Rootआशु (अव्यय)
Formअव्यय; क्रियाविशेषण (Adverb)
परित्यजabandon! / leave!
परित्यज:
Kriya (Action/क्रिया)
TypeVerb
Rootत्यज् (धातु) उपसर्गः परि-
Formलोट्-लकार (Imperative), मध्यम-पुरुष (2nd person), एकवचन (Singular), परस्मैपद
एनाम्her / this (one)
एनाम्:
Karma (Object/कर्म)
TypeNoun
Rootएतद् (सर्वनाम-प्रातिपदिक)
Formस्त्रीलिङ्ग, द्वितीया-विभक्ति (Accusative/2nd), एकवचन (Singular)
वदन्तिthey say
वदन्ति:
Kriya (Action/क्रिया)
TypeVerb
Rootवद् (धातु)
Formलट्-लकार (Present), प्रथम-पुरुष (3rd person), बहुवचन (Plural), परस्मैपद
येwho (those who)
ये:
Karta (Subject/कर्ता)
TypeNoun
Rootयद् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति (Nominative/1st), बहुवचन (Plural)
दूतमुखैःthrough the mouths of messengers
दूतमुखैः:
Karana (Instrument/करण)
TypeNoun
Rootदूत + मुख (प्रातिपदिके)
Formपुंलिङ्ग, तृतीया-विभक्ति (Instrumental/3rd), बहुवचन (Plural); षष्ठी-तत्पुरुषः (दूतानां मुखैः = by the mouths of messengers)
स्वशत्रुम्one’s own enemy
स्वशत्रुम्:
Karma (Object/कर्म)
TypeNoun
Rootस्व + शत्रु (प्रातिपदिके)
Formपुंलिङ्ग, द्वितीया-विभक्ति (Accusative/2nd), एकवचन (Singular); कर्मधारयः (स्वः शत्रुः = one’s own enemy)
नराधिपाःkings
नराधिपाः:
Karta (Subject/कर्ता)
TypeNoun
Rootनर + अधिप (प्रातिपदिके)
Formपुंलिङ्ग, प्रथमा-विभक्ति (Nominative/1st), बहुवचन (Plural); षष्ठी-तत्पुरुषः (नराणाम् अधिपाः = lords of men)
तेषुamong them / in them
तेषु:
Adhikarana (Location/अधिकरण)
TypeNoun
Rootतद् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, सप्तमी-विभक्ति (Locative/7th), बहुवचन (Plural)
ममmy
मम:
Sambandha (Possessor/सम्बन्ध)
TypeNoun
Rootअस्मद् (सर्वनाम-प्रातिपदिक)
Formषष्ठी-विभक्ति (Genitive/6th), एकवचन-सम्बन्ध (Singular reference)
अतिहासः(the sense of) ‘mine-ness’ / possessiveness
अतिहासः:
Karta (Subject/कर्ता)
TypeNoun
Rootअतिहास (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति (Nominative/1st), एकवचन (Singular)
पुनःagain
पुनः:
Kriya-visheshaṇa (Adverbial/क्रियाविशेषण)
TypeIndeclinable
Rootपुनः (अव्यय)
Formअव्यय; क्रियाविशेषण (Adverb)
and
:
Samuccaya (Connector/समुच्चय)
TypeIndeclinable
Rootच (अव्यय)
Formअव्यय; समुच्चय-बोधक (Conjunction)
मूढेषुamong the deluded
मूढेषु:
Adhikarana (Location/अधिकरण)
TypeNoun
Rootमूढ (प्रातिपदिक)
Formपुंलिङ्ग, सप्तमी-विभक्ति (Locative/7th), बहुवचन (Plural)
दयाcompassion
दया:
Karta (Subject/कर्ता)
TypeNoun
Rootदया (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा-विभक्ति (Nominative/1st), एकवचन (Singular)
अभ्युपैतिapproaches / arises
अभ्युपैति:
Kriya (Action/क्रिया)
TypeVerb
Rootइ (धातु) उपसर्गः अभि+उप-
Formलट्-लकार (Present), प्रथम-पुरुष (3rd person), एकवचन (Singular), परस्मैपद

Sage Parāśara (narrating to Maitreya; verse voiced as a royal reflection within the dynasty narrative)

E
Earth (Pṛthvī/Bhūmi)
K
Kings (Narādhipa)
M
Messengers (Dūta)
E
Enemy (Śatru)

FAQs

It highlights the delusion of absolute ownership: kings speak as if the Earth can be possessed, but the Purana frames sovereignty as conditional and subordinate to dharma and cosmic order.

Even amid rivalry and conquest conveyed through messengers, the narrative idealizes a ruler whose heart repeatedly turns to dayā (compassion), especially toward the misguided.

By placing royal power under moral law, the text implicitly points to a higher sovereignty—ultimately grounded in the Supreme Reality (Vishnu)—before whom human claims and conflicts are transient.