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Shloka 46

Vānaprastha-dharma and Tapas: Śiva–Umā Saṃvāda

Forest-Stage Discipline and Austerity

उनका रूप सूर्यके समान तेजसे प्रकाशित हो रहा था। उन्होंने धर्मके रहस्योंको सुनकर इन्द्रसे पूछा-- ।।

devadūta uvāca |

tiryagyoni-gatān sattvān martyā hiṃsanti mohitāḥ |

kīṭān pipīlikān sarpān meṣān sa-mṛga-pakṣiṇaḥ ||

മോഹഗ്രസ്തരായ മർത്ത്യർ തിര്യഗ്യോനിയിൽ ജനിച്ച സത്ത്വങ്ങളെ ഹിംസിക്കുന്നു—കീടങ്ങളെ, ഉറുമ്പുകളെ, സർപ്പങ്ങളെ, ആടുകളെ, കൂടാതെ മൃഗപക്ഷികളെയും കൊല്ലുന്നു. ധർമ്മത്തിന്റെ സൂക്ഷ്മ രഹസ്യങ്ങൾ ശ്രവിച്ച ശേഷം ഞാൻ ഇന്ദ്രനോട് ചോദിക്കുന്നു—അജ്ഞാനവശരായ മനുഷ്യർ എന്തുകൊണ്ട് ഇത്തരത്തിലുള്ള നിർബല ജീവികളെ പീഡിപ്പിക്കുന്നു?

तिर्यग्योनिगतान्gone to (born in) animal/worm-like wombs; belonging to lower births
तिर्यग्योनिगतान्:
Karma
TypeAdjective
Rootतिर्यग्योनिगत
FormMasculine, Accusative, Plural
सत्त्वान्creatures, beings
सत्त्वान्:
Karma
TypeNoun
Rootसत्त्व
FormMasculine/Neuter, Accusative, Plural
मर्त्याःmortals, human beings
मर्त्याः:
Karta
TypeNoun
Rootमर्त्य
FormMasculine, Nominative, Plural
हिंसन्तिthey harm/kill
हिंसन्ति:
TypeVerb
Rootहिंस्
FormPresent (Lat), 3rd, Plural, Parasmaipada
मोहिताःdeluded, bewildered
मोहिताः:
Karta
TypeAdjective
Rootमोहित
FormMasculine, Nominative, Plural, Past passive participle (क्त) from मुह्/मोह् (to delude)
कीटान्insects, worms
कीटान्:
Karma
TypeNoun
Rootकीट
FormMasculine, Accusative, Plural
पिपीलिकान्ants
पिपीलिकान्:
Karma
TypeNoun
Rootपिपीलिका
FormFeminine, Accusative, Plural
सर्पान्snakes
सर्पान्:
Karma
TypeNoun
Rootसर्प
FormMasculine, Accusative, Plural
मेषान्rams, sheep
मेषान्:
Karma
TypeNoun
Rootमेष
FormMasculine, Accusative, Plural
समृगपक्षिणःtogether with deer and birds (i.e., deer and birds as well)
समृगपक्षिणः:
Karma
TypeNoun/Adjective
Rootसमृगपक्षिन्
FormMasculine, Accusative, Plural

देवदूत उवाच

D
Devadūta (divine messenger)
I
Indra
M
mortals (humans)
T
tiryagyoni beings (animals/creatures)
I
insects (kīṭa)
A
ants (pipīlikā)
S
snakes (sarpa)
S
sheep (meṣa)
W
wild animals (mṛga)
B
birds (pakṣin)

Educational Q&A

The verse frames violence toward animals and small creatures as a product of moha (delusion). By questioning Indra, it highlights an ethical ideal central to dharma: restraint from harming living beings (ahiṃsā) and awareness that all creatures are moral subjects within the karmic order.

A divine messenger, radiant like the sun, has heard teachings on the ‘secrets of dharma’ and then poses a pointed question to Indra: why do humans, though capable of moral understanding, still harm non-human beings—ranging from insects and ants to snakes, sheep, animals, and birds.