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Shloka 45

कालनिर्णयः, युगधर्मवर्णनम्, सृष्टिक्रमश्च

Time-Reckoning, Yuga-Dharma, and the Sequence of Creation

नाहं कर्ता न चैव त्वं नान्य: कर्ता शचीपते । पर्यायेण हि भुज्यन्ते लोका: शक्र यदृच्छया

śakra uvāca | nāhaṃ kartā na caiva tvaṃ nānyaḥ kartā śacīpate | paryāyeṇa hi bhujyante lokāḥ śakra yadṛcchayā ||

ശക്രൻ പറഞ്ഞു—ഹേ ശചീപതേ! ഞാൻ കർത്താവല്ല; നീയും കർത്താവല്ല; മറ്റാരും കർത്താവല്ല. ഹേ ശക്രാ! കാലക്രമത്തിൽ ലോകങ്ങളിൽ ജീവികൾ യദൃച്ഛയായി ലഭിക്കുന്ന ഫലങ്ങളേ ഭുജിക്കുന്നു.

not
:
TypeIndeclinable
Root
अहम्I
अहम्:
Karta
TypeNoun
Rootअहम्
Formcommon, nominative, singular
कर्ताdoer/agent
कर्ता:
Karta
TypeNoun
Rootकर्तृ
Formmasculine, nominative, singular
nor/not
:
TypeIndeclinable
Root
and
:
TypeIndeclinable
Root
एवindeed/just
एव:
TypeIndeclinable
Rootएव
त्वम्you
त्वम्:
Karta
TypeNoun
Rootत्वम्
Formcommon, nominative, singular
not
:
TypeIndeclinable
Root
अन्यःanother/any other
अन्यः:
Karta
TypeAdjective
Rootअन्य
Formmasculine, nominative, singular
कर्ताdoer/agent
कर्ता:
Karta
TypeNoun
Rootकर्तृ
Formmasculine, nominative, singular
शचीपतेO lord of Śacī (Indra)
शचीपते:
TypeNoun
Rootशचीपति
Formmasculine, vocative, singular
पर्यायेणin turn/successively
पर्यायेण:
Karana
TypeNoun
Rootपर्याय
Formmasculine, instrumental, singular
हिindeed/for
हि:
TypeIndeclinable
Rootहि
भुज्यन्तेare experienced/are enjoyed
भुज्यन्ते:
TypeVerb
Rootभुज्
Formpresent, indicative, ātmanepada (passive sense), third, plural
लोकाःworlds/people
लोकाः:
Karta
TypeNoun
Rootलोक
Formmasculine, nominative, plural
शक्रO Śakra (Indra)
शक्र:
TypeNoun
Rootशक्र
Formmasculine, vocative, singular
यदृच्छयाby chance/spontaneously
यदृच्छया:
Karana
TypeNoun
Rootयदृच्छा
Formfeminine, instrumental, singular

श॒क्र उवाच

Ś
Śakra (Indra)
Ś
Śacī

Educational Q&A

The verse teaches the doctrine of non-doership: individuals should not cling to the egoic claim “I am the agent.” Experiences of pleasure and pain arise in due sequence, as outcomes that come in their time, so one should cultivate detachment and humility regarding action and its fruits.

Indra (Śakra) speaks to another, addressing him with the epithet “Śacīpati,” and frames a reflective teaching: neither speaker nor listener is the ultimate agent; beings undergo results in orderly succession, seemingly by chance, emphasizing a philosophical view of agency and karmic fruition.