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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 ||

Utusan ilahi berkata: “Manusia yang dikelabui oleh kebodohan melakukan kekerasan terhadap makhluk yang lahir dalam rahim bukan-manusia—membunuh serangga, semut, ular, biri-biri, juga binatang dan burung. Setelah mendengar rahsia halus dharma, aku bertanya kepada Indra: mengapa insan fana yang dikuasai kejahilan menyakiti makhluk-makhluk yang rapuh ini?”

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.