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Shloka 16

अग्निनाम-वंश-निरूपणम् | Agni-Names and Lineage Enumeration

अध्याक्रम्य पशुंश्वापि घ्नन्ति वै भक्षयन्ति च । वृक्षांस्तथौषधी श्षापि छिन्दन्ति पुरुषा द्विज,“विप्रवर! कितने ही मनुष्य पशुओंपर आक्रमण करके उन्हे मारते और खाते हैं। वृक्षों तथा ओषधियों (अन्तके पौधों)-को काटते हैं। वृक्षों और फलोंमें भी बहुत-से जीव रहते हैं। जलमें भी नाना प्रकारके जीव रहते हैं। ब्रह्म! उनके विषयमें आप क्‍या समझते हैं?

adhyākramya paśūṁś cāpi ghnanti vai bhakṣayanti ca | vṛkṣāṁs tathauṣadhīś cāpi chindanti puruṣā dvija ||

ਮਾਰਕੰਡੇਯ ਨੇ ਆਖਿਆ—ਹੇ ਦਵਿਜ! ਮਨੁੱਖ ਪਸ਼ੂਆਂ ਉੱਤੇ ਚੜ੍ਹਾਈ ਕਰਕੇ ਉਨ੍ਹਾਂ ਨੂੰ ਮਾਰਦੇ ਵੀ ਹਨ ਅਤੇ ਖਾਂਦੇ ਵੀ ਹਨ। ਇਸੇ ਤਰ੍ਹਾਂ ਉਹ ਰੁੱਖਾਂ ਅਤੇ ਔਖਧੀ ਬੂਟਿਆਂ ਨੂੰ ਵੀ ਕੱਟ ਦਿੰਦੇ ਹਨ।

अध्याक्रम्यhaving attacked/assailed
अध्याक्रम्य:
Adhikarana
TypeVerb
Rootअधि-आ-क्रम्
Formल्यप् (absolutive/gerund), कर्तरि
पशून्animals
पशून्:
Karma
TypeNoun
Rootपशु
FormMasculine, Accusative, Plural
and
:
TypeIndeclinable
Root
अपिalso/even
अपि:
TypeIndeclinable
Rootअपि
घ्नन्तिthey kill
घ्नन्ति:
TypeVerb
Rootहन्
FormPresent (लट्), Parasmaipada, 3rd, Plural
वैindeed
वै:
TypeIndeclinable
Rootवै
भक्षयन्तिthey eat/devour
भक्षयन्ति:
TypeVerb
Rootभक्ष्
FormPresent (लट्), Parasmaipada, 3rd, Plural
and
:
TypeIndeclinable
Root
वृक्षान्trees
वृक्षान्:
Karma
TypeNoun
Rootवृक्ष
FormMasculine, Accusative, Plural
तथाlikewise/so too
तथा:
TypeIndeclinable
Rootतथा
औषधीःherbs/medicinal plants
औषधीः:
Karma
TypeNoun
Rootऔषधी
FormFeminine, Accusative, Plural
and
:
TypeIndeclinable
Root
अपिalso
अपि:
TypeIndeclinable
Rootअपि
छिन्दन्तिthey cut
छिन्दन्ति:
TypeVerb
Rootछिद्
FormPresent (लट्), Parasmaipada, 3rd, Plural
पुरुषाःmen/people
पुरुषाः:
Karta
TypeNoun
Rootपुरुष
FormMasculine, Nominative, Plural
द्विजO twice-born (brahmin)
द्विज:
TypeNoun
Rootद्विज
FormMasculine, Vocative, Singular

मार्कण्डेय उवाच

मार्कण्डेय (Mārkaṇḍeya)
द्विज (dvija)
पशु (animals)
वृक्ष (trees)
ओषधि (medicinal plants/herbs)

Educational Q&A

The verse foregrounds the ethical problem of harm: human survival and desire often involve violence toward animals and injury to plant life. It sets up a dharmic inquiry into how responsibility, restraint, and the consequences of actions (karma) should be understood when harm seems pervasive in ordinary living.

Mārkaṇḍeya addresses a ‘dvija’ and points to common human practices—attacking, killing, eating animals, and cutting trees and herbs—introducing a discussion on the moral status of such acts and how dharma evaluates harm across different forms of life.