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Shloka 49

Adhyaya 2The Lineage of Garuda and the Birth of the Wise Birds: Kanka and Kandhara

नश्यतो युध्यतो वापि तावद्भवति जीवितम् ।

यावद्धातासृजत् पूर्वं न यावन्मनसेप्सितम् ॥

naśyato yudhyato vāpi tāvad bhavati jīvitam |

yāvad dhātā sṛjat pūrvaṃ na yāvan manasepsitam ||

Quer alguém esteja perecendo ou mesmo lutando, a vida dura apenas o tempo que o Ordenador (Dhātṛ) a criou e determinou anteriormente—nunca tanto quanto a mente deseja.

naśyataḥof (two) perishing (persons)
naśyataḥ:
Sambandha (सम्बन्ध/Genitive relation)
TypeVerb
Rootnaś (धातु)
Formवर्तमानकाले शतृ-प्रत्ययान्त कृदन्त (present active participle, शतृ), पुंलिङ्ग/नपुंसकलिङ्ग, षष्ठी (6th/genitive), द्विवचन (dual) — ‘of the two who are perishing’
yudhyataḥof (two) fighting (persons)
yudhyataḥ:
Sambandha (सम्बन्ध/Genitive relation)
TypeVerb
Rootyudh (धातु)
Formवर्तमानकाले शतृ-प्रत्ययान्त कृदन्त (present active participle), पुं/नपुं, षष्ठी (6th/genitive), द्विवचन — ‘of the two who are fighting’
or
:
Sambandha (सम्बन्ध/connector)
TypeIndeclinable
Rootvā (अव्यय)
Formविकल्पार्थक अव्यय (particle of alternative)
apieven/also
api:
Sambandha (सम्बन्ध/particle)
TypeIndeclinable
Rootapi (अव्यय)
Formसमुच्चय/अपि-कारक अव्यय (emphatic/inclusive particle)
tāvatso long/that much
tāvat:
Adhikarana (अधिकरण/extent)
TypeIndeclinable
Roottāvat (अव्यय)
Formपरिमाण/अवधि-बोधक अव्यय (adverb of extent: ‘so long/that much’)
bhavatiis/exists
bhavati:
Kriya (क्रिया/finite verb)
TypeVerb
Rootbhū (धातु)
Formलट् (present), प्रथमपुरुष (3rd person), एकवचन (singular), परस्मैपद
jīvitamlife
jīvitam:
Karta (कर्ता/subject)
TypeNoun
Rootjīvita (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा (1st/nominative), एकवचन
yāvatas long as
yāvat:
Adhikarana (अधिकरण/extent)
TypeIndeclinable
Rootyāvat (अव्यय)
Formयावत्-तावत् सम्बन्धे अवधिबोधक अव्यय (correlative adverb: ‘as long as/so far as’)
dhātāthe Creator (Dhātā)
dhātā:
Karta (कर्ता/subject)
TypeNoun
Rootdhātṛ (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (1st/nominative), एकवचन — ‘the Creator/Ordainer’
asṛjatcreated/assigned
asṛjat:
Kriya (क्रिया/finite verb)
TypeVerb
Rootsṛj (धातु)
Formलङ् (imperfect/past), प्रथमपुरुष (3rd person), एकवचन, परस्मैपद
pūrvamformerly/beforehand
pūrvam:
Kala-adhikarana (काल-अधिकरण)
TypeIndeclinable
Rootpūrva (प्रातिपदिक)
Formकालवाचक अव्यय (adverb of time)
nanot
na:
Sambandha (सम्बन्ध/negation)
TypeIndeclinable
Rootna (अव्यय)
Formनिषेधार्थक अव्यय (negation particle)
yāvatas much as/as long as
yāvat:
Adhikarana (अधिकरण/extent)
TypeIndeclinable
Rootyāvat (अव्यय)
Formयावत्-तावत् सम्बन्धे परिमाण/अवधिबोधक अव्यय
manasāby the mind
manasā:
Karana (करण/instrument)
TypeNoun
Rootmanas (प्रातिपदिक)
Formनपुंसकलिङ्ग, तृतीया (3rd/instrumental), एकवचन — ‘by/with the mind’
īpsitamdesired/wished-for
īpsitam:
Visheshana (विशेषण/adjectival)
TypeAdjective
Rootīpsita (प्रातिपदिक; √āp/īps ‘to desire’ से निष्पन्न)
Formभूतकर्मणि कृदन्त (past passive participle sense: ‘desired’), नपुंसकलिङ्ग, प्रथमा (1st/nominative), एकवचन; ‘(life) desired’
Contextual teaching voice within the Markandeya Purana’s early discourse (speaker varies by recension; presented as an aphoristic doctrinal statement on fate and lifespan)

{ "primaryRasa": "shanta", "secondaryRasa": "vira", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

Dhātṛ (Creator/Ordainer, typically Brahmā as fate-dispenser)
DharmaDaiva (destiny) and Puruṣakāra (human effort)Ayus (lifespan) and mortalityEthical restraint (limits of desire)

FAQs

The verse asserts a boundary on human control: one’s lifespan is not extended by mere desire, and even extreme conditions (battle or destruction) unfold within the measure already ‘apportioned’ by the cosmic Ordainer. Ethically, it counsels sobriety—act rightly (dharma) without delusion that wish alone can override the given span of life.

This is not a direct pancalakṣaṇa datum (it does not enumerate sarga/pratisarga/manvantara/vaṃśa/vaṃśānucarita). It functions as a doctrinal (dharma/daiva) reflection that can accompany vaṃśānucarita or narrative episodes, but is best classified as philosophical instruction rather than cosmological or genealogical listing.

‘Fighting’ and ‘perishing’ symbolize the two poles of embodied experience—assertive agency and helpless dissolution—yet both remain within a higher order (ṛta/niyati). The line ‘not as long as mentally desired’ points to the limitation of kāma-driven imagination; inner mastery lies in aligning will with dharma rather than attempting to bend cosmic measure through craving.