Shloka 12
Adhyaya 25 — Madālāsā’s Return, Royal Succession, and the First Teaching to Vikrānta
न वा भवान् रोदिति वै स्वजन्मा
शब्दोऽयमासाद्य महीशशूनुम् ।
विकल्प्यमानाः विविधा गुणास्ते
ऽगुणाश्च भौताḥ सकलेन्द्रियेṣu ॥
na vā bhavān roditi vai svajanmā śabdo 'yam āsādya mahīśaśūnum | vikalpyamānā vividhā guṇās te 'guṇāś ca bhautāḥ sakalendriyeṣu ||
உண்மையில் நீ அழுவதில்லை; இந்த ஒலி இந்த அரசகுமாரனில் எழுந்தது. வேறுபாடுகள் கற்பிக்கப்படுவதற்கேற்ப, பலவகை குணங்களும்—பூதங்களால் தோன்றும் ‘அகுணங்களும்’—எல்லா இந்திரியங்களிலும் செயல்படுகின்றன.
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FAQs
Suffering often begins with the assumption ‘I am the experiencer/doer.’ By seeing reactions as movements of senses and qualities, one loosens egoic ownership and gains composure.
Didactic philosophy embedded within vaṃśānucarita; it is not directly sarga/pratisarga/manvantara, but a mokṣa-oriented instruction passage.
Reducing ‘crying’ to śabda (sound) is a classic move from nāma-rūpa to tattva: experience is analyzed into impersonal processes (guṇa/indriya), pointing toward the witness-consciousness beyond them.