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Shloka 51

और्वोपाख्यानम्

Aurva Episode: Restoration of Sight and Restraint of World-Destructive Anger

ततो भागीकृतो देवैर्वज्ञभाग उपास्यते । लोके यशो धनं किंचित्‌ सैव वज्जतनु: स्मृता,तबसे अनेक भागोंमें बँटे हुए उस वज्रके प्रत्येक भागकी देवतालोग उपासना करते हैं। लोकमें उत्कृष्ट धन और यश आदि जो कुछ भी वस्तु है, उसे वज्जका स्वरूप माना गया है

tato bhāgīkṛto devair vajrabhāga upāsyate | loke yaśo dhanaṃ kiñcit saiva vajratanūḥ smṛtā ||

คนธรรพ์กล่าวว่า “ครั้นวัชระนั้นถูกแบ่งเป็นส่วน ๆ เหล่าเทพก็เริ่มบูชาส่วนของวัชระแต่ละส่วน และสิ่งใดในโลกที่นับว่ายอดเยี่ยม—ไม่ว่าจะเป็นเกียรติยศหรือทรัพย์สมบัติ—ล้วนถูกจดจำว่าเป็นสภาวะแห่งวัชระนั้นเอง”

ततःthen, thereafter
ततः:
Adhikarana
TypeIndeclinable
Rootततः
Formindeclinable
भागीकृतःdivided into parts
भागीकृतः:
Karta
TypeAdjective
Rootभागीकृत
FormMasculine, Nominative, Singular
देवैःby the gods
देवैः:
Karana
TypeNoun
Rootदेव
FormMasculine, Instrumental, Plural
वज्र-भागःa part of the thunderbolt
वज्र-भागः:
Karta
TypeNoun
Rootवज्रभाग
FormMasculine, Nominative, Singular
उपास्यतेis worshipped
उपास्यते:
Karma
TypeVerb
Rootउप-आस्
FormPresent, Atmanepada (Passive sense), Third, Singular
लोकेin the world
लोके:
Adhikarana
TypeNoun
Rootलोक
FormMasculine, Locative, Singular
यशःfame
यशः:
Karta
TypeNoun
Rootयशस्
FormNeuter, Nominative, Singular
धनम्wealth
धनम्:
Karta
TypeNoun
Rootधन
FormNeuter, Nominative, Singular
किञ्चित्anything, whatever (some)
किञ्चित्:
Karma
TypeIndeclinable
Rootकिञ्चित्
Formindeclinable
साthat (she/it)
सा:
Karta
TypePronoun
Rootतद्
FormFeminine, Nominative, Singular
एवindeed, just
एव:
Adhikarana
TypeIndeclinable
Rootएव
Formindeclinable
वज्र-तनुःhaving the form/body of the thunderbolt
वज्र-तनुः:
Karta
TypeNoun
Rootवज्रतनु
FormFeminine, Nominative, Singular
स्मृताis considered/remembered (as)
स्मृता:
Karma
TypeVerb
Rootस्मृ
FormPast (PPP), Feminine, Nominative, Singular

गन्धर्व उवाच

गन्धर्व (Gandharva, the speaker)
देवाः (the gods)
वज्र (Vajra, the thunderbolt)

Educational Q&A

The verse suggests that what people prize as worldly excellence—fame and wealth—can be viewed as manifestations of a revered divine potency (the Vajra). It implicitly cautions that such goods are not merely personal achievements but participate in a larger sacred order and therefore deserve humility and reverence.

A Gandharva describes how the Vajra, once divided into parts, becomes an object of worship for the gods in each of its portions, and then extends the idea by identifying worldly fame and wealth as sharing in the Vajra’s very ‘form’ or nature.