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Shloka 12

नरनारायण-नारदसंवादः

Nara-Nārāyaṇa–Nārada Discourse on Vision, Elements, and Entry into Vāsudeva

भूतानामपर: कश्रिद्धिंसायां सततोत्थित: । वज्चनायां च लोकस्य स सुखेष्वेव जीर्यते,कोई-कोई मनुष्य तो सदा प्राणियोंकी हिंसामें ही लगा रहता है और सब लोगोंको धोखा दिया करता है, तो भी वह सुख ही भोगते-भोगते बूढ़ा होता है

bhūtānām aparaḥ kaścid dhiṃsāyāṃ satatotthitaḥ | vañcanāyāṃ ca lokasya sa sukheṣv eva jīryate ||

นารทกล่าวว่า—ยังมีคนบางพวกที่มุ่งทำร้ายสรรพชีวิตอยู่เนืองนิตย์ และหลอกลวงชาวโลกด้วย; กระนั้นเขาก็แก่เฒ่าลงท่ามกลางความสุขสำราญ

भूतानाम्of living beings
भूतानाम्:
Adhikarana
TypeNoun
Rootभूत
FormNeuter, Genitive, Plural
अपरःanother (person)
अपरः:
Karta
TypeAdjective
Rootअपर
FormMasculine, Nominative, Singular
कश्चित्someone
कश्चित्:
Karta
TypePronoun
Rootकश्चित्
FormMasculine, Nominative, Singular
हिंसायाम्in violence
हिंसायाम्:
Adhikarana
TypeNoun
Rootहिंसा
FormFeminine, Locative, Singular
सततalways/constantly
सतत:
Adhikarana
TypeIndeclinable
Rootसतत
उत्थितःengaged/risen (set) upon
उत्थितः:
Karta
TypeVerb
Rootउत्थित
FormMasculine, Nominative, Singular, क्त (past passive participle), स्था (उत् + √स्था)
वञ्चनायाम्in deception
वञ्चनायाम्:
Adhikarana
TypeNoun
Rootवञ्चना
FormFeminine, Locative, Singular
and
:
TypeIndeclinable
Root
लोकस्यof the people/world
लोकस्य:
Karma
TypeNoun
Rootलोक
FormMasculine, Genitive, Singular
सःhe
सः:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Singular
सुखेषुin pleasures
सुखेषु:
Adhikarana
TypeNoun
Rootसुख
FormNeuter, Locative, Plural
एवindeed/only
एव:
TypeIndeclinable
Rootएव
जीर्यतेgrows old/decays
जीर्यते:
TypeVerb
Rootजॄ (जीर्)
FormPresent, Atmanepada, Third, Singular, लट्

नारद उवाच

N
Narada
L
living beings (bhūta)
T
the world/people (loka)

Educational Q&A

The verse highlights a moral paradox: some people commit violence and deceive others yet appear to thrive and reach old age in comfort. It prompts reflection on the difference between outward prosperity and inner/ethical accountability, preparing the ground for deeper discussion of karma, justice, and dharma.

Narada is describing a category of wrongdoers—habitual in harming beings and cheating society—who nevertheless seem to live pleasantly. This observation functions as an example within a broader Shanti Parva discourse on conduct, consequences, and the complexities of moral order.