Shloka 31

पञ्चवर्णोत्पत्तिः — The Origin of the Five-Colored Fiery Being and Ritual-Disruptor Lineages

Devanagari script

यथा सम्भूतसम्भार: पुनरेव प्रजायते । शुभकृच्छुभयोनीषु पापकृत्‌ पापयोनिषु,जीव कर्मबीजोंका संग्रह करके जिस प्रकार पुनः जन्म ग्रहण करता है, वह बताया जा रहा है। शुभकर्म करनेवाला मनुष्य शुभ योनियोंमें और पापकर्म करनेवाला पापयोनियोंमें जन्म लेता है

Transliteration

yathā sambhūta-sambhāraḥ punar eva prajāyate | śubha-kṛc chubha-yoniṣu pāpa-kṛt pāpa-yoniṣu ||

Translation

ดังที่สัตว์ผู้สั่งสม ‘เสบียง’ แห่งกรรมแล้ว ย่อมบังเกิดอีกครั้ง ฉันนั้นแลที่กล่าวไว้ ณ ที่นี้: ผู้กระทำกรรมอันเป็นกุศลย่อมไปเกิดในครรภ์และภาวะอันเป็นกุศล ส่วนผู้กระทำบาปย่อมไปเกิดในครรภ์และภาวะอันเป็นบาป

Word by Word

यथाjust as

सम्भूत-सम्भारःone whose equipment/stock is (already) produced/accumulated

पुनःagain

एवindeed/just

प्रजायतेis born/comes into being

शुभकृत्doer of good (deeds)

शुभ-योनीषुin auspicious wombs/births

पापकृत्doer of sin (evil deeds)

पाप-योनीषुin sinful/inauspicious wombs/births

Speaker

व्याध उवाच

Characters & Entities

vyādha (the hunter, speaker)

Character Dynamics

Dharma Sankata (Moral Dilemma)

Verse Rasa (Emotional Essence)

Philosophical Teaching

Political Layer

Geographic Context

Cross References

Meter (Chandas)

Sandhi Notes

Educational Q&A

What is the core teaching?

Actions leave an accumulated causal residue (a ‘store’ or ‘equipment’ of karma) that shapes future rebirth: wholesome deeds lead to favorable births and conditions, while harmful deeds lead to unfavorable ones.

What is happening in the narrative?

In the Vyādha’s instruction (the hunter’s discourse), he explains the mechanism of moral causality—how a living being, carrying the gathered results of past actions, takes birth again according to the ethical quality of those actions.