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Shloka 22

मोक्षोपाय-निर्णयः

Determination of the Means to Liberation

पद्म श्मशानादादत्ते पिशाचाच्चापि दैवतम्‌ | तेषु यः: समयं कश्रित्‌ कुर्वीत हतबुद्धिषु

padma śmaśānād ādatte piśācāc cāpi daivatam | teṣu yaḥ samayaṁ kaścit kurvīta hatabuddhiṣu ||

“Người ta có thể hái một đóa sen ngay từ bãi hỏa táng, và thậm chí có thể nhận một vị thần từ một piśāca (tà linh). Nhưng kẻ nào kết ước hay giao kèo với những người trí tuệ đã hoại diệt như thế—ấy là hành động thiếu phân biệt và tự rước tai họa.”

पद्मlotus
पद्म:
Karma
TypeNoun
Rootपद्म
FormNeuter, Accusative, Singular
श्मशानात्from a cremation-ground
श्मशानात्:
Apadana
TypeNoun
Rootश्मशान
FormNeuter, Ablative, Singular
आदत्तेtakes, accepts
आदत्ते:
Karta
TypeVerb
Rootआ + दा
FormPresent, Third, Singular, Ātmanepada
पिशाचात्from a piśāca (goblin)
पिशाचात्:
Apadana
TypeNoun
Rootपिशाच
FormMasculine, Ablative, Singular
and
:
TypeIndeclinable
Root
अपिalso, even
अपि:
TypeIndeclinable
Rootअपि
दैवतम्a deity, divine object
दैवतम्:
Karma
TypeNoun
Rootदैवत
FormNeuter, Accusative, Singular
तेषुamong/in those (persons)
तेषु:
Adhikarana
TypePronoun
Rootतद्
FormMasculine/Neuter, Locative, Plural
यःwho (he who)
यः:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Singular
समयम्agreement, convention, appointed rule/time
समयम्:
Karma
TypeNoun
Rootसमय
FormMasculine, Accusative, Singular
कश्चित्someone, anyone
कश्चित्:
Karta
TypePronoun
Rootकिम्
FormMasculine, Nominative, Singular
कुर्वीतshould do/make
कुर्वीत:
Karta
TypeVerb
Rootकृ
FormOptative (Vidhi-liṅ), Third, Singular, Parasmaipada
हतबुद्धिषुamong those of ruined understanding (foolish persons)
हतबुद्धिषु:
Adhikarana
TypeAdjective
Rootहतबुद्धि
FormMasculine, Locative, Plural

हुमत्सेन उवाच

हुमत्सेन (Humatsena)
P
padma (lotus)
Ś
śmaśāna (cremation-ground)
P
piśāca (malevolent spirit)
D
daivatam (deity/object of worship)
H
hatabuddhi (the foolish/ruined-minded persons)

Educational Q&A

Even if one can extract something seemingly valuable from impure or dangerous contexts, one should not enter into agreements with people of corrupted judgment; association and trust must be guided by discernment (viveka) and dharma.

Humatsena delivers a cautionary maxim: he uses striking images (a lotus from a cremation-ground; a ‘deity’ from a piśāca) to emphasize that making pacts with the foolish or morally ruined is especially perilous and should be avoided.