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Shloka 272

Viṣṇor Māhātmya and Indriya-saṃyama (विष्णोर्माहात्म्यं तथा इन्द्रियसंयमः)

Devanagari script

अहिंसा ही सम्पूर्ण धर्म है। हिंसा अधर्म है और अधर्म अहितकारक होता है। अब मैं तुम्हें सत्यका महत्त्व बताऊँगा, जो सत्यवादी पुरुषोंका परम धर्म है ।।

Transliteration

Nārada uvāca: ahiṃsā hi sampūrṇo dharmaḥ. hiṃsā adharmaḥ, adharmaś ca ahitakārakaḥ bhavati. adhunāhaṃ te satyasya māhātmyaṃ vakṣyāmi, yat satyavādināṃ puruṣāṇāṃ paramo dharmaḥ.

Translation

那罗陀说道：“不害确是圆满之法。暴力为非法（阿达摩），而非法必致祸害。如今我将为你们宣说真谛之伟大——对真语不渝者，以诚实为其最高之责。”

Word by Word
अहिंसाnon-violence
अहिंसा:
Karta
TypeNoun
Rootअहिंसा (प्रातिपदिक)
FormFeminine, Nominative, Singular
हिindeed/for
हि:
TypeIndeclinable
Rootहि
सम्पूर्णःcomplete/entire
सम्पूर्णः:
Karta
TypeAdjective
Rootसम्पूर्ण (प्रातिपदिक)
FormMasculine, Nominative, Singular
धर्मःdharma/righteousness
धर्मः:
Karta
TypeNoun
Rootधर्म (प्रातिपदिक)
FormMasculine, Nominative, Singular
अस्तिis
अस्ति:
TypeVerb
Rootअस् (धातु)
FormPresent, 3rd, Singular, Parasmaipada
हिंसाviolence
हिंसा:
Karta
TypeNoun
Rootहिंसा (प्रातिपदिक)
FormFeminine, Nominative, Singular
अधर्मःunrighteousness
अधर्मः:
Karta
TypeNoun
Rootअधर्म (प्रातिपदिक)
FormMasculine, Nominative, Singular
अस्तिis
अस्ति:
TypeVerb
Rootअस् (धातु)
FormPresent, 3rd, Singular, Parasmaipada
चand
च:
TypeIndeclinable
Rootच
अधर्मःunrighteousness
अधर्मः:
Karta
TypeNoun
Rootअधर्म (प्रातिपदिक)
FormMasculine, Nominative, Singular
अहितकारकःharm-causing
अहितकारकः:
Karta
TypeAdjective
Rootअहितकारक (प्रातिपदिक)
FormMasculine, Nominative, Singular
भवतिbecomes/is
भवति:
TypeVerb
Rootभू (धातु)
FormPresent, 3rd, Singular, Parasmaipada
अधुनाnow
अधुना:
TypeIndeclinable
Rootअधुना
अहम्I
अहम्:
Karta
TypeNoun
Rootअहम् (सर्वनाम-प्रातिपदिक)
FormNominative, Singular
त्वाम्you
त्वाम्:
Karma
TypeNoun
Rootत्वद् (सर्वनाम-प्रातिपदिक)
FormAccusative, Singular
सत्यस्यof truth
सत्यस्य:
TypeNoun
Rootसत्य (प्रातिपदिक)
FormNeuter, Genitive, Singular
महत्त्वम्importance/greatness
महत्त्वम्:
Karma
TypeNoun
Rootमहत्त्व (प्रातिपदिक)
FormNeuter, Accusative, Singular
वक्ष्यामिI will tell
वक्ष्यामि:
TypeVerb
Rootवच् (धातु)
FormSimple Future, 1st, Singular, Parasmaipada
यत्which/that
यत्:
TypeNoun
Rootयद् (सर्वनाम-प्रातिपदिक)
FormNeuter, Nominative/Accusative, Singular
सत्यवादिनाम्of truth-speakers
सत्यवादिनाम्:
TypeNoun
Rootसत्यवादिन् (प्रातिपदिक)
FormMasculine, Genitive, Plural
पुरुषाणाम्of men/persons
पुरुषाणाम्:
TypeNoun
Rootपुरुष (प्रातिपदिक)
FormMasculine, Genitive, Plural
परमःsupreme
परमः:
Karta
TypeAdjective
Rootपरम (प्रातिपदिक)
FormMasculine, Nominative, Singular
धर्मःdharma
धर्मः:
Karta
TypeNoun
Rootधर्म (प्रातिपदिक)
FormMasculine, Nominative, Singular
इतिthus
इति:
TypeIndeclinable
Rootइति
श्रीमहाभारतेin the Mahabharata
श्रीमहाभारते:
Adhikarana
TypeNoun
Rootमहाभारत (प्रातिपदिक)
FormNeuter, Locative, Singular
शान्तिपर्वणिin the Shanti Parva
शान्तिपर्वणि:
Adhikarana
TypeNoun
Rootशान्तिपर्वन् (प्रातिपदिक)
FormNeuter, Locative, Singular
मोक्षधर्मपर्वणिin the Mokshadharma section
मोक्षधर्मपर्वणि:
Adhikarana
TypeNoun
Rootमोक्षधर्मपर्वन् (प्रातिपदिक)
FormNeuter, Locative, Singular
यज्ञनिन्दानाम्of the censure of sacrifices (topic-title)
यज्ञनिन्दानाम्:
TypeNoun
Rootयज्ञनिन्दा (प्रातिपदिक)
FormFeminine, Genitive, Plural
द्विसप्तत्यधिकद्विशततमःthe 272nd
द्विसप्तत्यधिकद्विशततमः:
Karta
TypeAdjective
Rootद्विसप्तत्यधिकद्विशततम (प्रातिपदिक)
FormMasculine, Nominative, Singular
अध्यायःchapter
अध्यायः:
Karta
TypeNoun
Rootअध्याय (प्रातिपदिक)
FormMasculine, Nominative, Singular
Speaker

नारद उवाच

Characters & Entities
N
Nārada
Character Dynamics
Dharma Sankata (Moral Dilemma)
Verse Rasa (Emotional Essence)
Philosophical Teaching
Political Layer
Meter (Chandas)
Sandhi Notes

Educational Q&A

The verse asserts a moral hierarchy: ahiṃsā (non-violence) is presented as the complete essence of dharma, while hiṃsā (violence) is adharma and therefore harmful. It then introduces satya (truthfulness) as the supreme duty of those committed to truth, preparing for a fuller exposition on the power and value of truth.

Nārada is speaking in the Mokṣa-dharma section of the Śānti Parva, delivering ethical instruction. He concludes a point about non-violence versus violence and transitions to the next topic: explaining the greatness of truth and the dharma of truth-speaking persons.

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