Devanagari
यानि रूपाणि जगृहे इन्द्रो हयजिहीर्षया ।
तानि पापस्य खण्डानि लिङ्गं खण्डमिहोच्यते ॥ २३ ॥
Verse text
yāni rūpāṇi jagṛhe
indro haya-jihīrṣayā
tāni pāpasya khaṇḍāni
liṅgaṁ khaṇḍam ihocyate
Synonyms
yāni
—
all those which
;
rūpāṇi
—
forms
;
jagṛhe
—
accepted
;
indraḥ
—
the King of heaven
;
haya
—
the horse
;
jihīrṣayā
—
with a desire to steal
;
tāni
—
all those
;
pāpasya
—
of sinful activities
;
khaṇḍāni
—
signs
;
liṅgam
—
the symbol
;
khaṇḍam
—
the word khaṇḍa
;
iha
—
here
;
ucyate
—
is said .
Translation
Whatever different forms Indra assumed as a mendicant because of his desire to seize the horse were symbols of atheistic philosophy.
Translation (Visvanatha Cakravarti Thakura)
Whatever forms Indra accepted for stealing the horse, those became symbols or khaṇḍa of sin. Thus those persons are called pākhaṇḍas or pāṣaṇḍas.
This verse derives the meaning of pākhāṇḍa (heretic). The plural is used to indicate that many varieties of pāṣaṇdaṣ appeared.
Purport
According to Vedic civilization,
sannyāsa
is one of the essential items in the program of the
varṇāśrama
institution. One should accept
sannyāsa
according to the
paramparā
system of the
ācāryas.
At the present moment, however, many so-called
sannyāsīs
or mendicants have no understanding of God consciousness. Such
sannyāsa
was introduced by Indra because of his jealousy of Mahārāja Pṛthu, and what he introduced is again appearing in the Age of Kali. Practically none of the
sannyāsīs
in this age are bona fide. No one can introduce any new system into the Vedic way of life; if one does so out of malice, he is to be known as a
pāṣaṇḍī,
or atheist. In the Vaiṣṇava
Tantra
it is said:
yas tu nārāyaṇaṁ devaṁ
brahma-rudrādi-daivataiḥ
samatvenaiva vīkṣeta
sa pāṣaṇḍī bhaved dhruvam
Although it is forbidden, there are many
pāṣaṇḍīs
who coin terms like
daridra-nārāyaṇa
and
svāmi-nārāyaṇa,
although not even such demigods as Brahmā and Śiva can be equal to Nārāyaṇa.