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Shloka 33

Arjuna’s request to Krishna and the opening of the Kāśyapa–Brāhmaṇa mokṣa discourse (Āśvamedhika-parva 16)

मातरो विविधा दृष्टा: पितरश्न पृथग्विधा: । सुखानि च विचित्राणि दुःखानि च मयानघ

mātaro vividhā dṛṣṭāḥ pitaraś ca pṛthagvidhāḥ | sukhāni ca vicitrāṇi duḥkhāni ca mayānagha ||

قال السِّدْها: «لقد رأيتُ أمهاتٍ شتّى وآباءً شتّى، لكلٍّ طبعٌ غير طبع الآخر. وذقتُ أفراحًا على ألوانٍ، وكذلك أحزانًا—يا من أنت بريءٌ من الإثم.»

मातरःmothers
मातरः:
Karta
TypeNoun
Rootमातृ
FormFeminine, Nominative, Plural
विविधाःvarious, diverse
विविधाः:
Karta
TypeAdjective
Rootविविध
FormFeminine, Nominative, Plural
दृष्टाःseen
दृष्टाः:
Karta
TypeVerb
Rootदृश्
FormFeminine, Nominative, Plural, क्त (past passive participle)
पितरःfathers
पितरः:
Karta
TypeNoun
Rootपितृ
FormMasculine, Nominative, Plural
and
:
TypeIndeclinable
Root
पृथग्विधाःof different kinds
पृथग्विधाः:
Karta
TypeAdjective
Rootपृथग्विध
FormMasculine, Nominative, Plural
सुखानिpleasures, happinesses
सुखानि:
Karta
TypeNoun
Rootसुख
FormNeuter, Nominative, Plural
and
:
TypeIndeclinable
Root
विचित्राणिvariegated, diverse
विचित्राणि:
Karta
TypeAdjective
Rootविचित्र
FormNeuter, Nominative, Plural
दुःखानिsorrows, sufferings
दुःखानि:
Karta
TypeNoun
Rootदुःख
FormNeuter, Nominative, Plural
and
:
TypeIndeclinable
Root
मयाby me
मया:
Karana
TypePronoun
Rootअस्मद्
Form—, Instrumental, Singular
अनघO sinless one
अनघ:
TypeNoun
Rootअनघ
FormMasculine, Vocative, Singular

सिद्ध उवाच

S
Siddha (speaker)
A
anagha (the addressed blameless person; unnamed here)
M
mothers
F
fathers
H
happiness
S
sorrow

Educational Q&A

The verse underscores the diversity and instability of worldly life: family relations and life experiences vary widely, and one encounters many forms of pleasure and pain. Ethically, it points toward maturity and detachment—recognizing that such fluctuations are part of embodied existence rather than grounds for pride, despair, or adharma.

A Siddha addresses a ‘blameless’ listener and speaks from lived observation, summarizing how he has witnessed many different kinds of parents and undergone varied joys and sorrows. This functions as reflective counsel within the Ashvamedhika Parva’s broader moral-discursive passages.