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Shloka 5

Adhyāya 249 — Mṛtyu-prādurbhāvaḥ (The Manifestation of Death) / Restraint of Tejas and Ordered Saṃhāra

तानि सर्वाणि संधाय मन:षष्ठानि मेधया । आत्मतृप्त इवासीत बहुचिन्त्यमचिन्तयन्‌,मनसहित सम्पूर्ण इन्द्रियोंको बुद्धिके द्वारा स्थिर करके बहुत-से चिन्तनीय विषयोंका चिन्तन न करते हुए अपनी आत्मामें तृप्त-सा होकर निश्चिन्त और निश्चल हो जाय

tāni sarvāṇi sandhāya manaḥ-ṣaṣṭhāni medhayā | ātma-tṛpta ivāsīt bahu-cintyam acintayan ||

قال فياسا: فإذا جمع تلك القوى كلها وثبّتها—العقلُ سادسًا مع الحواس—بقوة التمييز، أقام كأنه قانعٌ في الذات. ومن غير أن يطارد كثرةَ الأمور التي تستدعي التفكير، تحرّر من المداولة القلِقة، فصار هادئًا ساكنًا لا يتزعزع، مستقرًّا في باطنه.

तानिthose (things)
तानि:
Karma
TypePronoun
Rootतद्
FormNeuter, Accusative, Plural
सर्वाणिall
सर्वाणि:
Karma
TypeAdjective
Rootसर्व
FormNeuter, Accusative, Plural
संधायhaving composed/collected/steadied (having fixed together)
संधाय:
Karma
TypeVerb
Rootसम्-धा
Formल्यप् (absolutive/gerund), Parasmaipada (usage), Non-finite
मनःषष्ठानिhaving the mind as the sixth (i.e., the five senses with mind as sixth)
मनःषष्ठानि:
Karma
TypeAdjective
Rootमनस्-षष्ठ
FormNeuter, Accusative, Plural
मेधयाby intelligence
मेधया:
Karana
TypeNoun
Rootमेधा
FormFeminine, Instrumental, Singular
आत्मतृप्तःself-satisfied (content in the self)
आत्मतृप्तः:
Karta
TypeAdjective
Rootआत्मतृप्त
FormMasculine, Nominative, Singular
इवas if
इव:
TypeIndeclinable
Rootइव
आसीतwas
आसीत:
TypeVerb
Rootअस्
FormImperfect (लङ्), 3, Singular, Parasmaipada
बहुचिन्त्यम्much-to-be-thought-about, highly thinkable
बहुचिन्त्यम्:
Karma
TypeAdjective
Rootबहुचिन्त्य
FormNeuter, Accusative, Singular
अचिन्तयन्not thinking (while refraining from thought)
अचिन्तयन्:
Karta
TypeVerb
Rootचिन्त्
Formशतृ (present active participle), Present (participle), Singular, Masculine, Nominative

व्यास उवाच

V
Vyāsa
Ā
ātman (Self)
M
mind (manas)
S
senses (indriyas)

Educational Q&A

The verse teaches inward stabilization: collect the senses and mind into unity through discernment (medhā), and rest in self-contentment (ātmatṛpti). Ethical clarity arises when one stops compulsive engagement with countless objects of worry and desire, becoming steady, unagitated, and self-possessed.

Vyāsa describes a person (contextually, a contemplative or disciplined figure) withdrawing the scattered powers of perception and thought, fixing them through intelligence, and abiding in a state of calm self-satisfaction—no longer chasing or elaborating upon the many thinkable concerns that ordinarily disturb the mind.