Shloka 37
Nārāyaṇasya Guhya-nāmāni Niruktāni (Etymologies of Nārāyaṇa’s Secret Epithets) / नारायणस्य गुह्यनामानि निरुक्तानि
निबन्धनी रज्जुरेषा या ग्रामे वसतो रति: । छित्त्वैतां सुकृतो यान्ति नैनां छिन्दन्ति दुष्कृत:,गाँवोंमें रहनेवाले मनुष्यकी विषयोंके प्रति जो आसक्ति होती है, वह उसे बाँधनेवाली रस्सीके समान है। पुण्यात्मा पुरुष उसे काटकर आगे--परमार्थके पथपर बढ़ जाते हैं; किंतु जो पापी हैं, वे उसे नहीं काट पाते
nibandhanī rajjur eṣā yā grāme vasato ratiḥ | chittvaitāṃ sukṛto yānti naināṃ chindanti duṣkṛtaḥ ||
قال نارادا: «إن التعلّق بموضوعات الحسّ الذي ينشأ فيمن يعيش حياة القرى كحبلٍ يقيّد. فالأتقياء يقطعون ذلك الحبل ويمضون قُدُماً في الطريق الأعلى للخير الحقّ؛ أمّا أهل الإثم فلا يفلحون في قطعه».
नारद उवाच
Educational Q&A
Attachment (rati) to sense-objects in ordinary worldly life functions like a binding rope. Spiritual progress requires actively cutting this attachment through virtue, discipline, and discernment; those given to wrongdoing remain bound because they lack the inner strength and clarity to sever it.
In the Śānti Parva’s instruction-oriented setting, Nārada delivers a moral analogy: village-dwelling life symbolizes immersion in everyday desires, and attachment is compared to a rope. He contrasts the sukṛta (virtuous) who cut the bond and advance toward the higher good with the duṣkṛta (sinful) who cannot.