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Mahabharata 3.2.65Vana Parva, Adhyaya 2, Shloka 65

ब्राह्मणानुयात्रा—शौनकोपदेशः

Brāhmaṇas Follow into Exile and Śaunaka’s Instruction

शिक्षोदरकृते<प्राज्ञ: करोति विघसं बहु | मोहरागवशाक्रान्त इन्द्रियार्थवशानुग:

śikṣodarākṛte prājñaḥ karoti vighasaṃ bahu | moharāgavaśākrānta indriyārthavaśānugaḥ ||

মোহ আৰু ৰাগত আচ্ছন্ন, ইন্দ্ৰিয়বিষয়ৰ বশত পৰি সিহঁতৰ অনুসৰণ কৰা অপ্রাজ্ঞ মানুহে নিজৰ ইন্দ্ৰিয় আৰু উদৰৰ তৃপ্তিৰ বাবে নানা ভোগসামগ্ৰী সঞ্চয় কৰে, আৰু তাক যেন যজ্ঞাৱশিষ্ট ‘বিঘস’—এনেদৰে ভাবি ধৰে।

शिक्षाinstruction/discipline
शिक्षा:
Karta
TypeNoun
Rootशिक्षा
FormFeminine, Nominative, Singular
उदरin/for the belly (stomach)
उदर:
Adhikarana
TypeNoun
Rootउदर
FormNeuter, Locative, Singular
कृतेfor the sake of
कृते:
Adhikarana
TypeIndeclinable
Rootकृत (कृ + क्त)
FormLocative singular used adverbially (kṛte = for the sake of)
प्राज्ञःa wise man
प्राज्ञः:
Karta
TypeNoun
Rootप्राज्ञ
FormMasculine, Nominative, Singular
करोतिdoes/makes
करोति:
TypeVerb
Rootकृ
FormPresent, Third, Singular, Parasmaipada
विघसम्leftover food; remnants
विघसम्:
Karma
TypeNoun
Rootविघस
FormMasculine, Accusative, Singular
बहुmuch/a lot
बहु:
Karma
TypeAdjective
Rootबहु
FormNeuter, Accusative, Singular
मोहdelusion
मोह:
Karana
TypeNoun
Rootमोह
FormMasculine, Instrumental, Singular
रागattachment/passion
राग:
Karana
TypeNoun
Rootराग
FormMasculine, Instrumental, Singular
वशunder the control
वश:
Adhikarana
TypeNoun
Rootवश
FormMasculine, Locative, Singular
आक्रान्तःoverpowered/seized
आक्रान्तः:
TypeAdjective
Rootआ-क्रम् (क्रम् + क्त)
FormMasculine, Nominative, Singular
इन्द्रियof the sense-organ(s)
इन्द्रिय:
TypeNoun
Rootइन्द्रिय
FormNeuter, Genitive, Singular
अर्थof the object (of sense)
अर्थ:
TypeNoun
Rootअर्थ
FormMasculine, Genitive, Singular
वशunder the control
वश:
Adhikarana
TypeNoun
Rootवश
FormMasculine, Locative, Singular
अनुगःfollowing; compliant
अनुगः:
TypeAdjective
Rootअनु-ग (गम् + ड)
FormMasculine, Nominative, Singular

शौनक उवाच

Ś
śaunaka
V
vighasa (yajña-śeṣa)

Educational Q&A

The verse teaches that when a person is ruled by moha (delusion) and rāga (attachment), he becomes a follower of sense-objects and justifies accumulation for pleasure and appetite as if it were sanctified (like yajña-śeṣa). True dharma requires restraint and right intention, not desire-driven hoarding.

Śaunaka is speaking in a didactic tone, characterizing the conduct of an ignorant person: he pursues sense-objects for bodily gratification and gathers abundant enjoyments, mislabeling them as ‘vighasa’ (sacrificial remainder). The statement functions as moral critique within the broader discourse.

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