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Shloka 16

कālacakra-वर्णनम् तथा āśrama-धarma-निरूपणम्

The Wheel of Time and the Norms of the Āśramas

स्वदारनिरतो नित्यं शिष्टाचारो जितेन्द्रिय: । पज्चभिश्न महायज्ञै: श्रद्दधानो यजेदिह

svadāra-nirato nityaṁ śiṣṭācāro jitendriyaḥ | pañcabhir mahāyajñaiḥ śraddadhāno yajed iha ||

বায়ু বললেন—গৃহস্থের উচিত সর্বদা নিজের ধর্মপত্নীতে নিবিষ্ট থাকা, শিষ্ট ও সজ্জনের আচরণ অনুসরণ করা এবং ইন্দ্রিয়সংযমী হওয়া। এই আশ্রমে তিনি শ্রদ্ধাসহ পঞ্চমহাযজ্ঞের দ্বারা দেবতা ও সকল জীবকে সম্মান করে ধর্মের ধারাকে রক্ষা করবেন।

स्वदारनिरतःdevoted to his own wife
स्वदारनिरतः:
Karta
TypeAdjective
Rootस्वदारनिरत
FormMasculine, Nominative, Singular
नित्यम्always
नित्यम्:
Adhikarana
TypeIndeclinable
Rootनित्य
शिष्टाचारःone who follows the conduct of the cultured (good conduct)
शिष्टाचारः:
Karta
TypeNoun
Rootशिष्टाचार
FormMasculine, Nominative, Singular
जितेन्द्रियःself-controlled (having conquered the senses)
जितेन्द्रियः:
Karta
TypeAdjective
Rootजितेन्द्रिय
FormMasculine, Nominative, Singular
पञ्चभिःby/with five
पञ्चभिः:
Karana
TypeAdjective
Rootपञ्च
FormMasculine/Neuter, Instrumental, Plural
महायज्ञैःwith the great sacrifices
महायज्ञैः:
Karana
TypeNoun
Rootमहायज्ञ
FormMasculine, Instrumental, Plural
श्रद्दधानःhaving faith, faithful
श्रद्दधानः:
Karta
TypeAdjective
Rootश्रद्दधान
FormMasculine, Nominative, Singular
यजेत्should worship/sacrifice
यजेत्:
Karta
TypeVerb
Rootयज्
FormOptative (Vidhi-lin), 3rd, Singular, Parasmaipada
इहhere (in this world/at this stage)
इह:
Adhikarana
TypeIndeclinable
Rootइह

वायुदेव उवाच

V
Vāyu (Vāyudeva)
S
svadāra (one’s lawful wife)
P
pañca-mahāyajña (five great sacrifices)

Educational Q&A

The verse defines key duties of a householder: fidelity to one’s spouse, adherence to the conduct of the virtuous, mastery over the senses, and faithful performance of the pañca-mahāyajñas—daily obligations that sustain gods, ancestors, beings, humans, and sacred knowledge.

Vāyudeva is speaking as a moral instructor, laying down normative guidance for gṛhastha life. Rather than describing an action scene, the passage functions as a dharma-teaching within the Ashvamedhika Parva’s broader post-war ethical and restorative discourse.