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Shloka 1

Adhyāya 240: Indriya–Manas–Buddhi–Ātman — The Inner Hierarchy and Restraint (इन्द्रिय-मनस्-बुद्धि-आत्म-क्रमः)

है अर छा | अ-क्रा - अन्तःकरणमें जो ज्ञानशक्ति है

vyāsa uvāca | pṛcchatas tava satputra yathāvad iha tattvataḥ | sāṅkhyajñānena saṃyuktaṃ yad etat kīrtitaṃ mayā ||

ব্যাস বললেন—হে সৎপুত্র শুক! তোমার প্রশ্ন অনুসারে আমি এখানে যথাযথভাবে ও তত্ত্বতঃ যে বিবরণ দিলাম, তা সকলই সাংখ্য-জ্ঞান (বিবেকদৃষ্টি)-এর সঙ্গে যুক্ত।

व्यासःVyasa
व्यासः:
Karta
TypeNoun
Rootव्यास
FormMasculine, Nominative, Singular
उवाचsaid
उवाच:
TypeVerb
Rootवच्
FormPerfect, Third, Singular
पृच्छतःof (you) asking / of the questioner
पृच्छतः:
TypeVerb
Rootपृच्छ्
FormPresent active participle, Masculine/Neuter, Genitive, Singular
तवyour
तव:
TypePronoun
Rootयुष्मद्
FormGenitive, Singular
सत्पुत्रO good son
सत्पुत्र:
TypeNoun
Rootसत् + पुत्र
FormMasculine, Vocative, Singular
यथावत्properly, as it should be
यथावत्:
TypeIndeclinable
Rootयथावत्
इहhere
इह:
Adhikarana
TypeIndeclinable
Rootइह
तत्त्वतःin truth, essentially
तत्त्वतः:
TypeIndeclinable
Rootतत्त्व
FormAblative used adverbially (-तः)
सांख्यज्ञानेनwith Sāṅkhya knowledge
सांख्यज्ञानेन:
Karana
TypeNoun
Rootसांख्यज्ञान
FormNeuter, Instrumental, Singular
संयुक्तम्connected, joined
संयुक्तम्:
TypeAdjective
Rootसम् + युज्
FormPast passive participle, Neuter, Nominative/Accusative, Singular
यत्which
यत्:
TypePronoun
Rootयद्
FormNeuter, Nominative/Accusative, Singular
एतत्this
एतत्:
TypePronoun
Rootएतद्
FormNeuter, Nominative/Accusative, Singular
कीर्तितम्described, proclaimed
कीर्तितम्:
TypeVerb
Rootकीर्त्
FormPast passive participle, Neuter, Nominative/Accusative, Singular
मयाby me
मया:
Karana
TypePronoun
Rootअस्मद्
FormInstrumental, Singular

व्यास उवाच

V
Vyāsa
Ś
Śuka

Educational Q&A

Vyāsa frames his reply as a truthful, methodical exposition grounded in Sāṅkhya—discriminative knowledge that analyzes reality—serving as the philosophical basis for the yogic pursuit of the Supreme and liberation.

Śuka has asked a question, and Vyāsa begins his response by clarifying that his explanation is a principled account of the topic and that it belongs to the domain of Sāṅkhya-knowledge, preparing the listener for the ensuing teaching on realization.