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Shloka 14

अध्याय २९७ — श्रेयः, धृति, दान-नियमाः

Welfare, Steadfastness, and Norms of Giving

शिरास्नाय्वस्थिसंघातं बीभत्सामेध्यसंकुलम्‌ | भूतानामिन्द्रियाणां च गुणानां च समागमम्‌,यह शरीर नस, नाड़ी और हडिडियोंका समूह है। घृणित और अपवित्र मल-मूत्र आदिसे भरा हुआ है। पंचमहाभूतों, श्रोत्र आदि इन्द्रियों तथा गुणों (वासनामय विषयों) का समुदाय है

śirāsnāyv-asthi-saṅghātaṃ bībhatsāmēdhya-saṅkulam | bhūtānām indriyāṇāṃ ca guṇānāṃ ca samāgamam ||

Parāśara sprach: „Dieser Körper ist nur eine Masse aus Adern, Sehnen und Knochen — abstoßend und voller Unreinheit. Er ist lediglich ein Zusammenkommen der Elemente, der Sinne und der Guṇa (der Neigungen, die das Erleben antreiben).“

शिरःhead
शिरः:
Karma
TypeNoun
Rootशिरस्
FormNeuter, Accusative, Singular
स्नायुsinew/ligament
स्नायु:
Karma
TypeNoun
Rootस्नायु
FormMasculine, Accusative, Singular
अस्थिbone
अस्थि:
Karma
TypeNoun
Rootअस्थि
FormNeuter, Accusative, Singular
संघातम्mass/aggregate
संघातम्:
Karma
TypeNoun
Rootसंघात
FormMasculine, Accusative, Singular
बीभत्सdisgusting
बीभत्स:
Karma
TypeAdjective
Rootबीभत्स
FormMasculine, Accusative, Singular
अमेध्यimpure/unclean
अमेध्य:
Karma
TypeAdjective
Rootअमेध्य
FormMasculine, Accusative, Singular
संकुलम्filled with, crowded with
संकुलम्:
Karma
TypeAdjective
Rootसंकुल
FormMasculine, Accusative, Singular
भूतानाम्of the elements/beings
भूतानाम्:
Adhikarana
TypeNoun
Rootभूत
FormNeuter, Genitive, Plural
इन्द्रियाणाम्of the senses
इन्द्रियाणाम्:
Adhikarana
TypeNoun
Rootइन्द्रिय
FormNeuter, Genitive, Plural
and
:
TypeIndeclinable
Root
गुणानाम्of the qualities/guṇas
गुणानाम्:
Adhikarana
TypeNoun
Rootगुण
FormMasculine, Genitive, Plural
and
:
TypeIndeclinable
Root
समागमम्concourse/assemblage/coming-together
समागमम्:
Karma
TypeNoun
Rootसमागम
FormMasculine, Accusative, Singular

पराशर उवाच

P
Parāśara
Ś
śarīra (body)
B
bhūta (elements)
I
indriya (sense-faculties)
G
guṇa (qualities of nature)

Educational Q&A

The verse urges disidentification from the body by viewing it realistically as a composite of physical parts and impurities, and as a temporary assemblage of elements, senses, and guṇas. This supports vairāgya (detachment) and ethical clarity by weakening pride, lust, and possessiveness rooted in body-identification.

Parāśara is instructing his listener in a contemplative, renunciatory analysis of the body. By describing the body’s constituents and impurity, he frames it as not-self and not worthy of attachment, aligning with Śānti Parva’s broader teachings on liberation-oriented dharma.