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Shloka 21

अध्याय १९० — वामदेव-वाम्य-वृत्तान्तः

The Vāmadeva Horses Episode and the Ethics of Promise

साधुशिरोमणे! काम, क्रोध, हर्ष, भय और मोह--इन सभी विकारोंको मेरी ही रोमावली समझो

sādhuśiromaṇe! kāmaḥ, krodhaḥ, harṣaḥ, bhayaṃ ca mohaś ca—ete sarve vikārā mamaiva romāvalīṃ viddhi

O Scheiteljuwel unter den Tugendhaften! Wisse: Begehren, Zorn, Freude, Furcht und Verblendung—all diese Regungen—sind nichts anderes als die Haare meines eigenen Leibes.

साधुशिरोमणेO best among the virtuous (crest-jewel of good people)
साधुशिरोमणे:
Sambodhana
TypeNoun
Rootसाधुशिरोमणि
FormMasculine, Vocative, Singular
कामdesire
काम:
Karta
TypeNoun
Rootकाम
FormMasculine, Nominative, Singular
क्रोधanger
क्रोध:
Karta
TypeNoun
Rootक्रोध
FormMasculine, Nominative, Singular
हर्षjoy
हर्ष:
Karta
TypeNoun
Rootहर्ष
FormMasculine, Nominative, Singular
भयfear
भय:
Karta
TypeNoun
Rootभय
FormNeuter, Nominative, Singular
मोहdelusion
मोह:
Karta
TypeNoun
Rootमोह
FormMasculine, Nominative, Singular
एतान्these
एतान्:
Karma
TypePronoun
Rootएतद्
FormMasculine, Accusative, Plural
सर्वान्all
सर्वान्:
Karma
TypeAdjective
Rootसर्व
FormMasculine, Accusative, Plural
विकारान्modifications/afflictions (mental disturbances)
विकारान्:
Karma
TypeNoun
Rootविकार
FormMasculine, Accusative, Plural
ममof me / my
मम:
Sambandha
TypePronoun
Rootअस्मद्
Form—, Genitive, Singular
एवindeed/only
एव:
TypeIndeclinable
Rootएव
रोमावलीम्line/row of hairs (hair-follicles)
रोमावलीम्:
Karma
TypeNoun
Rootरोमावली
FormFeminine, Accusative, Singular
मन्यध्वम्consider/think (you all)
मन्यध्वम्:
TypeVerb
Rootमन् (मन्यते)
FormImperative, 2nd, Plural, Atmanepada

देव उवाच

D
Deva (the divine speaker)

Educational Q&A

The verse teaches that powerful emotions—desire, anger, joy, fear, and delusion—are natural modifications within the cosmic/divine order, yet they are still to be recognized and regulated. Ethical life requires awareness and mastery of these impulses rather than surrender to them.

A divine figure addresses a virtuous interlocutor, praising them and offering instruction. The deity uses a vivid metaphor—calling these emotional disturbances ‘my own body-hairs’—to convey that such states are inherent in embodied existence and must be understood in relation to the divine reality.