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Shloka 2

Kāma–Mamatā–Upadeśa

Discourse on Desire, Possessiveness, and Ritual Duty

बाहाद्रव्यविमुक्तस्य शारीरेषु च गृद्धयत: । यो धर्मो यत्‌ सुखं चैव द्विषतामस्तु तत्‌ तथा,बाह्य पदार्थोसे अलग होकर भी जो शारीरिक सुख-विलासमें आसक्त है, उसे जिस धर्म और सुखकी प्राप्ति होती है, वह तुम्हारे साथ द्वेष करनेवालोंको ही प्राप्त हो

bāhādravyavimuktasya śārīreṣu ca gṛddhyataḥ | yo dharmo yat sukhaṃ caiva dviṣatām astu tat tathā ||

Vāyu said: “Even if one is outwardly free from possessions, yet remains greedy for bodily pleasures, whatever ‘dharma’ and whatever happiness such a person attains—let that same result fall to those who bear hatred toward you.”

बाह्यexternal
बाह्य:
Sambandha
TypeAdjective
Rootबाह्य
FormMasculine, Genitive, Singular
द्रव्यwealth/substance
द्रव्य:
Sambandha
TypeNoun
Rootद्रव्य
FormNeuter, Genitive, Singular
विमुक्तस्यof one freed (from)
विमुक्तस्य:
Sambandha
TypeAdjective
Rootविमुक्त
FormMasculine, Genitive, Singular
शरीरेषुin bodies / in bodily matters
शरीरेषु:
Adhikarana
TypeNoun
Rootशरीर
FormNeuter, Locative, Plural
and
:
TypeIndeclinable
Root
गृद्धयतःof one who is greedy/attached
गृद्धयतः:
Sambandha
TypeAdjective
Rootगृद्ध्यत्
FormMasculine, Genitive, Singular
यःwhich/that (dharma)
यः:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Singular
धर्मःdharma, merit, righteousness
धर्मः:
Karta
TypeNoun
Rootधर्म
FormMasculine, Nominative, Singular
यत्whatever (sukha)
यत्:
Karma
TypePronoun
Rootयद्
FormNeuter, Nominative/Accusative, Singular
सुखम्happiness/pleasure
सुखम्:
Karma
TypeNoun
Rootसुख
FormNeuter, Nominative/Accusative, Singular
and
:
TypeIndeclinable
Root
एवindeed/just
एव:
TypeIndeclinable
Rootएव
द्विषताम्of the haters/enemies
द्विषताम्:
Sambandha
TypeNoun
Rootद्विषत्
FormMasculine, Genitive, Plural
अस्तुlet it be
अस्तु:
TypeVerb
Rootअस्
FormImperative (Vidhi-lin), Third, Singular
तत्that
तत्:
Karma
TypePronoun
Rootतद्
FormNeuter, Nominative/Accusative, Singular
तथाso/thus/in that manner
तथा:
TypeIndeclinable
Rootतथा

वायुदेव उवाच

V
Vāyudeva

Educational Q&A

Outer renunciation is incomplete without inner restraint: freedom from possessions does not equal freedom from desire. If one still craves bodily enjoyment, the ‘merit’ and happiness gained are of a lower, compromised kind—fit to be wished upon adversaries rather than sought by the wise.

Vāyudeva speaks a pointed benediction/ironic wish: he contrasts external detachment with continued sensual craving and declares that whatever dharma and happiness such a person obtains should accrue to those who hate the addressed party—underscoring disapproval of hypocritical or partial renunciation.