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Shloka 52

तृष्णाक्षय-उपदेशः

Instruction on the Cessation of Craving

शास्त्र हाबुद्ध्वा तत्त्वेन केचिद्‌ वादबलाज्जना: । कामद्वेषाभि भूतत्वादहड्कारवशं गता:,शास्त्रको यथार्थरूपसे न जानकर कुछ लोग वितण्डावादके ही बलसे रागदद्वेषसे अभिभूत होनेके कारण अहंकारके अधीन हो गये हैं

śāstram abuddhvā tattvena kecid vāda-balāj janāḥ | kāma-dveṣābhibhūtatvād ahaṅkāra-vaśaṃ gatāḥ ||

Kapila said: Some people, without truly understanding the scriptures in their real essence, rely merely on the force of disputation. Overpowered by desire and hatred, they fall under the control of ego—turning learning into contention rather than a path to truth and self-mastery.

शास्त्रम्scripture/treatise
शास्त्रम्:
Karma
TypeNoun
Rootशास्त्र
FormNeuter, Accusative, Singular
अवबुद्ध्वाhaving understood
अवबुद्ध्वा:
TypeVerb
Rootअव√बुध्
Formक्त्वा (absolutive/gerund), Parasmaipada (usage)
तत्त्वेनin truth / by the reality
तत्त्वेन:
Karana
TypeNoun
Rootतत्त्व
FormNeuter, Instrumental, Singular
केचित्some (people)
केचित्:
Karta
TypePronoun
Rootक-चित् (प्रातिपदिक: क + चित्)
FormMasculine, Nominative, Plural
वादबलात्from the force of disputation
वादबलात्:
Apadana
TypeNoun
Rootवाद-बल
FormNeuter, Ablative, Singular
जनाःpeople
जनाः:
Karta
TypeNoun
Rootजन
FormMasculine, Nominative, Plural
कामद्वेषाभिभूतत्वात्because of being overcome by desire and hatred
कामद्वेषाभिभूतत्वात्:
Apadana
TypeNoun
Rootकाम-द्वेष-अभिभूत-त्व
FormNeuter, Ablative, Singular
अहङ्कारवशम्under the control of ego
अहङ्कारवशम्:
Karma
TypeNoun
Rootअहङ्कार-वश
FormMasculine, Accusative, Singular
गताःhave gone / have become
गताः:
TypeVerb
Root√गम्
Formक्त (past passive participle used predicatively), Masculine, Nominative, Plural

कपिल उवाच

K
Kapila

Educational Q&A

Scriptural learning is meant to reveal truth and cultivate inner discipline; when people do not grasp the essence and instead depend on mere argumentative force, desire and hatred take over and ego becomes the guiding power.

In the Shanti Parva’s instructional discourse, Kapila criticizes those who approach śāstra as a tool for winning debates. He explains that such disputation, driven by passion and aversion, leads to pride rather than liberation-oriented understanding.