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Shloka 24

अध्याय ३५१ — उञ्छवृत्ति-व्रतसिद्धेः मानुषस्य परमगतिः

Sūrya–Nāga Dialogue on the Perfected Gleaner-Ascetic

स तामैश्वर्ययोगस्थां बुद्धि गतिमतीं सतीम्‌ । उवाच वचन देवो बुद्धि वै प्रभुरव्यय:,“अविनाशी प्रभु नारायणदेवने ऐश्वर्ययोगमें स्थित हुई उस सती-साध्वी प्रगतिशील बुद्धिसे कहा--

sa tām aiśvaryayogasthāṁ buddhiṁ gatimatīṁ satīm | uvāca vacanaṁ devo buddhiṁ vai prabhur avyayaḥ ||

Vaiśampāyana said: Then the imperishable Lord—Nārāyaṇa, the sovereign—addressed that virtuous, discerning Buddhi who was established in the yoga of divine sovereignty, speaking words that frame right understanding as the basis of righteous conduct.

सःhe
सः:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Singular
ताम्her
ताम्:
Karma
TypePronoun
Rootतद्
FormFeminine, Accusative, Singular
ऐश्वर्ययोगस्थाम्standing in the yoga of lordly power
ऐश्वर्ययोगस्थाम्:
Karma
TypeAdjective
Rootऐश्वर्ययोगस्थ
FormFeminine, Accusative, Singular
बुद्धिम्intellect
बुद्धिम्:
Karma
TypeNoun
Rootबुद्धि
FormFeminine, Accusative, Singular
गतिमतीम्swift/progressive (having movement)
गतिमतीम्:
Karma
TypeAdjective
Rootगतिमत्
FormFeminine, Accusative, Singular
सतीम्the virtuous woman; the chaste one
सतीम्:
Karma
TypeNoun
Rootसती
FormFeminine, Accusative, Singular
उवाचsaid/spoke
उवाच:
TypeVerb
Rootवच्
FormPerfect (Paroksha-bhuta), 3rd, Singular, Parasmaipada
वचनम्words; a statement
वचनम्:
Karma
TypeNoun
Rootवचन
FormNeuter, Accusative, Singular
देवःthe god; the lord
देवः:
Karta
TypeNoun
Rootदेव
FormMasculine, Nominative, Singular
बुद्धिम्to Buddhi (as object addressed/mentioned)
बुद्धिम्:
Karma
TypeNoun
Rootबुद्धि
FormFeminine, Accusative, Singular
वैindeed
वै:
TypeIndeclinable
Rootवै
प्रभुःthe lord/master
प्रभुः:
Karta
TypeNoun
Rootप्रभु
FormMasculine, Nominative, Singular
अव्ययःimperishable
अव्ययः:
Karta
TypeAdjective
Rootअव्यय
FormMasculine, Nominative, Singular

वैशम्पायन उवाच

V
Vaiśampāyana
N
Nārāyaṇa (the imperishable Lord)
B
Buddhi (personified Intellect)

Educational Q&A

The verse sets up a didactic moment: the imperishable Lord (Nārāyaṇa) instructs Buddhi, implying that ethical life and dharma depend on rightly ordered understanding—an intellect established in higher yoga (aiśvarya-yoga) becomes the vehicle for discerning proper action and truth.

Vaiśampāyana narrates that Nārāyaṇa, described as the imperishable sovereign, addresses Buddhi—portrayed as a virtuous, insightful principle established in divine yoga—introducing a discourse where the Lord’s guidance is delivered through the medium of personified intellect.