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Shloka 22

Sanatsujāta on Vedic Learning, Truth (Satya), and the Discipline of Dama–Tyāga–Apramāda

इसीके प्रभावसे गन्धर्वों और अप्सराओंको दिव्य रूप प्राप्त हुआ। इस ब्रह्मचर्यके ही प्रतापसे सूर्यदेव समस्त लोकोंको प्रकाशित करनेमें समर्थ होते हैं ।। आकाडकभक्ष्यार्थस्य संयोगाद्‌ रसभेदार्थिनामिव । एवं होते समाज्ञाय तादृग्भावं गता इमे,रसभेदरूप चिन्तामणिसे याचना करनेवालोंको जैसे उनके अभीष्ट अर्थकी प्राप्ति होती है, उसी प्रकार ब्रह्मचर्य भी मनोवांछित वस्तु प्रदान करनेवाला है। ऐसा समझकर ये ऋषि- देवता आदि ब्रह्मचर्यके पालनसे वैसे भावको प्राप्त हुए

asmin prabhāvena gandharvāṇāṃ cāpsarasāṃ ca divyaṃ rūpaṃ prāptam | asyaiva brahmacaryasya pratāpena sūryadevaḥ sarvān lokān prakāśayituṃ samarthaḥ || ākāḍakabhakṣyārthasya saṃyogād rasabhedārthinām iva | evaṃ hīte samājñāya tādṛgbhāvaṃ gatā ime | rasabhedarūpa-cintāmaṇinā yācanā-kartṝṇāṃ yathābhīṣṭārtha-prāptir bhavati tathā brahmacaryam api manovāñchita-vastu-pradaṃ bhavati | iti matvā ṛṣayaḥ devādayaś ca brahmacarya-pālanena tādṛśaṃ bhāvam prāptāḥ ||

Sanatsujāta explains that by the power of brahmacarya (disciplined continence and sacred self-restraint), Gandharvas and Apsarases attained divine beauty and form; by that very austerity the Sun-god is able to illumine all the worlds. Just as those who seek a particular taste obtain the desired result through the proper means—like petitioners approaching a wish-fulfilling jewel—so too brahmacarya grants what the mind longs for. Understanding this, sages, gods, and other beings practiced brahmacarya and thereby reached that exalted state.

ākāḍaka-bhakṣya-arthasyaof the purpose (artha) of eating (bhakṣya) ākāḍaka
ākāḍaka-bhakṣya-arthasya:
Adhikarana
TypeNoun
Rootākāḍaka-bhakṣya-artha
FormMasculine, Genitive, Singular
saṃyogātfrom/owing to contact, association
saṃyogāt:
Apadana
TypeNoun
Rootsaṃyoga
FormMasculine, Ablative, Singular
rasa-bheda-arthināmof those seeking the differentiation of tastes
rasa-bheda-arthinām:
Sampradana
TypeNoun
Rootrasa-bheda-arthin
FormMasculine, Genitive, Plural
ivalike, as if
iva:
TypeIndeclinable
Rootiva
evamthus
evam:
TypeIndeclinable
Rootevam
hitein (two) beneficial matters / in what is beneficial
hite:
Adhikarana
TypeAdjective
Roothita
FormNeuter, Locative, Dual
samājñāyahaving fully understood/known
samājñāya:
TypeVerb
Rootsam-√jñā
FormAbsolutive (ktvā/lyap), Parasmaipada (usage)
tādṛk-bhāvamsuch a state/condition
tādṛk-bhāvam:
Karma
TypeNoun
Roottādṛk-bhāva
FormMasculine, Accusative, Singular
gatāḥgone, having attained
gatāḥ:
TypeVerb
Root√gam
FormPast passive participle (kta), Masculine, Nominative, Plural
imethese
ime:
Karta
TypePronoun
Rootidam
FormMasculine, Nominative, Plural

सनत्सुजात उवाच

S
Sanatsujāta
G
Gandharvas
A
Apsarases
S
Sūryadeva (Sun-god)
Ṛṣis
D
Devas

Educational Q&A

Brahmacarya—understood as disciplined restraint and mastery of the senses—generates spiritual potency (prabhāva/pratāpa) that can elevate beings, confer divine qualities, and support cosmic functions; it is presented as a reliable means to attain one’s rightful aims when pursued with understanding.

In the Sanatsujātīya discourse within Udyoga Parva, Sanatsujāta instructs Dhṛtarāṣṭra by praising brahmacarya: he cites examples (Gandharvas, Apsarases, and the Sun-god) to show its transformative power and uses an analogy of obtaining desired results through an effective means (like a wish-fulfilling jewel) to explain why sages and gods adopted it.