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Shloka 32

ब्राह्मणानुयात्रा—शौनकोपदेशः

Brāhmaṇas Follow into Exile and Śaunaka’s Instruction

तस्मात्‌ स्नेहं न लिप्सेत मित्रेभ्यो धनसंचयात्‌ । स्वशरीरसमुत्थं च ज्ञानेन विनिवर्तयेत्‌,“इसलिये मित्रों तथा धनराशिको पाकर इनके प्रति स्नेह (आसक्ति) न करे। अपने शरीरसे उत्पन्न हुई आसक्तिको ज्ञानसे निवृत्त करे

tasmāt snehaṃ na lipseta mitrebhyo dhanasaṃcayāt | svaśarīrasamutthaṃ ca jñānena vinivartayet ||

Therefore one should not seek attachment on account of friends or the accumulation of wealth. And whatever attachment arises from one’s own body—born of bodily identification—should be turned back and removed through discriminative knowledge.

तस्मात्therefore/from that (reason)
तस्मात्:
Apadana
TypePronoun
Rootतद्
Formmasculine/neuter, ablative, singular
स्नेहम्affection/attachment
स्नेहम्:
Karma
TypeNoun
Rootस्नेह
Formmasculine, accusative, singular
not
:
TypeIndeclinable
Root
लिप्सेतshould not desire/seek
लिप्सेत:
TypeVerb
Rootलिप्स् (लभ्-धातोः देशिदेरिवेटिव्; desiderative of √लभ्)
Formvidhi-lin (optative), present-system (desiderative), third, singular, parasmaipada
मित्रेभ्यःfrom friends/than friends
मित्रेभ्यः:
Apadana
TypeNoun
Rootमित्र
Formneuter, ablative, plural
धनसंचयात्from accumulation of wealth
धनसंचयात्:
Apadana
TypeNoun
Rootधन-संचय
Formmasculine, ablative, singular
स्वशरीरसमुत्थम्arisen from one’s own body
स्वशरीरसमुत्थम्:
Karma
TypeAdjective
Rootस्व-शरीर-समुत्थ
Formneuter, accusative, singular
and
:
TypeIndeclinable
Root
ज्ञानेनby knowledge
ज्ञानेन:
Karana
TypeNoun
Rootज्ञान
Formneuter, instrumental, singular
विनिवर्तयेत्should turn back/remove/ward off
विनिवर्तयेत्:
TypeVerb
Rootवि-नि-√वृत् (causative: विनिवर्तयति)
Formvidhi-lin (optative), present-system (causative), third, singular, parasmaipada

वैशम्पायन उवाच

वैशम्पायन (Vaiśampāyana)
मित्र (friends)
धन (wealth)
शरीर (body)
ज्ञान (knowledge)

Educational Q&A

Do not cultivate clinging based on social bonds (friends) or material gain (wealth). Recognize that attachment rooted in bodily identification is a source of bondage, and counter it through jñāna—clear discernment of what is lasting versus transient.

Vaiśampāyana continues a didactic passage in the early Vana Parva, presenting ethical counsel that frames the forest-life context: the hearer is urged toward restraint and inner clarity, rather than dependence on external supports like companionship and riches.