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Shloka 16

कामतृष्णावैराग्योपदेशः तथा राज्यविभागः

Teaching on Desire & Renunciation; Delegation of Kingdoms

या दुस्त्यजा दुर्मतिभिर् या न जीर्यति जीर्यतः तां तृष्णां संत्यजेत् प्राज्ञः सुखेनैवाभिपूर्यते

yā dustyajā durmatibhir yā na jīryati jīryataḥ tāṃ tṛṣṇāṃ saṃtyajet prājñaḥ sukhenaivābhipūryate

That craving which the ill-judging find impossible to abandon—and which does not grow old even as one grows old—let the wise renounce that thirst; by relinquishing it alone, one becomes fulfilled with ease.

which (she/that)
:
Karta (Subject/कर्ता)
TypeNoun
Rootyad (सर्वनाम-प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा (कर्ता/1st), एकवचन — Feminine, Nominative, Singular; सम्बन्धसूचक (relative)
dustyajāhard to abandon
dustyajā:
Viśeṣaṇa (Qualifier)
TypeAdjective
Rootdus + tyājya (कृदन्त-प्रातिपदिक)
Formकृदन्त (तव्यत्/यत्-प्रत्ययार्थ ‘to be abandoned’); स्त्रीलिङ्ग, प्रथमा, एकवचन — Feminine, Nominative, Singular
durmatibhiḥby the foolish
durmatibhiḥ:
Karta (Agent in passive sense)/Sahakāraka
TypeNoun
Rootdur + mati (प्रातिपदिक)
Formतत्पुरुष-समास; पुंलिङ्ग, तृतीया (करण/3rd), बहुवचन — Masculine, Instrumental, Plural
which
:
Karta (Subject/कर्ता)
TypeNoun
Rootyad (सर्वनाम-प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन — Feminine, Nominative, Singular
nanot
na:
Pratiṣedha (Negation)
TypeIndeclinable
Rootna (अव्यय)
Formनिषेधार्थक अव्यय (negation)
jīryatiwears out/decays
jīryati:
Kriyā (Main verb)
TypeVerb
Rootjṝ (धातु)
Formलट् (वर्तमान/Present), प्रथमपुरुष, एकवचन — Present, 3rd person, Singular; आत्मनेपद
jīryataḥof (him) who is decaying
jīryataḥ:
Sambandha (Genitive relation)
TypeVerb
Rootjṝ (धातु)
Formशतृ/शानच्-प्रत्यय (वर्तमान कृदन्त/Present participle) ‘jīryat’; षष्ठी (सम्बन्ध/6th), एकवचन — Genitive, Singular (of one who decays)
tāmthat
tām:
Karma (Object/कर्म)
TypeNoun
Roottad (सर्वनाम-प्रातिपदिक)
Formस्त्रीलिङ्ग, द्वितीया (कर्म/2nd), एकवचन — Feminine, Accusative, Singular
tṛṣṇāmcraving
tṛṣṇām:
Karma (Object/कर्म)
TypeNoun
Roottṛṣṇā (प्रातिपदिक)
Formस्त्रीलिङ्ग, द्वितीया (कर्म/2nd), एकवचन — Feminine, Accusative, Singular
saṃtyajetshould completely abandon
saṃtyajet:
Kriyā (Injunctive main verb)
TypeVerb
Rootsaṃ√tyaj (धातु)
Formविधिलिङ् (Optative/विधि), प्रथमपुरुष, एकवचन — Optative, 3rd person, Singular; परस्मैपद
prājñaḥthe wise man
prājñaḥ:
Karta (Subject/कर्ता)
TypeNoun
Rootprājña (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा (कर्ता/1st), एकवचन — Masculine, Nominative, Singular
sukhenawith ease
sukhena:
Karaṇa (Instrument/Means)
TypeNoun
Rootsukha (प्रातिपदिक)
Formनपुंसकलिङ्ग, तृतीया (करण/3rd), एकवचन — Neuter, Instrumental, Singular
evaindeed
eva:
Avadhāraṇa (Emphasis)
TypeIndeclinable
Rooteva (अव्यय)
Formअवधारणार्थक अव्यय (emphasis)
abhipūryateis fully satisfied/filled
abhipūryate:
Kriyā (Main verb)
TypeVerb
Rootabhi√pṝ (धातु)
Formलट् (वर्तमान/Present), प्रथमपुरुष, एकवचन — Present, 3rd person, Singular; कर्मणि प्रयोग (passive)

Sage Parāśara (in instruction to Maitreya)

Speaker: Parasara

Topic: The nature of tṛṣṇā as ageless and hard to abandon; the wise renounce it and attain effortless fulfillment.

Teaching: Ethical

Quality: authoritative

Concept: Craving does not wither with age and is difficult for the deluded to abandon; the wise relinquish it and thereby become inwardly complete.

Vedantic Theme: Moksha

Application: Regularly simplify desires (one-in/one-out), practice fasting from a chosen indulgence, and replace craving with purposeful devotion and service.

Vishishtadvaita: Renunciation is not nihilistic but teleological: by dropping false dependencies, the self becomes ‘fulfilled’ (abhipūryate), consistent with the Viśiṣṭādvaita view that fullness is found in the Lord, not in negating the self.

Bhakti Type: Shanta

FAQs

This verse treats craving as uniquely dangerous because it persists even as the body declines; abandoning it is presented as the direct cause of real contentment.

He frames fulfillment not as acquiring objects of desire, but as becoming inwardly complete by renouncing the thirst that keeps generating new wants.

By urging mastery over craving, the teaching aligns the seeker toward steadiness and purity—conditions that support devotion and realization of Vishnu as the supreme, all-satisfying reality.