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Shloka 10

असंतोषादिदोष-निरूपणम्

On the Faults of Discontent and the Discipline of Detachment

विषयान्‌ प्रतिसंगृहा संन्‍्यासं कुरुते यति: । न च तुष्यन्ति राजान: पश्य बुद्धयन्तरं यथा

viṣayān pratisaṅgṛhya saṃnyāsaṃ kurute yatiḥ | na ca tuṣyanti rājānaḥ paśya buddhayantaram yathā ||

Le renonçant, après avoir rassemblé puis délaissé les objets des sens, embrasse la vie de renoncement et devient content. Mais les rois—bien qu’entourés de plaisirs et de prospérité—ne se trouvent pas rassasiés. Vois donc combien grande est la différence entre leurs pensées.

विषयान्sense-objects
विषयान्:
Karma
TypeNoun
Rootविषय
FormMasculine, Accusative, Plural
प्रतिसंगृह्यhaving restrained/checked (having held back)
प्रतिसंगृह्य:
TypeVerb
Rootप्रतिसं-ग्रह्
Formल्यप् (absolutive/gerund), Parasmaipada (usage)
संन्यासम्renunciation; monastic life
संन्यासम्:
Karma
TypeNoun
Rootसंन्यास
FormMasculine, Accusative, Singular
कुरुतेdoes; undertakes
कुरुते:
TypeVerb
Rootकृ
FormLat, Present, Third, Singular, Atmanepada
यतिःascetic
यतिः:
Karta
TypeNoun
Rootयति
FormMasculine, Nominative, Singular
not
:
TypeIndeclinable
Root
and
:
TypeIndeclinable
Root
तुष्यन्तिare satisfied
तुष्यन्ति:
TypeVerb
Rootतुष्
FormLat, Present, Third, Plural, Parasmaipada
राजानःkings
राजानः:
Karta
TypeNoun
Rootराजन्
FormMasculine, Nominative, Plural
पश्यsee; behold
पश्य:
TypeVerb
Rootदृश्
FormLot, Imperative, Second, Singular, Parasmaipada
बुद्ध्यन्तरम्difference in understanding/attitude
बुद्ध्यन्तरम्:
Karma
TypeNoun
Rootबुद्धि-अन्तर
FormNeuter, Accusative, Singular
यथाhow; as
यथा:
TypeIndeclinable
Rootयथा

युधिछिर उवाच

Y
Yudhiṣṭhira
Y
yati (renunciant/ascetic)
R
rājānaḥ (kings)

Educational Q&A

Contentment arises from renunciation and mastery over sense-objects, whereas worldly power and abundant enjoyments do not guarantee satisfaction; the inner outlook (buddhi) determines peace.

Yudhiṣṭhira contrasts the mindset of an ascetic who embraces saṃnyāsa and becomes content with the mindset of kings who, despite prosperity and pleasures, remain unsatisfied—highlighting a moral difference in their aims.