Shloka 18

समस्थो विषमस्थान्‌ हि दुर्हददो योडभिवीक्षते । जगतीस्थानिवाद्रिस्थ: किमत: परमं सुखम्‌,'जैसे पर्वतकी चोटीपर खड़ा हुआ मनुष्य भूतलपर स्थित हुई सभी वस्तुओंको नीची और छोटी देखता है, उसी प्रकार जो पुरुष स्वयं सुखमें रहकर शत्रुओंको संकटमें पड़ा हुआ देखता है, उसके लिये इससे बढ़कर सुखकी बात और क्या होगी?

samastho viṣamasthān hi durhṛdado yo 'bhivīkṣate | jagatīsthān ivādristhaḥ kim ataḥ paramaṃ sukham ||

Waiśampāyana berkata: “Kebahagiaan apa yang lebih besar daripada ini: seseorang yang sendiri aman dan tenteram memandang para pembencinya jatuh dalam kesusahan? Seperti orang yang berdiri di puncak gunung melihat segala sesuatu di dataran tampak rendah dan kecil, demikian pula orang yang mapan dalam kenyamanan memandang mereka yang terjerumus dalam derita.”

समस्थःstanding on level ground / being in comfort (lit. in an even place)
समस्थः:
Karta
TypeAdjective
Rootसमस्थ
FormMasculine, Nominative, Singular
विषमस्थान्those in an uneven place / in distress
विषमस्थान्:
Karma
TypeNoun
Rootविषमस्थान
FormMasculine, Accusative, Plural
हिindeed / for
हि:
TypeIndeclinable
Rootहि
दुर्हृदःan ill-wisher / enemy
दुर्हृदः:
Karta
TypeNoun
Rootदुर्हृद्
FormMasculine, Nominative, Singular
यःwho
यः:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Singular
अभिवीक्षतेlooks at / beholds
अभिवीक्षते:
TypeVerb
Rootअभि-वीक्ष्
FormPresent, Third, Singular, Atmanepada
जगतीस्थानिthings situated on the earth/ground
जगतीस्थानि:
Karma
TypeNoun
Rootजगतीस्थान
FormNeuter, Accusative, Plural
इवlike / as
इव:
TypeIndeclinable
Rootइव
अद्रिस्थःstanding on a mountain
अद्रिस्थः:
Karta
TypeAdjective
Rootअद्रिस्थ
FormMasculine, Nominative, Singular
किम्what?
किम्:
TypePronoun
Rootकिम्
FormNeuter, Nominative, Singular
अतःthan this / from this
अतः:
TypeIndeclinable
Rootअतः
परम्higher / greater
परम्:
TypeAdjective
Rootपर
FormNeuter, Nominative, Singular
सुखम्happiness / pleasure
सुखम्:
TypeNoun
Rootसुख
FormNeuter, Nominative, Singular

वैशम्पायन उवाच

V
Vaiśampāyana
A
adri (mountain)
J
jagatī (earth/plain)

Educational Q&A

The verse highlights a common but ethically fraught human tendency: taking pleasure in the misfortune of enemies. By using the mountain-peak metaphor, it portrays how security and superiority can breed contempt and a sense of triumph over others’ distress—implicitly inviting reflection on whether such ‘happiness’ aligns with higher dharma.

Vaiśampāyana, as narrator, states a general maxim: a person who is himself comfortable feels a heightened satisfaction when he sees hostile people in trouble, likening this to a man on a mountain who views everything on the plain as small and low.