Shloka 9
Saṃsāra-gahana-jñāna: Vidura’s Account of Embodiment, Bondage, and Dharmic Release (संसारगहन-ज्ञानम्)
नरेश्वर! फिर आसक्तिके कारण जिनमें रसकी प्रतीति होती है, उन विषयोंसे घिरे और इन्द्रियरूपी पाशोंसे बँधे हुए उस संसारी जीवको नाना प्रकारके संकट घेर लेते हैं ।। बध्यमानश्र तैर्भूयो नैव तृप्तिमुपैति सः । तदा नावैति चैवायं प्रकुर्वन्ू साध्वसाधु वा,उनसे बँध जानेपर पुनः इसे कभी तृप्ति ही नहीं होती है। उस अवस्थामें वह भले-बुरे कर्म करता हुआ भी उनके विषयमें कुछ समझ नहीं पाता
nareśvara! punar āsaktikāraṇaiḥ yeṣu rasapratītir bhavati, tān viṣayān paritaḥ parivṛtaḥ indriyapāśair baddhaś ca saṃsārī jīvo nānāprakāraiḥ saṅkaṭaiḥ parikīryate. badhyamānaś ca tair bhūyo naiva tṛptim upaiti saḥ. tadā nāvaiti caivāyaṃ prakurvan sādhu asādhu vā.
Vidura said: “O king, when a worldly being is surrounded by sense-objects that kindle attachment through the taste of pleasure, and is bound by the nooses of the senses, many kinds of calamities close in upon him. Bound again and again by those very objects, he never attains satisfaction. In that condition, even while performing deeds—good or bad—he fails to understand what he is doing and why, being deluded by those objects.”
विदुर उवाच
Educational Q&A
Attachment to pleasurable sense-objects becomes a binding ‘noose’ that produces repeated dissatisfaction and suffering; in such delusion, a person loses moral clarity and cannot properly discern the meaning and consequences of actions.
In the Stree Parva’s reflective, grief-filled aftermath of war, Vidura addresses the king with ethical counsel, explaining how being trapped by sensory attachment leads to escalating संकट (calamities) and confusion, even regarding one’s own good or bad deeds.