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Shloka 2

Mokṣa-dharma Yoga-Upadeśa: Equanimity, Sense-Restraint, and Vision of the Ātman (आत्मदर्शन-योगोपदेशः)

सर्वमित्र: सर्वसह: शमे रक्तो जितेन्द्रिय: । व्यपेतभयमन्युश्च॒ आत्मवान्‌ मुच्यते नर:,जो सबका मित्र, सब कुछ सहनेवाला, मनोनिग्रहमें तत्पर, जितेन्द्रिय, भय और क्रोधसे रहित तथा आत्मवान्‌ है, वह मनुष्य बन्धनसे मुक्त हो जाता है

sarvamitraḥ sarvasahaḥ śame rakto jitendriyaḥ | vyapetabhayamanyuś ca ātmavān mucyate naraḥ ||

バラモンは言った。すべての者の友となり、あらゆることに耐え、寂静を愛して心を制し、諸根を征服し、恐れと怒りを離れ、自己を保つ人—そのような自制の人は束縛から解き放たれる。

सर्वमित्रःone who is a friend to all
सर्वमित्रः:
Karta
TypeAdjective
Rootसर्वमित्र (सर्व + मित्र)
FormMasculine, Nominative, Singular
सर्वसहःall-enduring, patient with everything
सर्वसहः:
Karta
TypeAdjective
Rootसर्वसह (सर्व + सह)
FormMasculine, Nominative, Singular
शमेin calmness, in self-control
शमे:
Adhikarana
TypeNoun
Rootशम
FormMasculine, Locative, Singular
रक्तःattached, devoted
रक्तः:
Karta
TypeAdjective
Rootरक्त (रञ्ज्-धातोः क्त)
FormMasculine, Nominative, Singular
जितेन्द्रियःone who has conquered the senses
जितेन्द्रियः:
Karta
TypeAdjective
Rootजितेन्द्रिय (जित + इन्द्रिय)
FormMasculine, Nominative, Singular
व्यपेतgone away, removed
व्यपेत:
Karma
TypeAdjective
Rootव्यपेत (वि + अप + इ-धातोः क्त)
FormNeuter, Accusative, Singular
भयम्fear
भयम्:
Karma
TypeNoun
Rootभय
FormNeuter, Accusative, Singular
अन्युश्चand anger
अन्युश्च:
Karta
TypeNoun
Rootमन्यु (with sandhi: मन्यु + च)
FormMasculine, Nominative, Singular
आत्मवान्self-possessed, disciplined
आत्मवान्:
Karta
TypeAdjective
Rootआत्मवत्
FormMasculine, Nominative, Singular
मुच्यतेis released, becomes free
मुच्यते:
TypeVerb
Rootमुच्
FormPresent, Atmanepada (Passive sense), Third, Singular
नरःa man, person
नरः:
Karta
TypeNoun
Rootनर
FormMasculine, Nominative, Singular

ब्राह्मण उवाच

ब्राह्मण (Brahmin speaker)
नर (a person/man)

Educational Q&A

Liberation from bondage is achieved through universal friendliness, patience, devotion to mental calm, mastery of the senses, and freedom from fear and anger—ethical and psychological discipline is presented as the direct path to release.

A Brahmin speaker delivers an instructive statement defining the qualities of an ideal person; the verse functions as moral counsel within the Ashvamedhika Parva’s reflective, didactic passages following the great war.