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Shloka 32

ब्राह्मणानुयात्रा—शौनकोपदेशः

Brāhmaṇas Follow into Exile and Śaunaka’s Instruction

तस्मात्‌ स्नेहं न लिप्सेत मित्रेभ्यो धनसंचयात्‌ । स्वशरीरसमुत्थं च ज्ञानेन विनिवर्तयेत्‌,“इसलिये मित्रों तथा धनराशिको पाकर इनके प्रति स्नेह (आसक्ति) न करे। अपने शरीरसे उत्पन्न हुई आसक्तिको ज्ञानसे निवृत्त करे

tasmāt snehaṃ na lipseta mitrebhyo dhanasaṃcayāt | svaśarīrasamutthaṃ ca jñānena vinivartayet ||

ಆದ್ದರಿಂದ ಮಿತ್ರರು ಅಥವಾ ಧನಸಂಚಯದ ಕಾರಣದಿಂದ ಆಸಕ್ತಿಯನ್ನು ಬಯಸಬಾರದು. ಹಾಗೆಯೇ ತನ್ನದೇ ದೇಹಾಭಿಮಾನದಿಂದ ಹುಟ್ಟುವ ಆಸಕ್ತಿಯನ್ನು ವಿವೇಕಜ್ಞಾನದಿಂದ ಹಿಂದಕ್ಕೆ ತಿರುಗಿಸಿ ನಿವಾರಿಸಬೇಕು.

तस्मात्therefore/from that (reason)
तस्मात्:
Apadana
TypePronoun
Rootतद्
Formmasculine/neuter, ablative, singular
स्नेहम्affection/attachment
स्नेहम्:
Karma
TypeNoun
Rootस्नेह
Formmasculine, accusative, singular
not
:
TypeIndeclinable
Root
लिप्सेतshould not desire/seek
लिप्सेत:
TypeVerb
Rootलिप्स् (लभ्-धातोः देशिदेरिवेटिव्; desiderative of √लभ्)
Formvidhi-lin (optative), present-system (desiderative), third, singular, parasmaipada
मित्रेभ्यःfrom friends/than friends
मित्रेभ्यः:
Apadana
TypeNoun
Rootमित्र
Formneuter, ablative, plural
धनसंचयात्from accumulation of wealth
धनसंचयात्:
Apadana
TypeNoun
Rootधन-संचय
Formmasculine, ablative, singular
स्वशरीरसमुत्थम्arisen from one’s own body
स्वशरीरसमुत्थम्:
Karma
TypeAdjective
Rootस्व-शरीर-समुत्थ
Formneuter, accusative, singular
and
:
TypeIndeclinable
Root
ज्ञानेनby knowledge
ज्ञानेन:
Karana
TypeNoun
Rootज्ञान
Formneuter, instrumental, singular
विनिवर्तयेत्should turn back/remove/ward off
विनिवर्तयेत्:
TypeVerb
Rootवि-नि-√वृत् (causative: विनिवर्तयति)
Formvidhi-lin (optative), present-system (causative), third, singular, parasmaipada

वैशम्पायन उवाच

वैशम्पायन (Vaiśampāyana)
मित्र (friends)
धन (wealth)
शरीर (body)
ज्ञान (knowledge)

Educational Q&A

Do not cultivate clinging based on social bonds (friends) or material gain (wealth). Recognize that attachment rooted in bodily identification is a source of bondage, and counter it through jñāna—clear discernment of what is lasting versus transient.

Vaiśampāyana continues a didactic passage in the early Vana Parva, presenting ethical counsel that frames the forest-life context: the hearer is urged toward restraint and inner clarity, rather than dependence on external supports like companionship and riches.