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Shloka 5

स्त्रीस्वभावप्रश्नः — Nārada and Pañcacūḍā on Strī-svabhāva

Anuśāsana-parva 38

न चान्यदिह कर्तव्यं किज्चिदूर्ध्व यथाविधि । गुप्तो गोपायते ब्रह्मा श्रेयो वस्तेन शोभनम्‌

bhīṣma uvāca | na cānyad iha kartavyaṃ kiñcid ūrdhvaṃ yathāvidhi | gupto gopāyate brahmā śreyo vastena śobhanam ||

ພີດສະມະກ່າວວ່າ: «ໃນທີ່ນີ້ ບໍ່ມີຫຍັງອື່ນຕ້ອງເຮັດ ເກີນກວ່າສິ່ງທີ່ຖືກບັນຍັດໄວ້ຢ່າງຖືກຕ້ອງ. ເມື່ອຖືກປົກປ້ອງ ພຣາຫມັນ (brahma) ກໍຈະປົກປ້ອງຜູ້ປົກປ້ອງຄືນ; ໃນນັ້ນແຫຼະມີສິ່ງທີ່ເປັນມົງຄຸນ ແລະດີເລີດແທ້. ດັ່ງນັ້ນ ສໍາລັບຜູ້ທີ່ດໍາເນີນຕາມລະບຽບທີ່ບັນຍັດ ຄວາມດີສູງສຸດເກີດຈາກການປົກປ້ອງ ແລະຮັບໃຊ້ພຣາຫມັນ ພ້ອມກັບຮັກສາທໍາຂອງຕົນ»។

not
:
TypeIndeclinable
Root
and
:
TypeIndeclinable
Root
अन्यत्anything else
अन्यत्:
Karma
TypeAdjective
Rootअन्य
FormNeuter, Nominative/Accusative, Singular
इहhere; in this matter
इह:
Adhikarana
TypeIndeclinable
Rootइह
कर्तव्यम्to be done; duty
कर्तव्यम्:
TypeAdjective
Rootकर्तव्य
FormNeuter, Nominative, Singular
किञ्चित्anything (at all)
किञ्चित्:
Karma
TypePronoun
Rootकिञ्चित्
FormNeuter, Nominative/Accusative, Singular
ऊर्ध्वम्beyond; further; above
ऊर्ध्वम्:
TypeIndeclinable
Rootऊर्ध्व
यथाas; according to
यथा:
TypeIndeclinable
Rootयथा
विधिrule; prescribed method
विधि:
Adhikarana
TypeNoun
Rootविधि
FormMasculine, Locative, Singular
गुप्तःprotected; guarded
गुप्तः:
TypeAdjective
Rootगुप्त
FormMasculine, Nominative, Singular
गोपायतेprotects; preserves
गोपायते:
TypeVerb
Rootगुप्
FormPresent, 3, Singular, Atmanepada
ब्रह्माBrahmā / the Brahman (here: the brāhmaṇa principle/person)
ब्रह्मा:
Karta
TypeNoun
Rootब्रह्मन् (ब्रह्मा)
FormMasculine, Nominative, Singular
श्रेयःwelfare; highest good
श्रेयः:
Karma
TypeNoun
Rootश्रेयस्
FormNeuter, Nominative/Accusative, Singular
वस्तेनby that thing/means
वस्तेन:
Karana
TypeNoun
Rootवस् (वस्तु/वस्त)
FormNeuter, Instrumental, Singular
शोभनम्excellent; auspicious; beautiful
शोभनम्:
TypeAdjective
Rootशोभन
FormNeuter, Nominative/Accusative, Singular

भीष्म उवाच

B
Bhishma
B
Brahmin (brāhmaṇa/brahma)

Educational Q&A

One should not seek duties beyond what is scripturally prescribed; the highest welfare (śreyas) comes from performing one’s ordained dharma and especially from protecting and honoring the Brahmin/sacred knowledge, which is said to reciprocally protect the protector.

Bhishma continues his instruction on righteous conduct, emphasizing a social-ethical principle: uphold prescribed duties and safeguard the Brahmin order (and by extension sacred learning), presenting it as a source of mutual protection and ultimate well-being.