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Shloka 7

व्याधि-गुण-साम्योपदेशः | Discourse on Affliction, Guṇa-Equilibrium, and the Inner Battle

सत्वं न दुःखी दुःखस्य न सुखी सुसुखस्य च | स्मर्तुमिच्छसि कौन्तेय किमन्यद्‌ दुःखविशभ्रमात्‌,कुन्तीनन्दन! आप न तो दुखी होकर दुःखकी और न सुखी होकर उत्तम सुखकी याद करना चाहते हैं। यह दुःखविभ्रमके सिवा और क्या है

sattvaṁ na duḥkhī duḥkhasya na sukhī susukhasya ca | smartum icchasi kaunteya kim anyad duḥkha-vibhramāt ||

വായു പറഞ്ഞു—കൗന്തേയാ! നീ ദുഃഖിതനായി ദുഃഖം ഓർക്കാനും ആഗ്രഹിക്കുന്നില്ല; സുഖിതനായി പരമസുഖം ഓർക്കാനും ആഗ്രഹിക്കുന്നില്ല. ഇത് ദുഃഖജന്യമായ വിഭ്രമമല്ലാതെ മറ്റെന്ത്?

सत्त्वम्being; existence; (your) state
सत्त्वम्:
Karta
TypeNoun
Rootसत्त्व
FormNeuter, Nominative, Singular
not
:
TypeIndeclinable
Root
दुःखीone who is unhappy
दुःखी:
Karta
TypeAdjective
Rootदुःखिन्
FormMasculine, Nominative, Singular
दुःखस्यof sorrow
दुःखस्य:
TypeNoun
Rootदुःख
FormNeuter, Genitive, Singular
nor/not
:
TypeIndeclinable
Root
सुखीone who is happy
सुखी:
Karta
TypeAdjective
Rootसुखिन्
FormMasculine, Nominative, Singular
सुसुखस्यof very great happiness
सुसुखस्य:
TypeNoun
Rootसुसुख
FormNeuter, Genitive, Singular
and
:
TypeIndeclinable
Root
स्मर्तुम्to remember
स्मर्तुम्:
Karma
TypeVerb
Rootस्मृ
Formतुमुन्, Parasmaipada (usage-neutral infinitive)
इच्छसिyou desire
इच्छसि:
TypeVerb
Rootइष्
FormLat, Present, Second, Singular, Parasmaipada
कौन्तेयO son of Kunti
कौन्तेय:
TypeNoun
Rootकौन्तेय
FormMasculine, Vocative, Singular
किम्what
किम्:
TypePronoun
Rootकिम्
FormNeuter, Nominative/Accusative, Singular
अन्यत्other (than this)
अन्यत्:
TypePronoun/Adjective
Rootअन्य
FormNeuter, Nominative/Accusative, Singular
दुःखविभ्रमात्from delusion/confusion about sorrow
दुःखविभ्रमात्:
Apadana
TypeNoun
Rootदुःखविभ्रम
FormMasculine, Ablative, Singular
कुन्तीनन्दनO Kunti's son
कुन्तीनन्दन:
TypeNoun
Rootकुन्तीनन्दन
FormMasculine, Vocative, Singular

वायुदेव उवाच

V
Vāyu (Vāyudeva)
K
Kaunteya (Arjuna)
K
Kuntī

Educational Q&A

Vāyu points to a psychological and ethical insight: when one cannot recall either sorrow or happiness in a fitting way—without being dragged into grief or intoxicated by pleasure—it indicates a mind clouded by suffering. The remedy implied is steadiness and clarity: to remember experiences without being overpowered by them.

Vāyudeva addresses Kaunteya (Arjuna) and diagnoses his inner state. Observing Arjuna’s reluctance or inability to recollect past sorrow and joy with balance, Vāyu identifies it as ‘duḥkha-vibhrama’—a confusion produced by distress—thus offering counsel aimed at restoring composure and discernment.