Shloka 261

कपिलगोसंवादे गृहस्थ-त्यागधर्मयोः प्रमाण्यविचारः

Kapila–Cow Dialogue: Authority of Householder and Renunciant Dharmas

Devanagari script

इति श्रीमहा भारते शान्तिपर्वणि मोक्षधर्मपर्वणि तुलाधारजाजलिसंवादे एकषष्ट्यधिकद्वधिशततमो<5ध्याय:

Transliteration

iti śrīmahābhārate śāntiparvaṇi mokṣadharmaparvaṇi tulādhāra-jājali-saṃvāde ekaṣaṣṭyadhika-dviśatatamo 'dhyāyaḥ

Translation

ഇങ്ങനെ ശ്രീമഹാഭാരതത്തിലെ ശാന്തിപർവത്തിലെ മോക്ഷധർമ്മപർവത്തിൽ തൂലാധാര–ജാജലി സംവാദാന്തർഗതമായ ഇരുനൂറ്റി അറുപത്തൊന്നാം അധ്യായം സമാപ്തമായി.

Word by Word

• इति: thus; end-quote marker
• Type: Indeclinable
• Root: इति

• श्री: auspicious; venerable (honorific)
• Type: Noun
• Root: श्री
• Form: Feminine, Nominative, Singular

• महाभारते: in the Mahābhārata
• महाभारते: Adhikarana
• Type: Noun
• Root: महाभारत
• Form: Neuter, Locative, Singular

• शान्तिपर्वणि: in the Śānti-parvan
• शान्तिपर्वणि: Adhikarana
• Type: Noun
• Root: शान्तिपर्वन्
• Form: Neuter, Locative, Singular

• मोक्षधर्मपर्वणि: in the Mokṣadharma section
• मोक्षधर्मपर्वणि: Adhikarana
• Type: Noun
• Root: मोक्षधर्मपर्वन्
• Form: Neuter, Locative, Singular

• तुलाधारजाजलिसंवादे: in the dialogue of Tulādhāra and Jājali
• तुलाधारजाजलिसंवादे: Adhikarana
• Type: Noun
• Root: तुलाधार-जाजलि-संवाद
• Form: Masculine, Locative, Singular

• एकषष्ट्यधिकद्विशततमः: the two-hundred-and-sixty-first
• Type: Adjective
• Root: एक-षष्टि-अधिक-द्वि-शत-तम
• Form: Masculine, Nominative, Singular

• अध्यायः: chapter
• Type: Noun
• Root: अध्याय
• Form: Masculine, Nominative, Singular

Speaker

तुलाधार उवाच

Characters & Entities

• Mahābhārata
• Śānti Parva
• Mokṣadharma
• Tulādhāra
• Jājali

Educational Q&A

What is the core teaching?

This line is a colophon (chapter-ending marker), not a teaching verse. It situates the reader: the material belongs to the Śānti Parva’s Mokṣadharma section and is framed as the dialogue between Tulādhāra and Jājali, a setting typically used to convey ethical and liberative dharma.

What is happening in the narrative?

The chapter concludes. The text formally announces that the current adhyāya within the Tulādhāra–Jājali dialogue has ended, helping preserve structure and attribution in the transmission of the Mahābhārata.