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Shloka 6

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

अनमित्रश्न निर्बन्धुरनपत्यश्न यः क्वचित्‌ । त्यक्तधर्मार्थकामश्न निराकाड्क्षी च मुच्यते

anamitraśn nirbandhur anapatyaśn yaḥ kvacit | tyaktadharmārthakāmaśn nirākāṅkṣī ca mucyate ||

जो कोणत्याही प्रसंगी कोणालाही ‘माझा मित्र’, ‘माझा बंधू’ किंवा ‘माझे अपत्य’ असे मानत नाही; ज्याने सकाम धर्म, अर्थ आणि काम यांचा त्याग केला आहे; आणि जो सर्व प्रकारच्या आकांक्षांपासून मुक्त आहे—तो मुक्त होतो.

अमित्रःone without (any) friend / who regards none as friend
अमित्रः:
Karta
TypeNoun
Rootअमित्र
FormMasculine, Nominative, Singular
निर्बन्धुःone without relatives/kinsmen
निर्बन्धुः:
Karta
TypeNoun
Rootनिर्बन्धु
FormMasculine, Nominative, Singular
अनपत्यःchildless / without offspring
अनपत्यः:
Karta
TypeNoun
Rootअनपत्य
FormMasculine, Nominative, Singular
यःwho
यः:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Singular
क्वचित्anywhere / ever / in any case
क्वचित्:
Adhikarana
TypeIndeclinable
Rootक्वचित्
Formtrue
त्यक्तhaving abandoned
त्यक्त:
Karta
TypeAdjective
Rootत्यज्
Formक्त (past passive participle), Masculine, Nominative, Singular
धर्मार्थकामःdharma, artha and kāma (the three aims)
धर्मार्थकामः:
Karma
TypeNoun
Rootधर्मार्थकाम
FormMasculine, Nominative, Singular
निराकाङ्क्षीfree from desires/expectations
निराकाङ्क्षी:
Karta
TypeAdjective
Rootनिराकाङ्क्षिन्
FormMasculine, Nominative, Singular
and
:
TypeIndeclinable
Root
Formtrue
मुच्यतेis released / becomes liberated
मुच्यते:
TypeVerb
Rootमुच्
FormLat (present), Atmanepada, Third, Singular, Passive/Reflexive (contextual)

ब्राह्मण उवाच

ब्राह्मण (Brahmin speaker)

Educational Q&A

Liberation arises from inner non-possessiveness—not clinging to identities like ‘my friend/relative/child’—and from renouncing desire-motivated engagement with dharma, artha, and kāma, culminating in freedom from all craving (nirākāṅkṣā).

A Brahmin speaker delivers an instruction on the marks of a liberated person, emphasizing detachment from social bonds and from goal-oriented striving, presenting a soteriological teaching within the Ashvamedhika Parva’s broader post-war reflective discourse.