Shloka 35

Adhyaya 37 — Alarka’s Crisis and the Teaching on Non-Attachment (Madālasa’s Instruction Recalled)

Sanskrit

तन्मात्रावस्थिते सूक्ष्मे तृतीयांशे च पश्यतः ।

तथैव भूतसद्भावं शरीरं किं सुखासुखम् ॥

Transliteration

tan-mātrāvasthite sūkṣme tṛtīyāṃśe ca paśyataḥ | tathaiva bhūta-sadbhāvaṃ śarīraṃ kiṃ sukhāsukham ||

Translation

Apabila seseorang berdiam dalam keadaan halus ‘itu-sahaja’ yang murni dan memandang ‘bahagian ketiga’ (pendirian lebih tinggi melampaui kasar dan halus), tubuh terlihat sekadar kewujudan unsur—maka apakah lagi suka atau duka bagi Diri?

Word by Word

• तन्मात्रावस्थिते: in what is established only as that-measure (mere that)
• तन्मात्रावस्थिते: Adhikaraṇa (अधिकरण)
• Type: Adjective
• Root: तन्मात्रा + अवस्थित (कृदन्त-प्रातिपदिक; √स्था with अव)
• Form: नपुंसकलिङ्ग (Neuter), सप्तमी-विभक्ति (Locative/7th), एकवचन (Singular); समासः—तन्मात्रा-अवस्थित (तत्पुरुष)

• सूक्ष्मे: in the subtle
• सूक्ष्मे: Adhikaraṇa (अधिकरण)
• Type: Adjective
• Root: सूक्ष्म (प्रातिपदिक)
• Form: नपुंसकलिङ्ग (Neuter), सप्तमी-विभक्ति (Locative/7th), एकवचन (Singular)

• तृतीयांशे: in the third part
• तृतीयांशे: Adhikaraṇa (अधिकरण)
• Type: Noun
• Root: तृतीय + अंश (प्रातिपदिक)
• Form: पुंलिङ्ग (Masculine), सप्तमी-विभक्ति (Locative/7th), एकवचन (Singular); समासः—तृतीय-अंश (तत्पुरुष)

• च: and
• च: Samuccaya (समुच्चय)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: अव्यय; समुच्चयार्थक (and)

• पश्यतः: of (one who is) seeing/observing
• पश्यतः: Sambandha (सम्बन्ध)
• Type: Noun
• Root: पश्यत् (कृदन्त-प्रातिपदिक; √पश्)
• Form: पुंलिङ्ग (Masculine), षष्ठी-विभक्ति (Genitive/6th), एकवचन (Singular); वर्तमानकृदन्त (present participle)

• तथा: thus
• तथा: Kriyāviśeṣaṇa (क्रियाविशेषण)
• Type: Indeclinable
• Root: तथा (अव्यय)
• Form: अव्यय; प्रकारवाचक (thus)

• एव: indeed
• एव: Avadhāraṇa (अवधारण)
• Type: Indeclinable
• Root: एव (अव्यय)
• Form: अव्यय; अवधारण (emphatic: indeed/just)

• भूतसद्भावम्: the real existence of the elements
• भूतसद्भावम्: Karma (कर्म)
• Type: Noun
• Root: भूत + सद्भाव (प्रातिपदिक)
• Form: पुंलिङ्ग (Masculine), द्वितीया-विभक्ति (Accusative/2nd), एकवचन (Singular); समासः—भूत-सद्भाव (तत्पुरुष)

• शरीरम्: the body
• शरीरम्: Karta (कर्ता)
• Type: Noun
• Root: शरीर (प्रातिपदिक)
• Form: नपुंसकलिङ्ग (Neuter), प्रथमा/द्वितीया-विभक्ति (Nom/Acc), एकवचन (Singular)

• किम्: what?
• किम्: Karma (कर्म)
• Type: Noun
• Root: किम् (सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्ग (Neuter), प्रथमा/द्वितीया-विभक्ति (Nom/Acc), एकवचन (Singular)

• सुखासुखम्: pleasure and pain
• सुखासुखम्: Karma (कर्म)
• Type: Noun
• Root: सुख + असुख (प्रातिपदिक)
• Form: नपुंसकलिङ्ग (Neuter), प्रथमा/द्वितीया-विभक्ति (Nom/Acc), एकवचन (Singular); समासः—सुख + असुख (द्वन्द्व)

Speakers

• Philosophical speaker within the dialogue (Advaitic self-inquiry voice; exact named speaker not provided in the excerpt)

Verse Rasa

{ "primaryRasa": "shanta", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

Key Themes

• Witness-consciousness
• Body as elements
• Turiya-like ‘third’ standpoint
• Negation (neti-neti style)

FAQs

What is the philosophical or ethical takeaway?

Seeing the body as elemental process rather than ‘I’ reduces fear and craving. Ethically it encourages restraint and compassion (less ego-driven conflict).

How does this fit the Pancalakshana (5 characteristics)?

Outside pañcalakṣaṇa; it is contemplative instruction embedded in the Purāṇa.

What is the esoteric significance?

The ‘third portion’ suggests a transcendental witnessing mode (beyond gross/subtle identifications). In that mode, sukha-duḥkha are recognized as phenomena, not the knower.