Shloka 6
Adhyaya 44 — Subahu’s Counsel to the King of Kashi and Alarka’s Renunciation through Yoga
भ्राता ममायं ग्राम्येषु सक्तो भोगेषु तत्त्ववित् ।
विमूढौ बोधवन्तौ च भ्रातरावग्रजौ मम ॥
bhrātā mamāyaṃ grāmyeṣu sakto bhogeṣu tattvavit / vimūḍhau bodhavanta u ca bhrātarāv agrajau mama
«ငါ့ညီတစ်ယောက်သည် သစ္စာတရားကို သိသူဖြစ်သော်လည်း ကျေးလက်/လောကီ အပျော်အပါးတို့၌ စွဲလမ်းနေ၏။ ငါ့အကိုကြီးနှစ်ယောက်သည်လည်း မောဟဖြင့် လှည့်ဖြားခံနေရသော်လည်း—နားလည်မှုရှိသူများပင် ဖြစ်ကြ၏»။
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FAQs
Mere intellectual knowledge (tattvavit) does not prevent bondage if craving persists; conversely, even those who have ‘understanding’ may behave as if deluded when pulled by habit and social identity.
Not a pañcalakṣaṇa segment; it is nīti/adhyātma instruction embedded in narrative (vaṃśānucarita-style storytelling may frame it, but the verse itself is ethical psychology).
The duality ‘vimūḍha’ and ‘bodhavanta’ suggests layered consciousness: the same person can host insight at one level and delusion at another until insight becomes fully assimilated (jñāna-niṣṭhā).