Shloka 31

तृष्णाक्षय-उपदेशः

Instruction on the Cessation of Craving

Devanagari script

द्वद्धारामेषु सर्वेषु य एको रमते मुनि: । परेषामननुध्यायंस्तं देवा ब्राह्म॒णं विदु:

Transliteration

dvandvārāmeṣu sarveṣu ya eko ramate muniḥ | pareṣām ananudhyāyaṁs taṁ devā brāhmaṇaṁ viduḥ ||

Translation

ଶୀତ-ଉଷ୍ଣ ଆଦି ସମସ୍ତ ଦ୍ୱନ୍ଦ୍ୱର ଉପବନମାନଙ୍କ ମଧ୍ୟରେ ଯେ ମୁନି ଏକାକୀ ରମଣ କରେ ଏବଂ ଅନ୍ୟମାନଙ୍କୁ ନେଇ ଚିନ୍ତା କରେ ନାହିଁ—ଦେବତାମାନେ ତାକୁ ବ୍ରହ୍ମଜ୍ଞ ବ୍ରାହ୍ମଣ ଭାବେ ଜାଣନ୍ତି।

Word by Word

• द्वन्द्व-आरामेषु: in the gardens/pleasure-grounds of pairs of opposites (i.e., द्वन्द्वs)
• द्वन्द्व-आरामेषु: Adhikarana
• Type: Noun
• Root: द्वन्द्व-आराम
• Form: Masculine, Locative, Plural

• सर्वेषु: in all
• सर्वेषु: Adhikarana
• Type: Adjective
• Root: सर्व
• Form: Masculine/Neuter, Locative, Plural

• यः: who
• यः: Karta
• Type: Pronoun
• Root: यद्
• Form: Masculine, Nominative, Singular

• एकः: alone
• एकः: Karta
• Type: Adjective
• Root: एक
• Form: Masculine, Nominative, Singular

• रमते: rejoices/delights
• Type: Verb
• Root: रम्
• Form: Present, Atmanepada, Third, Singular

• मुनिः: the sage
• मुनिः: Karta
• Type: Noun
• Root: मुनि
• Form: Masculine, Nominative, Singular

• परेषाम्: of others
• परेषाम्: Adhikarana
• Type: Pronoun/Adjective
• Root: पर
• Form: Masculine/Neuter, Genitive, Plural

• अननुध्यायन्: not meditating upon (them), not thinking of (others)
• अननुध्यायन्: Karta
• Type: Verb
• Root: अनु-ध्यै (अनुध्याय)
• Form: शतृ (present active participle), Masculine, Nominative, Singular

• तम्: him
• तम्: Karma
• Type: Pronoun
• Root: तद्
• Form: Masculine, Accusative, Singular

• देवाः: the gods
• देवाः: Karta
• Type: Noun
• Root: देव
• Form: Masculine, Nominative, Plural

• ब्राह्मणम्: a brahmin (knower of Brahman)
• ब्राह्मणम्: Karma
• Type: Noun
• Root: ब्राह्मण
• Form: Masculine, Accusative, Singular

• विदुः: know/recognize
• Type: Verb
• Root: विद्
• Form: Perfect, Parasmaipada, Third, Plural

Speaker

कपिल उवाच

Characters & Entities

• Kapila
• devas
• muni
• brāhmaṇa

Educational Q&A

What is the core teaching?

A true spiritual person remains inwardly content amid life’s opposites (heat/cold, pleasure/pain) and does not fixate on others; such self-contained equanimity is presented as the mark of a real brāhmaṇa (Brahman-knower).

What is happening in the narrative?

In the Śānti Parva’s instruction on liberation and right conduct, Kapila speaks as a teacher, defining who deserves the title ‘brāhmaṇa’ not by birth or ritual alone but by inner steadiness and freedom from mental preoccupation with others.