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Shloka 18

ध्यानयोगवर्णनम्

Description of the Path of Meditation

हृष्यति क्रुद्धयते कोअत्र शोचत्युद्धिजते च कः । इच्छति ध्यायति द्वेष्टि वाचमीरयते च कः

hṛṣyati kruddhyate ko 'tra śocaty udvijate ca kaḥ | icchati dhyāyati dveṣṭi vācam īrayate ca kaḥ ||

Bharadvāja disse: “Quem, de fato, dentro deste corpo se alegra, e quem se enfurece? Quem se entristece e quem se agita? Quem deseja, quem reflete, quem odeia, e quem põe a fala em movimento?”

हृष्यतिrejoices
हृष्यति:
Karta
TypeVerb
Rootहृष्
FormLat (Present Indicative), 3rd, Singular, Parasmaipada
क्रुद्ध्यतेgets angry
क्रुद्ध्यते:
Karta
TypeVerb
Rootक्रुध्
FormLat (Present Indicative), 3rd, Singular, Atmanepada
कःwho?
कः:
Karta
TypePronoun
Rootकिम्
FormMasculine, Nominative, Singular
अत्रhere / in this (context)
अत्र:
Adhikarana
TypeIndeclinable
Rootअत्र
शोचतिgrieves
शोचति:
Karta
TypeVerb
Rootशुच्
FormLat (Present Indicative), 3rd, Singular, Parasmaipada
उद्विजतेis agitated / is distressed
उद्विजते:
Karta
TypeVerb
Rootउद्-√विज्
FormLat (Present Indicative), 3rd, Singular, Atmanepada
and
:
TypeIndeclinable
Root
कःwho?
कः:
Karta
TypePronoun
Rootकिम्
FormMasculine, Nominative, Singular
इच्छतिdesires
इच्छति:
Karta
TypeVerb
Rootइष्
FormLat (Present Indicative), 3rd, Singular, Parasmaipada
ध्यायतिmeditates / thinks
ध्यायति:
Karta
TypeVerb
Rootध्यै
FormLat (Present Indicative), 3rd, Singular, Parasmaipada
द्वेष्टिhates
द्वेष्टि:
Karta
TypeVerb
Rootद्विष्
FormLat (Present Indicative), 3rd, Singular, Parasmaipada
वाचम्speech / words
वाचम्:
Karma
TypeNoun
Rootवाच्
FormFeminine, Accusative, Singular
ईरयतेutters / sets forth
ईरयते:
Karta
TypeVerb
Rootईर्
FormLat (Present Indicative), 3rd, Singular, Atmanepada
and
:
TypeIndeclinable
Root
कःwho?
कः:
Karta
TypePronoun
Rootकिम्
FormMasculine, Nominative, Singular

भरद्वाज उवाच

B
Bharadvāja

Educational Q&A

The verse frames a classic inquiry into agency: emotions (joy, anger, grief, agitation), mental functions (desire, contemplation, aversion), and speech appear to occur in a person, but the question is who truly performs them—body, senses, mind, or the inner Self. This sets up a discriminative teaching aimed at loosening identification with mental states and locating the real ‘knower’ beyond them.

In the Śānti Parva’s philosophical instruction, Bharadvāja speaks as a questioner, pressing for clarity about the inner mechanism of experience. His pointed series of questions initiates a discussion on the constituents of the person and the distinction between the experiencing Self and the instruments of experience (mind, senses, speech).