Udyoga Parva Adhyaya 41 Shloka 20 - Mahabharata | Portuguese | Vedapath

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Shloka 20

Sanatsujāta-Āhvāna (Summoning Sanatsujāta) — Vidura’s Invocation and Dhṛtarāṣṭra’s Doubt

Devanagari script

सनत्युजात उवाच दोषो महानत्र विभेदयोगे हानादियोगेन भवन्ति नित्या: । तथास्य नाधिक्यमपैति किंचि- दनादियोगेन भवन्ति पुंस:

Transliteration

sanatsujāta uvāca | doṣo mahān atra vibheda-yoge hānādi-yogena bhavanti nityāḥ | tathāsya nādhikyam apaiti kiñcid anādi-yogena bhavanti puṃsaḥ ||

Translation

Sanatsujāta disse: “Aqui surge uma grave falha se alguém insiste numa doutrina de separação absoluta; pois, pela associação com a perda e coisas semelhantes, tais condições parecem como se fossem constantes. Contudo, a verdadeira excelência da pessoa não diminui em nada; porque é apenas por uma associação sem começo que esses estados vêm a existir nos seres encarnados.”

Word by Word

सनत्सुजातःSanatsujata

उवाचsaid

दोषःfault, defect

महान्great

अत्रhere, in this matter

विभेद-योगेin the doctrine/connection of difference (separateness)

हान-आदि-योगेनby the connection with loss etc.

भवन्तिbecome, are

नित्याःpermanent, constant

तथाthus, likewise

अस्यof him/its

नnot

आधिक्यम्superiority, excess (increase)

अपैतिgoes away, departs, is lost

किञ्चित्in the least, at all; something

अनादि-योगेनby the beginningless connection

भवन्तिbecome, are

पुंसःof a man/person (of the individual)

Speaker

सनत्युजात उवाच

Characters & Entities

Sanatsujāta

Meter (Chandas)

Sandhi Notes

Educational Q&A

What is the core teaching?

Sanatsujāta warns that asserting an absolute, final separation (vibheda) between the self and the highest reality leads to a serious doctrinal error. The changing states of loss, pleasure, and other conditions belong to the realm of beginningless association (anādi-yoga)—i.e., conditioned embodiment—while the self’s intrinsic excellence is not truly reduced.

What is happening in the narrative?

In the Udyoga Parva’s Sanatsujātīya discourse, Sanatsujāta instructs Dhṛtarāṣṭra on spiritual knowledge. Here he addresses a metaphysical doubt about difference and identity, explaining that worldly afflictions seem persistent due to beginningless conditioning, yet they do not touch the essential greatness of the self.