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Shloka 2

Brāhmaṇa-vandana: Criteria for Veneration, Disciplined Speech, and Protective Kingship (अनुशासनपर्व, अध्याय ८)

उत्तमापद्गतस्यापि यत्र ते वर्तते मन: । मनुष्यलोके सर्वस्मिन्‌ यदमुत्रेह चाप्युत,बड़ी-से-बड़ी आपत्तिमें पड़नेपर भी आपका मन किनका स्मरण किये बिना नहीं रहता? तथा इस समस्त मानवलोक और परलोकमें हितकारक क्‍या है? ये सब बातें बतानेकी कृपा करें

uttamāpadgatasya api yatra te vartate manaḥ | manuṣyaloke sarvasmin yad amutra iha ca apy uta ||

யுதிஷ்டிரன் கூறினான்—மிகக் கடுமையான பேரிடர் வந்தாலும், உங்கள் மனம் யாரை நினைக்காமல் இருக்காது? மேலும் இந்த முழு மனித உலகிலும், அப்பாலுலகிலும் உண்மையில் நன்மை தருவது எது? தயை செய்து இவற்றையெல்லாம் கூறுங்கள்.

uttamain the greatest
uttama:
Adhikarana
TypeAdjective
Rootuttama
FormFeminine, Locative, Singular
āpad-gatasyaof one who has fallen into calamity
āpad-gatasya:
Adhikarana
TypeAdjective
Rootāpad-gata
FormMasculine/Neuter, Genitive, Singular
apieven
api:
TypeIndeclinable
Rootapi
yatrawhere/when
yatra:
Adhikarana
TypeIndeclinable
Rootyatra
teyour
te:
TypePronoun
Roottvad
FormGenitive, Singular
vartateremains/operates/is engaged
vartate:
TypeVerb
Rootvṛt
FormPresent, Third, Singular, Atmanepada
manaḥmind
manaḥ:
Karta
TypeNoun
Rootmanas
FormNeuter, Nominative, Singular
manuṣya-lokein the world of humans
manuṣya-loke:
Adhikarana
TypeNoun
Rootmanuṣya-loka
FormMasculine, Locative, Singular
sarvasminin all/entire
sarvasmin:
Adhikarana
TypeAdjective
Rootsarva
FormMasculine/Neuter, Locative, Singular
yatwhat (that which)
yat:
Karma
TypePronoun
Rootyad
FormNeuter, Nominative/Accusative, Singular
amutrathere (in the other world)
amutra:
Adhikarana
TypeIndeclinable
Rootamutra
ihahere (in this world)
iha:
Adhikarana
TypeIndeclinable
Rootiha
caand
ca:
TypeIndeclinable
Rootca
apialso
api:
TypeIndeclinable
Rootapi
utaand also/indeed
uta:
TypeIndeclinable
Rootuta

युधिछिर उवाच

Y
Yudhiṣṭhira

Educational Q&A

The verse frames a dharmic inquiry: in extreme adversity, the most reliable refuge is the object of unwavering remembrance, and true welfare must be assessed across both this life and the hereafter—i.e., by enduring ethical and spiritual benefit rather than momentary gain.

Yudhiṣṭhira, seeking guidance on dharma, asks a revered interlocutor to explain (1) whom one should keep in mind even in the worst crisis and (2) what constitutes genuine good for humans both in this world and beyond.