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Shloka 16

अर्जुन–युधिष्ठिर–विदुर संवादः

Arjuna and Yudhiṣṭhira instruct Vidura on honoring Dhṛtarāṣṭra

कर्मणा मनसा वाचा चक्षुषा चैव ते नृप । संनियम्येन्द्रियग्राममास्थिते परमं तप:,नरेश्वर! वे दोनों नारियाँ इन्द्रियोंको अपने अधीन करके मन, वाणी, कर्म तथा नेत्रोंके द्वारा भी उत्तम तपस्यामें संलग्न हो गयीं

karmaṇā manasā vācā cakṣuṣā caiva te nṛpa | saṃniyamyendriyagrāmam āsthitāḥ paramaṃ tapaḥ ||

వైశంపాయనుడు పలికెను—ఓ రాజా! ఆ ఇద్దరు స్త్రీలు ఇంద్రియసమూహాన్ని నియమించి, కర్మతో, మనసుతో, వాక్తో, దృష్టి నియమంతో కూడ పరమ తపస్సులో నిమగ్నమయ్యారు।

कर्मणाby action/deed
कर्मणा:
Karana
TypeNoun
Rootकर्मन्
FormNeuter, Instrumental, Singular
मनसाby mind
मनसा:
Karana
TypeNoun
Rootमनस्
FormNeuter, Instrumental, Singular
वाचाby speech
वाचा:
Karana
TypeNoun
Rootवाच्
FormFeminine, Instrumental, Singular
चक्षुषाby the eye/with the sight
चक्षुषा:
Karana
TypeNoun
Rootचक्षुस्
FormNeuter, Instrumental, Singular
and
:
TypeIndeclinable
Root
एवindeed/just
एव:
TypeIndeclinable
Rootएव
तेto you (O king)
ते:
Sampradana
TypePronoun
Rootयुष्मद्
Form—, Dative, Singular
नृपO king
नृप:
TypeNoun
Rootनृप
FormMasculine, Vocative, Singular
संनियम्यhaving restrained/controlled
संनियम्य:
TypeVerb
Rootसम् + नि + यम्
FormAbsolutive (Gerund), Parasmaipada (usage), —
इन्द्रियग्रामम्the group/aggregate of senses
इन्द्रियग्रामम्:
Karma
TypeNoun
Rootइन्द्रियग्राम
FormMasculine, Accusative, Singular
आस्थिते(the two) having undertaken/entered upon
आस्थिते:
Karta
TypeVerb
Rootआ + स्था
FormPast passive participle, Feminine, Nominative, Dual
परमम्supreme/very great
परमम्:
TypeAdjective
Rootपरम
FormNeuter, Accusative, Singular
तपःausterity/penance
तपः:
Karma
TypeNoun
Rootतपस्
FormNeuter, Accusative, Singular
नरेश्वरO lord of men (king)
नरेश्वर:
TypeNoun
Rootनरेश्वर
FormMasculine, Vocative, Singular

वैशम्पायन उवाच

V
Vaiśampāyana
N
nṛpa (the king, i.e., Janamejaya as listener)
T
the two women (unnamed in this verse)

Educational Q&A

True austerity is holistic: it requires restraint of the senses and purity in deed, thought, speech, and even one’s way of seeing—showing that ethical self-mastery is the foundation of spiritual practice.

In the Ashramavāsika setting, two women are described as adopting rigorous ascetic discipline in the forest, controlling their senses and engaging in sustained tapas as part of the post-war renunciatory life.