Shloka 67

Adhyaya 3 — The Dharmapakshis’ Past-Life Curse and Indra’s Test of Truthfulness

Sanskrit

प्रविश्याथ स वै तत्र द्वारैरिन्द्रियसंज्ञकैः ।

रागः शंश्लेषमायाति मनसा च सहैतरैः ॥

Transliteration

praviśyātha sa vai tatra dvārair indriya-saṃjñakaiḥ |

rāgaḥ śaṃśleṣam āyāti manasā ca sahetaraiḥ ||

Translation

ครั้นแล้วผู้มีร่างกายย่อมเข้าสู่ที่นั้นทางประตูที่เรียกว่าอินทรีย์; และราคะ (ความติดข้อง) ย่อมสัมผัสอารมณ์ทั้งหลายโดยอาศัยใจ พร้อมด้วยกำลังอื่นๆ

Word by Word

• praviśya: having entered
• praviśya: Pūrvakāla-kriyā (पूर्वकाल-क्रिया)
• Type: Verb
• Root: pra-vi-√viś (धातु)
• Form: Absolutive/Gerund (क्त्वा-प्रत्यय, ल्यप्) expressing prior action

• atha: then
• atha: Sambandha (सम्बन्ध/Sequence marker)
• Type: Indeclinable
• Root: atha (अव्यय)
• Form: Sequential particle (निपात)

• saḥ: he
• saḥ: Karta (कर्ता/Subject)
• Type: Noun
• Root: tad (सर्वनाम-प्रातिपदिक)
• Form: Masculine, Nominative (1st/प्रथमा), Singular

• vai: indeed
• vai: Sambandha (सम्बन्ध/Emphasis)
• Type: Indeclinable
• Root: vai (अव्यय)
• Form: Emphatic particle (निपात)

• tatra: there
• tatra: Deśa-adhikaraṇa (देश-अधिकरण/Place)
• Type: Indeclinable
• Root: tatra (अव्यय)
• Form: Locative adverb (देशवाचक-अव्यय)

• dvāraiḥ: by/through the doors
• dvāraiḥ: Karaṇa (करण/Instrument)
• Type: Noun
• Root: dvāra (प्रातिपदिक)
• Form: Neuter, Instrumental (3rd/तृतीया), Plural

• indriya-saṃjñakaiḥ: called ‘sense(-doors)’
• indriya-saṃjñakaiḥ: Viśeṣaṇa (विशेषण/Qualifier)
• Type: Adjective
• Root: indriya (प्रातिपदिक) + saṃjñaka (प्रातिपदिक)
• Form: Masculine/Neuter, Instrumental (3rd/तृतीया), Plural; agrees with dvāraiḥ; तत्पुरुषः (‘designated as senses’)

• rāgaḥ: attachment/passion
• rāgaḥ: Karta (कर्ता/Subject)
• Type: Noun
• Root: rāga (प्रातिपदिक)
• Form: Masculine, Nominative (1st/प्रथमा), Singular

• śaṃśleṣam: contact/embrace/union
• śaṃśleṣam: Karma (कर्म/Object)
• Type: Noun
• Root: śaṃśleṣa (प्रातिपदिक)
• Form: Masculine, Accusative (2nd/द्वितीया), Singular

• āyāti: comes/attains
• āyāti: Kriyā (क्रिया)
• Type: Verb
• Root: ā-√yā (धातु)
• Form: Present tense (लट्), 3rd person (प्रथमपुरुष), Singular

• manasā: with the mind
• manasā: Sahakārī/Karaṇa (सहकारी/करण; accompanying instrument)
• Type: Noun
• Root: manas (प्रातिपदिक)
• Form: Neuter, Instrumental (3rd/तृतीया), Singular

• ca: and
• ca: Sambandha (सम्बन्ध/Connector)
• Type: Indeclinable
• Root: ca (अव्यय)
• Form: Conjunction particle (समुच्चय-निपात)

• saha: together with
• saha: Sahārtha (सहार्थ/Association marker)
• Type: Indeclinable
• Root: saha (अव्यय)
• Form: Prepositional indeclinable (सह-योगे अव्यय), governs Instrumental

• etaraiḥ: with the others
• etaraiḥ: Sahakārī (सहकारी/Associate)
• Type: Noun
• Root: etara (प्रातिपदिक)
• Form: Masculine/Neuter, Instrumental (3rd/तृतीया), Plural; ‘with the others’

Speakers

• Not specified in input (likely within the Purāṇic narrator’s early didactic discourse; exact frame-speakers not determinable from this single verse alone)

Verse Rasa

{ "primaryRasa": "shanta", "secondaryRasa": "karuna", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

Key Themes

• Dharma
• Yoga
• Mind and senses
• Bondage through attachment
• Inner instrument (antaḥkaraṇa)

FAQs

What is the philosophical or ethical takeaway?

Bondage is depicted as beginning with sensory ingress and culminating in mental attachment. Ethical discipline therefore targets the mind’s assent to sense-contacts—cultivating restraint (saṃyama), discrimination (viveka), and non-attachment (vairāgya) so that perception does not harden into craving and compulsion.

How does this fit the Pancalakshana (5 characteristics)?

This verse is not directly sarga/pratisarga/manvantara/vaṃśa/vaṃśānucarita. It belongs to ancillary didactic teaching (upadeśa) within the Purāṇa—often embedded alongside the canonical five topics but not itself a genealogical or cosmological datum.

What is the esoteric significance?

The ‘gates’ (dvāra) symbolize the outward-flowing tendencies of consciousness; the mind is the junction where raw sense-data becomes ‘mine’ through rāga. Esoterically, it points to pratyāhāra: withdrawing from the gates and re-centering awareness so contact (saṃśleṣa) does not crystallize into attachment.