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Shloka 16

Vipulopākhyāna—Ruci-rakṣā and Śakra’s Māyā (विपुलोपाख्यानम्—रुचिरक्षणं शक्रमाया च)

लोकयात्रा च द्रष्टव्या धर्मशक्षात्महितानि च । एवं नरो वर्तमान: शाश्षतीर्वर्धती समा:

lokayātrā ca draṣṭavyā dharmaś ca ātmāhitāni ca | evaṁ naro vartamānaḥ śāśvatīr vardhatī samāḥ ||

Wika ni Bhīṣma: “Dapat ay pagmasdan kung paano tunay na umiikot ang daigdig—kung paano namumuhay ang mga tao at inaasikaso ang kanilang mga gawain—at pagnilayan din ang dharma at ang mga paraan tungo sa tunay na kapakanan ng sarili. Ang taong namumuhay nang ganito ay unti-unting lumalago sa matibay na kasaganaan at kagalingan sa paglipas ng panahon.”

लोकयात्राworldly conduct / course of life
लोकयात्रा:
Karma
TypeNoun
Rootलोकयात्रा (लोक + यात्रा)
FormFeminine, Nominative, Singular
and
:
TypeIndeclinable
Root
द्रष्टव्याshould be observed/considered
द्रष्टव्या:
TypeVerb
Rootदृश्
Formतव्यत् (gerundive/obligative), Feminine, Nominative, Singular, Passive sense (to be ...)
धर्मdharma / righteousness
धर्म:
Karma
TypeNoun
Rootधर्म
FormMasculine, Accusative, Singular
शिक्षाinstruction / learning
शिक्षा:
Karma
TypeNoun
Rootशिक्षा
FormFeminine, Accusative, Singular
आत्महितानिone's own benefits / welfare-measures
आत्महितानि:
Karma
TypeNoun
Rootआत्महित (आत्मन् + हित)
FormNeuter, Accusative, Plural
and
:
TypeIndeclinable
Root
एवम्thus / in this way
एवम्:
TypeIndeclinable
Rootएवम्
नरःa man / person
नरः:
Karta
TypeNoun
Rootनर
FormMasculine, Nominative, Singular
वर्तमानःacting / conducting himself
वर्तमानः:
TypeVerb
Rootवृत् (वर्तते)
Formशतृ (present active participle, parasmaipada-form used adjectivally), Masculine, Nominative, Singular
शाश्वतीःeverlasting / perpetual
शाश्वतीः:
Karma
TypeAdjective
Rootशाश्वत
FormFeminine, Accusative, Plural
वर्धतेgrows / prospers
वर्धते:
TypeVerb
Rootवृध्
FormPresent, Indicative, Atmanepada, Third, Singular
समाःyears
समाः:
Karma
TypeNoun
Rootसम (वर्ष/सम)
FormFeminine, Accusative, Plural

भीष्म उवाच

B
Bhishma

Educational Q&A

Balance practical awareness of worldly dealings (lokayātrā) with reflection on dharma and one’s genuine welfare; such integrated living leads to sustained growth and well-being.

In the Anushasana Parva’s instructional discourse, Bhishma continues advising on right conduct, emphasizing that ethical life must be joined with clear-eyed understanding of society and thoughtful pursuit of true personal good.