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Shloka 15

Rajo-guṇa-nirdeśa — Brahmā’s Enumeration of Rajasic Dispositions

भूतभव्यभविष्याणां भावानां भुवि भावना: । त्रिवर्गनिरता नित्यं धर्मोडर्थ: काम इत्यपि

bhūtabhavyabhaviṣyāṇāṁ bhāvānāṁ bhuvi bhāvanāḥ | trivarganiratā nityaṁ dharmo 'rthaḥ kāma ity api ||

وایو نے کہا—جو اس زمین پر ماضی، حال اور مستقبل کی باتوں ہی میں دل لگائے رکھتے ہیں، اور جو ہمیشہ دھرم، اَرتھ اور کام—اسی تری وَرگ میں مشغول رہتے ہیں۔

भूतof the past (things)
भूत:
Adhikarana
TypeNoun
Rootभूत (कृदन्त; √भू)
FormNeuter, Genitive, Plural
भव्यof the present/ongoing (things)
भव्य:
Adhikarana
TypeNoun
Rootभव्य
FormNeuter, Genitive, Plural
भविष्याणाम्of the future (things)
भविष्याणाम्:
Adhikarana
TypeNoun
Rootभविष्यत् (कृदन्त; √भू)
FormNeuter, Genitive, Plural
भावानाम्of states/objects/matters
भावानाम्:
Adhikarana
TypeNoun
Rootभाव
FormMasculine, Genitive, Plural
भुविon earth
भुवि:
Adhikarana
TypeNoun
Rootभू (स्त्री.)
FormFeminine, Locative, Singular
भावनाःthoughts/concerns/ponderings
भावनाः:
Karta
TypeNoun
Rootभावना
FormFeminine, Nominative, Plural
त्रिवर्गनिरताःengaged in the three aims (dharma-artha-kama)
त्रिवर्गनिरताः:
Karta
TypeAdjective
Rootत्रिवर्ग-निरत
FormMasculine, Nominative, Plural
नित्यम्always
नित्यम्:
Adhikarana
TypeIndeclinable
Rootनित्य
धर्मःdharma (duty/virtue)
धर्मः:
Karta
TypeNoun
Rootधर्म
FormMasculine, Nominative, Singular
अर्थःartha (wealth/purpose)
अर्थः:
Karta
TypeNoun
Rootअर्थ
FormMasculine, Nominative, Singular
कामःkama (desire/pleasure)
कामः:
Karta
TypeNoun
Rootकाम
FormMasculine, Nominative, Singular
इतिthus
इति:
TypeIndeclinable
Rootइति
अपिalso/even
अपि:
TypeIndeclinable
Rootअपि

वायुदेव उवाच

V
Vāyu (Vāyudeva)

Educational Q&A

Preoccupation with worldly time-bound concerns and constant pursuit of dharma-artha-kāma, when driven by craving and self-will, indicates rajas-dominance; such a mind flows outward/downward toward sense-objects rather than upward toward inner clarity.

Vāyudeva is characterizing a class of people by their mental orientation: they continually deliberate on past-present-future matters and remain absorbed in the three worldly aims; the passage (with the accompanying gloss) identifies them as rajas-covered and labels them ‘arvāk-srotas’.