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Shloka 14

असंतोषादिदोष-निरूपणम्

On the Faults of Discontent and the Discipline of Detachment

निरामिषा न शोचन्ति शोचसि त्वं किमामिषम्‌ | परित्यज्यामिषं सर्व मृषावादात्‌ प्रमोक्ष्यसे,जिन्होंने भोगोंका परित्याग कर दिया है वे तो कभी शोक नहीं करते हैं; फिर तुम क्‍यों भोगोंकी चिन्ता करते हो? सारे भोगोंका परित्याग कर देनेपर तुम मिथ्यावादसे छूट जाओगे

nirāmiṣā na śocanti śocasi tvaṁ kim āmiṣam | parityajyāmiṣaṁ sarvaṁ mṛṣāvādāt pramokṣyase ||

جو لوگ حِسّی لذّتوں کی خواہش سے آزاد ہیں وہ غم نہیں کرتے؛ پھر تم بھوگ و لذّت کے لیے کیوں رنج کرتے ہو؟ اس ‘آمِش’—یعنی خواہشِ موضوعات—کو سراسر ترک کر دو؛ تب تم جھوٹ کے بندھن سے رہائی پا جاؤ گے۔

निरामिषाःthose free from sensual enjoyments (non-indulgent persons)
निरामिषाः:
Karta
TypeAdjective
Rootनिरामिष
FormMasculine, Nominative, Plural
not
:
TypeIndeclinable
Root
शोचन्तिgrieve
शोचन्ति:
TypeVerb
Rootशुच्
FormPresent, Indicative, Third, Plural, Parasmaipada
शोचसिyou grieve
शोचसि:
TypeVerb
Rootशुच्
FormPresent, Indicative, Second, Singular, Parasmaipada
त्वम्you
त्वम्:
Karta
TypePronoun
Rootयुष्मद्
FormMasculine, Nominative, Singular
किम्what/why
किम्:
Karma
TypePronoun
Rootकिम्
FormNeuter, Accusative, Singular
आमिषम्sensual enjoyment; object of desire
आमिषम्:
Karma
TypeNoun
Rootआमिष
FormNeuter, Accusative, Singular
परित्यज्यhaving abandoned
परित्यज्य:
TypeVerb
Rootपरि-त्यज्
Formक्त्वा (absolutive/gerund), Parasmaipada (usage)
आमिषम्sensual enjoyment
आमिषम्:
Karma
TypeNoun
Rootआमिष
FormNeuter, Accusative, Singular
सर्वम्all, entirely
सर्वम्:
Karma
TypeAdjective
Rootसर्व
FormNeuter, Accusative, Singular
मृषावादात्from false speech/lying
मृषावादात्:
Apadana
TypeNoun
Rootमृषावाद
FormMasculine, Ablative, Singular
प्रमोक्ष्यसेyou will be released/freed
प्रमोक्ष्यसे:
TypeVerb
Rootप्र-मुच्
FormFuture, Indicative, Second, Singular, Atmanepada

युधिछिर उवाच

Y
Yudhiṣṭhira

Educational Q&A

Grief is rooted in attachment to sense-pleasures; by renouncing craving for enjoyments, one becomes steady and is freed from the moral downfall associated with falsehood.

Yudhiṣṭhira addresses another person in a moral-exhortative tone, contrasting the untroubled state of the desireless with the anxiety of one still attached to pleasures, and urges renunciation as a path to liberation from untruth.