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Shloka 7

Bhūta-guṇa-saṃkhyāna

Enumeration of the Properties of the Elements and Cognitive Faculties

कदाचिल्लभते प्रीतिं कदाचिदपि शोचति । न सुखेन न दुःखेन कदाचिदिह युज्यते,इसी हेतुसे वह कभी प्रेम और प्रसन्नता लाभ करती है (यह उसका सात््विक भाव है)। कभी शोकमें डूबती है (यह उसका राजस भाव है)। और कभी न तो सुखसे युक्त होती है एवं न दुःखसे ही; उसपर मोह छाया रहता है (यही उसका तामस भाव है)

kadācillabhate prītiṁ kadācid api śocati | na sukhena na duḥkhena kadācid iha yujyate |

ویاس نے کہا— کبھی وہ محبت اور مسرت پاتی ہے، کبھی غم میں ڈوب جاتی ہے؛ اور کبھی اس دنیا میں نہ سکھ کے ساتھ جڑتی ہے نہ دکھ کے ساتھ—موہ کے اندھیرے میں ساکت و ماند پڑی رہتی ہے۔

कदाचित्sometimes
कदाचित्:
Adhikarana
TypeIndeclinable
Rootकदाचित्
Formavyaya (indeclinable adverb)
लभतेobtains
लभते:
Karma
TypeVerb
Rootलभ्
Formpresent tense (laṭ), 3rd person, singular; ātmanepada
प्रीतिम्affection/joy
प्रीतिम्:
Karma
TypeNoun
Rootप्रीति
Formfeminine, accusative, singular
कदाचित्sometimes
कदाचित्:
Adhikarana
TypeIndeclinable
Rootकदाचित्
Formavyaya (indeclinable adverb)
अपिalso/even
अपि:
Adhikarana
TypeIndeclinable
Rootअपि
Formavyaya (indeclinable particle)
शोचतिgrieves
शोचति:
Karta
TypeVerb
Rootशुच्
Formpresent tense (laṭ), 3rd person, singular; parasmaipada
not
:
Adhikarana
TypeIndeclinable
Root
Formavyaya (negation)
सुखेनby/with happiness
सुखेन:
Karana
TypeNoun
Rootसुख
Formneuter, instrumental, singular
nor/not
:
Adhikarana
TypeIndeclinable
Root
Formavyaya (negation)
दुःखेनby/with sorrow
दुःखेन:
Karana
TypeNoun
Rootदुःख
Formneuter, instrumental, singular
कदाचित्sometimes
कदाचित्:
Adhikarana
TypeIndeclinable
Rootकदाचित्
Formavyaya (indeclinable adverb)
इहhere/in this world
इह:
Adhikarana
TypeIndeclinable
Rootइह
Formavyaya (indeclinable adverb)
युज्यतेis connected/associated
युज्यते:
Karta
TypeVerb
Rootयुज्
Formpresent tense (laṭ), 3rd person, singular; ātmanepada (passive/mediopassive sense: 'is joined/connected')

व्यास उवाच

V
Vyāsa

Educational Q&A

The mind (or inner disposition) does not remain fixed: it alternates between joy/affection, grief, and a third condition where neither pleasure nor pain is felt due to dullness or delusion. Recognizing these as guṇa-driven fluctuations supports ethical steadiness and non-identification with transient moods.

In Śānti Parva’s instruction-oriented setting, Vyāsa delivers a reflective teaching: he describes how inner experience shifts across different qualities (sattva, rajas, tamas), framing emotional change as a natural pattern to be understood and transcended through discernment.