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Shloka 21

Śuka’s Nirveda: Vyāsa’s Admonition on Dharma, Impermanence, and ‘Imperishable Wealth’ (अक्षय-धन)

अधृतात्मन्‌ धृतौ तिष्ठ दुर्बुद्धे बुद्धिमान्‌ भव । अप्रशान्त: प्रशाम्य त्वमप्राज्ञ: प्राज्ञवच्चर,अधीरचित्त नरेश! धीरताका आश्रय लो। दुर्बुद्धे! बुद्धिमानू बनो। तुम सदा अशान्त रहते हो। अबसे शान्त हो जाओ और अबतक मूर्खोके-से बर्ताव करते रहे, अब विद्दानोंके समान आचरण करो

adhṛtātman dhṛtau tiṣṭha durbuddhe buddhimān bhava | apraśāntaḥ praśāmya tvam aprājñaḥ prājñavac cara ||

بھیشم نے کہا— اے بےقرار دل والے! ضبط و خودداری میں قائم رہ۔ اے کج فہم! دانا بن۔ تو اب تک مضطرب رہا ہے— اب اپنے آپ کو پرسکون کر۔ تو نے نادانوں کی طرح برتاؤ کیا— اب اہلِ دانش کی طرح چل۔

अधृतात्मन्O one of uncontrolled self
अधृतात्मन्:
Sambodhana
TypeNoun
Rootअधृतात्मन् (बहुव्रीहि: अधृत + आत्मन्)
FormMasculine, Vocative, Singular
धृतौin steadiness/fortitude
धृतौ:
Adhikarana
TypeNoun
Rootधृति
FormFeminine, Locative, Singular
तिष्ठstand; remain
तिष्ठ:
Kriya
TypeVerb
Rootस्था (तिष्ठ-)
FormImperative, Second, Singular, Parasmaipada
दुर्बुद्धेO foolish-minded one
दुर्बुद्धे:
Sambodhana
TypeNoun
Rootदुर्बुद्धि
FormMasculine, Vocative, Singular
बुद्धिमान्wise; intelligent
बुद्धिमान्:
Karta
TypeAdjective
Rootबुद्धिमत्
FormMasculine, Nominative, Singular
भवbecome; be
भव:
Kriya
TypeVerb
Rootभू
FormImperative, Second, Singular, Parasmaipada
अप्रशान्तःunpeaceful; uncalm
अप्रशान्तः:
Karta
TypeAdjective
Rootअप्रशान्त
FormMasculine, Nominative, Singular
प्रशाम्यhaving become calm; calming yourself
प्रशाम्य:
Kriya (पूर्वक्रिया)
TypeVerb
Rootशम् (प्र-शाम्य)
Formल्यप् (absolutive/gerund), Parasmaipada (sense)
त्वम्you
त्वम्:
Karta
TypeNoun
Rootयुष्मद्
Form—, Nominative, Singular
अप्राज्ञःunwise; ignorant
अप्राज्ञः:
Karta
TypeAdjective
Rootअप्राज्ञ
FormMasculine, Nominative, Singular
प्राज्ञवत्like a wise person
प्राज्ञवत्:
Kriya-vishesana
TypeIndeclinable
Rootप्राज्ञवत्
Formtrue
चरact; conduct yourself
चर:
Kriya
TypeVerb
Rootचर्
FormImperative, Second, Singular, Parasmaipada

भीष्म उवाच

B
Bhishma

Educational Q&A

Bhishma urges inner discipline: stabilize the mind through dhṛti (steadfast self-control), abandon agitation, and replace ignorant, impulsive behavior with the conduct of the wise—an ethical prerequisite for righteous rule and right action.

In the Shanti Parva’s instruction-setting, Bhishma is delivering moral and political counsel. Here he directly admonishes his listener (a ruler/royal addressee implied by the wider context) to restrain the mind, become calm, and act with discernment rather than folly.