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Shloka 9

अरण्यवृत्ति-वैराग्योपदेशः | Forest Discipline and the Program of Non-Attachment

वानप्रस्थजनस्यापि दर्शनं कुलवासिनाम्‌ | नाप्रियाण्याचरिष्यामि किंपुनग्रामवासिनाम्‌

yudhiṣṭhira uvāca |

vānaprasthajanasya api darśanaṃ kulavāsinām |

na apriyāṇi ā-cariṣyāmi kiṃ punar grāmavāsinām ||

یُدھِشٹھِر نے کہا—وہاں واناپرستھ زندگی بسر کرنے والے بزرگوں اور رِشیوں کے خاندانوں میں رہنے والے برہماچاری مُنیوں کے بھی دیدار ہوں گے۔ میں جنگل میں بسنے والوں کے ساتھ بھی کوئی ناپسندیدہ برتاؤ نہ کروں گا؛ پھر بستیوں میں رہنے والوں کے بارے میں تو کہنا ہی کیا۔

वानप्रस्थजनस्यof the forest-dweller people (vānaprasthas)
वानप्रस्थजनस्य:
Adhikarana
TypeNoun
Rootवानप्रस्थ-जन
FormMasculine, Genitive, Singular
अपिalso/even
अपि:
TypeIndeclinable
Rootअपि
दर्शनम्seeing/meeting
दर्शनम्:
Karta
TypeNoun
Rootदर्शन
FormNeuter, Nominative, Singular
कुलवासिनाम्of those dwelling in (ṛṣi-)families/lineages
कुलवासिनाम्:
Adhikarana
TypeNoun
Rootकुलवासिन्
FormMasculine, Genitive, Plural
not
:
TypeIndeclinable
Root
अप्रियाणिunpleasant (things)
अप्रियाणि:
Karma
TypeAdjective
Rootअप्रिय
FormNeuter, Accusative, Plural
आचरिष्यामिI shall do/practise
आचरिष्यामि:
TypeVerb
Rootआ-चर्
FormSimple Future (Luṭ), 1st, Singular
किम्what? (how much more/then what of…)
किम्:
TypeIndeclinable
Rootकिम्
पुनःagain; moreover
पुनः:
TypeIndeclinable
Rootपुनः
ग्रामवासिनाम्of village-dwellers
ग्रामवासिनाम्:
Adhikarana
TypeNoun
Rootग्रामवासिन्
FormMasculine, Genitive, Plural

युधिछिर उवाच

Y
Yudhiṣṭhira
V
vānaprasthas
B
brahmacārins
ṛṣis/munis
G
grāma-vāsins (village-dwellers)
Ś
śarīra (the body)

Educational Q&A

Yudhiṣṭhira frames dharma as careful non-offense and universal respect: if one will not displease even forest-dwellers, one must be even more considerate toward ordinary householders. This ethical restraint supports the ‘fearless path’ leading toward detachment from the suffering-bound body and liberation.

In the Shānti Parva’s instruction on royal duty and higher aims, Yudhiṣṭhira expresses a resolve to live with humility and harmlessness while moving among ascetics and villagers alike, and he links this conduct to a renunciant aspiration: to set aside identification with the body afflicted by the conditions of mortal existence.