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Shloka 2

Kāma–Mamatā–Upadeśa

Discourse on Desire, Possessiveness, and Ritual Duty

बाहाद्रव्यविमुक्तस्य शारीरेषु च गृद्धयत: । यो धर्मो यत्‌ सुखं चैव द्विषतामस्तु तत्‌ तथा,बाह्य पदार्थोसे अलग होकर भी जो शारीरिक सुख-विलासमें आसक्त है, उसे जिस धर्म और सुखकी प्राप्ति होती है, वह तुम्हारे साथ द्वेष करनेवालोंको ही प्राप्त हो

bāhādravyavimuktasya śārīreṣu ca gṛddhyataḥ | yo dharmo yat sukhaṃ caiva dviṣatām astu tat tathā ||

Thần Vāyu nói: “Dẫu bề ngoài đã lìa bỏ của cải vật chất, nhưng nếu vẫn tham đắm khoái lạc của thân xác, thì ‘dharma’ và hạnh phúc mà kẻ ấy đạt được—xin cho chính quả báo ấy rơi vào những kẻ mang lòng thù hận đối với ngươi.”

बाह्यexternal
बाह्य:
Sambandha
TypeAdjective
Rootबाह्य
FormMasculine, Genitive, Singular
द्रव्यwealth/substance
द्रव्य:
Sambandha
TypeNoun
Rootद्रव्य
FormNeuter, Genitive, Singular
विमुक्तस्यof one freed (from)
विमुक्तस्य:
Sambandha
TypeAdjective
Rootविमुक्त
FormMasculine, Genitive, Singular
शरीरेषुin bodies / in bodily matters
शरीरेषु:
Adhikarana
TypeNoun
Rootशरीर
FormNeuter, Locative, Plural
and
:
TypeIndeclinable
Root
गृद्धयतःof one who is greedy/attached
गृद्धयतः:
Sambandha
TypeAdjective
Rootगृद्ध्यत्
FormMasculine, Genitive, Singular
यःwhich/that (dharma)
यः:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Singular
धर्मःdharma, merit, righteousness
धर्मः:
Karta
TypeNoun
Rootधर्म
FormMasculine, Nominative, Singular
यत्whatever (sukha)
यत्:
Karma
TypePronoun
Rootयद्
FormNeuter, Nominative/Accusative, Singular
सुखम्happiness/pleasure
सुखम्:
Karma
TypeNoun
Rootसुख
FormNeuter, Nominative/Accusative, Singular
and
:
TypeIndeclinable
Root
एवindeed/just
एव:
TypeIndeclinable
Rootएव
द्विषताम्of the haters/enemies
द्विषताम्:
Sambandha
TypeNoun
Rootद्विषत्
FormMasculine, Genitive, Plural
अस्तुlet it be
अस्तु:
TypeVerb
Rootअस्
FormImperative (Vidhi-lin), Third, Singular
तत्that
तत्:
Karma
TypePronoun
Rootतद्
FormNeuter, Nominative/Accusative, Singular
तथाso/thus/in that manner
तथा:
TypeIndeclinable
Rootतथा

वायुदेव उवाच

V
Vāyudeva

Educational Q&A

Outer renunciation is incomplete without inner restraint: freedom from possessions does not equal freedom from desire. If one still craves bodily enjoyment, the ‘merit’ and happiness gained are of a lower, compromised kind—fit to be wished upon adversaries rather than sought by the wise.

Vāyudeva speaks a pointed benediction/ironic wish: he contrasts external detachment with continued sensual craving and declares that whatever dharma and happiness such a person obtains should accrue to those who hate the addressed party—underscoring disapproval of hypocritical or partial renunciation.