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Shloka 31

तृष्णाक्षय-उपदेशः

Instruction on the Cessation of Craving

द्वद्धारामेषु सर्वेषु य एको रमते मुनि: । परेषामननुध्यायंस्तं देवा ब्राह्म॒णं विदु:

dvandvārāmeṣu sarveṣu ya eko ramate muniḥ | pareṣām ananudhyāyaṁs taṁ devā brāhmaṇaṁ viduḥ ||

Ca-tỳ-la nói: Giữa mọi “lâm viên” của các cặp đối đãi—nóng và lạnh cùng những điều khác—vị ẩn sĩ an vui một mình, không bận lòng nghĩ về người khác, được chư thiên nhận là Bà-la-môn chân thật, kẻ biết Phạm (Brahman).

द्वन्द्व-आरामेषुin the gardens/pleasure-grounds of pairs of opposites (i.e., द्वन्द्वs)
द्वन्द्व-आरामेषु:
Adhikarana
TypeNoun
Rootद्वन्द्व-आराम
FormMasculine, Locative, Plural
सर्वेषुin all
सर्वेषु:
Adhikarana
TypeAdjective
Rootसर्व
FormMasculine/Neuter, Locative, Plural
यःwho
यः:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Singular
एकःalone
एकः:
Karta
TypeAdjective
Rootएक
FormMasculine, Nominative, Singular
रमतेrejoices/delights
रमते:
TypeVerb
Rootरम्
FormPresent, Atmanepada, Third, Singular
मुनिःthe sage
मुनिः:
Karta
TypeNoun
Rootमुनि
FormMasculine, Nominative, Singular
परेषाम्of others
परेषाम्:
Adhikarana
TypePronoun/Adjective
Rootपर
FormMasculine/Neuter, Genitive, Plural
अननुध्यायन्not meditating upon (them), not thinking of (others)
अननुध्यायन्:
Karta
TypeVerb
Rootअनु-ध्यै (अनुध्याय)
Formशतृ (present active participle), Masculine, Nominative, Singular
तम्him
तम्:
Karma
TypePronoun
Rootतद्
FormMasculine, Accusative, Singular
देवाःthe gods
देवाः:
Karta
TypeNoun
Rootदेव
FormMasculine, Nominative, Plural
ब्राह्मणम्a brahmin (knower of Brahman)
ब्राह्मणम्:
Karma
TypeNoun
Rootब्राह्मण
FormMasculine, Accusative, Singular
विदुःknow/recognize
विदुः:
TypeVerb
Rootविद्
FormPerfect, Parasmaipada, Third, Plural

कपिल उवाच

K
Kapila
D
devas
M
muni
B
brāhmaṇa

Educational Q&A

A true spiritual person remains inwardly content amid life’s opposites (heat/cold, pleasure/pain) and does not fixate on others; such self-contained equanimity is presented as the mark of a real brāhmaṇa (Brahman-knower).

In the Śānti Parva’s instruction on liberation and right conduct, Kapila speaks as a teacher, defining who deserves the title ‘brāhmaṇa’ not by birth or ritual alone but by inner steadiness and freedom from mental preoccupation with others.