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Shloka 53

अध्याय ३५१ — उञ्छवृत्ति-व्रतसिद्धेः मानुषस्य परमगतिः

Sūrya–Nāga Dialogue on the Perfected Gleaner-Ascetic

तांश्व सर्वान्‌ मयोदिष्टान्‌ द्रक्ष्य्से तपसान्वित: । पुनर्द्क्ष्सि चानेकसहस्रयुगपर्ययान्‌

Vaiśampāyana uvāca: tān sarvān mayodiṣṭān drakṣyase tapasānvitāḥ | punar drakṣyasi cāneka-sahasra-yuga-paryayān ||

Vaiśampāyana nói: “Được trang bị sức mạnh khổ hạnh, ngươi sẽ thấy tất cả những điều ta đã chỉ bày. Ngươi cũng sẽ lại thấy những vòng quay của hàng nghìn yuga—để mọi nghi hoặc của ngươi về quá khứ, hiện tại và tương lai đều tiêu tan, và những chu kỳ mênh mông của thời gian, cả đã qua lẫn chưa đến, sẽ hiện rõ trước mắt ngươi.”

तान्those (things)
तान्:
Karma
TypePronoun
Rootतद्
FormMasculine, Accusative, Plural
and
:
TypeIndeclinable
Root
सर्वान्all
सर्वान्:
Karma
TypeAdjective
Rootसर्व
FormMasculine, Accusative, Plural
मयाby me
मया:
Karana
TypePronoun
Rootअस्मद्
FormMasculine/Feminine, Instrumental, Singular
उदिष्टान्pointed out / indicated
उदिष्टान्:
Karma
TypeAdjective
Rootउद्-√दिश्
FormMasculine, Accusative, Plural, क्त (past passive participle)
द्रक्ष्यसेyou will see
द्रक्ष्यसे:
TypeVerb
Root√दृश्
Formलृट् (simple future), Ātmanepada, 2, Singular, Kartari
तपसाby austerity
तपसा:
Karana
TypeNoun
Rootतपस्
FormNeuter, Instrumental, Singular
अन्वितःendowed (with)
अन्वितः:
Karta
TypeAdjective
Rootअन्वित
FormMasculine, Nominative, Singular, क्त (PPP, used adjectivally)
पुनःagain / further
पुनः:
TypeIndeclinable
Rootपुनः
द्रक्ष्यसिyou will see
द्रक्ष्यसि:
TypeVerb
Root√दृश्
Formलृट् (simple future), Parasmaipada, 2, Singular, Kartari
and
:
TypeIndeclinable
Root
अनेकmany
अनेक:
Karma
TypeAdjective
Rootअनेक
FormMasculine/Neuter, Accusative, Plural
सहस्रthousands
सहस्र:
Karma
TypeNoun/Adjective (numeral)
Rootसहस्र
FormNeuter, Accusative, Plural
युगages (yugas)
युग:
Karma
TypeNoun
Rootयुग
FormNeuter, Accusative, Plural
पर्ययान्successions / cycles
पर्ययान्:
Karma
TypeNoun
Rootपर्याय
FormMasculine, Accusative, Plural

वैशम्पायन उवाच

V
Vaiśampāyana

Educational Q&A

Ascetic discipline (tapas) is presented as a means to direct insight into the vast cycles of time; such vision removes doubt by grounding understanding in experiential knowledge rather than speculation.

Vaiśampāyana reports a promise or boon: the listener (implicitly addressed as “you”) will, through tapas and by the speaker’s instruction, gain the capacity to perceive innumerable yuga-cycles—both those already elapsed and those yet to come—thereby resolving uncertainty about past, present, and future.