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Shloka 32

Adhyaya 11 — The Son’s Discourse on Embryogenesis, Birth, and the Wheel of Saṃsāra

Sanskrit

नास्ति तात! सुखं किञ्चिदत्र दुःखशताकुले ।

तस्मान्मोक्षाय यतता कथं सेव्याऽ मया त्रयी ॥

Transliteration

nāsti tāta sukhaṁ kiñcid atra duḥkha-śatākule | tasmān mokṣāya yatatā kathaṁ sevyā mayā trayī ||

Translation

Bạch phụ thân, ở đây hoàn toàn không có hạnh phúc, nơi chật kín hàng trăm nỗi khổ. Vì vậy, con là người cầu giải thoát, sao có thể chỉ theo đuổi riêng bộ Tam Veda?

Word by Word
नnot
न:
Pratiṣedha (प्रतिषेध)
TypeIndeclinable
Rootन (अव्यय)
Formनिषेधार्थक अव्यय (negative particle)
अस्तिthere is
अस्ति:
Kriyā (क्रिया)
TypeVerb
Rootअस् (धातु)
Formलट् लकार (Present), परस्मैपद, प्रथमपुरुष (3rd person), एकवचन (singular)
तातdear father
तात:
Sambodhana (सम्बोधन)
TypeNoun
Rootतात (प्रातिपदिक)
Formपुंलिङ्ग (masculine), सम्बोधन (Vocative), एकवचन (singular)
सुखम्happiness
सुखम्:
Karma (कर्म)
TypeNoun
Rootसुख (प्रातिपदिक)
Formनपुंसकलिङ्ग (neuter), प्रथमा/द्वितीया विभक्ति (Nom/Acc), एकवचन (singular); here as predicate-noun with अस्ति
किञ्चित्anything, even a little
किञ्चित्:
Karma (कर्म)
TypeNoun
Rootकिम् (सर्वनाम-प्रातिपदिक)
Formनपुंसकलिङ्ग (neuter), प्रथमा/द्वितीया (Nom/Acc), एकवचन; अनिश्चितपरिमाण (indefinite)
अत्रhere
अत्र:
Adhikaraṇa (अधिकरण)
TypeIndeclinable
Rootअत्र (अव्यय)
Formदेशवाचक अव्यय (adverb of place)
दुःखशताकुलेin (a state) crowded with hundreds of sorrows
दुःखशताकुले:
Adhikaraṇa (अधिकरण)
TypeAdjective
Rootदुःख-शत-आकुल (प्रातिपदिक)
Formनपुंसकलिङ्ग (neuter), सप्तमी विभक्ति (Locative/7th), एकवचन; विशेषण (qualifier) of अत्र (implicit locus: in a place) / of (संसारे) understood; तत्पुरुषः: दुःखानां शतं (hundreds of sorrows) + आकुल (filled with)
तस्मात्therefore, from that (reason)
तस्मात्:
Hetu/Apādāna (हेतु/अपादान)
TypeNoun
Rootतद् (सर्वनाम-प्रातिपदिक)
Formपुं/नपुंसक (masc/neut), पञ्चमी विभक्ति (Ablative/5th), एकवचन
मोक्षायfor liberation
मोक्षाय:
Sampradāna (सम्प्रदान)
TypeNoun
Rootमोक्ष (प्रातिपदिक)
Formपुंलिङ्ग (masculine), चतुर्थी विभक्ति (Dative/4th), एकवचन
यतताby (me) striving / by one who strives
यतता:
Karaṇa (करण)
TypeVerb
Rootयत् (धातु)
Formशतृ-प्रत्ययान्त वर्तमानकृदन्त (present active participle), तृतीया विभक्ति (Instrumental/3rd), एकवचन; पुंलिङ्ग (masc) implied; ‘by one striving’
कथम्how
कथम्:
Kriyāviśeṣaṇa (क्रियाविशेषण)
TypeIndeclinable
Rootकथम् (अव्यय)
Formप्रश्नार्थक अव्यय (interrogative adverb)
सेव्याto be served/practised
सेव्या:
Kriyā (क्रिया)
TypeVerb
Rootसेव् (धातु)
Formयत्/तव्यत्-प्रत्ययान्त कृदन्त (gerundive/future passive participle), स्त्रीलिङ्ग (feminine), प्रथमा एकवचन; विधेय (predicate) with implied ‘अस्ति/भवेत्’
मयाby me
मया:
Karaṇa (करण)
TypeNoun
Rootअस्मद् (सर्वनाम-प्रातिपदिक)
Formउत्तमपुरुष-सर्वनाम (1st person pronoun), तृतीया विभक्ति (Instrumental/3rd), एकवचन
त्रयीthe triad (Vedic threefold lore)
त्रयी:
Karta (कर्ता)
TypeNoun
Rootत्रयी (प्रातिपदिक)
Formस्त्रीलिङ्ग (feminine), प्रथमा विभक्ति (Nominative/1st), एकवचन
Speakers
Putra to Pitṛ (closing argument of Adhyāya 11)
Verse Rasa

{ "primaryRasa": "shanta", "secondaryRasa": "bhakti", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

Key Themes
MokṣaVairāgyaLimits of ritual (karma-kāṇḍa)Existential realism

FAQs

The verse prioritizes liberation over merely accumulating ritual merit. It does not deny the Veda’s authority, but questions exclusive reliance on ritual when the goal is freedom from recurrence.

A mokṣa-oriented dharma teaching within the Purāṇa’s instructional function; not directly sarga/pratisarga/manvantara/vaṃśa/vaṃśānucarita.

‘Trayī’ signifies structured action and identity as a ritual agent. The seeker turns from action-as-identity toward knowledge (jñāna) that dissolves the doer and ends the cycle.

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