Shloka 19
Adhyaya 4 — Jaimini Meets the Dharmapakshis: Four Doubts on the Mahabharata and the Opening of Narayana Doctrine
कच्चित् ते कुशलं ब्रह्मन्नाश्रमे मृगपक्षिषु ।
वृक्षेष्वथ लता-गुल्म-त्वक्सार-तृणजातिषु ॥
kaccit te kuśalaṃ brahmann āśrame mṛgapakṣiṣu | vṛkṣeṣv atha latā-gulma-tvaksāra-tṛṇajātiṣu ||
Hỡi Bà-la-môn, trong am thất của ngài mọi sự đều an ổn chăng—giữa bầy nai và chim muông, cũng như giữa cây cối, dây leo và bụi rậm, các loài thực vật có vỏ và lõi, cùng muôn thứ cỏ khác nhau?
{ "primaryRasa": "shanta", "secondaryRasa": "bhakti", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
FAQs
Well-being in an āśrama is measured not only by the ascetic’s health but also by the harmony of the surrounding ecosystem—animals, birds, trees, and grasses. The verse reflects a dhārmic sensibility in which non-injury and guardianship of the forest community are integral to spiritual life.
This verse is primarily frame-narrative dialogue and ethical texture rather than a direct statement of the five purāṇic characteristics (sarga, pratisarga, vaṃśa, manvantara, vaṃśānucarita). It supports dharma/ācāra themes that often accompany purāṇic narration but does not itself present pancalakṣaṇa data.
The āśrama is portrayed as a microcosm where inner order (tapas, sattva) resonates outward into the natural world. The enumeration—from animals and birds to trees, creepers, shrubs, and grasses—symbolizes layered vitality (prāṇa) across beings, implying that spiritual practice should produce concord across all strata of life.