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Shloka 123

प्रजापतयः देवगणाश्च दिशि-दिशि स्थिताः ऋषयः

Prajāpatis, Deva-Groups, and the Ṛṣis Assigned to the Directions

ब॒हस्पतिरुवाच इष्टं त्वनिष्टं च सुखासुखे च साशीस्त्ववच्छन्दति कर्मभिश्न | बृहस्पतिने कहा--भगवन्‌! सुख सबको अभीष्ट होता है और दुःख किसीको भी प्रिय नहीं होता। इष्टकी प्राप्ति और अनिष्टके निवारणके लिये जो कामना होती है

bṛhaspatir uvāca | iṣṭaṃ tv aniṣṭaṃ ca sukhāsukhe ca sāśīs tv avacchandati karmabhiḥ nṛṇām |

布里哈斯帕提说道:“尊者啊,乐为众人所欲,苦无一人所爱。求得所愿、遣除所不愿之欲望,驱使世人起行,而凭借这些行为,他们的目的得以成就。既如此,您为何宣说欲望应当舍弃?”

बृहस्पतिःBṛhaspati
बृहस्पतिः:
Karta
TypeNoun
Rootबृहस्पति
FormMasculine, Nominative, Singular
उवाचsaid
उवाच:
TypeVerb
Rootवच्
FormPerfect, Third, Singular, Parasmaipada
इष्टम्the desired (thing)
इष्टम्:
Karma
TypeNoun
Rootइष्ट
FormNeuter, Accusative, Singular
तुbut/and
तु:
TypeIndeclinable
Rootतु
अनिष्टम्the undesired (thing)
अनिष्टम्:
Karma
TypeNoun
Rootअनिष्ट
FormNeuter, Accusative, Singular
and
:
TypeIndeclinable
Root
सुखpleasure
सुख:
Karma
TypeNoun
Rootसुख
FormNeuter, Accusative, Dual
असुखेpain
असुखे:
Karma
TypeNoun
Rootअसुख
FormNeuter, Accusative, Dual
and
:
TypeIndeclinable
Root
that (desire/impulse)
:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Singular
आशीःwish/desire
आशीः:
Karta
TypeNoun
Rootआशीस्
FormFeminine, Nominative, Singular
तुindeed/but
तु:
TypeIndeclinable
Rootतु
अवच्छन्दतिimpels/sets in motion
अवच्छन्दति:
TypeVerb
Rootछन्द्
FormPresent, Indicative, Third, Singular, Parasmaipada
कर्मभिःby actions/deeds
कर्मभिः:
Karana
TypeNoun
Rootकर्मन्
FormNeuter, Instrumental, Plural
नृन्men/people
नृन्:
Karma
TypeNoun
Rootनृ
FormMasculine, Accusative, Plural

भीष्म उवाच

B
Bṛhaspati

Educational Q&A

The verse frames a philosophical challenge: desire for pleasure and avoidance of pain are presented as the basic drivers of human action (karma). It questions how desire can be condemned as ‘to be abandoned’ when it appears to be the very force that initiates purposeful conduct and accomplishes aims.

Within Bhīṣma’s discourse, the text reports Bṛhaspati speaking. He argues that people naturally seek the desired (iṣṭa) and avoid the undesired (aniṣṭa), and that this wishing (āśīḥ) propels them into actions that fulfill their objectives—thereby challenging an earlier claim that desire should be renounced.