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Shloka 7

Bhūta-guṇa-saṃkhyāna

Enumeration of the Properties of the Elements and Cognitive Faculties

कदाचिल्लभते प्रीतिं कदाचिदपि शोचति । न सुखेन न दुःखेन कदाचिदिह युज्यते

kadācillabhate prītiṁ kadācid api śocati | na sukhena na duḥkhena kadācid iha yujyate |

毗耶娑说:有时它获得爱悦与欢喜;有时又沉入忧悲。又有时,在此世间,它既不与乐相应,也不与苦相应——停留在昏钝的遮蔽之中。此偈指出心之性向(萨埵、罗阇、怛摩)迁流不定,劝人以辨别观照,而非盲目认同这些转瞬即逝的状态。

कदाचित्sometimes
कदाचित्:
Adhikarana
TypeIndeclinable
Rootकदाचित्
Formavyaya (indeclinable adverb)
लभतेobtains
लभते:
Karma
TypeVerb
Rootलभ्
Formpresent tense (laṭ), 3rd person, singular; ātmanepada
प्रीतिम्affection/joy
प्रीतिम्:
Karma
TypeNoun
Rootप्रीति
Formfeminine, accusative, singular
कदाचित्sometimes
कदाचित्:
Adhikarana
TypeIndeclinable
Rootकदाचित्
Formavyaya (indeclinable adverb)
अपिalso/even
अपि:
Adhikarana
TypeIndeclinable
Rootअपि
Formavyaya (indeclinable particle)
शोचतिgrieves
शोचति:
Karta
TypeVerb
Rootशुच्
Formpresent tense (laṭ), 3rd person, singular; parasmaipada
not
:
Adhikarana
TypeIndeclinable
Root
Formavyaya (negation)
सुखेनby/with happiness
सुखेन:
Karana
TypeNoun
Rootसुख
Formneuter, instrumental, singular
nor/not
:
Adhikarana
TypeIndeclinable
Root
Formavyaya (negation)
दुःखेनby/with sorrow
दुःखेन:
Karana
TypeNoun
Rootदुःख
Formneuter, instrumental, singular
कदाचित्sometimes
कदाचित्:
Adhikarana
TypeIndeclinable
Rootकदाचित्
Formavyaya (indeclinable adverb)
इहhere/in this world
इह:
Adhikarana
TypeIndeclinable
Rootइह
Formavyaya (indeclinable adverb)
युज्यतेis connected/associated
युज्यते:
Karta
TypeVerb
Rootयुज्
Formpresent tense (laṭ), 3rd person, singular; ātmanepada (passive/mediopassive sense: 'is joined/connected')

व्यास उवाच

V
Vyāsa

Educational Q&A

The mind (or inner disposition) does not remain fixed: it alternates between joy/affection, grief, and a third condition where neither pleasure nor pain is felt due to dullness or delusion. Recognizing these as guṇa-driven fluctuations supports ethical steadiness and non-identification with transient moods.

In Śānti Parva’s instruction-oriented setting, Vyāsa delivers a reflective teaching: he describes how inner experience shifts across different qualities (sattva, rajas, tamas), framing emotional change as a natural pattern to be understood and transcended through discernment.