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Shloka 6

संयुज्यमानानि निशम्य लोके निर्यात्यमानानि च सात्विकानि । दृष्टवा तु धर्मध्वजकेतुमालां प्रकीर्यमाणामुपरि प्रजानाम्‌

saṁyujyamānāni niśamya loke niryātyamānāni ca sāttvikāni | dṛṣṭvā tu dharmadhvajaketumālāṁ prakīryamāṇām upari prajānām ||

婆罗门说道:“当我听闻在此世间,即便是具足萨埵之性(sāttvika)的人——虽仍处于日常诸缘的接触之中——也被驱迫前行,遭受种种苦恼;又当我看见在众生之上,达摩的旗帜与旌幡——阎摩王权柄的征兆——被抛洒铺展、笼罩人群之时,那么即使享乐在应享之际来到,我心亦无味可尝。再者,当我见到出家遁世者也站在他人门前乞求饮食与衣服,我的心甚至在那条出离之道上也难以安住。因此,噢受敬的宾客啊,请凭你自身智慧之力,以达摩导我入达摩,使我安立于达摩之中。”

संयुज्यमानानिbeing joined/associated (with objects)
संयुज्यमानानि:
Karma
TypeAdjective
Rootसंयुज् (धातु) → संयुज्यमान (वर्तमानकाले कर्मणि/आत्मनेपदे कृदन्त)
FormNeuter, Accusative, Plural
निशम्यhaving heard
निशम्य:
Adhikarana
TypeIndeclinable
Rootनि-शम् (धातु) → निशम्य (क्त्वा)
FormAbsolutive (ktvā)
लोकेin the world
लोके:
Adhikarana
TypeNoun
Rootलोक
FormMasculine, Locative, Singular
निर्यात्यमानानिbeing driven out/led forth (to suffering)
निर्यात्यमानानि:
Karma
TypeAdjective
Rootनि-यात् (धातु) → निर्यात्यमान (वर्तमानकाले कर्मणि/आत्मनेपदे कृदन्त)
FormNeuter, Accusative, Plural
and
:
TypeIndeclinable
Root
FormConjunction
सात्विकानिsattvic/virtuous (persons/things)
सात्विकानि:
Karma
TypeAdjective
Rootसात्त्विक
FormNeuter, Accusative, Plural
दृष्ट्वाhaving seen
दृष्ट्वा:
Adhikarana
TypeIndeclinable
Rootदृश् (धातु) → दृष्ट्वा (क्त्वा)
FormAbsolutive (ktvā)
तुbut/indeed
तु:
TypeIndeclinable
Rootतु
FormParticle
धर्मध्वजकेतुमालाम्the garland/array of dharma-banners and standards
धर्मध्वजकेतुमालाम्:
Karma
TypeNoun
Rootधर्म-ध्वज-केतु-माला
FormFeminine, Accusative, Singular
प्रकीर्यमाणाम्being scattered/spread
प्रकीर्यमाणाम्:
Karma
TypeAdjective
Rootप्र-कीर् (धातु) → प्रकीर्यमाण (वर्तमानकाले कर्मणि/आत्मनेपदे कृदन्त)
FormFeminine, Accusative, Singular
उपरिabove/upon
उपरि:
Adhikarana
TypeIndeclinable
Rootउपरि
FormPreposition/Adverb
प्रजानाम्of the creatures/subjects
प्रजानाम्:
Adhikarana
TypeNoun
Rootप्रजा
FormFeminine, Genitive, Plural

ब्राह्मण उवाच

ब्राह्मण (the speaker)
धर्म (Dharma)
प्रजा (all beings/subjects)
यमराज (implied by the Hindi gloss: Yama, lord of death and justice)
अतिथि (addressed in the Hindi gloss: the guest/interlocutor)

Educational Q&A

The verse expresses vairāgya: seeing that suffering and death overtake even the virtuous, the speaker loses appetite for sense-enjoyments and even feels unsettled about external renunciation. He asks to be grounded in true Dharma—an inner, discerning commitment rather than mere worldly pleasure or mere outward asceticism.

A brāhmaṇa reflects on the condition of the world: people, including the sāttvika, are swept into hardship, and the shadow of Yama’s law hangs over all beings. Disillusioned with both enjoyment and the visible hardships of mendicancy, he turns to the respected interlocutor (‘guest’) for guidance to be established in Dharma.