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Shloka 2

Kṛṣṇa’s Dhyāna and the Prompt to Question Bhīṣma (कृष्णध्यानं भीष्मप्रश्नप्रेरणा च)

चतुर्थ ध्यानमार्ग त्वमालम्ब्य पुरुषर्षभ । अपक्रान्तो यतो देवस्तेन मे विस्मितं मन:,युधिष्ठिरे पूछा--अमितपराक्रमी, जगत्‌के आश्रयदाता पुरुषोत्तम! आप यह किसका ध्यान कर रहे हैं? यह तो बड़े आश्चर्यकी बात है! इस त्रिलोकीका कुशल तो है न? आप तो जाग्रतू, स्वप्न, सुषुप्ति--तीनों अवस्थाओंसे परे तुरीय ध्यानमार्गका आश्रय लेकर स्थूल, सूक्ष्म और कारण तीनों शरीरोंसे ऊपर उठ गये हैं। इससे मेरे मनको बड़ा आश्चर्य हो रहा है

caturtha-dhyāna-mārgaṁ tvam ālambya puruṣarṣabha | apakrānto yato devas tena me vismitaṁ manaḥ ||

হে পুরুষশ্রেষ্ঠ! চতুর্থ ধ্যানমার্গ অবলম্বন করে আপনি যেন দেবতার মতো সাধারণ চেতনা থেকে সরে গেছেন; তাই আমার মন বিস্ময়ে ভরে উঠেছে।

चतुर्थम्the fourth
चतुर्थम्:
Karma
TypeAdjective
Rootचतुर्थ
FormNeuter, Accusative, Singular
ध्यानमार्गम्path of meditation
ध्यानमार्गम्:
Karma
TypeNoun
Rootध्यानमार्ग
FormMasculine, Accusative, Singular
त्वम्you
त्वम्:
Karta
TypePronoun
Rootयुष्मद्
FormNominative, Singular
आलम्ब्यhaving resorted to / taking support of
आलम्ब्य:
Karana
TypeVerb
Rootआ-लम्ब्
Formल्यप् (absolutive/gerund), Parasmaipada (usage-neutral for gerund)
पुरुषर्षभO bull among men
पुरुषर्षभ:
Adhikarana
TypeNoun
Rootपुरुषर्षभ
FormMasculine, Vocative, Singular
अपक्रान्तःwithdrawn / departed
अपक्रान्तः:
Karta
TypeVerb
Rootअप-क्रम्
Formक्त (past passive participle, used actively), Masculine, Nominative, Singular
यतःfrom which / since
यतः:
Apadana
TypeIndeclinable
Rootयतस्
देवःthe god / the divine one
देवः:
Karta
TypeNoun
Rootदेव
FormMasculine, Nominative, Singular
तेनtherefore / by that
तेन:
Karana
TypePronoun
Rootतद्
FormMasculine/Neuter, Instrumental, Singular
मेof me / my
मे:
Sampradana
TypePronoun
Rootअस्मद्
FormGenitive, Singular
विस्मितम्astonished
विस्मितम्:
Karma
TypeAdjective
Rootविस्मित
FormNeuter, Nominative, Singular
मनःmind
मनः:
Karta
TypeNoun
Rootमनस्
FormNeuter, Nominative, Singular

युधिछिर उवाच

Y
Yudhiṣṭhira
P
puruṣarṣabha (honorific addressee)
D
deva (a god, as comparison)

Educational Q&A

The verse highlights the ideal of inner withdrawal and steadiness: a great person may enter a ‘fourth’ contemplative mode beyond ordinary mental states, inspiring awe. It points to yogic self-mastery as a component of dharma and wise conduct.

Yudhiṣṭhira addresses a revered figure (praised as ‘puruṣarṣabha’) who appears absorbed in deep meditation. Observing this unusual, godlike withdrawal, Yudhiṣṭhira expresses astonishment and implicitly seeks to understand the object and purpose of that contemplation.