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Shloka 5

अध्याय १२८: शिव–उमा संवादः — तिलोत्तमा, श्मशान-मेध्यता, तथा चातुर्वर्ण्य-धर्मः

Chapter 128: Śiva–Umā Dialogue—Tilottamā, the Ritual Valence of the Śmaśāna, and the Fourfold Duty-Code

वश्िद्‌ वाग्बुद्धिसम्पन्नो ब्राह्मणो विजने वने । गृहीत: कृच्छूमापन्नो रक्षसा भक्षयिष्यता,एक बुद्धिमान्‌ एवं वाचाल ब्राह्मण किसी निर्जन वनमें घूम रहा था। उसी समय किसी राक्षएने आकर उसे खानेकी इच्छासे पकड़ लिया। बेचारा ब्राह्मण बड़े कष्टमें पड़ गया

vāg-buddhi-sampanno brāhmaṇo vijane vane | gṛhītaḥ kṛcchram āpanno rakṣasā bhakṣayiṣyatā ||

Bhīṣma sprach: Ein Brahmane, reich an beredter Rede und scharfem Verstand, wanderte in einem einsamen Wald umher. Da packte ihn ein menschenfressender Rākṣasa, entschlossen, ihn zu verschlingen. Der Brahmane, gefangen und wehrlos, geriet in schwerste Not.

वाग्बुद्धिसम्पन्नःendowed with speech and intellect
वाग्बुद्धिसम्पन्नः:
Karta
TypeAdjective
Rootवाक् + बुद्धि + सम्पन्न
FormMasculine, Nominative, Singular
ब्राह्मणःa Brahmin
ब्राह्मणः:
Karta
TypeNoun
Rootब्राह्मण
FormMasculine, Nominative, Singular
विजनेin a solitary (place)
विजने:
Adhikarana
TypeAdjective
Rootविजन
FormMasculine/Neuter, Locative, Singular
वनेin the forest
वने:
Adhikarana
TypeNoun
Rootवन
FormNeuter, Locative, Singular
गृहीतःseized/captured
गृहीतः:
Karta
TypeVerb
Rootग्रह्
Formक्त (past passive participle), Masculine, Nominative, Singular, passive/resultative
कृच्छ्रम्distress, hardship
कृच्छ्रम्:
Karma
TypeNoun
Rootकृच्छ्र
FormNeuter, Accusative, Singular
आपन्नःhaving fallen into / having reached
आपन्नः:
Karta
TypeVerb
Rootआपद्
Formक्त (past active participle, intransitive sense), Masculine, Nominative, Singular
रक्षसाby a demon (rakshasa)
रक्षसा:
Karana
TypeNoun
Rootरक्षस्
FormNeuter, Instrumental, Singular
भक्षयिष्यताby (one) intending to eat/devour
भक्षयिष्यता:
Karana
TypeVerb
Rootभक्ष्
Formतृच् (agentive future participle), Masculine/Neuter, Instrumental, Singular, intended future action

भीष्म उवाच

B
Bhīṣma
B
brāhmaṇa
R
rakṣasa
V
vijana vana (solitary forest)

Educational Q&A

The verse foregrounds the ethical theme that presence of mind, learning, and disciplined speech are not merely ornaments but practical instruments for preserving life and dharma when confronted by brute force. It prepares for a lesson where intellect and right counsel become the means of protection in crisis.

A learned and eloquent Brahmin is wandering alone in a forest when a rākṣasa captures him with the intention of eating him. The Brahmin becomes distressed, and the episode is poised to develop into a dialogue or stratagem for escape.