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Shloka 47

Cyavana’s Yogic Display and Kuśika’s Recognition of Tapas (च्यवन-योगप्रभावः कुशिकस्य तपःप्रशंसा च)

एतत्ते कथितं तात यन्मां त्वं परिपृच्छसि । दर्शने यादृश: स्नेह: संवासे वा युधिछ्िर

etatte kathitaṃ tāta yan māṃ tvaṃ paripṛcchasi | darśane yādṛśaḥ snehaḥ saṃvāse vā yudhiṣṭhira ||

Bhīṣma sprach: „Mein Kind, ich habe dir genau das erzählt, wonach du mich gefragt hast. O Yudhiṣṭhira, welche Zuneigung aus bloßem Sehen entsteht und welche aus dem Zusammenleben—das ist durch die Begebenheit, die ich dir berichtete, deutlich geworden. Was soll ich dir nun noch erklären? Held, was wünschst du als Nächstes zu hören?“

एतत्this (thing)
एतत्:
Karma
TypePronoun
Rootएतद्
FormNeuter, Nominative/Accusative, Singular
तेto you / your
ते:
Sampradana
TypePronoun
Rootयुष्मद्
FormDative/Genitive, Singular
कथितम्told, narrated
कथितम्:
TypeVerb
Rootकथ्
FormPast passive participle (क्त), Neuter, Nominative/Accusative, Singular
तातdear one / son (address)
तात:
TypeNoun
Rootतात
FormMasculine, Vocative, Singular
यत्which (that which)
यत्:
Karma
TypePronoun
Rootयद्
FormNeuter, Accusative, Singular
माम्me
माम्:
Karma
TypePronoun
Rootअस्मद्
FormAccusative, Singular
त्वम्you
त्वम्:
Karta
TypePronoun
Rootयुष्मद्
FormNominative, Singular
परिपृच्छसिyou ask, inquire
परिपृच्छसि:
TypeVerb
Rootपरि-प्रच्छ्
FormPresent (लट्), Second, Singular, Parasmaipada
दर्शनेin seeing / at meeting
दर्शने:
Adhikarana
TypeNoun
Rootदर्शन
FormNeuter, Locative, Singular
यादृशःof what kind
यादृशः:
TypeAdjective
Rootयादृश
FormMasculine, Nominative, Singular
स्नेहःaffection
स्नेहः:
Karta
TypeNoun
Rootस्नेह
FormMasculine, Nominative, Singular
संवासेin living together / in association
संवासे:
Adhikarana
TypeNoun
Rootसंवास
FormMasculine, Locative, Singular
वाor
वा:
TypeIndeclinable
Rootवा
युधिष्ठिरO Yudhiṣṭhira
युधिष्ठिर:
TypeNoun
Rootयुधिष्ठिर
FormMasculine, Vocative, Singular

भीष्म उवाच

B
Bhishma
Y
Yudhishthira

Educational Q&A

Bhishma emphasizes disciplined inquiry and responsive instruction: teachings should directly address the seeker’s questions, and ethical understanding (including the nature of attachment formed by contact and companionship) becomes clear through well-chosen narratives.

Bhishma concludes a prior explanation given in response to Yudhishthira’s questions and invites him to ask further, marking a transition point in the dialogue where the teacher checks the student’s intent and readiness for the next topic.