Shloka 18

हृष्यति क्रुद्धयते कोअत्र शोचत्युद्धिजते च कः । इच्छति ध्यायति द्वेष्टि वाचमीरयते च कः,अतः यह जिज्ञासा होती है कि इस शरीरके अंदर कौन हर्ष और कौन क्रोध करता है? किसे शोक और उद्वेग होता है? इच्छा, ध्यान, द्वेष और बातचीत कौन करता है?

hṛṣyati kruddhyate ko 'tra śocaty udvijate ca kaḥ | icchati dhyāyati dveṣṭi vācam īrayate ca kaḥ ||

Bharadvāja sprach: „Wer ist es denn in diesem Körper, der sich freut, und wer gerät in Zorn? Wer trauert, und wer wird erregt? Wer begehrt, wer sinnt nach, wer hasst, und wer setzt die Rede in Bewegung?“

हृष्यतिrejoices
हृष्यति:
Karta
TypeVerb
Rootहृष्
FormLat (Present Indicative), 3rd, Singular, Parasmaipada
क्रुद्ध्यतेgets angry
क्रुद्ध्यते:
Karta
TypeVerb
Rootक्रुध्
FormLat (Present Indicative), 3rd, Singular, Atmanepada
कःwho?
कः:
Karta
TypePronoun
Rootकिम्
FormMasculine, Nominative, Singular
अत्रhere / in this (context)
अत्र:
Adhikarana
TypeIndeclinable
Rootअत्र
शोचतिgrieves
शोचति:
Karta
TypeVerb
Rootशुच्
FormLat (Present Indicative), 3rd, Singular, Parasmaipada
उद्विजतेis agitated / is distressed
उद्विजते:
Karta
TypeVerb
Rootउद्-√विज्
FormLat (Present Indicative), 3rd, Singular, Atmanepada
and
:
TypeIndeclinable
Root
कःwho?
कः:
Karta
TypePronoun
Rootकिम्
FormMasculine, Nominative, Singular
इच्छतिdesires
इच्छति:
Karta
TypeVerb
Rootइष्
FormLat (Present Indicative), 3rd, Singular, Parasmaipada
ध्यायतिmeditates / thinks
ध्यायति:
Karta
TypeVerb
Rootध्यै
FormLat (Present Indicative), 3rd, Singular, Parasmaipada
द्वेष्टिhates
द्वेष्टि:
Karta
TypeVerb
Rootद्विष्
FormLat (Present Indicative), 3rd, Singular, Parasmaipada
वाचम्speech / words
वाचम्:
Karma
TypeNoun
Rootवाच्
FormFeminine, Accusative, Singular
ईरयतेutters / sets forth
ईरयते:
Karta
TypeVerb
Rootईर्
FormLat (Present Indicative), 3rd, Singular, Atmanepada
and
:
TypeIndeclinable
Root
कःwho?
कः:
Karta
TypePronoun
Rootकिम्
FormMasculine, Nominative, Singular

भरद्वाज उवाच

B
Bharadvāja

Educational Q&A

The verse frames a classic inquiry into agency: emotions (joy, anger, grief, agitation), mental functions (desire, contemplation, aversion), and speech appear to occur in a person, but the question is who truly performs them—body, senses, mind, or the inner Self. This sets up a discriminative teaching aimed at loosening identification with mental states and locating the real ‘knower’ beyond them.

In the Śānti Parva’s philosophical instruction, Bharadvāja speaks as a questioner, pressing for clarity about the inner mechanism of experience. His pointed series of questions initiates a discussion on the constituents of the person and the distinction between the experiencing Self and the instruments of experience (mind, senses, speech).