Shloka 35

Adhyaya 4 — Jaimini Meets the Dharmapakshis: Four Doubts on the Mahabharata and the Opening of Narayana Doctrine

Sanskrit

एतत्सर्वं कथ्यतां मे सन्दिग्धं भारतं प्रति ।

कृतार्थोऽहं सुखं येन गच्छेयं निजमाश्रमम् ॥

Transliteration

etat sarvaṃ kathyatāṃ me sandigdhaṃ bhārataṃ prati /

kṛtārtho ’haṃ sukhaṃ yena gaccheyaṃ nijam āśramam //

Translation

„Berichte mir dies alles, denn ich bin im Zweifel hinsichtlich der Bhārata-Angelegenheit (des vorliegenden Geschehens). Dadurch werde ich erfüllt sein; und dann kann ich in Ruhe zu meiner eigenen Einsiedelei zurückkehren.“

Word by Word

• एतत्: this
• एतत्: Karma (कर्म)
• Type: Noun
• Root: एतद् (सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्ग (Neuter), प्रथमा/द्वितीया विभक्ति (Nom./Acc.), एकवचन (Singular)

• सर्वम्: all, entire
• सर्वम्: Karma (कर्म)
• Type: Adjective
• Root: सर्व (प्रातिपदिक)
• Form: नपुंसकलिङ्ग (Neuter), प्रथमा/द्वितीया विभक्ति (Nom./Acc.), एकवचन (Singular)

• कथ्यताम्: let it be told
• कथ्यताम्: Kriya (क्रिया)
• Type: Verb
• Root: कथ् (धातु)
• Form: लोट् (Imperative), कर्मणि प्रयोग (Passive), प्रथमपुरुष (3rd person), एकवचन (Singular)

• मे: to me / for me
• मे: Sampradana (सम्प्रदान)
• Type: Noun
• Root: अस्मद् (सर्वनाम-प्रातिपदिक)
• Form: षष्ठी/चतुर्थी विभक्ति (Gen./Dat.), एकवचन (Singular); enclitic

• सन्दिग्धम्: doubtful, uncertain
• सन्दिग्धम्: Karma (कर्म)
• Type: Adjective
• Root: सन्दिग्ध (प्रातिपदिक; कृदन्त-विशेषण from सम्+दिह्/दिह्?)
• Form: नपुंसकलिङ्ग (Neuter), प्रथमा/द्वितीया विभक्ति (Nom./Acc.), एकवचन (Singular)

• भारतं: the Bhārata (epic/story)
• भारतं: Karma (कर्म)
• Type: Noun
• Root: भारत (प्रातिपदिक)
• Form: नपुंसकलिङ्ग (Neuter), द्वितीया विभक्ति (Accusative/2nd), एकवचन (Singular)

• प्रति: concerning, about
• प्रति: Sambandha (सम्बन्ध)
• Type: Indeclinable
• Root: प्रति (अव्यय)
• Form: अव्यय (Avyaya), उपसर्ग/संबन्धबोधक (preposition)

• कृतार्थः: having achieved the purpose
• कृतार्थः: Karta (कर्ता)
• Type: Adjective
• Root: कृतार्थ (प्रातिपदिक: कृत + अर्थ)
• Form: पुंलिङ्ग (Masculine), प्रथमा विभक्ति (Nominative/1st), एकवचन (Singular); तत्पुरुष: कृतः अर्थः यस्य (one whose purpose is fulfilled)

• अहम्: I
• अहम्: Karta (कर्ता)
• Type: Noun
• Root: अस्मद् (सर्वनाम-प्रातिपदिक)
• Form: प्रथमा विभक्ति (Nominative/1st), एकवचन (Singular)

• सुखम्: comfortably, happily
• सुखम्: Sambandha (सम्बन्ध/क्रियाविशेषण)
• Type: Indeclinable
• Root: सुख (प्रातिपदिक)
• Form: अव्ययीभावार्थे द्वितीया (accusative used adverbially)

• येन: by which, whereby
• येन: Karana (करण)
• Type: Noun
• Root: यद् (सर्वनाम-प्रातिपदिक)
• Form: तृतीया विभक्ति (Instrumental/3rd), एकवचन (Singular), नपुंसकलिङ्ग/पुंलिङ्ग रूप (by which/whereby)

• गच्छेयम्: may I go
• गच्छेयम्: Kriya (क्रिया)
• Type: Verb
• Root: गम् (धातु)
• Form: विधिलिङ् (Optative), परस्मैपद (Parasmaipada), उत्तमपुरुष (1st person), एकवचन (Singular)

• निजम्: one’s own
• निजम्: Visheshana (विशेषण)
• Type: Adjective
• Root: निज (प्रातिपदिक)
• Form: पुंलिङ्ग (Masculine), द्वितीया विभक्ति (Accusative/2nd), एकवचन (Singular)

• आश्रमम्: hermitage, abode
• आश्रमम्: Karma (कर्म)
• Type: Noun
• Root: आश्रम (प्रातिपदिक)
• Form: पुंलिङ्ग (Masculine), द्वितीया विभक्ति (Accusative/2nd), एकवचन (Singular)

Speakers

• Unspecified from the single-verse excerpt (a question/request by the inquirer to the narrator/teacher)

Verse Rasa

{ "primaryRasa": "shanta", "secondaryRasa": "bhakti", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

Key Themes

• Dharma (seeking right understanding)
• Dialogue pedagogy
• Epistemic humility (removal of doubt)
• Āśrama life (return to hermitage after instruction)

FAQs

What is the philosophical or ethical takeaway?

The verse models śiṣya-dharma: one should openly state doubts and request complete instruction. Knowledge that resolves uncertainty is portrayed as ‘kṛtārthatā’ (fulfillment), enabling one to return to disciplined life (āśrama) with clarity and peace.

How does this fit the Pancalakshana (5 characteristics)?

Indirectly supportive rather than a direct pancalakṣaṇa item: it functions as a framing-dialogue transition that sets up narration. Such verses typically serve as nidāna (occasion) for sarga/manvantara/vaṃśa narratives to be taught, rather than constituting sarga, pratisarga, vaṃśa, manvantara, or vaṃśānucarita themselves.

What is the esoteric significance?

‘Returning to one’s āśrama’ symbolizes re-entry into the inner discipline of the self after receiving right discernment. The movement is from saṃśaya (doubt) to niścaya (certainty), and from mental agitation to sukha (settledness), implying that true comfort arises from aligned understanding rather than external circumstance.