Shloka 18

एतत्‌ तत्त्वेन मे तात सर्वमाख्यातुमर्हसि । मतड़स्य यथातत्त्वं तथैवैतद्‌ वदस्व मे,तात! यह सब आप यथार्थरूपसे बतानेकी कृपा करें। जैसे मतड़को तपस्या करनेसे भी ब्राह्मणत्व नहीं प्राप्त हुआ, वैसी ही बात विश्वामित्रके लिये क्‍यों नहीं हुई? यह मुझे बताइये

etad tattvena me tāta sarvam ākhyātum arhasi | mataṅgasya yathātattvaṁ tathaivaitad vadasva me, tāta |

Yudhiṣṭhira said: “Dear father-figure, you ought to explain all this to me in accordance with the truth. Tell me precisely: just as Mataṅga did not attain Brahminhood even through austerities, why did the same not apply in the case of Viśvāmitra? Please explain this to me.”

एतत्this (matter)
एतत्:
Karma
TypePronoun
Rootएतद्
FormNeuter, Nominative/Accusative, Singular
तत्त्वेनin truth / truly
तत्त्वेन:
Karana
TypeNoun
Rootतत्त्व
FormNeuter, Instrumental, Singular
मेto me / for me
मे:
Sampradana
TypePronoun
Rootअस्मद्
Form—, Dative/Genitive, Singular
तातdear father / dear sir
तात:
TypeNoun
Rootतात
FormMasculine, Vocative, Singular
सर्वम्everything
सर्वम्:
Karma
TypeAdjective
Rootसर्व
FormNeuter, Accusative, Singular
आख्यातुम्to tell / to explain
आख्यातुम्:
TypeVerb
Rootआ-ख्या
FormInfinitive (tumun)
अर्हसिyou ought / you are able
अर्हसि:
TypeVerb
Rootअर्ह्
FormPresent, Second, Singular, Parasmaipada
मतङ्गस्यof Matanga
मतङ्गस्य:
TypeNoun
Rootमतङ्ग
FormMasculine, Genitive, Singular
यथाas / in the manner that
यथा:
TypeIndeclinable
Rootयथा
तत्त्वम्the truth / reality
तत्त्वम्:
Karma
TypeNoun
Rootतत्त्व
FormNeuter, Accusative, Singular
तथाso / thus
तथा:
TypeIndeclinable
Rootतथा
एवindeed / just
एव:
TypeIndeclinable
Rootएव
एतत्this (matter)
एतत्:
Karma
TypePronoun
Rootएतद्
FormNeuter, Accusative, Singular
वदस्वtell (me) / speak
वदस्व:
TypeVerb
Rootवद्
FormImperative, Second, Singular, Atmanepada
मेto me / for me
मे:
Sampradana
TypePronoun
Rootअस्मद्
Form—, Dative/Genitive, Singular
तातdear father / dear sir
तात:
TypeNoun
Rootतात
FormMasculine, Vocative, Singular

युधिछिर उवाच

Y
Yudhiṣṭhira
M
Mataṅga
V
Viśvāmitra

Educational Q&A

The verse frames an ethical-philosophical problem: whether spiritual effort (tapas) can transform one’s social-spiritual status (Brahminhood), and if so, why outcomes differ between exemplars. It invites a nuanced explanation of dharma, merit, and the conditions under which inner realization and recognized status align.

Yudhiṣṭhira respectfully asks his elder/teacher to clarify an apparent inconsistency: Mataṅga’s austerities did not yield Brahminhood, yet Viśvāmitra is famed for attaining Brahmin/ṛṣi status through tapas. He requests a truthful, detailed account resolving this contrast.