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Shloka 48

Adhyaya 1 — Jaimini’s Questions on the Mahabharata and the Origin of the Wise Birds

Sanskrit

तां दृष्ट्वा चारुसर्वाङ्गीं मुनिः संस्तभ्य मानसम् ।

क्षोभणायागतां ज्ञात्वा कोपामर्षसन्वितः ॥

Transliteration

tāṃ dṛṣṭvā cārusarvāṅgīṃ muniḥ saṃstabhya mānasam |

kṣobhaṇāyāgatāṃ jñātvā kopāmarṣasanvitaḥ ||

Translation

彼女を見て—四肢ことごとく美しきその姿に—聖仙は心を堅く鎮めた。彼女が苦行を乱すために来たと知り、怒りと憤りに満たされた。

Word by Word
ताम्her
ताम्:
Karma (कर्म)
TypeNoun
Rootतद् (सर्वनाम-प्रातिपदिक)
Formस्त्रीलिङ्ग, द्वितीया-विभक्ति (कर्म), एकवचन; सर्वनाम (pronoun)
दृष्ट्वाhaving seen
दृष्ट्वा:
Kriyāviśeṣaṇa (क्रियाविशेषण)
TypeVerb
Rootदृश् (धातु)
Formक्त्वान्त-अव्यय (gerund/absolutive), ‘having seen’
चारु-सर्वाङ्गीम्beautiful in all limbs
चारु-सर्वाङ्गीम्:
Karma (कर्म)
TypeAdjective
Rootचारु (प्रातिपदिक) + सर्वाङ्गी (प्रातिपदिक)
Formस्त्रीलिङ्ग, द्वितीया-विभक्ति, एकवचन; विशेषण (qualifier)
मुनिःthe sage
मुनिः:
Karta (कर्ता)
TypeNoun
Rootमुनि (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन
संस्तभ्यhaving restrained
संस्तभ्य:
Kriyāviśeṣaṇa (क्रियाविशेषण)
TypeVerb
Rootस्तम्भ् (धातु) उपसर्गः सम्
Formक्त्वान्त-अव्यय (gerund), ‘having restrained/steadied’
मानसम्the mind
मानसम्:
Karma (कर्म)
TypeNoun
Rootमानस (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन
क्षोभणायfor causing disturbance
क्षोभणाय:
Sampradāna/Prayojana (सम्प्रदान/प्रयोजन)
TypeNoun
Rootक्षोभण (प्रातिपदिक)
Formनपुंसकलिङ्ग, चतुर्थी-विभक्ति, एकवचन; प्रयोजन/सम्प्रदानार्थ (for the purpose)
आगताम्having come
आगताम्:
Karma (कर्म)
TypeVerb
Rootआ-गम् (धातु)
Formक्त-प्रत्ययान्त कृदन्त (past passive participle), स्त्रीलिङ्ग, द्वितीया-विभक्ति, एकवचन; ‘come/arrived’
ज्ञात्वाhaving understood
ज्ञात्वा:
Kriyāviśeṣaṇa (क्रियाविशेषण)
TypeVerb
Rootज्ञा (धातु)
Formक्त्वान्त-अव्यय (gerund), ‘having known/understood’
कोप-अमर्ष-संवितःendowed with anger and indignation
कोप-अमर्ष-संवितः:
Karta (कर्ता)
TypeAdjective
Rootकोप (प्रातिपदिक) + अमर्ष (प्रातिपदिक) + संवित (प्रातिपदिक/कृदन्त-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; विशेषण; ‘युक्त/समन्वित’ (endowed with)
Speakers
Narratorial voice (frame-story narration; not within Devi Mahatmyam proper)
Verse Rasa

{ "primaryRasa": "raudra", "secondaryRasa": "vira", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

Key Themes
DharmaTapas (austerity)Brahmacarya / self-restraintMind-controlTemptation and discernment

FAQs

The verse emphasizes vigilance over the mind: sensory allure is recognized, but the ethical pivot is discernment (jñātvā) and inner restraint (saṃstabhya mānasam). It also warns that even when temptation is overcome, anger and indignation can arise—another subtle obstacle for an ascetic, showing that mastery is not only over desire but also over reactive emotions.

Primarily within Vaṃśānucarita / narrative exempla (conduct of sages and episodic accounts) rather than sarga/pratisarga/manvantara. It functions as didactic narrative material illustrating dharma and tapas within the Purana’s broader compendium.

The ‘beautiful woman’ operates as a symbol of māyā’s power to perturb the mind (kṣobhaṇa). The sage’s ‘steadying of the mind’ signifies pratyāhāra/dhāraṇā-like interiorization, while the arising of kopa-amarṣa indicates that egoic identification can persist even after conquering desire—pointing to a deeper layer of purification beyond mere sensory restraint.

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