Shloka 39

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

Sanskrit

आविर्भावतिरोभावदृष्टादृष्टविलक्षणम् ।

वदन्ति यत् सृष्टमिदं तथैवान्ते च संहृतम् ॥

Transliteration

āvirbhāva-tirobhāva-dṛṣṭādṛṣṭa-vilakṣaṇam / vadanti yad sṛṣṭam idaṃ tathaivānte ca saṃhṛtam

Translation

ពួកគេពណ៌នាពិភពលោកដែលបានបង្កើតនេះថា មានលក្ខណៈនៃការលេចឡើង និងការលង់បាត់ ហើយបែងចែកជាអ្វីដែលឃើញ និងមិនឃើញ; ដូចគ្នានេះដែរ នៅចុងក្រោយ វាត្រូវបានដកត្រឡប់ (រលាយ)។

Word by Word

• āvirbhāva: manifestation
• āvirbhāva: Viśeṣaṇa (विशेषण) of vilakṣaṇam
• Type: Noun
• Root: āvirbhāva (प्रातिपदिक)
• Form: Masculine, Stem-form in compound (समासपूर्वपद), ‘manifestation/appearance’

• tirobhāva: disappearance
• tirobhāva: Viśeṣaṇa (विशेषण) of vilakṣaṇam
• Type: Noun
• Root: tirobhāva (प्रातिपदिक)
• Form: Masculine, Stem-form in compound (समासपूर्वपद), ‘disappearance/concealment’

• dṛṣṭa: seen
• dṛṣṭa: Viśeṣaṇa (विशेषण) of vilakṣaṇam
• Type: Adjective
• Root: dṛṣṭa (कृदन्त; √dṛś (धातु) + क्त)
• Form: Past passive participle used as adjective; Stem-form in compound (समासपूर्वपद); ‘seen/manifest’

• adṛṣṭa: unseen
• adṛṣṭa: Viśeṣaṇa (विशेषण) of vilakṣaṇam
• Type: Adjective
• Root: adṛṣṭa (कृदन्त; a- + dṛṣṭa)
• Form: Negative past passive participle used as adjective; Stem-form in compound (समासपूर्वपद); ‘unseen/unmanifest’

• vilakṣaṇam: distinct/characterized (by appearance, disappearance, seen and unseen)
• vilakṣaṇam: Karma (कर्म) of vadanti (object of ‘say’)
• Type: Adjective
• Root: vilakṣaṇa (प्रातिपदिक)
• Form: Neuter, Accusative (2nd/द्वितीया), Singular; compound: āvirbhāva-tirobhāva-dṛṣṭa-adṛṣṭa-vilakṣaṇam (determinative: ‘characterized by…’)

• vadanti: they say
• vadanti: Kriyā (क्रिया)
• Type: Verb
• Root: √vad (धातु)
• Form: Present tense (लट्), Parasmaipada, 3rd person (प्रथमपुरुष), Plural (बहुवचन)

• yat: that which / that
• yat: Karma (कर्म) of vadanti (correlative object)
• Type: Noun
• Root: yad (सर्वनाम-प्रातिपदिक)
• Form: Neuter, Accusative (2nd/द्वितीया), Singular; relative pronoun referring to the following clause (‘that which/that’)

• sṛṣṭam: created
• sṛṣṭam: Pradhāna-viśeṣaṇa (predicate adjective) of idam
• Type: Adjective
• Root: sṛṣṭa (कृदन्त; √sṛj (धातु) + क्त)
• Form: Neuter, Nominative (1st/प्रथमा), Singular; past passive participle used predicatively (‘created’)

• idam: this (world/creation)
• idam: Karta (कर्ता) / subject of implied ‘is’
• Type: Noun
• Root: idam (सर्वनाम-प्रातिपदिक)
• Form: Neuter, Nominative (1st/प्रथमा), Singular; demonstrative pronoun

• tathā: thus/so
• tathā: Kriyā-viśeṣaṇa (क्रियाविशेषण)
• Type: Indeclinable
• Root: tathā (अव्यय)
• Form: Indeclinable adverb (क्रियाविशेषण)

• eva: indeed/just
• eva: Sambandha/Emphasis (निपात)
• Type: Indeclinable
• Root: eva (अव्यय)
• Form: Indeclinable particle (निपात), emphasis

• ante: at the end
• ante: Adhikaraṇa (अधिकरण)
• Type: Noun
• Root: anta (प्रातिपदिक)
• Form: Masculine/Neuter, Locative (7th/सप्तमी), Singular; ‘at the end’

• ca: and
• ca: Samuccaya (समुच्चय)
• Type: Indeclinable
• Root: ca (अव्यय)
• Form: Indeclinable conjunction (समुच्चय)

• saṃhṛtam: withdrawn/dissolved
• saṃhṛtam: Pradhāna-viśeṣaṇa (predicate adjective) of idam
• Type: Adjective
• Root: saṃhṛta (कृदन्त; sam-√hṛ (धातु) + क्त)
• Form: Neuter, Nominative (1st/प्रथमा), Singular; past passive participle used predicatively (‘withdrawn/dissolved’)

Speakers

• Not specified in the prompt (context likely within the Purana’s early cosmological narration)

Verse Rasa

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

Key Themes

• Cosmology
• Sarga (creation)
• Pralaya (dissolution)
• Manifest/Unmanifest
• Cyclic time

FAQs

What is the philosophical or ethical takeaway?

The verse emphasizes the cyclical nature of existence: what appears will also disappear. Ethically, it supports vairāgya (dispassion) and steadiness—since worldly states alternate between manifest and hidden, one should not cling to transient forms.

How does this fit the Pancalakshana (5 characteristics)?

Primarily Sarga (creation) and Pratisarga/Saṃhāra (re-creation/dissolution): the world is said to be produced with the marks of manifestation and concealment, and later reabsorbed at the end of the cycle.

What is the esoteric significance?

‘Seen/unseen’ and ‘appearance/disappearance’ can be read as the play of māyā or śakti in which phenomena arise into cognition and subside back into latency. The teaching points to an underlying substratum that is not exhausted by what is merely ‘seen’—encouraging contemplation of the unmanifest ground behind changing appearances.