Shloka 22
Adhyaya 4 — Jaimini Meets the Dharmapakshis: Four Doubts on the Mahabharata and the Opening of Narayana Doctrine
जैमिनिरुवाच
श्रूयतां द्विजशार्दूलाः कारणं येन कन्दरम् ।
विन्ध्यस्येहागतो रम्यं रेवाद्वारिकणोक्षितम् ।
सन्देहान् भारते शास्त्रे तान् प्रष्टुं गतवानहम् ॥
jaiminir uvāca
śrūyatāṃ dvijaśārdūlāḥ kāraṇaṃ yena kandaram |
vindhyasyehāgato ramyaṃ revādvārikaṇokṣitam |
sandehān bhārate śāstre tān praṣṭuṃ gatavān aham ||
ಜೈಮಿನಿ ಹೇಳಿದರು—ಹೇ ದ್ವಿಜಶ್ರೇಷ್ಠರೇ, ನಾನು ಇಲ್ಲಿ ಬಂದ ಕಾರಣವನ್ನು ಕೇಳಿರಿ—ರೇವಾ ದ್ವಾರದಲ್ಲಿ ನೀರಿನಿಂದ ಸಿಂಚಿತವಾದ, ಮನೋಹರ ವಿಂಧ್ಯ ಗುಹೆಗೆ. ಭಾರತಶಾಸ್ತ್ರ ಸಂಬಂಧಿಸಿದ ನನ್ನ ಸಂಶಯಗಳನ್ನು ಕೇಳಲು ನಾನು ಬಂದಿದ್ದೇನೆ.
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FAQs
The verse foregrounds the dhārmic method of inquiry: doubts about śāstra are not suppressed but brought respectfully to learned authorities in a suitable setting. The seeker (Jaimini) states his purpose transparently—knowledge is pursued through listening (śravaṇa) and questioning (praśna).
This verse functions primarily as a narrative frame (upodghāta) rather than directly presenting sarga/pratisarga/manvantara/vaṃśa/vaṃśānucarita. It introduces the context in which later material may touch those pañcalakṣaṇa topics, but here it is chiefly dialogue-setting and tīrtha/geographical anchoring.
Vindhya’s cave and the Revā’s ‘gateway waters’ symbolize inward turning and purification before receiving teaching: the cave suggests withdrawal from distraction (antar-mukhatā), while water-sprinkling evokes saṃskāra-like cleansing—preparing the mind to resolve sandeha and receive authoritative meaning.