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Shloka 2

Adhyāya 241: Guṇa-sṛṣṭi, Kṣetrajña-sākṣitva, and Śama through Ātma-jñāna (गुणसृष्टिः, क्षेत्रज्ञसाक्षित्वं, शमः)

एतद्‌ वै श्रोतुमिच्छामि तद्‌ भवान्‌ प्रब्रवीतु मे । एतच्चान्योन्यवैरूप्ये वर्तेते प्रतिकूलत:

etad vai śrotum icchāmi tad bhavān prabravītu me | etac cānyonya-vairūpye vartete pratikūlataḥ ||

Śuka berkata: “Inilah yang benar-benar ingin aku dengar; maka mohon jelaskan kepadaku. Dan bagaimana pula hal-hal ini, melalui saling memesongkan dan saling bertentangan, berjalan dengan cara yang berlawanan?”

एतत्this (matter)
एतत्:
Karma
TypePronoun
Rootएतद्
FormNeuter, Accusative, Singular
वैindeed
वै:
TypeIndeclinable
Rootवै
श्रोतुम्to hear
श्रोतुम्:
TypeVerb
Rootश्रु
FormTumun (infinitive), Parasmaipada/Atmanepada-neutral
इच्छामिI desire
इच्छामि:
Karta
TypeVerb
Rootइष्
FormPresent (Lat), 1st, Singular, Parasmaipada
तत्that (matter)
तत्:
Karma
TypePronoun
Rootतद्
FormNeuter, Accusative, Singular
भवान्you (honored sir)
भवान्:
Karta
TypePronoun
Rootभवत्
FormMasculine, Nominative, Singular
प्रब्रवीतुlet (him/you) tell; please say
प्रब्रवीतु:
TypeVerb
Rootब्रू
FormImperative (Lot), 3rd, Singular, Parasmaipada
मेto me
मे:
Sampradana
TypePronoun
Rootअस्मद्
FormDative, Singular
एतत्this (thing)
एतत्:
Karta
TypePronoun
Rootएतद्
FormNeuter, Nominative, Singular
and
:
TypeIndeclinable
Root
अन्योन्य-वैरूप्येin mutual opposition/discord (lit. mutual dissimilarity)
अन्योन्य-वैरूप्ये:
Adhikarana
TypeNoun
Rootअन्योन्यवैरूप्य
FormNeuter, Locative, Singular
वर्तेतेthe two proceed/are found
वर्तेते:
TypeVerb
Rootवृत्
FormPresent (Lat), 3rd, Dual, Atmanepada
प्रतिकूलतःin a contrary manner; adversely
प्रतिकूलतः:
TypeIndeclinable
Rootप्रतिकूलतस्

शुक उवाच

Ś
Śuka

Educational Q&A

The verse foregrounds the dharmic method of learning: sincere inquiry and respectful request for clarification. It also raises an ethical-philosophical problem—why, when parties interact, mutual opposition and misrepresentation can make matters unfold ‘contrarily’—inviting a deeper explanation of causes, motives, and right understanding.

Śuka, as the speaker, asks his interlocutor to explain a point he is eager to understand. He specifically questions how a situation becomes marked by reciprocal distortion and antagonism, leading to adverse or contrary outcomes—setting up the next instruction or analysis in the dialogue.