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Shloka 18

युधिष्ठिरप्रश्नः—विश्वामित्रस्य ब्राह्मणत्वकौतूहलम् | Yudhiṣṭhira’s Inquiry on Viśvāmitra’s Attainment of Brāhmaṇya

एतत्‌ तत्त्वेन मे तात सर्वमाख्यातुमर्हसि । मतड़स्य यथातत्त्वं तथैवैतद्‌ वदस्व मे

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

Юдхиштхира сказал: «О почтенный, как отец для меня, тебе следует изложить мне всё это согласно истине. Скажи точно: если Матанга не достиг брахманства даже через суровые аскезы, почему то же не относится к Вишвамитре? Прошу, объясни мне это.»

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.