Shloka 12

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

Sanskrit

तदिदं भारताख्यानं बह्वर्थं श्रुतिविस्तरम् ।

तत्त्वतो ज्ञातुकामोऽहं भगवन्स्त्वामुपस्थितः ॥

Transliteration

tad idaṃ bhāratākhyānaṃ bahv-arthaṃ śruti-vistaram |

tattvato jñātukāmo 'haṃ bhagavaṃs tvām upasthitaḥ ||

Translation

“เรื่องราวที่รู้จักกันว่า ‘ภารตะ’ นี้อุดมด้วยความหมายหลากหลาย และกว้างขวางดุจการเผยพระเวท. ด้วยความปรารถนาจะเข้าใจหลักแท้จริงของมัน โอผู้เจริญ ข้าพเจ้าจึงเข้ามาหาท่าน.”

Word by Word

• tat: that
• tat: Karta (कर्ता/प्रथमा) (apposition)
• Type: Noun
• Root: tad (सर्वनाम-प्रातिपदिक)
• Form: Neuter, Nominative (1st/प्रथमा), Singular; demonstrative pronoun

• idam: this
• idam: Karta (कर्ता/प्रथमा) (apposition)
• Type: Noun
• Root: idam (सर्वनाम-प्रातिपदिक)
• Form: Neuter, Nominative (1st/प्रथमा), Singular; demonstrative pronoun

• bhārata-ākhyānam: the Bhārata narrative
• bhārata-ākhyānam: Karta (कर्ता/प्रथमा)
• Type: Noun
• Root: bhārata + ākhyāna (प्रातिपदिक)
• Form: Neuter, Nominative (1st/प्रथमा), Singular; समासः—भारताख्यान (तत्पुरुष)

• bahu-artham: of many meanings
• bahu-artham: Karta (कर्ता/प्रथमा) (qualifier)
• Type: Adjective
• Root: bahu + artha (प्रातिपदिक)
• Form: Neuter, Nominative (1st/प्रथमा), Singular; adjective to ‘bhārata-ākhyānam’; समासः—बह्वर्थ (कर्मधारय)

• śruti-vistaram: an expansion of śruti (Vedic teaching)
• śruti-vistaram: Karta (कर्ता/प्रथमा) (qualifier)
• Type: Adjective
• Root: śruti + vistara (प्रातिपदिक)
• Form: Neuter, Nominative (1st/प्रथमा), Singular; adjective to ‘bhārata-ākhyānam’; समासः—श्रुतिविस्तर (तत्पुरुष)

• tattvataḥ: truly/in essence
• tattvataḥ: Sambandha (सम्बन्ध/क्रियाविशेषण)
• Type: Indeclinable
• Root: tattvatas (अव्यय)
• Form: Adverb (क्रियाविशेषण) meaning ‘in truth/according to reality’

• jñātum: to know
• jñātum: Prayojana (प्रयोजन/तुमुन्)
• Type: Verb
• Root: √jñā (धातु) + tumun (तुमुन्)
• Form: Infinitive (तुमुनन्त/कृदन्त) expressing purpose

• kāmaḥ: desirous
• kāmaḥ: Karta (कर्ता/प्रथमा) (predicate)
• Type: Adjective
• Root: kāma (प्रातिपदिक)
• Form: Masculine, Nominative (1st/प्रथमा), Singular; used predicatively with ‘aham’ in bahuvrīhi-like sense ‘desirous’; (from expression jñātukāmaḥ)

• aham: I
• aham: Karta (कर्ता/प्रथमा)
• Type: Noun
• Root: asmad (सर्वनाम-प्रातिपदिक)
• Form: Pronoun, Nominative (1st/प्रथमा), Singular

• bhagavan: O Lord/Venerable one
• bhagavan: Sambodhana (सम्बोधन)
• Type: Noun
• Root: bhagavat (प्रातिपदिक)
• Form: Masculine, Vocative (8th/सम्बोधन), Singular

• tvām: you
• tvām: Karma (कर्म/द्वितीया)
• Type: Noun
• Root: yuṣmad (सर्वनाम-प्रातिपदिक)
• Form: Pronoun, Accusative (2nd/द्वितीया), Singular

• upasthitaḥ: have approached/stand present
• upasthitaḥ: Karta (कर्ता/प्रथमा) (predicate)
• Type: Verb
• Root: upa√sthā (धातु) + kta (कृत् प्रत्यय)
• Form: Past active participle (क्त/कृदन्त used adjectivally), Masculine, Nominative (1st/प्रथमा), Singular; agrees with ‘aham’

Speakers

• Jaimini to Mārkaṇḍeya

Verse Rasa

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

Key Themes

• Itihasa as multi-layered teaching
• Hermeneutics (tattva-inquiry)
• Guru-disciple approach
• Dharma through narrative

FAQs

What is the philosophical or ethical takeaway?

The verse frames the Mahābhārata as a many-layered vehicle of dharma and tattva (first principles), not merely history. Ethically, it models the proper approach to sacred narrative: humility, seeking a qualified teacher, and aiming for truth (tattvataḥ) rather than partisan or superficial readings.

How does this fit the Pancalakshana (5 characteristics)?

This verse is part of the Purāṇic upodghāta (introductory frame) rather than a direct instance of the five lakṣaṇas. Indirectly, it signals the Purāṇa’s pedagogical method—using itihāsa and dialogue to illuminate dharma—before moving into topics that more explicitly touch sarga/pratisarga, vaṃśa, manvantara, and vaṃśānucarita.

What is the esoteric significance?

“Bahv-artha” implies layered meaning: outer narrative (events), inner dharma (ethical law), and deeper tattva (metaphysical principle). “Śruti-vistara” hints that the epic functions as an expanded revelation for those unable to access Vedic depth directly—suggesting a graded transmission where the same truth is refracted through story for different capacities.