Shloka 49
द्यूतपर्व ततः प्रोक्तमनुद्यूतमत: परम् । तत आरण्यकं पर्व किर्मीरवध एव च,इसके बाद क्रमशः द्यूत एवं अनुद्यूतपर्व हैं। तत्पश्चात् वनयात्रापर्व तथा किर्मीरवधपर्व है
dyūtapārva tataḥ proktam anudyūtam ataḥ param | tata āraṇyakaṃ parva kirmīravadha eva ca ||
He then enumerated the sequence of sections: after that comes the Dyūta-parvan (the episode of gambling), followed next by the Anudyūta-parvan (the subsequent gambling). Thereafter is the Āraṇyaka-parvan (the forest sojourn), and also the Kirmīra-vadha-parvan (the slaying of Kirmīra). The verse functions as a roadmap of the epic’s unfolding moral crisis—how a lapse into vice (gambling) precipitates exile and violent encounters, testing steadfastness in dharma under adversity.
राम उवाच
Educational Q&A
By listing the Dyūta and Anudyūta episodes before the forest sojourn and the slaying of Kirmīra, the text highlights a moral chain: indulgence in adharma (gambling driven by greed and pride) leads to loss, exile, and further trials. The implied lesson is vigilance over one’s choices, since ethical lapses can set in motion long sequences of suffering that demand endurance and righteous conduct to overcome.
The speaker is outlining the order of upcoming parvans (major sections) of the Mahābhārata: first the gambling match (Dyūta), then the renewed gambling (Anudyūta), then the forest-life narrative (Āraṇyaka), and within that stream the episode of killing the rākṣasa Kirmīra (Kirmīra-vadha). It is a structural summary that situates later events in sequence.