Shloka 50

स तान्‌ प्रसादयामास शापस्यान्तो भवेदिति | तैश्षाप्युक्त: क्षिपन्‌ धर्म शापस्यान्तमवाप्स्यसि,इस शापका अन्त होनेके उद्देश्यसे उन्होंने पितरोंको प्रसन्न किया। तब पितरोंने कहा --तुम धर्मराज युधिष्ठिरपर आक्षेप करके इस शापसे छुटकारा पा जाओगे”

sa tān prasādayāmāsa śāpasya anto bhaved iti | taiḥ śāpyuktaḥ kṣipan dharmaṃ śāpasya antam avāpsyasi ||

Vaiśaṃpāyana said: Seeking the end of the curse, he propitiated the Pitṛs (ancestral spirits). They, having been appeased, instructed him: “By casting blame upon Dharma—Yudhiṣṭhira, the king of righteousness—you will attain release from this curse.”

सःhe
सः:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Singular
तान्them
तान्:
Karma
TypePronoun
Rootतद्
FormMasculine, Accusative, Plural
प्रसादयामासpropitiated / pleased
प्रसादयामास:
TypeVerb
Rootप्रसादय् (प्र + सद्/साद् caus.)
FormPerfect (periphrastic), Third, Singular, Parasmaipada
शापस्यof the curse
शापस्य:
TypeNoun
Rootशाप
FormMasculine, Genitive, Singular
अन्तःend
अन्तः:
Karta
TypeNoun
Rootअन्त
FormMasculine, Nominative, Singular
भवेत्may be / might occur
भवेत्:
TypeVerb
Rootभू
FormOptative, Third, Singular, Parasmaipada
इतिthus
इति:
TypeIndeclinable
Rootइति
तैःby them
तैः:
Karana
TypePronoun
Rootतद्
FormMasculine, Instrumental, Plural
शापि-उक्तःaddressed/spoken to (by a curse / under curse)
शापि-उक्तः:
TypeAdjective
Rootउक्त (√वच्, past passive participle)
FormMasculine, Nominative, Singular
क्षिपन्casting / hurling / censuring
क्षिपन्:
TypeVerb
Rootक्षिप्
FormPresent active participle, Masculine, Nominative, Singular
धर्मम्Dharma (Yama) / righteousness
धर्मम्:
Karma
TypeNoun
Rootधर्म
FormMasculine, Accusative, Singular
शापस्यof the curse
शापस्य:
TypeNoun
Rootशाप
FormMasculine, Genitive, Singular
अन्तम्end
अन्तम्:
Karma
TypeNoun
Rootअन्त
FormMasculine, Accusative, Singular
अवाप्स्यसिyou will obtain / reach
अवाप्स्यसि:
TypeVerb
Rootअव + आप्
FormSimple Future, Second, Singular, Parasmaipada

वैशम्पायन उवाच

V
Vaiśaṃpāyana
P
Pitṛs (ancestors)
D
Dharma (as Yudhiṣṭhira / Dharmarāja)
Y
Yudhiṣṭhira

Educational Q&A

The verse highlights the complex ethics of speech and intention: even when a goal is relief from suffering (ending a curse), the prescribed means—casting blame on a righteous figure—creates a moral tension, reminding readers that dharma can be tested by expedient remedies and that ritual/spiritual economies may demand difficult choices.

A person afflicted by a curse seeks its cessation by pleasing the Pitṛs. Once satisfied, the Pitṛs advise that the curse will end if he directs an accusation or blame toward Dharma—identified here with Dharmarāja Yudhiṣṭhira.