Shloka 12

ततः क्रोधाभिशभूतानां वृत्तं लज्जासमन्वितम्‌ । ह्वीक्षेवाप्पनशद्‌ राज॑स्ततो मोहो व्यजायत,राजन! तदनन्तर क्रोधसे आक्रान्त होनेपर मनुष्योंके लज्जायुक्त सदाचारका लोप हो गया। उनका संकोच भी जाता रहा। इसके बाद उनमें मोहकी उत्पत्ति हुई

tataḥ krodhābhibhūtānāṃ vṛttaṃ lajjāsamanvitam | hrīḥ kṣeva apanaśad rājan tato moho vyajāyata, rājan |

Then, when people were overpowered by anger, their modest, shame-governed good conduct collapsed. Their sense of restraint too fell away. After this, O king, delusion arose within them.

ततःthen/thereupon; from that (cause/time)
ततः:
TypeIndeclinable
Rootततः (तद्-प्रातिपदिकात्)
Formअव्यय (पञ्चमी-अर्थे)
क्रोधाभिशभूतानाम्of those overcome/subdued by anger
क्रोधाभिशभूतानाम्:
Adhikarana
TypeAdjective
Rootक्रोध + अभि + शम् (भू-धातु-सम्बद्धः; भूत-प्रत्ययः)
Formपुंलिङ्ग/नपुंसकलिङ्ग? (सामान्यतः पुं.), षष्ठी, बहुवचन
वृत्तम्conduct/behavior
वृत्तम्:
Karma
TypeNoun
Rootवृत्त (वृत्-धातोः क्त)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन
लज्जासमन्वितम्endowed with modesty/shame
लज्जासमन्वितम्:
TypeAdjective
Rootलज्जा + समन्वित
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन (वृत्तम् इति विशेषणम्)
ह्रीःmodesty/shame
ह्रीः:
Karta
TypeNoun
Rootह्री (प्रातिपदिकम्)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन
इवas if/like
इव:
TypeIndeclinable
Rootइव
Formअव्यय
अपप्नशत्perished/vanished
अपप्नशत्:
TypeVerb
Rootअप + नश् (धातु)
Formलङ् (अनद्यतनभूत), प्रथमपुरुष, एकवचन, परस्मैपद
राजन्O king
राजन्:
TypeNoun
Rootराजन् (प्रातिपदिकम्)
Formपुंलिङ्ग, सम्बोधन, एकवचन
ततःthen/thereafter
ततः:
TypeIndeclinable
Rootततः (तद्-प्रातिपदिकात्)
Formअव्यय
मोहःdelusion/confusion
मोहः:
Karta
TypeNoun
Rootमोह (प्रातिपदिकम्)
Formपुंलिङ्ग, प्रथमा, एकवचन
व्यजायतarose/was produced
व्यजायत:
TypeVerb
Rootवि + जन् (धातु)
Formलङ् (अनद्यतनभूत), प्रथमपुरुष, एकवचन, आत्मनेपद

पराशर उवाच

P
Parāśara
R
rājan (the king addressed)

Educational Q&A

Anger is presented as a root vice: once it dominates a person, it erodes lajjā (moral shame) and hrī (restraint), and this loss of inner checks leads directly to moha (delusion), i.e., impaired discernment and ethical confusion.

Parāśara explains to the king a causal sequence in moral psychology: anger overwhelms people, their shame-based good conduct disappears, their inhibitions fall away, and then delusion arises—setting the stage for further wrongdoing.