Shloka 4

तस्य दर्शनतृष्णं मां सानुजं वनमास्थितम्‌ । याज्ञसेन्या: परामर्श: स च वीर दहत्युत,उसीके दर्शनकी प्यास लेकर मैं भाइयोंसहित इस वनमें आया हूँ। वीर भीमसेन! दुःशासनने जो द्रौपदीके केश पकड़ लिये थे, वह घटना याद आकर मुझे और भी शोकसे दग्ध कर देती है

tasya darśana-tṛṣṇaṁ māṁ sānujaṁ vanam āsthitam | yājñasenyāḥ parāmarśaḥ sa ca vīra dahaty uta ||

Yudhiṣṭhira said: “Driven by a thirst to behold him, I have come to this forest together with my younger brothers. And, O hero, the recollection of Yājñasenī—how she was outrageously manhandled—burns me still all the more.”

तस्यof him/that
तस्य:
Sambandha
TypePronoun
Rootतद्
FormMasculine/Neuter, Genitive, Singular
दर्शन-तृष्णम्a longing to see (him)
दर्शन-तृष्णम्:
Karma
TypeNoun
Rootदर्शन + तृष्णा
FormNeuter, Accusative, Singular
माम्me
माम्:
Karma
TypePronoun
Rootअस्मद्
Form—, Accusative, Singular
स-अनुजम्together with (my) younger brothers
स-अनुजम्:
Karma
TypeAdjective
Rootअनुज
FormMasculine, Accusative, Singular
वनम्to the forest
वनम्:
Karma
TypeNoun
Rootवन
FormNeuter, Accusative, Singular
आस्थितम्having resorted to / having entered
आस्थितम्:
Karma
TypeVerb
Rootआ-स्था (स्था)
FormMasculine, Accusative, Singular, क्त (past passive participle)
याज्ञसेन्याःof Yājñasenī (Draupadī)
याज्ञसेन्याः:
Sambandha
TypeNoun (Proper)
Rootयाज्ञसेनी
FormFeminine, Genitive, Singular
परामर्शःthe touching/seizing (recollection of the outrage)
परामर्शः:
Karta
TypeNoun
Rootपरामर्श
FormMasculine, Nominative, Singular
सःthat (incident) / it
सः:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Singular
and
:
TypeIndeclinable
Root
वीरO hero
वीर:
Sambodhana
TypeNoun (Vocative used as address)
Rootवीर
FormMasculine, Vocative, Singular
दहतिburns/torments
दहति:
TypeVerb
Rootदह्
FormPresent, 3rd, Singular, Parasmaipada
उतindeed / also
उत:
TypeIndeclinable
Rootउत

युधिछिर उवाच

Y
Yudhiṣṭhira
Y
younger brothers (Pandavas)
F
forest (vana)
Y
Yājñasenī (Draupadī)

Educational Q&A

The verse highlights how a ruler’s conscience is seared by adharma done to the innocent—especially the public humiliation of a protected woman—showing that ethical injury can persist as inner ‘burning’ until justice and restoration of honor are pursued.

Yudhiṣṭhira, living in forest exile with his brothers, explains that he has come with an intense longing to see a certain person (contextually, someone whose meeting is sought), yet his mind is repeatedly tormented by the remembered outrage against Draupadī (Yājñasenī), which deepens his sorrow.