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Shloka 48

Indrajit’s Binding, Restoration by Viśalyā, and Counsel Restraining Rāvaṇa (Āraṇyaka Parva 273)

न श्रुतं ते सिन्धुपते विष्णोरद्भुतकर्मण: । कथ्यमानानि मुनिभिर्त्रह्यणैवेंदपारगै:,'सिन्धुराज! क्‍या तुमने वेदोंके पारंगत ब्रह्मर्षियोंक मुखसे अद्भुतकर्मा भगवान्‌ विष्णुका चरित्र नहीं सुना है?

na śrutaṃ te sindhupate viṣṇor adbhutakarmaṇaḥ | kathyamānāni munibhir brahmarṣibhir vedapāragaiḥ ||

Bhīmasena said: “O lord of Sindhu, have you not heard of Viṣṇu, the doer of wondrous deeds—those sacred accounts that the sages, the Brahmarṣis who have mastered the Vedas, recount?”

not
:
TypeIndeclinable
Root
श्रुतम्heard
श्रुतम्:
Karma
TypeVerb
Rootश्रुत (√श्रु)
Formneuter, nominative/accusative, singular, past passive participle (क्त)
तेby/for you (to you)
ते:
Sampradana
TypePronoun
Rootयुष्मद्
Form—, dative, singular
सिन्धु-पतेO lord of Sindhu (O Sindhu-king)
सिन्धु-पते:
TypeNoun
Rootसिन्धुपति
Formmasculine, vocative, singular
विष्णोःof Vishnu
विष्णोः:
Sambandha
TypeNoun
Rootविष्णु
Formmasculine, genitive, singular
अद्भुत-कर्मणःof (him) whose deeds are wondrous
अद्भुत-कर्मणः:
Sambandha
TypeAdjective
Rootअद्भुतकर्मन्
Formmasculine, genitive, singular
कथ्यमानानिbeing narrated
कथ्यमानानि:
Karma
TypeVerb
Rootकथ्यमान (√कथ्)
Formneuter, nominative/accusative, plural, present passive participle (शानच्)
मुनिभिःby sages
मुनिभिः:
Karana
TypeNoun
Rootमुनि
Formmasculine, instrumental, plural
त्रैह्यणैःby Brahmarshis (of the tri-vedic tradition)
त्रैह्यणैः:
Karana
TypeAdjective
Rootत्रैह्यण
Formmasculine, instrumental, plural
एवindeed/just
एव:
TypeIndeclinable
Rootएव
इन्द-पारगैःby those who have reached the far shore of the Vedas (Veda-masters)
इन्द-पारगैः:
Karana
TypeAdjective
Rootइन्दपारग
Formmasculine, instrumental, plural

भीमसेन उवाच

B
Bhīmasena (Bhīma)
S
Sindhupati (king/lord of Sindhu)
V
Viṣṇu
M
Munis
B
Brahmarṣis
V
Vedas
S
Sindhu (region/kingdom)

Educational Q&A

The verse underscores that accounts of divine virtue and power (here, Viṣṇu’s wondrous deeds) are preserved and validated through the testimony of Veda-mastered sages; it points to śruti/sage-tradition as an ethical and spiritual authority that can correct ignorance and guide conduct.

Bhīma addresses the Sindhu king directly, challenging him: if he has not heard of Viṣṇu’s extraordinary deeds as narrated by Brahmarṣis, he is lacking in the well-known sacred lore that reputable sages transmit.