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Shloka 12

Kubera’s Arrival and the Disclosure of Agastya’s Curse

Vaiśaṃpāyana–Janamejaya Narrative

तमब्रवीद्‌ धर्मराजो ह्वियमाणो युधिष्ठिर: । धर्मस्ते हीयते मूढ न तत्त्वं समवेक्षसे

tam abravīd dharmarājo hviyamāṇo yudhiṣṭhiraḥ | dharmas te hīyate mūḍha na tattvaṃ samavekṣase ||

Yudhiṣṭhira, the king devoted to dharma, addressed him while being challenged and provoked: “Foolish man, your righteousness is diminishing; you do not truly discern the reality of the matter.”

तम्him
तम्:
Karma
TypePronoun
Rootतद्
FormMasculine, Accusative, Singular
अब्रवीत्said/spoke
अब्रवीत्:
TypeVerb
Rootब्रू
FormImperfect (Lan), 3rd, Singular, Parasmaipada
धर्मराजःthe king of dharma (Yudhiṣṭhira)
धर्मराजः:
Karta
TypeNoun
Rootधर्मराज
FormMasculine, Nominative, Singular
ह्वियमाणःbeing called/invoked
ह्वियमाणः:
TypeVerb
Rootह्वि (ह्वयति/आह्वयति)
FormPresent passive participle (Śatṛ/Śānac in passive sense), Masculine, Nominative, Singular
युधिष्ठिरःYudhiṣṭhira
युधिष्ठिरः:
Karta
TypeNoun
Rootयुधिष्ठिर
FormMasculine, Nominative, Singular
धर्मःdharma/righteousness
धर्मः:
Karta
TypeNoun
Rootधर्म
FormMasculine, Nominative, Singular
तेof you/your
ते:
Sambandha
TypePronoun
Rootयुष्मद्
FormGenitive, Singular
हीयतेdiminishes/declines
हीयते:
TypeVerb
Rootहा (हायते/हीयते)
FormPresent (Lat), 3rd, Singular, Ātmanepada
मूढO deluded one/fool
मूढ:
TypeAdjective
Rootमूढ
FormMasculine, Vocative, Singular
not
:
TypeIndeclinable
Root
तत्त्वम्the truth/reality
तत्त्वम्:
Karma
TypeNoun
Rootतत्त्व
FormNeuter, Accusative, Singular
समवेक्षसेyou perceive/consider properly
समवेक्षसे:
TypeVerb
Rootसम् + अव + ईक्ष्
FormPresent (Lat), 2nd, Singular, Ātmanepada

वैशम्पायन उवाच

Y
Yudhiṣṭhira (Dharmarāja)

Educational Q&A

Dharma is not merely a label or intention; it requires clear discernment of tattva (the real nature of a situation). When one acts from delusion or provocation, one’s dharma ‘diminishes’—ethical standing erodes through failure to see rightly.

In the Vana Parva context, Yudhiṣṭhira speaks as a moral authority while being challenged or provoked. He rebukes the other party for losing dharma and for lacking true understanding, framing the conflict as one of ethical perception rather than mere argument.