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Shloka 10

कौशिकस्य क्रोधविनिवृत्तिः — Kauśika’s Anger Checked by Householder Dharma

एवमुक्‍क्त्वा तं॑ शपन्तं राजा55ह । विप्र कि यो न ददाति तुभ्यमुताहोस्विद्‌ ब्राह्मण्यमेतत्‌,'ऐसा कहकर ब्राह्मण देवता शाप देनेको उद्यत हो गये। तब राजाने उनसे कहा --विप्रवर! क्या जो आपको अपना धन न दे, उसको शाप देना ही उचित है? अथवा यही ब्राह्मणोचित कर्म है?”

evam uktvā taṁ śapantaṁ rājāha | vipravara! kiṁ yo na dadāti tubhyam, utāho svid brāhmaṇyam etat? |

Vaiśampāyana said: Having spoken thus, when the brāhmaṇa was poised to pronounce a curse, the king addressed him: “O best of brāhmaṇas, is it right to curse someone merely because he does not give you his wealth? Or is this truly conduct befitting a brāhmaṇa?”

एवम्thus
एवम्:
TypeIndeclinable
Rootएवम्
उक्त्वाhaving said
उक्त्वा:
TypeVerb
Rootवच्
Formक्त्वा (absolutive/gerund), active
तम्him
तम्:
Karma
TypePronoun
Rootतद्
Formmasculine, accusative, singular
शपन्तम्cursing
शपन्तम्:
Karma
TypeVerb
Rootशप्
Formशतृ (present active participle), masculine, accusative, singular
राजाthe king
राजा:
Karta
TypeNoun
Rootराजन्
Formmasculine, nominative, singular
आहsaid
आह:
TypeVerb
Rootअह्
Formperfect, 3rd, singular, active
विप्रO brahmin
विप्र:
TypeNoun
Rootविप्र
Formmasculine, vocative, singular
किम्what?/is it that...?
किम्:
TypePronoun
Rootकिम्
Formneuter, nominative/accusative, singular
यःwho
यः:
Karta
TypePronoun
Rootयद्
Formmasculine, nominative, singular
not
:
TypeIndeclinable
Root
ददातिgives
ददाति:
TypeVerb
Rootदा
Formpresent, 3rd, singular, active
तुभ्यम्to you
तुभ्यम्:
Sampradana
TypePronoun
Rootयुष्मद्
Formdative, singular
उतor/and also
उत:
TypeIndeclinable
Rootउत
अहोindeed/ah!
अहो:
TypeIndeclinable
Rootअहो
स्वित्perhaps (interrogative particle)
स्वित्:
TypeIndeclinable
Rootस्वित्
ब्राह्मण्यम्brahminhood; brahminical conduct
ब्राह्मण्यम्:
TypeNoun
Rootब्राह्मण्य
Formneuter, nominative/accusative, singular
एतत्this
एतत्:
TypePronoun
Rootएतद्
Formneuter, nominative/accusative, singular

वैशम्पायन उवाच

V
Vaiśampāyana
T
the king (rājā)
A
a brāhmaṇa (vipra)

Educational Q&A

The verse probes dharma by questioning whether the power to curse should be used for personal gain. It contrasts brāhmaṇa ideals—restraint, righteousness, and impartiality—with anger-driven retaliation, implying that spiritual authority must be governed by ethical self-control.

A brāhmaṇa, angered and ready to curse, is confronted by the king, who challenges the legitimacy of cursing someone simply for not giving wealth and asks whether such behavior is truly worthy of a brāhmaṇa.