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Shloka 48

Vṛddha-kanyā-carita and Balarāma’s Kurukṣetra Inquiry (वृद्धकन्या-चरितम् / कुरुक्षेत्रफल-प्रश्नः)

स तानाह न मे धर्मो नश्येदिति पुनर्मुनीन्‌ । यो हाधर्मेण वै ब्रूयाद्‌ गृल्लीयाद्‌ यो5प्यधर्मत:

sa tān āha na me dharmo naśyed iti punar munīn | yo hādharmena vai brūyād gṛllīyād yo 'py adharmataḥ ||

വൈശമ്പായനൻ പറഞ്ഞു—അവൻ വീണ്ടും ആ മുനിമാരോട് പറഞ്ഞു—“എന്റെ ധർമ്മം നശിക്കരുത്. അധർമ്മമായി വേദം ഉപദേശിക്കുന്നവനും അധർമ്മമായി അത് സ്വീകരിക്കുന്നവനും—ഇരുവരും ധർമ്മപഥത്തിൽ നിന്ന് പതിക്കുന്നു.”

सःhe
सः:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Singular
तान्them
तान्:
Karma
TypePronoun
Rootतद्
FormMasculine, Accusative, Plural
आहsaid
आह:
TypeVerb
Rootअह्
FormPerfect (Paroksha), Third, Singular, Parasmaipada
not
:
TypeIndeclinable
Root
मेmy
मे:
TypePronoun
Rootअस्मद्
FormGenitive, Singular
धर्मःdharma; righteousness; duty
धर्मः:
Karta
TypeNoun
Rootधर्म
FormMasculine, Nominative, Singular
नश्येत्may perish
नश्येत्:
TypeVerb
Rootनश्
FormOptative (Vidhi-lin), Third, Singular, Parasmaipada
इतिthus
इति:
TypeIndeclinable
Rootइति
पुनःagain
पुनः:
TypeIndeclinable
Rootपुनः
मुनीन्sages
मुनीन्:
Karma
TypeNoun
Rootमुनि
FormMasculine, Accusative, Plural
यःwho
यः:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Singular
indeed
:
TypeIndeclinable
Root
अधर्मेणby unrighteousness; through adharma
अधर्मेण:
Karana
TypeNoun
Rootअधर्म
FormMasculine, Instrumental, Singular
वैindeed
वै:
TypeIndeclinable
Rootवै
ब्रूयात्should speak
ब्रूयात्:
TypeVerb
Rootब्रू
FormOptative (Vidhi-lin), Third, Singular, Parasmaipada
गृल्लीयात्should seize/appropriate (greedily)
गृल्लीयात्:
TypeVerb
Rootगृल्
FormOptative (Vidhi-lin), Third, Singular, Parasmaipada
यःwho
यः:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Singular
अपिalso; even
अपि:
TypeIndeclinable
Rootअपि
अधर्मतःunrighteously; from adharma
अधर्मतः:
TypeIndeclinable
Rootअधर्म

वैशम्पायन उवाच

V
Vaiśaṃpāyana
M
muni (sages)

Educational Q&A

The verse warns that dharma is preserved not only by good intentions but by righteous means: speaking or acting through adharma—especially through dishonest speech or greedy grasping—undermines one’s moral standing and leads to ethical downfall.

In Vaiśaṃpāyana’s narration, a speaker addresses sages again, expressing concern that his dharma should not be compromised, and he frames this by condemning unrighteous speech and unrighteous acquisition as threats to dharma.