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Shloka 13

Adhyāya 45 — Duryodhana’s Distress, Śakuni’s Counsel, and the Summons for Dyūta

पश्यन्ति हि भवन्तोउद्य मय्यतीव व्यतिक्रमम्‌ । कृतानि तु परोक्ष मे यानि तानि निबोधत,“आप सब लोग देख ही रहे हैं कि इस समय यह मेरे प्रति कैसा अभद्र बर्ताव कर रहा है। इसने परोक्षमें मेरे प्रति जो अपराध किये हैं, उन्हें भी आप अच्छी तरह जान लें

paśyanti hi bhavanto ’dya mayy atīva vyatikramam | kṛtāni tu parokṣe me yāni tāni nibodhata ||

Vaiśampāyana berkata: “Kamu semua melihat dengan jelas bagaimana, pada saat ini juga, dia berkelakuan amat tidak sopan terhadapku. Sekarang dengarlah pula—fahamilah dengan nyata—kesalahan-kesalahan yang telah dilakukannya terhadapku secara tersembunyi, di luar pengetahuanku.”

पश्यन्तिthey see
पश्यन्ति:
Karta
TypeVerb
Rootपश् (दृश्-अर्थे)
Formलट् (वर्तमान), प्रथम, बहुवचन, परस्मैपद
हिindeed/for
हि:
TypeIndeclinable
Rootहि
भवन्तःyou (honorific), sirs
भवन्तः:
Karta
TypeNoun
Rootभवत्
Formपुंलिङ्ग, प्रथमा, बहुवचन
उद्यnow/at this time (as read here)
उद्य:
TypeIndeclinable
Rootउद्य
मयिin/against me
मयि:
Adhikarana
TypePronoun
Rootअस्मद्
Formत्रिलिङ्ग, सप्तमी, एकवचन
अतीवexcessively/very
अतीव:
TypeIndeclinable
Rootअतीव
व्यतिक्रमम्transgression/overstepping (insult)
व्यतिक्रमम्:
Karma
TypeNoun
Rootव्यतिक्रम
Formपुंलिङ्ग, द्वितीया, एकवचन
कृतानिdone/committed
कृतानि:
Karma
TypeAdjective
Rootकृत (कृ-धातोः क्त-प्रत्ययान्त)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचन
तुbut/and
तु:
TypeIndeclinable
Rootतु
परोक्षेin secret/behind (one's back)
परोक्षे:
Adhikarana
TypeAdjective
Rootपरोक्ष
Formनपुंसकलिङ्ग, सप्तमी, एकवचन
मेof me/my
मे:
TypePronoun
Rootअस्मद्
Formत्रिलिङ्ग, षष्ठी, एकवचन
यानिwhich (things)
यानि:
TypePronoun
Rootयद्
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचन
तानिthose (things)
तानि:
TypePronoun
Rootतद्
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचन
निबोधतknow/understand (you all)
निबोधत:
TypeVerb
Rootनि + बुध्
Formलोट् (आज्ञार्थ), मध्यम, बहुवचन, परस्मैपद

वैशम्पायन उवाच

V
Vaiśampāyana

Educational Q&A

The verse highlights an ethical distinction: wrongdoing is aggravated when it violates proper boundaries (vyatikrama) and when it is done covertly (parokṣe). It frames accountability before elders/assembly—publicly witnessed misconduct and hidden offenses both demand recognition and judgment.

The speaker (as reported by Vaiśampāyana) appeals to those present, pointing out that an individual is currently acting offensively toward him, and then asks the assembly to also hear and understand the earlier, behind-the-back offenses committed against him.