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Shloka 11

Draupadī’s Rebuke of Jayadratha and Dhaumya’s Admonition (Āraṇyaka-parva, Adhyāya 252)

पादयो: पतितं वीरं विकृतं भ्रातृसौहदम्‌ । बाहुभ्यां साधुजाताभ्यां दुःशासनमरिंदमम्‌

pādayoḥ patitaṃ vīraṃ vikṛtaṃ bhrātṛ-sauhṛdam | bāhubhyāṃ sādhujātābhyāṃ duḥśāsanam ariṃdamam ||

Vaiśampāyana berkata: Dengan kasih persaudaraan yang telah menyimpang, sang wira rebah di kakinya dan, dengan lengan yang lahir daripada keturunan mulia, menggenggam Duḥśāsana—penunduk musuh. Adegan ini menegaskan bahawa pertalian darah, apabila diracuni iri hati dan kejahatan, berubah menjadi daya yang mendorong penghinaan dan keganasan, bukan perlindungan dan pengekangan.

पादयोःat/on (his) two feet
पादयोः:
Adhikarana
TypeNoun
Rootपाद
FormMasculine, Locative, Dual
पतितम्fallen
पतितम्:
Karma
TypeAdjective
Rootपत् (पतित)
FormMasculine, Accusative, Singular
वीरम्the hero
वीरम्:
Karma
TypeNoun
Rootवीर
FormMasculine, Accusative, Singular
विकृतम्disfigured / distorted
विकृतम्:
Karma
TypeAdjective
Rootविकृत
FormMasculine, Accusative, Singular
भ्रातृof (his) brother
भ्रातृ:
Sambandha
TypeNoun
Rootभ्रातृ
FormMasculine, Genitive, Singular
सौहदम्friendship / brotherly affection
सौहदम्:
Karma
TypeNoun
Rootसौहद
FormNeuter, Accusative, Singular
बाहुभ्याम्with (his) two arms
बाहुभ्याम्:
Karana
TypeNoun
Rootबाहु
FormMasculine, Instrumental, Dual
साधुजाताभ्याम्with the well-born/noble (arms)
साधुजाताभ्याम्:
Karana
TypeAdjective
Rootसाधुजात
FormMasculine, Instrumental, Dual
दुःशासनम्Duhshasana
दुःशासनम्:
Karma
TypeNoun
Rootदुःशासन
FormMasculine, Accusative, Singular
अरिंदमम्enemy-subduing
अरिंदमम्:
Karma
TypeAdjective
Rootअरिंदम
FormMasculine, Accusative, Singular

वैशम्पायन उवाच

V
Vaiśampāyana
D
Duḥśāsana

Educational Q&A

The verse highlights an ethical inversion: when fraternal goodwill (bhrātṛ-sauhṛda) becomes corrupted, it no longer restrains aggression but fuels degrading acts. It implicitly warns that dharma in relationships depends on inner integrity; without it, even noble strength becomes an instrument of adharma.

The narrator describes a warrior falling at another’s feet and then physically taking hold of Duḥśāsana with his arms. The emphasis on 'corrupted brotherly affection' frames the action as arising from a twisted kinship dynamic rather than righteous protection.