Shloka 29

Adhyaya 7 — Harishchandra Tested by Vishvamitra: The Gift of the Kingdom and the Pandava Curse-Backstory

Sanskrit

धर्मं च सर्वधर्मज्ञ यो यान्तमनुगच्छति ।

बहुना वा किमुक्तेन सर्वमेतत् प्रदीयताम् ॥

Transliteration

dharmaṃ ca sarvadharmajño yo yāntam anugacchati /

bahunā vā kim uktena sarvam etat pradīyatām //

Translation

Dan orang yang mengetahui dharma sepenuhnya—sesiapa yang mengikuti dharma sebagaimana ia berjalan pada jalannya: apa gunanya berkata panjang? Biarlah semuanya ini dianugerahkan sepenuhnya.

Word by Word

• dharmam: dharma/righteousness
• dharmam: Karma (कर्म/Object)
• Type: Noun
• Root: dharma (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया (2nd/Accusative), एकवचन

• ca: and
• ca: Sambandha (सम्बन्ध/Connector)
• Type: Indeclinable
• Root: ca (अव्यय)
• Form: समुच्चय-अव्यय (conjunction)

• sarva-dharma-jña: O knower of all dharmas
• sarva-dharma-jña: Sambodhana (सम्बोधन/Address)
• Type: Noun
• Root: sarva + dharma + jña (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन (Vocative), एकवचन; तत्पुरुषः ‘सर्वेषां धर्माणां ज्ञः’

• yaḥ: who
• yaḥ: Karta (कर्ता/Subject)
• Type: Noun
• Root: yad (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; सम्बन्ध-सूचक (relative pronoun)

• yāntam: one who is going
• yāntam: Karma (कर्म/Object)
• Type: Adjective
• Root: yā (धातु)
• Form: शतृ-प्रत्यय (Present active participle), पुंलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; ‘going’

• anugacchati: follows
• anugacchati: Kriyā (क्रिया/Verbal action)
• Type: Verb
• Root: anu + gam (धातु)
• Form: लट् (Present), प्रथमपुरुष (3rd person), एकवचन; परस्मैपद

• bahunā: with much (speech)
• bahunā: Karaṇa (करण/Instrument)
• Type: Noun
• Root: bahu (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, तृतीया (3rd/Instrumental), एकवचन; ‘बहु’ = much; ‘with much (talk)’

• vā: or
• vā: Sambandha (सम्बन्ध/Connector)
• Type: Indeclinable
• Root: vā (अव्यय)
• Form: विकल्पार्थक-अव्यय (disjunctive particle)

• kim: what?
• kim: Prayojana (प्रयोजन/Interrogative)
• Type: Noun
• Root: kim (सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (Nom/Acc), एकवचन; प्रश्नवाचक

• uktena: by (mere) saying
• uktena: Karaṇa (करण/Instrument)
• Type: Noun
• Root: vac (धातु)
• Form: क्त-प्रत्यय (past passive participle) ‘ukta’ (said), नपुंसकलिङ्ग, तृतीया (3rd/Instrumental), एकवचन; ‘by what has been said’

• sarvam: all
• sarvam: Karma (कर्म/Object)
• Type: Noun
• Root: sarva (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा (1st/Nominative), एकवचन

• etat: this
• etat: Viśeṣya (विशेष्य/That referred to)
• Type: Noun
• Root: etad (सर्वनाम-प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (Nom/Acc), एकवचन; सर्वनाम

• pradīyatām: let (it) be given
• pradīyatām: Kriyā (क्रिया/Verbal action)
• Type: Verb
• Root: pra + dā (धातु)
• Form: लोट् (Imperative), कर्मणि-प्रयोग (Passive), प्रथमपुरुष (3rd person), एकवचन; विधिलिङ्गार्थे आज्ञा—‘let it be given’

Speakers

• Frame-dialogue context not explicitly stated in the provided verse alone (likely within the Markandeya Purana’s instructional dialogue setting).

Verse Rasa

{ "primaryRasa": "shanta", "secondaryRasa": "dharma", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

Key Themes

• Dharma
• Ethics
• Right conduct
• Concise instruction (nigamana/summary style)

FAQs

What is the philosophical or ethical takeaway?

The verse emphasizes adherence over verbosity: true dharmic life is defined by following dharma in action as it ‘moves forward’ in real situations, not by excessive discussion. The closing ‘what is the use of saying much?’ functions as a rhetorical seal that prioritizes practice and decisive giving/fulfillment of what has been enjoined.

How does this fit the Pancalakshana (5 characteristics)?

This verse aligns most closely with ancillary dharma-upadeśa (ethical instruction) rather than the core pañcalakṣaṇa categories (sarga, pratisarga, vaṃśa, manvantara, vaṃśānucarita). It is best tagged as a didactic/ethical passage within the Purana’s instructional material.

What is the esoteric significance?

‘Dharma as yāntam (proceeding)’ can be read symbolically: dharma is not static law but a living current that must be followed attentively through time, circumstance, and inner conscience. The imperative ‘pradīyatām’ suggests completion through offering—inner surrender (of egoic debate) and outer generosity (fulfilling what is due).