HomeRamayanaBala KandaSarga 64Shloka 14
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Shloka 14

रम्भा

प्रलोभनम् — Rambhā’s Temptation and Viśvāmitra’s Curse

एवमुक्त्वा महातेजा विश्वामित्रो महामुनि:।अशक्नुवन् धारयितुं क्रोधं सन्तापमागत:।।1.64.14।।

evam uktvā mahātejā viśvāmitro mahāmuniḥ | aśaknuvan dhārayituṃ krodhaṃ santāpam āgataḥ || 1.64.14 ||

ਇਉਂ ਕਹਿ ਕੇ, ਮਹਾਤੇਜੀ ਮਹਾਮੁਨੀ ਵਿਸ਼ਵਾਮਿਤ੍ਰ ਕ੍ਰੋਧ ਨੂੰ ਰੋਕ ਨਾ ਸਕਿਆ ਅਤੇ ਤਪਤ ਸੰਤਾਪ ਤੇ ਪਛਤਾਵੇ ਵਿੱਚ ਡੁੱਬ ਗਿਆ।

evamthus
evam:
Kriyā-viśeṣaṇa (क्रियाविशेषण)
TypeIndeclinable
Rootevam (अव्यय)
Formअव्यय; प्रकारवाचक (thus)
uktvāhaving spoken
uktvā:
Pūrvakāla-kriyā (पूर्वकाल-क्रिया)
TypeVerb
Root√vac (धातु)
Formक्त्वा-प्रत्ययान्त अव्ययभाव (gerund); "having spoken"
mahātejāḥthe greatly radiant one
mahātejāḥ:
Karta (कर्ता)
TypeNoun
Rootmahā + tejas (प्रातिपदिके)
Formपुंलिङ्ग, प्रथमा, एकवचन; बहुव्रीहिः; कर्तृपद (apposition to viśvāmitraḥ)
viśvāmitraḥViśvāmitra
viśvāmitraḥ:
Karta (कर्ता)
TypeNoun
Rootviśvāmitra (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
mahāmuniḥthe great sage
mahāmuniḥ:
Karta (कर्ता)
TypeNoun
Rootmahā + muni (प्रातिपदिके)
Formपुंलिङ्ग, प्रथमा, एकवचन; कर्मधारयः—"महान् मुनिः"; apposition
aśaknuvanbeing unable
aśaknuvan:
Kriyā (क्रिया)
TypeVerb
Root√śak (धातु)
Formशतृ-प्रत्ययान्त वर्तमानकाले कृदन्त, प्रथमा, एकवचन; नकारार्थे—"not being able"
dhārayitumto restrain
dhārayitum:
Prayojana (प्रयोजन)
TypeVerb
Root√dhṛ (धातु)
Formतुमुन्-प्रत्ययान्त (infinitive); "to restrain/hold"
krodhamanger
krodham:
Karma (कर्म)
TypeNoun
Rootkrodha (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन; कर्म—धारयितुम्
santāpamdistress
santāpam:
Karma (कर्म)
TypeNoun
Rootsantāpa (प्रातिपदिक)
Formपुंलिङ्ग, द्वितीया, एकवचन; कर्म—आगतः (experienced)
āgataḥcame to (was overcome by)
āgataḥ:
Kriyā (क्रिया)
TypeVerb
Rootā-√gam (धातु)
Formक्त-प्रत्ययान्त (PPP) used as finite-like predicate; पुंलिङ्ग, प्रथमा, एकवचन; "having come to/entered" (experienced)

The brilliant Viswamitra, the great ascetic, now experienced remorse for his inability to contain anger.

V
Viśvāmitra

FAQs

Dharma is not only action but self-governance: recognizing one’s lapse and feeling remorse is the beginning of moral correction and renewed discipline.

Immediately after issuing the curse, Viśvāmitra realizes he failed to restrain anger and suffers inner anguish.

Self-awareness and repentance—an ethical sensibility that acknowledges wrongdoing rather than justifying it.