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Shloka 3

मृगस्वप्नदर्शनम्

The Deer’s Dream-Appeal and the Move to Kāmyaka

यदा तु कश्चिज्ज्ञातीनां बाह्ुः पोथयते कुलम्‌ | न मर्षयन्ति तत्‌ सन्‍्तो बाह्ेनाभिप्रधर्षणम्‌,जब कोई बाहरका मनुष्य उनके कुलपर आक्रमण करता है, तब श्रेष्ठ पुरुष उस बाहरी मनुष्यके द्वारा होनेवाले अपने कुलके तिरस्कारको नहीं सहन करते हैं

yadā tu kaścid jñātīnāṃ bāhuḥ pothayate kulam | na marṣayanti tat santo bāhunābhipradharṣaṇam ||

Mas quando um forasteiro—uma mão alheia—ataca uma família e busca esmagar a sua linhagem, os nobres não suportam tal humilhação nem a opressão violenta infligida ao seu clã por esse agressor externo.

यदाwhen
यदा:
Adhikarana
TypeIndeclinable
Rootयदा
तुbut/indeed
तु:
TypeIndeclinable
Rootतु
कश्चित्someone, a certain (person)
कश्चित्:
Karta
TypePronoun
Rootकश्चित्
FormMasculine, Nominative, Singular
ज्ञातीनाम्of kinsmen/relatives
ज्ञातीनाम्:
Adhikarana
TypeNoun
Rootज्ञाति
FormMasculine, Genitive, Plural
बाहुःarm; (figuratively) strength/force
बाहुः:
Karta
TypeNoun
Rootबाहु
FormMasculine, Nominative, Singular
पोथयतेstrikes, assails, attacks
पोथयते:
TypeVerb
Rootपुथ्/पोथ् (पोथयति)
FormPresent, Parasmaipada, 3rd Person, Singular
कुलम्family, lineage
कुलम्:
Karma
TypeNoun
Rootकुल
FormNeuter, Accusative, Singular
not
:
TypeIndeclinable
Root
मर्षयन्तिendure, tolerate, forgive
मर्षयन्ति:
TypeVerb
Rootमृष् (मर्षयति)
FormPresent, Parasmaipada, 3rd Person, Plural
तत्that (act/thing)
तत्:
Karma
TypePronoun
Rootतद्
FormNeuter, Accusative, Singular
सन्तःgood/virtuous men; the noble
सन्तः:
Karta
TypeAdjective
Rootसत्
FormMasculine, Nominative, Plural
बाहेनby an outsider/stranger (lit. by an external one)
बाहेन:
Karana
TypeNoun
Rootबाह
FormMasculine, Instrumental, Singular
अभिप्रधर्षणम्insulting assault; violent oppression
अभिप्रधर्षणम्:
Karma
TypeNoun
Rootअभिप्रधर्षण
FormNeuter, Accusative, Singular

युधिषछ्िर उवाच

Y
Yudhiṣṭhira
J
jñāti (kinsmen/relatives)
K
kula (clan/lineage)

Educational Q&A

Yudhiṣṭhira states an ethical principle of dharma: when an external aggressor attacks and humiliates one’s clan, the virtuous do not passively tolerate it; protecting family and social order against unjust oppression is presented as a duty.

Speaking in the Vana Parva context, Yudhiṣṭhira articulates a justification for firm response to outside aggression—framing the issue as an affront to the entire lineage, which honorable people cannot endure.