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Shloka 11

धृतराष्ट्रपुत्रनामावलिः (Roster of Dhṛtarāṣṭra’s Children) / Names of the Kauravas in Order

धर्म उवाच पतज्िकानां पुच्छेषु त्वयेषीका प्रवेशिता । कर्मणस्तस्य ते प्राप्त फलमेतत्‌ तपोधन,धर्मराज बोले--तपोधन! तुमने फतिंगोंके पुच्छ-भागमें सींक घुसेड़ दी थी। उसी कर्मका यह फल तुम्हें प्राप्त हुआ है

dharma uvāca pataṅgikānāṃ puccheṣu tvayā iṣīkā praveśitā | karmaṇas tasya te prāptaṃ phalam etat tapodhana ||

ధర్ముడు పలికెను—ఓ తపోధన! నీవు ఒకప్పుడు కీటకాల తోకలలో పదునైన శలాకను గుచ్చితివి. ఆ కర్మఫలమే ఈ దుఃఖంగా నీకు వచ్చెను.

धर्मःDharma (personified)
धर्मः:
Karta
TypeNoun
Rootधर्म
FormMasculine, Nominative, Singular
उवाचsaid
उवाच:
TypeVerb
Rootवच्
FormPerfect, 3, Singular, Parasmaipada
पतङ्गिकानाम्of the insects (moths/flies)
पतङ्गिकानाम्:
TypeNoun
Rootपतङ्गिका
FormFeminine, Genitive, Plural
पुच्छेषुin the tails
पुच्छेषु:
Adhikarana
TypeNoun
Rootपुच्छ
FormNeuter, Locative, Plural
त्वयाby you
त्वया:
Karana
TypePronoun
Rootयुष्मद्
Form—, Instrumental, Singular
इषीकाa reed/needle-like splinter
इषीका:
Karta
TypeNoun
Rootइषीका
FormFeminine, Nominative, Singular
प्रवेशिताwas inserted/caused to enter
प्रवेशिता:
TypeVerb
Rootप्र-विश्
Formक्त (past passive participle, causative sense), Feminine, Nominative, Singular, Passive (PPP)
कर्मणःof the deed
कर्मणः:
TypeNoun
Rootकर्मन्
FormNeuter, Genitive, Singular
तस्यof that
तस्य:
TypePronoun
Rootतद्
Form—, Genitive, Singular
तेto you
ते:
Sampradana
TypePronoun
Rootयुष्मद्
Form—, Dative, Singular
प्राप्तम्obtained/has come
प्राप्तम्:
TypeVerb
Rootप्र-आप्
Formक्त (past passive participle), Neuter, Nominative, Singular, Passive (PPP)
फलम्fruit/result
फलम्:
Karta
TypeNoun
Rootफल
FormNeuter, Nominative, Singular
एतत्this
एतत्:
TypePronoun
Rootएतद्
FormNeuter, Nominative, Singular
तपोधनO ascetic (whose wealth is austerity)
तपोधन:
TypeNoun
Rootतपोधन
FormMasculine, Vocative, Singular

धर्म उवाच

D
Dharma (Dharmarāja)
T
tapodhana (the ascetic addressed)
P
pataṅgikāḥ (insects/flies)
I
iṣīkā (reed/spike)

Educational Q&A

Even seemingly minor cruelty toward small creatures carries moral weight; the law of karma brings corresponding consequences, and Dharma frames suffering as the ripened result of prior harm.

Dharma addresses an ascetic and explains the cause of his present affliction: he had earlier inserted a sharp reed into the tails of insects, and the current pain is presented as the direct karmic fruit of that act.