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Shloka 41

कर्णनिधनवृत्तान्तनिवेदनम् | Reporting Karṇa’s Fall to Yudhiṣṭhira

वह बूढ़े माता-पिता तथा अन्य आश्रित जनोंका पालन-पोषण किया करता था। सदा अपने धर्ममें लगा रहता, सत्य बोलता और किसीकी निन्दा नहीं करता था ।।

sa kadācin mṛgaṁ lipsur nābhyavindan mṛgaṁ kvacit | apaḥ pibantaṁ dadarśa śvāpadaṁ prāṇacakṣuṣam ||

他供养年迈的父母与其他依附之人;常住于自身之法,言必真实,从不毁谤他人。一次,他为求猎物入林,却处处不得所获。其时他见一头猛兽在水边饮水——它双目失明,却以气息与嗅觉代作“眼目”。

सःhe
सः:
Karta
TypeNoun
Rootतद्
FormMasculine, Nominative, Singular
कदाचित्once, at some time
कदाचित्:
Adhikarana
TypeIndeclinable
Rootकदाचित्
मृगम्a deer/animal (game)
मृगम्:
Karma
TypeNoun
Rootमृग
FormMasculine, Accusative, Singular
लिप्सुःdesiring to obtain
लिप्सुः:
Karta
TypeAdjective
Rootलिप्सु (from desiderative of √लभ्)
FormMasculine, Nominative, Singular
not
:
TypeIndeclinable
Root
अभ्यविन्दत्found, came upon
अभ्यविन्दत्:
TypeVerb
Root√विद् (vindati) with अभि-
FormImperfect, 3, Singular, Parasmaipada
मृगम्a deer/animal (game)
मृगम्:
Karma
TypeNoun
Rootमृग
FormMasculine, Accusative, Singular
क्वचित्anywhere, at any place
क्वचित्:
Adhikarana
TypeIndeclinable
Rootक्वचित्
अपःwaters
अपः:
Karma
TypeNoun
Rootअप्
FormFeminine, Accusative, Plural
पिबन्तम्drinking
पिबन्तम्:
TypeVerb
Root√पा (पिबति)
FormPresent active participle (Parasmaipada), Masculine, Accusative, Singular
ददर्शsaw
ददर्श:
TypeVerb
Root√दृश्
FormPerfect, 3, Singular, Parasmaipada
श्वापदम्a wild beast/predator
श्वापदम्:
Karma
TypeNoun
Rootश्वापद
FormNeuter, Accusative, Singular
प्राणचक्षुषम्having life-breath as (its) eyes; i.e., guided by smell/breath
प्राणचक्षुषम्:
TypeAdjective
Rootप्राणचक्षुस्
FormNeuter, Accusative, Singular

वायुदेव उवाच

वायुदेव (Vāyudeva) as speaker
M
mṛga (game animal/deer)
Ś
śvāpada (wild beast/predator)
A
apaḥ (water)

Educational Q&A

The verse situates action (seeking game for livelihood) within an ethical portrait: one may face harsh necessities, yet the ideal person remains grounded in dharma—supporting dependents, speaking truth, and refraining from disparaging others. It also hints that outward weakness (blindness) does not remove danger, urging discernment and restraint.

A man goes into the forest to find an animal to kill but finds none. He then notices a wild predator at the water’s edge; it is blind and navigates by breath/smell, described as ‘having breath as its eyes’ (prāṇacakṣuṣam).