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Shloka 20

Mahāprasthānika-parva Adhyāya 2: The Northward March, Sight of Himavat and Meru, and the Sequential Falls

अनुतं न स्मराम्यस्य स्वैरेष्वपि महात्मन: । अथ कस्य विकारो<यं येनायं पतितो भुवि

anṛtaṁ na smarāmy asya svair eṣv api mahātmanaḥ | atha kasya vikāro 'yaṁ yenāyaṁ patito bhuvi ||

毗湿摩波耶那说道:“我不记得这位大心之人阿周那曾说过一句虚妄之言——即便在戏谑或随意谈笑之时亦然。那么,这究竟是什么过失?又是谁的业果,使他倒落于大地?”

अनृतम्falsehood, untruth
अनृतम्:
Karma
TypeNoun
Rootअनृत
FormNeuter, Accusative, Singular
not
:
TypeIndeclinable
Root
स्मरामिI remember
स्मरामि:
Karta
TypeVerb
Rootस्मृ
FormPresent, First, Singular, Parasmaipada
अस्यof him
अस्य:
TypePronoun
Rootइदम्
FormMasculine, Genitive, Singular
स्वैरेषुin jokes / in playful acts
स्वैरेषु:
Adhikarana
TypeNoun
Rootस्वैर
FormNeuter, Locative, Plural
अपिeven, also
अपि:
TypeIndeclinable
Rootअपि
महात्मनःof the great-souled one
महात्मनः:
TypeNoun
Rootमहात्मन्
FormMasculine, Genitive, Singular
अथthen, therefore
अथ:
TypeIndeclinable
Rootअथ
कस्यof what? whose?
कस्य:
TypePronoun
Rootकिम्
FormMasculine/Neuter, Genitive, Singular
विकारःchange, disorder, affliction
विकारः:
Karta
TypeNoun
Rootविकार
FormMasculine, Nominative, Singular
अयम्this
अयम्:
Karta
TypePronoun
Rootइदम्
FormMasculine, Nominative, Singular
येनby which, whereby
येन:
Karana
TypePronoun
Rootयद्
FormMasculine/Neuter, Instrumental, Singular
अयम्this (he)
अयम्:
Karta
TypePronoun
Rootइदम्
FormMasculine, Nominative, Singular
पतितःfallen
पतितः:
TypeVerb
Rootपत्
FormPast Passive Participle (क्त), Masculine, Nominative, Singular
भुविon the earth/ground
भुवि:
Adhikarana
TypeNoun
Rootभू
FormFeminine, Locative, Singular

वैशम्पायन उवाच

V
Vaiśampāyana
A
Arjuna
E
Earth (Bhūmi)

Educational Q&A

The verse highlights the ethical ideal of satya (truthfulness) as a defining trait of a noble person, while also stressing that even the great can meet consequences due to subtle moral lapses or karmic residues; the narrative invites reflection on how character, action, and fate interrelate.

During the Mahāprasthāna (the Pandavas’ final journey), Arjuna collapses. The speaker (Vaiśampāyana) expresses astonishment, noting that Arjuna was not known to speak falsehood even in jest, and wonders what defect or karmic cause could have led to his fall.