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Shloka 17

Dyūta-āhvāna: Śakuni’s Proposal, Vidura’s Warning, and the Summons of Yudhiṣṭhira

Sabhā-parva 51

द्ययक्षांस्त्रयक्षॉल्ललाटाक्षान्‌ नानादिग्भ्य: समागतान्‌ | औष्णीकानन्तवासांश्व॒ रोमकान्‌ पुरुषादकान्‌

dṛṣṭavān asmi tri-yakṣān lalāṭākṣān nānā-digbhyaḥ samāgatān | auṣṇīkān antavāsāṃś ca romakān puruṣādakān ||

قال دوريودhana: «لقد رأيت بعينيّ أولئك الملوك—التريياكشا، واللالاطاكشا، والأوشنيكا، والأنتافاسا، والرومكا، والبوروشادكا—وقد قدموا من جهات شتّى. أُوقِفوا عند الباب الملكي فظلّوا قائمين هناك يحملون الجزية، ومعهم كثير من حمير الحمل السريعة القادرة على قطع الأسفار البعيدة، مختلفة الألوان، سوداء الأعناق عظيمة الأجساد، مشهورة في كل الجهات ومروّضة.»

त्रयक्षान्the Trayakṣas (a people/tribe)
त्रयक्षान्:
Karma
TypeNoun
Rootत्रयक्ष
FormMasculine, Accusative, Plural
ललाटाक्षान्those with eyes on the forehead (Lalāṭākṣas)
ललाटाक्षान्:
Karma
TypeNoun
Rootललाटाक्ष
FormMasculine, Accusative, Plural
नानादिग्भ्यःfrom various directions
नानादिग्भ्यः:
Apadana
TypeAdjective
Rootनानादिश्
FormFeminine, Ablative, Plural
समागतान्assembled/arrived
समागतान्:
Karma
TypeAdjective
Rootसम्-आ-गम्
FormMasculine, Accusative, Plural, क्त (past passive participle)
औष्णीकान्the Auṣṇīkas (a people/tribe)
औष्णीकान्:
Karma
TypeNoun
Rootऔष्णीक
FormMasculine, Accusative, Plural
अन्तवासान्the Antavāsas (a people/tribe)
अन्तवासान्:
Karma
TypeNoun
Rootअन्तवास
FormMasculine, Accusative, Plural
रोमकान्the Romakas (Romans/people called Romaka)
रोमकान्:
Karma
TypeNoun
Rootरोमक
FormMasculine, Accusative, Plural
पुरुषादकान्man-eaters (Puruṣādakas)
पुरुषादकान्:
Karma
TypeNoun
Rootपुरुषादक
FormMasculine, Accusative, Plural

दुर्योधन उवाच

D
Duryodhana
T
Triyakṣa (people/kings)
L
Lalāṭākṣa (people/kings)
A
Auṣṇīka (people/kings)
A
Antavāsa (people/kings)
R
Romaka (people/kings)
P
Puruṣādaka (people/kings)
R
royal gate (rāja-dvāra, implied)
T
tribute/gifts (bhent-sāmagrī, implied)
P
pack-asses/mules (rāsabha/khaccara, per prose context)

Educational Q&A

The verse highlights how political power is displayed through tribute and public spectacle; ethically, it points to the danger of pride and envy—seeing others’ prosperity and alliances can inflame rivalry and lead to adharma-driven decisions.

Duryodhana reports what he personally witnessed: many foreign or frontier kings, identified by their ethnonyms, arrived from different directions with gifts and trained pack-animals, but were held at the royal gate—an image of a vast network of submission/attendance and the court’s controlled access.