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Shloka 10

अध्याय ३३ — कर्म, दैव, हठ, स्वभाव और पुरुषार्थ पर द्रौपदी का उपदेश

Draupadī on Action, Fate, and Human Effort

यद्‌ वयं न तदैवैतान्‌ धार्तराष्ट्रानू निहन्महि । भवत: शास्त्रमादाय तन्नस्तपति दुष्कृतम्‌,“आपके शासनको मानकर जो हमलोगोंने उसी समय इन धृतराष्ट्रपुत्रोंकी मार नहीं डाला, वह दुष्कर्म हमें आज भी संताप दे रहा है

vaiśampāyana uvāca |

yad vayaṁ na tadaivaitān dhārtarāṣṭrān na nihanhmahi |

bhavataḥ śāstram ādāya tan nas tapati duṣkṛtam ||

قال فايشَمبايانا: «إنّنا لم نقتل في ذلك الحين بعينه أبناء دْهريتاراشترا—لأنّنا قبلنا وصيّتَك واتّبعنا أمرك—فإنّ هذا الذنب يلهبنا الآن بندمٍ مُحرق، حتى اليوم.»

यत्that (which)
यत्:
Karma
TypePronoun
Rootयद्
Formneuter, accusative, singular
वयम्we
वयम्:
Karta
TypePronoun
Rootअस्मद्
Formcommon, nominative, plural
not
:
TypeIndeclinable
Root
तदाthen
तदा:
Adhikarana
TypeIndeclinable
Rootतदा
एवindeed/just
एव:
TypeIndeclinable
Rootएव
एतान्these
एतान्:
Karma
TypePronoun
Rootएतद्
Formmasculine, accusative, plural
धार्तराष्ट्रान्the sons of Dhṛtarāṣṭra (Dhārtarāṣṭras)
धार्तराष्ट्रान्:
Karma
TypeNoun
Rootधार्तराष्ट्र
Formmasculine, accusative, plural
निहन्महिwe did not slay
निहन्महि:
TypeVerb
Rootहन्
Formimperfect (laṅ), 1st, plural, parasmaipada
भवतःof you/your (honorific)
भवतः:
TypePronoun
Rootभवत्
Formmasculine, genitive, singular
शास्त्रम्instruction/command
शास्त्रम्:
Karma
TypeNoun
Rootशास्त्र
Formneuter, accusative, singular
आदायhaving taken/accepting
आदाय:
TypeVerb
Rootआ-दा
Formabsolutive (क्त्वा/ल्यप्), ल्यप् (आदाय)
तत्that
तत्:
Karta
TypePronoun
Rootतद्
Formneuter, nominative, singular
नःof us/our
नः:
TypePronoun
Rootअस्मद्
Formcommon, genitive, plural
तपतिburns/torments
तपति:
TypeVerb
Rootतप्
Formpresent (laṭ), 3rd, singular, parasmaipada
दुष्कृतम्misdeed/wrongdoing
दुष्कृतम्:
Karta
TypeNoun
Rootदुष्कृत
Formneuter, nominative, singular

वैशम्पायन उवाच

V
Vaiśampāyana
D
Dhṛtarāṣṭra
D
Dhārtarāṣṭras (Kauravas)

Educational Q&A

Even when one acts under respected authority or counsel, failing to address manifest wrongdoing at the right time can later become a source of moral anguish; ethical responsibility is not fully erased by obedience.

The speaker reflects that, because they accepted another’s directive, they did not kill the Dhṛtarāṣṭras when the opportunity arose; now that restraint is remembered as a culpable mistake that continues to torment them.