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Shloka 19

Garuḍa’s Breach of the Amṛta-Guard and Boons with Viṣṇu; Encounter with Indra (Ādi-parva, Adhyāya 29)

ततः स्वार्थपरान्‌ मूढान्‌ पृथग्भूतान्‌ स्वकैर्धनै: । विदित्वा भेदयन्त्येतानमित्रा मित्ररूपिण:,*वे स्वार्थपरायण मूढ़ मनुष्य अपने धनके साथ जब अलग-अलग हो जाते हैं, तब उनकी यह अवस्था जानकर शत्रु भी मित्ररूपमें आकर मिलते और उनमें भेद डालते रहते हैं

tataḥ svārthaparān mūḍhān pṛthagbhūtān svakair dhanaiḥ | viditvā bhedayanty etān amitrā mitrarūpiṇaḥ ||

তাৰ পিছত স্বাৰ্থপৰ মূঢ় লোকসকল নিজৰ নিজৰ ধন লৈ পৃথক হৈ পৰে বুলি জানি, শত্রুসকলেও মিত্ৰৰূপ ধৰি আহি তেওঁলোকৰ মাজত ভেদ সৃষ্টি কৰি থাকে।

ततःthen/thereupon
ततः:
Adhikarana
TypeIndeclinable
Rootततः
स्वार्थपरान्devoted to their own interest
स्वार्थपरान्:
Karma
TypeAdjective
Rootस्वार्थपर
FormMasculine, Accusative, Plural
मूढान्deluded/foolish
मूढान्:
Karma
TypeAdjective
Rootमूढ
FormMasculine, Accusative, Plural
पृथग्भूतान्separated, become apart
पृथग्भूतान्:
Karma
TypeAdjective
Rootपृथग्भूत
FormMasculine, Accusative, Plural
स्वकैःwith their own
स्वकैः:
Karana
TypeAdjective
Rootस्वक
FormNeuter, Instrumental, Plural
धनैःwealth, riches
धनैः:
Karana
TypeNoun
Rootधन
FormNeuter, Instrumental, Plural
विदित्वाhaving known/understood
विदित्वा:
TypeVerb
Rootविद्
FormAbsolutive (क्त्वा), Parasmaipada (usage-neutral)
भेदयन्तिthey cause division, they split
भेदयन्ति:
TypeVerb
Rootभिद् (causative: भेदय-)
FormPresent (Lat), Third, Plural, Parasmaipada
एतान्these (people)
एतान्:
Karma
TypePronoun
Rootएतद्
FormMasculine, Accusative, Plural
अमित्राःenemies
अमित्राः:
Karta
TypeNoun
Rootअमित्र
FormMasculine, Nominative, Plural
मित्ररूपिणःin the guise/form of friends
मित्ररूपिणः:
Karta
TypeAdjective
Rootमित्ररूपिन्
FormMasculine, Nominative, Plural

कश्यप उवाच

कश्यप (Kaśyapa)
अमित्र (enemies)
मित्ररूपिणः (enemies in the guise of friends)
धन (wealth)

Educational Q&A

Self-interest and attachment to personal wealth isolate people from one another; once divided, they become easy targets for manipulation—especially by enemies who pretend to be friends and exploit the fracture to create further discord.

Kaśyapa states a general observation about social and moral vulnerability: when people become separated due to selfish motives and possessions, adversaries recognize the opportunity, enter under a friendly appearance, and actively foment divisions among them.