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Shloka 4

Bhīmasena’s Counsel on Grief, Inner Conflict, and the Duty of Kingship (भीमसेन-उपदेशः)

'जनेश्वर! मैंने कई बार मनमें निश्चय किया कि “अब नहीं बोलूँगा, नहीं बोलूँगा;' परंतु अधिक दु:ख होनेके कारण बोलना ही पड़ता है। आप मेरी बात सुनें ।। भवत: सम्प्रमोहेन सर्व संशयितं कृतम्‌ । विक्लवत्वं च न: प्राप्तमबलत्वं तथैव च

janeśvara! mayā bahuśo manasi niścayaḥ kṛtaḥ—“idānīṃ na vakṣyāmi, na vakṣyāmi”; kintu duḥkhasya bāhulyāt vaktum eva pravṛtto ’smi. mama vacanaṃ śṛṇu. bhavataḥ sampramoheṇa sarvaṃ saṃśayitaṃ kṛtam; viklavatvaṃ ca naḥ prāptaṃ, abalattvaṃ tathaiva ca.

“হে জনেশ্বৰ! মই বহুবার মনত স্থিৰ কৰিছিলোঁ—‘এতিয়া নকওঁ, নকওঁ।’ কিন্তু দুঃখ অসহনীয়ভাৱে বাঢ়ি উঠাত ক’ব লাগিছে; মোৰ কথা শুনা। তোমাৰ এই মোহে সকলোকে সন্দেহত পেলাইছে; আৰু আমিও ব্যাকুলতা আৰু দুৰ্বলতালৈ পতিত হৈছোঁ।”

भवतःof you / due to you
भवतः:
Adhikarana
TypePronoun
Rootभवत्
Formmasculine, genitive, singular
सम्प्रमोहेनby (your) delusion / confusion
सम्प्रमोहेन:
Karana
TypeNoun
Rootसम्प्रमोह
Formmasculine, instrumental, singular
सर्वम्all
सर्वम्:
Karma
TypeAdjective
Rootसर्व
Formneuter, accusative, singular
संशयितम्made doubtful / thrown into doubt
संशयितम्:
Karma
TypeAdjective
Rootसंशयित
Formneuter, accusative, singular
कृतम्done / made
कृतम्:
Karma
TypeVerb
Rootकृ
Formpast (perfective), passive/resultative (PPP)
विक्लवत्वम्helplessness / agitation
विक्लवत्वम्:
Karta
TypeNoun
Rootविक्लवत्व
Formneuter, nominative, singular
and
:
TypeIndeclinable
Root
नःof us / our
नः:
Adhikarana
TypePronoun
Rootअस्मद्
Formgenitive, plural
प्राप्तम्has been obtained / has come upon
प्राप्तम्:
TypeVerb
Rootप्राप्
Formpast (perfective), active/resultative (PPP used predicatively)
अबलत्वम्weakness / lack of strength
अबलत्वम्:
Karta
TypeNoun
Rootअबलत्व
Formneuter, nominative, singular
तथाthus / likewise
तथा:
TypeIndeclinable
Rootतथा
एवindeed / just
एव:
TypeIndeclinable
Rootएव
and
:
TypeIndeclinable
Root

वैशम्पायन उवाच

V
Vaiśampāyana (speaker)
J
janeśvara (addressed king/ruler; unspecified in the verse)

Educational Q&A

The verse highlights how a leader’s confusion (sampramoha) spreads uncertainty and weakness among others, and it frames truthful speech as a reluctant but necessary duty when suffering and disorder demand counsel.

The speaker addresses a ruler as ‘janeśvara,’ saying he had repeatedly resolved to remain silent but is forced to speak due to overwhelming sorrow; he then blames the ruler’s bewilderment for creating doubt and causing the group to become shaken and weak.