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Shloka 86

अजिशीर्षे प्रातःसंध्यायां संग्रामवर्णनम् / Dawn-Transition Battle at Ajiśīrṣa

Chapter 161

दुर्योधन उवाच आचार्य: पाण्डुपुत्रान्‌ वै पुत्रवत्‌ परिरक्षति । त्वमप्युपेक्षां कुरुषे तेषु नित्यं द्विजोत्तम,दुर्योधन बोला--द्विजश्रेष्ठ) हमारे आचार्य तो अपने पुत्रकी भाँति पाण्डवोंकी रक्षा करते हैं और तुम भी सदा उनकी उपेक्षा ही करते हो

duryodhana uvāca | ācāryaḥ pāṇḍuputrān vai putravat parirakṣati | tvam apy upekṣāṃ kuruṣe teṣu nityaṃ dvijottama ||

Duryodhana sprach: „O Bester der Brahmanen, unser Lehrer schützt die Söhne Pāṇḍus wahrlich wie seine eigenen Kinder. Und auch du, o Vornehmster der Zweimalgeborenen, zeigst ihnen fortwährend Gleichgültigkeit.“

दुर्योधनःDuryodhana
दुर्योधनः:
Karta
TypeNoun
Rootदुर्योधन
FormMasculine, Nominative, Singular
उवाचsaid
उवाच:
TypeVerb
Rootवच्
FormPerfect (Paroksha-bhuta), 3rd, Singular, Parasmaipada
आचार्यःthe teacher (Drona)
आचार्यः:
Karta
TypeNoun
Rootआचार्य
FormMasculine, Nominative, Singular
पाण्डुपुत्रान्the sons of Pandu (Pandavas)
पाण्डुपुत्रान्:
Karma
TypeNoun
Rootपाण्डुपुत्र
FormMasculine, Accusative, Plural
वैindeed
वै:
TypeIndeclinable
Rootवै
पुत्रवत्like (his) sons
पुत्रवत्:
TypeIndeclinable
Rootपुत्रवत्
परिरक्षतिprotects
परिरक्षति:
TypeVerb
Rootरक्ष्
FormPresent, 3rd, Singular, Parasmaipada
त्वम्you
त्वम्:
Karta
TypePronoun
Rootयुष्मद्
FormMasculine/Feminine (contextual), Nominative, Singular
अपिalso/even
अपि:
TypeIndeclinable
Rootअपि
उपेक्षाम्neglect/indifference
उपेक्षाम्:
Karma
TypeNoun
Rootउपेक्षा
FormFeminine, Accusative, Singular
कुरुषेyou do/practice
कुरुषे:
TypeVerb
Rootकृ
FormPresent, 2nd, Singular, Atmanepada
तेषुtowards/in them (towards those Pandavas)
तेषु:
Adhikarana
TypePronoun
Rootतद्
FormMasculine, Locative, Plural
नित्यम्always
नित्यम्:
TypeIndeclinable
Rootनित्य
द्विजोत्तमO best of the twice-born (Brahmin)
द्विजोत्तम:
TypeNoun
Rootद्विजोत्तम
FormMasculine, Vocative, Singular

दुर्योधन उवाच

D
Duryodhana
Ā
Ācārya (preceptor)
P
Pāṇḍuputras (Pāṇḍavas)
D
Dvijottama (addressed Brahmin)

Educational Q&A

The verse highlights how perceived partiality and neglect can be weaponized in conflict: Duryodhana frames the teacher’s protective attitude toward the Pāṇḍavas as favoritism and rebukes the addressed Brahmin for ongoing indifference, revealing the ethical tension between impartial duty and factional loyalty in wartime.

In the midst of the Drona Parva’s war setting, Duryodhana voices grievance that the preceptor treats the Pāṇḍavas like his own sons and accuses the person he addresses (a ‘dvijottama’) of consistently overlooking them—an attempt to pressure allies and shape conduct by appealing to loyalty and resentment.