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Shloka 6

भीष्मद्रोणयोर्दुर्योधनं प्रति शान्त्युपदेशः | Bhīṣma and Droṇa’s Counsel to Duryodhana for Pacification

आत्मानं च सहामात्यं॑ सपुत्रभ्रातृबान्धवम्‌ । अहमित्यनया बुद्धया जीविताद्‌ भ्रंशयिष्यसि,“साथ ही अपनी इस अहंकारयुक्त बुद्धिके कारण तुम पुत्र, भाई, बान्धवजन तथा मन्त्रियोंसहित अपने-आपको भी जीवनसे वंचित कर दोगे

ātmānaṃ ca sahāmātyaṃ saputrabhrātṛbāndhavam | aham ity anayā buddhyā jīvitād bhraṃśayiṣyasi ||

Vaiśampāyana sprach: „Mit dieser selbstbezogenen Vorstellung vom ‚Ich‘—mit dieser vom Ego getriebenen Denkweise—wirst du den Verlust des Lebens herbeiführen, nicht nur für dich selbst, sondern auch für deine Minister, deine Söhne, deine Brüder und deine Verwandten.“

आत्मानम्yourself
आत्मानम्:
Karma
TypeNoun
Rootआत्मन्
FormMasculine, Accusative, Singular
and
:
TypeIndeclinable
Root
सहtogether with
सह:
TypeIndeclinable
Rootसह
अमात्यम्minister/counsellor
अमात्यम्:
Karma
TypeNoun
Rootअमात्य
FormMasculine, Accusative, Singular
with
:
TypeIndeclinable
Root
पुत्रson
पुत्र:
Karma
TypeNoun
Rootपुत्र
FormMasculine, Accusative, Singular
भ्रातृbrother
भ्रातृ:
Karma
TypeNoun
Rootभ्रातृ
FormMasculine, Accusative, Singular
बान्धवम्kinsman/relative
बान्धवम्:
Karma
TypeNoun
Rootबान्धव
FormMasculine, Accusative, Singular
अहम्I
अहम्:
TypePronoun
Rootअहम्
FormCommon, Nominative, Singular
इतिthus (quotative)
इति:
TypeIndeclinable
Rootइति
अनयाby this
अनया:
Karana
TypePronoun
Rootइदम् (एतद्) / अयम्-प्रातिपदिक (अनया as instr. sg. fem.)
FormFeminine, Instrumental, Singular
बुद्ध्याby (this) understanding/mindset
बुद्ध्या:
Karana
TypeNoun
Rootबुद्धि
FormFeminine, Instrumental, Singular
जीवितात्from life
जीवितात्:
Apadana
TypeNoun
Rootजीवित
FormNeuter, Ablative, Singular
भ्रंशयिष्यसिyou will cause to fall/ruin; you will deprive
भ्रंशयिष्यसि:
TypeVerb
Rootभ्रंशय् (causative of भ्रंश्)
FormSimple Future (Luṭ), Second, Singular, Parasmaipada

वैशम्पायन उवाच

V
Vaiśaṃpāyana
A
amātya (ministers/counselors)
P
putra (sons)
B
bhrātṛ (brothers)
B
bāndhava (kinsmen/relatives)

Educational Q&A

Ego-centered thinking (“aham”) blinds judgment and turns counsel into ruin, causing harm not only to oneself but also to dependents—family and ministers—thereby violating dharma through reckless self-assertion.

In the Udyoga Parva’s pre-war counsel and warnings, the narrator Vaiśaṃpāyana reports an admonition that a leader’s stubborn ‘I’-sense will precipitate catastrophic loss of life for himself and those bound to him—ministers, sons, brothers, and relatives.