Shloka 36

Vidura Leaves Hastināpura and Meets Uddhava

Vidura’s Tīrtha-yātrā Begins

Devanagari script

अपि स्वदोर्भ्यां विजयाच्युताभ्यां धर्मेण धर्म: परिपाति सेतुम् । दुर्योधनोऽतप्यत यत्सभायां साम्राज्यलक्ष्म्या विजयानुवृत्त्या ॥ ३६ ॥

Transliteration

api sva-dorbhyāṁ vijayācyutābhyāṁ dharmeṇa dharmaḥ paripāti setum duryodhano ’tapyata yat-sabhāyāṁ sāmrājya-lakṣmyā vijayānuvṛttyā

Translation

And may I ask: is Mahārāja Yudhiṣṭhira safeguarding the kingdom in accordance with dharma, honoring the very path of righteousness? Formerly, in the royal assembly, Duryodhana burned with envy, seeing Yudhiṣṭhira protected by the arms of Kṛṣṇa and Arjuna as though they were his own, attended by imperial fortune and victory.

Synonyms

• api: also/indeed (questioning)
• api: Sambandha (सम्बन्ध/particle)
• Type: Indeclinable
• Root: api (अव्यय)
• Form: अव्यय; सम्भावना/प्रश्नार्थक-निपात (particle)

• sva-dorbhyām: with his own two arms
• sva-dorbhyām: Karana (करण/instrument)
• Type: Noun
• Root: sva (प्रातिपदिक) + dor (प्रातिपदिक)
• Form: नपुंसकलिङ्ग (sva as adj.); तृतीया (3rd/Instrumental); द्विवचन (Dual); तत्पुरुष-समास; करण (by one’s own two arms)

• vijaya-acyutābhyām: by/with Vijaya and Acyuta
• vijaya-acyutābhyām: Karana (करण/instrument/association)
• Type: Noun
• Root: vijaya (प्रातिपदिक) + acyuta (प्रातिपदिक)
• Form: पुंलिङ्ग; तृतीया; द्विवचन; द्वन्द्व-समास (two persons)

• dharmeṇa: by dharma; righteously
• dharmeṇa: Karana (करण/instrument)
• Type: Noun
• Root: dharma (प्रातिपदिक)
• Form: पुंलिङ्ग; तृतीया; एकवचन; करण/हेतु (by righteousness)

• dharmaḥ: Dharma (righteousness)
• dharmaḥ: Karta (कर्ता/subject)
• Type: Noun
• Root: dharma (प्रातिपदिक)
• Form: पुंलिङ्ग; प्रथमा; एकवचन

• paripāti: protects/guards all around
• paripāti: Kriya (क्रिया/predicate)
• Type: Verb
• Root: pari + pā (धातु)
• Form: लट्-लकार (Present); प्रथमपुरुष; एकवचन; परस्मैपद

• setum: the bridge/causeway (boundary)
• setum: Karma (कर्म/object)
• Type: Noun
• Root: setu (प्रातिपदिक)
• Form: पुंलिङ्ग; द्वितीया; एकवचन

• duryodhanaḥ: Duryodhana
• duryodhanaḥ: Karta (कर्ता/subject)
• Type: Noun
• Root: duryodhana (प्रातिपदिक)
• Form: पुंलिङ्ग; प्रथमा; एकवचन

• atapyata: was pained/tormented
• atapyata: Kriya (क्रिया/predicate)
• Type: Verb
• Root: tap (धातु)
• Form: लङ्-लकार (Imperfect/Past); प्रथमपुरुष; एकवचन; आत्मनेपद

• yat-sabhāyām: in that assembly where...
• yat-sabhāyām: Adhikarana (अधिकरण/location)
• Type: Noun
• Root: yad (प्रातिपदिक) + sabhā (प्रातिपदिक)
• Form: स्त्रीलिङ्ग; सप्तमी (7th/Locative); एकवचन; तत्पुरुष (relative ‘in which assembly’)

• sāmrājya-lakṣmyā: because of imperial splendor
• sāmrājya-lakṣmyā: Karana (करण/instrument/cause)
• Type: Noun
• Root: sāmrājya (प्रातिपदिक) + lakṣmī (प्रातिपदिक)
• Form: स्त्रीलिङ्ग; तृतीया; एकवचन; तत्पुरुष (imperial fortune); हेतु/करण

• vijaya-anuvṛttyā: by devotion/attendance to Vijaya
• vijaya-anuvṛttyā: Karana (करण/cause)
• Type: Noun
• Root: vijaya (प्रातिपदिक) + anuvṛtti (प्रातिपदिक)
• Form: स्त्रीलिङ्ग; तृतीया; एकवचन; तत्पुरुष; हेतु (due to following/attending on Vijaya)

Purport

Mahārāja Yudhiṣṭhira was the emblem of religion. When he was ruling his kingdom with the help of Lord Kṛṣṇa and Arjuna, the opulence of his kingdom surpassed all imaginations of the opulence of the kingdom of heaven. His actual arms were Lord Kṛṣṇa and Arjuna, and thus he surpassed everyone’s opulence. Duryodhana, being envious of this opulence, planned so many schemes to put Yudhiṣṭhira into difficulty, and at last the Battle of Kurukṣetra was brought about. After the Battle of Kurukṣetra, Mahārāja Yudhiṣṭhira was again able to rule his legitimate kingdom, and he reinstated the principles of honor and respect for religion. That is the beauty of a kingdom ruled by a pious king like Mahārāja Yudhiṣṭhira.

Characters & Entities

• Acyuta (Śrī Kṛṣṇa)
• Duryodhana

FAQs

What does the Srimad Bhagavatam say about Krishna protecting dharma?

This verse describes Acyuta (Kṛṣṇa) as the one whose unfailing strength safeguards the “setu” (protective boundary/bridge) of dharma, ensuring righteousness remains upheld.

Why was Duryodhana jealous in the assembly according to the Bhagavatam?

He was tormented by envy upon seeing the imperial splendor and the continuous victories that followed Kṛṣṇa’s favor, highlighting how material pride clashes with divine grace.

How can this shloka be applied in modern life?

It teaches to rely on dharma and God’s guidance rather than envy others’ success; jealousy burns the heart, while righteousness creates lasting stability and protection.