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Shloka 5

कर्णेन युधिष्ठिरानीकविदारणम् / Karṇa’s Breach of Yudhiṣṭhira’s Battle-Line

त्वत्प्रसादाज्जगत्‌ सर्व सुखमैथधत मानद । शरण्यस्त्वं हि लोकेश ते वयं शरणं गता:,“मानद! आपके प्रसादसे सम्पूर्ण जगत्‌ सुखपूर्वक उन्नति करता आया है, लोकेश्वर! आप ही आश्रयदाता हैं; इसलिये हम आपकी शरणमें आये हैं!

tvatprasādāj jagat sarvaṃ sukham aidhata mānada | śaraṇyas tvaṃ hi lokeśa te vayaṃ śaraṇaṃ gatāḥ ||

Duryodhana said: “By your favor, the whole world has prospered and advanced in happiness, O bestower of honor. You are indeed the refuge of the world, O lord of the people; therefore we have come to you for shelter.”

त्वत्-प्रसादात्from your favor/grace
त्वत्-प्रसादात्:
Apadana
TypeNoun
Rootत्वद् + प्रसाद
FormMasculine, Ablative, Singular
जगत्the world
जगत्:
Karta
TypeNoun
Rootजगत्
FormNeuter, Nominative, Singular
सर्वम्entire, all
सर्वम्:
Karta
TypeAdjective
Rootसर्व
FormNeuter, Nominative, Singular
सुखम्happiness, well-being
सुखम्:
Karma
TypeNoun
Rootसुख
FormNeuter, Accusative, Singular
एधतprospered, grew
एधत:
TypeVerb
Rootएध्
FormImperfect, Third, Singular, Parasmaipada
मानदO giver of honor
मानद:
TypeNoun
Rootमानद
FormMasculine, Vocative, Singular
शरण्यःworthy of refuge, protector
शरण्यः:
TypeAdjective
Rootशरण्य
FormMasculine, Nominative, Singular
त्वम्you
त्वम्:
Karta
TypePronoun
Rootत्वद्
FormMasculine, Nominative, Singular
हिindeed, for
हि:
TypeIndeclinable
Rootहि
लोकेशO lord of the world
लोकेश:
TypeNoun
Rootलोक-ईश
FormMasculine, Vocative, Singular
तेof you, your
ते:
Sambandha
TypePronoun
Rootत्वद्
FormMasculine/Neuter, Genitive, Singular
वयम्we
वयम्:
Karta
TypePronoun
Rootअस्मद्
FormMasculine, Nominative, Plural
शरणम्refuge
शरणम्:
Karma
TypeNoun
Rootशरण
FormNeuter, Accusative, Singular
गताःgone, having come
गताः:
TypeVerb
Rootगम्
FormMasculine, Nominative, Plural, क्त (past passive participle)

दुर्योधन उवाच

D
Duryodhana
L
Lokeśa (addressed lord/protector figure)

Educational Q&A

The verse highlights the political-ethical language of dependence: a ruler or powerful protector is praised as the source of prosperity and as a refuge. It shows how appeals to “grace” and “shelter” function to secure protection and alliance, raising questions about loyalty, obligation, and the moral weight of seeking refuge in a war setting.

Duryodhana addresses a powerful figure as “lord of the world” and “worthy refuge,” asserting that the world has flourished through that person’s favor. On that basis he declares that he and his side have come seeking protection—an act of supplication meant to strengthen support in the unfolding conflict.