Previous Verse
Next Verse

Shloka 15

Duryodhana’s Post-Duel Lament and Instructions (भग्नसक्थस्य विलापः)

तव प्रसादाद्‌ गोविन्द राज्यं निहतकण्टकम्‌ | अप्राप्यं मनसापीदं प्राप्तमस्माभिरच्युत,“गोविन्द! अच्युत! जिसे मनके द्वारा भी प्राप्त करना असम्भव था, वही यह अकण्टक राज्य हमें आपकी कृपासे प्राप्त हो गया

tava prasādād govinda rājyaṃ nihatakaṇṭakam | aprāpyaṃ manasāpīdaṃ prāptam asmābhir acyuta ||

Vaiśampāyana said: “By your grace, O Govinda, we have obtained a kingdom free of thorns—secure and unopposed. O Acyuta, what was unattainable even in thought has now been gained by us.”

तवof you/your
तव:
Sambandha
TypePronoun
Rootत्वद्
Form—, Genitive, Singular
प्रसादात्from (your) grace/favor
प्रसादात्:
Apadana
TypeNoun
Rootप्रसाद
FormMasculine, Ablative, Singular
गोविन्दO Govinda
गोविन्द:
Sambodhana
TypeNoun
Rootगोविन्द
FormMasculine, Vocative, Singular
राज्यम्kingdom
राज्यम्:
Karta
TypeNoun
Rootराज्य
FormNeuter, Nominative, Singular
निहतdestroyed/removed
निहत:
TypeAdjective
Rootनि-हन्
Form—, —, —, Past passive participle (क्त)
कण्टकम्thorn; obstacle
कण्टकम्:
Karma
TypeNoun
Rootकण्टक
FormMasculine, Accusative, Singular
अप्राप्यम्unattainable
अप्राप्यम्:
Karta
TypeAdjective
Rootअ-प्राप्य
FormNeuter, Nominative, Singular, Potential passive participle/gerundive (ण्यत्/यत् sense)
मनसाby the mind
मनसा:
Karana
TypeNoun
Rootमनस्
FormNeuter, Instrumental, Singular
अपिeven/also
अपि:
TypeIndeclinable
Rootअपि
इदम्this
इदम्:
Karta
TypePronoun
Rootइदम्
FormNeuter, Nominative, Singular
प्राप्तम्attained/obtained
प्राप्तम्:
TypeAdjective
Rootप्र-आप्
FormNeuter, Nominative, Singular, Past passive participle (क्त)
अस्माभिःby us
अस्माभिः:
Karana
TypePronoun
Rootअस्मद्
Form—, Instrumental, Plural
अच्युतO Acyuta
अच्युत:
Sambodhana
TypeNoun
Rootअच्युत
FormMasculine, Vocative, Singular

वैशम्पायन उवाच

V
Vaiśampāyana
G
Govinda (Kṛṣṇa)
A
Acyuta (Kṛṣṇa)
R
rājya (kingdom)

Educational Q&A

The verse frames political success and secure sovereignty as ultimately dependent on divine grace and moral order: what seems impossible by human planning alone becomes attainable through Govinda’s favor, implying humility, gratitude, and recognition of higher agency behind rightful rule.

In the post-battle context of the Śalya Parva, the speaker acknowledges Kṛṣṇa (Govinda/Acyuta) as the decisive support behind the attainment of an ‘unthorned’ kingdom—i.e., a realm cleared of hostile impediments—emphasizing that this outcome exceeded even what could be imagined.