Shloka 7

सख्यं च वासुदेवेन बाल्ये गाण्डीवधन्चन: । प्रजानामनुरागं च चिन्तयानो व्यदह्त,राजेन्द्र! वह भीमसेनका बल, अर्जुनकी फुर्ती, आपकी बुद्धि, नकुल और सहदेवकी विनय, गाण्डीवधारी अर्जुनकी श्रीकृष्णके साथ बचपनमें ही मित्रता तथा पाण्डवोंपर प्रजाका अनुराग देखकर चिन्तामग्न हो जलता रहता था

sakhyaṃ ca vāsudevena bālye gāṇḍīvadhanvanaḥ | prajānām anurāgaṃ ca cintayāno vyadahad rājendra ||

Nārada said: “O king, brooding over these things—the might of Bhīmasena, the swiftness of Arjuna, your own discerning intellect, the modesty of Nakula and Sahadeva, the childhood friendship of Gāṇḍīva-bearing Arjuna with Vāsudeva (Kṛṣṇa), and the people’s deep affection for the Pāṇḍavas—he was consumed inwardly, burning with anxious envy.”

सख्यम्friendship
सख्यम्:
Karma
TypeNoun
Rootसख्य
FormNeuter, Accusative, Singular
and
:
TypeIndeclinable
Root
वासुदेवेनwith Vāsudeva (Kṛṣṇa)
वासुदेवेन:
Karana
TypeNoun
Rootवासुदेव
FormMasculine, Instrumental, Singular
बाल्येin childhood
बाल्ये:
Adhikarana
TypeNoun
Rootबाल्य
FormNeuter, Locative, Singular
गाण्डीवधन्वनःthe bearer of the Gāṇḍīva bow (Arjuna)
गाण्डीवधन्वनः:
Karta
TypeNoun
Rootगाण्डीवधन्वन्
FormMasculine, Nominative, Singular
प्रजानाम्of the people
प्रजानाम्:
TypeNoun
Rootप्रजा
FormFeminine, Genitive, Plural
अनुरागम्affection, attachment
अनुरागम्:
Karma
TypeNoun
Rootअनुराग
FormMasculine, Accusative, Singular
and
:
TypeIndeclinable
Root
चिन्तयानःthinking, reflecting
चिन्तयानः:
Karta
TypeVerb
Rootचिन्तयत्
FormMasculine, Nominative, Singular, शतृ (present active participle)
व्यदहत्burned (was consumed)
व्यदहत्:
TypeVerb
Rootदह्
FormImperfect (Laṅ), 3rd, Singular, Parasmaipada, वि
राजेन्द्रO king of kings
राजेन्द्र:
TypeNoun
Rootराजेन्द्र
FormMasculine, Vocative, Singular

नारद उवाच

N
Nārada
V
Vāsudeva (Kṛṣṇa)
A
Arjuna (Gāṇḍīvadhanvan)
G
Gāṇḍīva
P
Prajāḥ (the people/subjects)
P
Pāṇḍavas
B
Bhīmasena
N
Nakula
S
Sahadeva

Educational Q&A

The verse highlights how virtue, capability, strong alliances, and public goodwill create legitimate authority—yet these same strengths can provoke envy in rivals. Ethically, it warns that jealousy arises from comparing oneself to others’ excellence, and that a ruler should master such inner fires rather than be driven by them.

Nārada describes a person (in context, a rival of the Pāṇḍavas) who becomes inwardly tormented after reflecting on the Pāṇḍavas’ advantages: Bhīma’s power, Arjuna’s agility, the addressee-king’s intelligence, Nakula and Sahadeva’s humility, Arjuna’s early friendship with Kṛṣṇa, and the people’s affection for the Pāṇḍavas.