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Shloka 3

Udyoga-parva Adhyāya 64: Arjuna’s Instruction to Sanjaya

Message to the Kuru Assembly

युधिष्ठिरं हि कौन्तेयं परं धर्ममिहास्थितम्‌ । परां गतिमसम्प्रेत्य न त्वं जेतुमिहाहसि,कुन्तीनन्दन युधिष्ठिर यहाँ उत्तम धर्मका आश्रय लेकर रहते हैं। तुम मृत्युको प्राप्त हुए बिना उन्हें जीत लोगे, यह कदापि सम्भव नहीं है

yudhiṣṭhiraṃ hi kaunteyaṃ paraṃ dharmam ihāsthitam | parāṃ gatim asamprāpya na tvaṃ jetum ihārhasi ||

Vidura said: “O son of Kuntī, Yudhiṣṭhira stands here firmly established in the highest dharma. Unless you yourself reach the final state (death), you are not fit to claim that you will conquer him here—such a victory is not truly possible.”

युधिष्ठिरम्Yudhiṣṭhira (as object)
युधिष्ठिरम्:
Karma
TypeNoun
Rootयुधिष्ठिर
FormMasculine, Accusative, Singular
हिindeed/for
हि:
TypeIndeclinable
Rootहि
कौन्तेयम्the son of Kuntī (as object/apposition)
कौन्तेयम्:
Karma
TypeNoun
Rootकौन्तेय
FormMasculine, Accusative, Singular
परम्supreme
परम्:
TypeAdjective
Rootपर
FormMasculine, Accusative, Singular
धर्मम्dharma/righteousness
धर्मम्:
Karma
TypeNoun
Rootधर्म
FormMasculine, Accusative, Singular
इहhere/in this world
इह:
Adhikarana
TypeIndeclinable
Rootइह
आस्थितम्having taken refuge in/abiding in
आस्थितम्:
TypeVerb
Rootआ-स्था
Formक्त (past passive participle), Masculine, Accusative, Singular
पराम्supreme
पराम्:
TypeAdjective
Rootपर
FormFeminine, Accusative, Singular
गतिम्going/goal/destination
गतिम्:
Karma
TypeNoun
Rootगति
FormFeminine, Accusative, Singular
असम्प्रेत्यwithout having gone to/without reaching (i.e., without dying)
असम्प्रेत्य:
TypeVerb
Rootसम्-प्र-इ
Formल्यप् (absolutive/gerund), Parasmaipada (gerundial, indeclinable form)
not
:
TypeIndeclinable
Root
त्वम्you
त्वम्:
Karta
TypePronoun
Rootत्वद्
FormNominative, Singular
जेतुम्to conquer
जेतुम्:
TypeVerb
Rootजि
Formतुमुन् (infinitive)
इहhere
इह:
Adhikarana
TypeIndeclinable
Rootइह
अर्हसिare able/are fit
अर्हसि:
TypeVerb
Rootअर्ह्
FormPresent Indicative, Second, Singular, Parasmaipada

विदुर उवाच

V
Vidura
Y
Yudhiṣṭhira
K
Kuntī

Educational Q&A

Moral authority grounded in dharma cannot be overcome by ordinary power-politics; one who is firmly established in righteousness is not truly ‘conquered’ by external force. Vidura implies that attempting to defeat such a person is ethically and practically futile.

In the Udyoga Parva’s pre-war counsel, Vidura admonishes the Kaurava side (addressed as ‘son of Kuntī’ in the verse’s vocative style) that Yudhiṣṭhira is steadfast in the highest dharma, and that boasting of defeating him is misguided—only with one’s own end (death) could such a claim be imagined.