Shloka 5
Kṛṣṇa at Duryodhana’s House: Refusal of Hospitality and Departure to Vidura (कृष्णस्य धार्तराष्ट्रनिवेशनगमनम्)
ये ते बाल्यात् प्रभृत्येव गुरुशुश्रूषणे रता: । परस्परस्य सुहृद: सम्मता: समचेतस: । निकृत्या भ्रेशिता राज्याज्जना्हा निर्जनं गता:,“वत्स! मेरे पुत्र पाण्डव, जो बाल्यकालसे ही गुरुजनोंकी सेवा-शुश्रूषामें तत्पर रहते, परस्पर स्नेह रखते, सर्वत्र सम्मान पाते और मनमें सबके प्रति समानभाव रखते थे, शत्रुओंकी शठताके शिकार होकर राज्यसे हाथ धो बैठे और जनसमुदायमें रहनेयोग्य होकर भी निर्जन वनमें चले गये
ye te bālyāt prabhṛtyeva guruśuśrūṣaṇe ratāḥ | parasparasya suhṛdaḥ sammatāḥ samacetasaḥ | nikṛtyā bhreśitā rājyāj janāḥ nirjanaṃ gatāḥ |
Vaiśaṃpāyana said: “Those sons of yours—the Pāṇḍavas—who from childhood onward were devoted to serving and attending upon their elders and teachers; who were mutually affectionate friends; who were esteemed by all; and whose minds were even and impartial toward everyone—were nevertheless, through the deceit of their enemies, driven out of their kingdom and went to a lonely wilderness, though they were fit to live among the people.”
वैशम्पायन उवाच
Educational Q&A
The verse highlights that genuine virtues—service to teachers and elders, mutual loyalty, public esteem, and impartiality—do not guarantee protection from adharma; treachery can still cause suffering. Ethically, it underscores the contrast between the Pāṇḍavas’ dharmic character and the opponents’ nikṛti (deceit), framing the later conflict as a response to injustice rather than mere ambition.
Vaiśaṃpāyana recalls the Pāṇḍavas’ exemplary conduct from childhood and then states the turning point: despite being worthy and respected, they were dispossessed of their kingdom through enemies’ deceit and forced into lonely exile. This remembrance functions as a moral and emotional justification within the Udyoga Parva’s lead-up to war.