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Shloka 56

Kṛṣṇa at Duryodhana’s House: Refusal of Hospitality and Departure to Vidura (कृष्णस्य धार्तराष्ट्रनिवेशनगमनम्)

पूर्वराचरितं यत्‌ तत्‌ कुराजभिररिंदम । अक्षद्यूतं मृगवध: कच्चिदेषां सुखावहम्‌,शत्रुदमन श्रीकृष्ण! पहलेके दुष्ट राजाओंने जो जूआ और शिकारकी परिपाटी चला दी है, वह क्या इन सबके लिये सुखावह सिद्ध हुई है? (अपितु कदापि नहीं।)

pūrvarācaritaṃ yat tat kurājabhir arindama | akṣadyūtaṃ mṛgavadhaḥ kaccid eṣāṃ sukhāvaham | śatrudamana śrīkṛṣṇa |

“O subduer of foes, O Śrī Kṛṣṇa, the practices set long ago by wicked kings—gambling with dice and the slaughter of the hunt—have they ever truly brought happiness to these people? (Indeed, never.)”

पूर्वम्formerly, earlier
पूर्वम्:
Adhikarana
TypeIndeclinable
Rootपूर्व
FormAvyaya (adverb)
आचरितम्practised, carried out
आचरितम्:
Karma
TypeVerb
Rootआ-चर्
FormPast passive participle; neuter nominative singular
यत्which
यत्:
Karma
TypePronoun
Rootयद्
Formneuter nominative singular
तत्that
तत्:
Karma
TypePronoun
Rootतद्
Formneuter nominative singular
कु-राजभिःby wicked kings
कु-राजभिः:
Karana
TypeNoun
Rootकुराज
Formmasculine instrumental plural
अरिंदमO foe-subduer
अरिंदम:
TypeNoun
Rootअरिंदम
Formmasculine vocative singular
अक्ष-द्यूतम्dice-gambling
अक्ष-द्यूतम्:
Karma
TypeNoun
Rootअक्षद्यूत
Formneuter nominative singular
मृग-वधःslaughter of animals (hunting)
मृग-वधः:
Karma
TypeNoun
Rootमृगवध
Formmasculine nominative singular
कच्चित्whether?, I hope (questioning)
कच्चित्:
TypeIndeclinable
Rootकच्चित्
Forminterrogative particle
एषाम्of these / for these
एषाम्:
Sampradana
TypePronoun
Rootएतद्
Formmasculine/neuter genitive plural
सुख-आवहम्bringing happiness, beneficial
सुख-आवहम्:
Karma
TypeAdjective
Rootसुखावह
Formneuter nominative singular
शत्रु-दमनO tamer of enemies
शत्रु-दमन:
TypeNoun
Rootशत्रुदमन
Formmasculine vocative singular
श्रीकृष्णO Krishna
श्रीकृष्ण:
TypeNoun
Rootश्रीकृष्ण
Formmasculine vocative singular

वैशम्पायन उवाच

V
Vaiśampāyana
Ś
Śrī Kṛṣṇa
K
kurājāḥ (wicked kings)
A
akṣa (dice)
M
mṛga (game animals)

Educational Q&A

Practices normalized by corrupt rulers—especially gambling and violent sport—do not yield true welfare; they breed harm and disorder, so dharma requires rejecting such ‘traditional’ vices even if they are long-established.

Vaiśampāyana addresses Śrī Kṛṣṇa, invoking him as a subduer of enemies, and rhetorically questions whether the old royal habits of dice-play and hunting have ever benefited anyone—implying that these customs have historically led to suffering rather than happiness.