Previous Verse
Next Verse

Shloka 11

Bhīṣma’s Counsel on Reconciliation and Partition (भीष्मोपदेशः—संधि-राज्यविभागविचारः)

न तु धर्मस्य सूक्ष्मत्वाद्‌ गतिं विद्य कथंचन । अधर्मो धर्म इति वा व्यवसायो न शक्‍्यते

na tu dharmasya sūkṣmatvād gatiṁ vidma kathaṁcana | adharmo dharma iti vā vyavasāyo na śakyate ||

Pero, como la naturaleza del dharma es sumamente sutil, no podemos discernir de ningún modo su curso verdadero. Por ello, para gente como nosotros es imposible decidir con certeza si este acto es adharma o dharma. Por esta razón, oh brahmán, no podemos de manera alguna dar nuestro asentimiento a que la princesa Kṛṣṇā sea la esposa legítima de cinco hombres.

not
:
TypeIndeclinable
Root
तुbut/however
तु:
TypeIndeclinable
Rootतु
धर्मस्यof dharma
धर्मस्य:
TypeNoun
Rootधर्म
FormMasculine, Genitive, Singular
सूक्ष्मत्वात्because of subtlety
सूक्ष्मत्वात्:
Apadana
TypeNoun
Rootसूक्ष्मत्व
FormNeuter, Ablative, Singular
गतिम्course/way
गतिम्:
Karma
TypeNoun
Rootगति
FormFeminine, Accusative, Singular
विद्यknow (you)
विद्य:
TypeVerb
Rootविद्
FormImperative, 2, Singular, Parasmaipada
कथंचनin any way/at all
कथंचन:
TypeIndeclinable
Rootकथंचन
अधर्मःunrighteousness/adharma
अधर्मः:
Karta
TypeNoun
Rootअधर्म
FormMasculine, Nominative, Singular
धर्मःdharma
धर्मः:
TypeNoun
Rootधर्म
FormMasculine, Nominative, Singular
इतिthus/that
इति:
TypeIndeclinable
Rootइति
वाor
वा:
TypeIndeclinable
Rootवा
व्यवसायःdetermination/decision
व्यवसायः:
Karta
TypeNoun
Rootव्यवसाय
FormMasculine, Nominative, Singular
not
:
TypeIndeclinable
Root
शक्यतेis possible/can be done
शक्यते:
TypeVerb
Rootशक्
FormPresent, 3, Singular, Atmanepada (passive sense)

धष्टहुम्न उवाच

D
Dharma
A
Adharma
B
Brahman (addressed person)
K
Kṛṣṇā (Draupadī)
F
Five men (the Pāṇḍavas, implied)

Educational Q&A

The verse stresses that dharma is subtle and difficult to judge with certainty; therefore one should be cautious about issuing definitive moral-legal verdicts, especially in unprecedented situations.

In the discussion about Kṛṣṇā (Draupadī) becoming the wife of five men, the speaker refuses to give approval, arguing that it is impossible for them to decide conclusively whether such an act is dharma or adharma because dharma’s true course is extremely subtle.