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Shloka 5

Udyoga-parva Adhyāya 126 — Kṛṣṇa’s Indictment of Misrule and the Varuṇa Analogy (कृष्णवाक्यं–धर्मपाशदृष्टान्तः)

नचाहं लक्षये कंचिद्‌ व्यभिचारमिहात्मन: । अथ सर्वे भवन्तो मां विद्विषन्ति सराजका:,"परंतु मुझे यहाँ अपना कोई दोष नहीं दिखायी देता है। इधर राजा धृतराष्ट्रसहित आप सब लोग अकारण ही मुझसे द्वेष रखने लगे हैं

na cāhaṃ lakṣaye kañcid vyabhicāram ihātmanaḥ | atha sarve bhavanto māṃ vidviṣanti sa-rājakāḥ ||

Vaiśampāyana dijo: «Y, sin embargo, aquí no percibo en mí falta alguna ni desviación de la recta conducta. Aun así, todos vosotros—reyes incluidos—habéis empezado a albergar hostilidad hacia mí sin causa justa.»

nanot
na:
TypeIndeclinable
Rootna
caand
ca:
TypeIndeclinable
Rootca
ahamI
aham:
Karta
TypeNoun
Rootaham
Formcommon, nominative, singular
lakṣayeI perceive/notice
lakṣaye:
TypeVerb
Rootlakṣ (लक्ष्)
Formpresent indicative, 1st, singular, parasmaipada
kaṃcitany (someone/anything)
kaṃcit:
Karma
TypePronoun
Rootkim
Formmasculine, accusative, singular
vyabhicāramfault/deviation/dereliction
vyabhicāram:
Karma
TypeNoun
Rootvyabhicāra
Formmasculine, accusative, singular
ihahere
iha:
Adhikarana
TypeIndeclinable
Rootiha
ātmanaḥof myself
ātmanaḥ:
TypeNoun
Rootātman
Formmasculine, genitive, singular
athabut/then/however
atha:
TypeIndeclinable
Rootatha
sarveall
sarve:
Karta
TypeAdjective
Rootsarva
Formmasculine, nominative, plural
bhavantaḥyou (honorific, plural)
bhavantaḥ:
Karta
TypeNoun
Rootbhavant
Formmasculine, nominative, plural
māmme
mām:
Karma
TypePronoun
Rootasmad
Formcommon, accusative, singular
vidviṣantihate/are hostile to
vidviṣanti:
TypeVerb
Rootdviṣ (द्विष्)
Formpresent indicative, 3rd, plural, parasmaipada
sa-rājakāḥtogether with the king(s) / with the king included
sa-rājakāḥ:
Karta
TypeAdjective
Rootsa + rājaká
Formmasculine, nominative, plural

वैशम्पायन उवाच

V
Vaiśampāyana

Educational Q&A

The verse highlights an ethical tension central to dharma: one may find no wrongdoing in oneself, yet still become the target of hostility. It points to the need for fair judgment based on conduct rather than prejudice, power, or factional animosity.

In the Udyoga Parva’s charged pre-war atmosphere, the speaker (as framed by Vaiśampāyana’s narration) voices a grievance: despite perceiving no personal misconduct, he is met with collective hatred—even from those in royal authority—suggesting a breakdown of impartiality and righteous counsel.