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Shloka 7

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

प्रियाभ्युपगते द्यूते पाण्डवा मधुसूदन । जिता: शकुनिना राज्यं तत्र कि मम दुष्कृतम्‌,“मधुसूदन! पाण्डवोंको जूएका खेल बड़ा प्रिय था। इसीलिये वे उसमें प्रवृत्त हुए। फिर यदि मामा शकुनिने उनका राज्य जीत लिया तो इसमें मेरा क्या अपराध हो गया?

priyābhyupagate dyūte pāṇḍavā madhusūdana | jitāḥ śakuninā rājyaṃ tatra ki mama duṣkṛtam ||

Vaiśampāyana dijo: «¡Oh Madhusūdana! Los Pāṇḍavas eran aficionados al juego de dados y por eso entraron en esa partida. Si mi tío materno Śakuni ganó allí su reino, ¿qué falta mía hay en ello?»

प्रियdear, pleasing
प्रिय:
Adhikarana
TypeAdjective
Rootप्रिय
FormNeuter, Locative, Singular
अभ्युपगतेhaving been entered upon/undertaken
अभ्युपगते:
Adhikarana
TypeVerb
Rootअभि-उप-गम्
Formक्त (past passive participle), Neuter, Locative, Singular
द्यूतेin the gambling game
द्यूते:
Adhikarana
TypeNoun
Rootद्यूत
FormNeuter, Locative, Singular
पाण्डवाःthe Pandavas
पाण्डवाः:
Karta
TypeNoun
Rootपाण्डव
FormMasculine, Nominative, Plural
मधुसूदनO Madhusudana (Krishna)
मधुसूदन:
TypeNoun
Rootमधुसूदन
FormMasculine, Vocative, Singular
जिताःwere defeated/vanquished
जिताः:
TypeVerb
Rootजि
Formक्त (past passive participle), Masculine, Nominative, Plural
शकुनिनाby Shakuni
शकुनिना:
Karana
TypeNoun
Rootशकुनि
FormMasculine, Instrumental, Singular
राज्यम्the kingdom
राज्यम्:
Karma
TypeNoun
Rootराज्य
FormNeuter, Accusative, Singular
तत्रthere/in that matter
तत्र:
Adhikarana
TypeIndeclinable
Rootतत्र
किम्what?
किम्:
TypeIndeclinable
Rootकिम्
ममof me / my
मम:
TypePronoun
Rootअस्मद्
FormGenitive, Singular
दुष्कृतम्wrongdoing, fault
दुष्कृतम्:
Karta
TypeNoun
Rootदुष्कृत
FormNeuter, Nominative, Singular

वैशम्पायन उवाच

V
Vaiśampāyana
M
Madhusūdana (Kṛṣṇa)
P
Pāṇḍavas
Ś
Śakuni
R
rājya (kingdom)
D
dyūta (dice-game)

Educational Q&A

The verse highlights ethical evasion: one may try to excuse oneself by pointing to others’ choices (the Pāṇḍavas’ fondness for dice) or another’s agency (Śakuni’s victory), yet the Mahābhārata repeatedly questions such blame-shifting and presses the issue of personal responsibility in enabling injustice.

In the Udyoga Parva’s lead-up to war, the speaker recalls the dice-game disaster and presents a defensive argument to Kṛṣṇa: since the Pāṇḍavas willingly gambled and Śakuni won, the speaker claims he bears no fault for the loss of their kingdom—an attempt to justify past actions amid rising demands for accountability.