Shloka 24

अज्ञानाद्‌ वा भयाद्‌ वापि मयि बाले जनार्दन । न तदद्य पुनर्लभ्यं पाण्डवैर्वष्णिनन्दन,“जनार्दन! जबतक राजा धृतराष्ट्र जीवित हैं, तबतक हमें और पाण्डवोंको हथियार न उठाकर शान्तिपूर्वक जीवन बिताना चाहिये। वृष्णिनन्दन श्रीकृष्ण! पहले भी जो पाण्डवोंको राज्यका अंश दिया गया था, वह उन्हें देना उचित नहीं था; परंतु मैं उन दिनों बालक एवं पराधीन था, अत: अज्ञान अथवा भयसे जो कुछ उन्हें दे दिया गया था, उसे अब पाण्डव पुन: नहीं पा सकते

ajñānād vā bhayād vāpi mayi bāle janārdana | na tad adya punar labhyaṃ pāṇḍavair vṛṣṇinandana ||

વૈશંપાયન બોલ્યા—હે જનાર્દન! હું બાળક હતો ત્યારે અજ્ઞાન કે ભયથી મારા નામે જે અપાયું હતું, હે વૃષ્ણિનંદન, તે આજે પાંડવો ફરી મેળવી શકશે નહીં.

अज्ञानात्from ignorance
अज्ञानात्:
Karana
TypeNoun
Rootअज्ञान
FormNeuter, Ablative, Singular
वाor
वा:
TypeIndeclinable
Rootवा
भयात्from fear
भयात्:
Karana
TypeNoun
Rootभय
FormNeuter, Ablative, Singular
वाor
वा:
TypeIndeclinable
Rootवा
अपिeven/also
अपि:
TypeIndeclinable
Rootअपि
मयिin me / when I (was)
मयि:
Adhikarana
TypePronoun
Rootअस्मद्
FormLocative, Singular
बालेwhen (I was) a child
बाले:
Adhikarana
TypeAdjective
Rootबाल
FormMasculine, Locative, Singular
जनार्दनO Janārdana
जनार्दन:
TypeNoun
Rootजनार्दन
FormMasculine, Vocative, Singular
not
:
TypeIndeclinable
Root
तत्that (thing/portion)
तत्:
Karta
TypePronoun
Rootतद्
FormNeuter, Nominative, Singular
अद्यtoday/now
अद्य:
TypeIndeclinable
Rootअद्य
पुनःagain
पुनः:
TypeIndeclinable
Rootपुनः
लभ्यम्obtainable/to be obtained
लभ्यम्:
TypeVerb
Rootलभ्
FormGerundive (तव्य/यत् sense), -य (लभ्य), Passive sense, Neuter, Nominative, Singular
पाण्डवैःby the Pāṇḍavas
पाण्डवैः:
Karana
TypeNoun
Rootपाण्डव
FormMasculine, Instrumental, Plural
वृष्णिनन्दनO delight of the Vṛṣṇis
वृष्णिनन्दन:
TypeNoun
Rootवृष्णि-नन्दन
FormMasculine, Vocative, Singular

वैशम्पायन उवाच

V
Vaiśampāyana
J
Janārdana (Kṛṣṇa)
V
Vṛṣṇi-nandana (Kṛṣṇa)
P
Pāṇḍavas

Educational Q&A

The verse highlights how decisions made under ignorance or fear—especially when authority is weak or immature—create contested legitimacy later. Ethically, it points to the tension between what was once conceded under pressure and what is later claimed as rightful, showing how coercion and incapacity undermine stable dharma in governance.

In the Udyoga Parva’s pre-war negotiations, the speaker frames an earlier grant to the Pāṇḍavas as something that occurred when he was ‘a child’ and thus not fully autonomous. He argues that what was given then—due to ignorance or fear—cannot now be reclaimed by the Pāṇḍavas, reflecting hardening political positions as diplomacy falters.