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Shloka 17

दुर्योधनस्य लज्जा-प्रायोपवेशविचारः

Duryodhana’s Shame and Consideration of Prāyopaveśa

यां श्रियं सुहृदश्चैव दुर्हदश्च विशाम्पते । पश्यन्ति पुरुषे दीप्तां सा समर्था भवत्युत,'प्रजापालक नरेश! पुरुषमें प्रकाशित होनेवाली जिस लक्ष्मीको उसके सुहृद्‌ और शत्रु दोनों देखते हैं, वही सबल होती है

yāṃ śriyaṃ suhṛdaś caiva durhṛdaś ca viśāmpate | paśyanti puruṣe dīptāṃ sā samarthā bhavaty uta ||

Waiśampāyana berkata: “Wahai pelindung rakyat, raja! Kemakmuran yang tampak berkilau pada diri seseorang—yang disaksikan sama oleh sahabat maupun musuhnya—itulah satu-satunya keberuntungan yang sungguh berdaya dan berwibawa.”

याम्which (whom/that)
याम्:
Karma
TypePronoun
Rootयद्
FormFeminine, Accusative, Singular
श्रियम्fortune, prosperity, splendor
श्रियम्:
Karma
TypeNoun
Rootश्री
FormFeminine, Accusative, Singular
सुहृदःfriends, well-wishers
सुहृदः:
Karta
TypeNoun
Rootसुहृद्
FormMasculine, Nominative, Plural
and
:
TypeIndeclinable
Root
एवindeed, just
एव:
TypeIndeclinable
Rootएव
दुर्हृदःenemies, ill-wishers
दुर्हृदः:
Karta
TypeNoun
Rootदुर्हृद्
FormMasculine, Nominative, Plural
and
:
TypeIndeclinable
Root
विशाम्of the people, of the subjects
विशाम्:
TypeNoun
Rootविश्
FormFeminine, Genitive, Plural
पतेO lord (protector)
पते:
TypeNoun
Rootपति
FormMasculine, Vocative, Singular
पश्यन्तिthey see
पश्यन्ति:
TypeVerb
Rootपश्
FormPresent, Indicative, Third, Plural, Parasmaipada
पुरुषेin a man, in a person
पुरुषे:
Adhikarana
TypeNoun
Rootपुरुष
FormMasculine, Locative, Singular
दीप्ताम्shining, radiant
दीप्ताम्:
TypeAdjective
Rootदीप्त
FormFeminine, Accusative, Singular
साthat (she/it)
सा:
Karta
TypePronoun
Rootतद्
FormFeminine, Nominative, Singular
समर्थाpowerful, capable
समर्था:
TypeAdjective
Rootसमर्थ
FormFeminine, Nominative, Singular
भवतिbecomes, is
भवति:
TypeVerb
Rootभू
FormPresent, Indicative, Third, Singular, Parasmaipada
उतalso, moreover
उत:
TypeIndeclinable
Rootउत

वैशम्पायन उवाच

V
Vaiśampāyana
V
viśāmpati (a king addressed)
Ś
śrī (prosperity/fortune)

Educational Q&A

True prosperity or excellence is that which is visibly established—so evident that both friends and enemies recognize it. Such acknowledged splendor has real efficacy in life and governance, unlike merely claimed or private ‘fortune’.

Vaiśampāyana addresses a ruler (‘viśāmpati’), offering a reflective maxim on śrī (prosperity/royal splendor): the kind that shines in a person and is acknowledged even by adversaries is the one that is genuinely powerful.