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Shloka 17

Draupadī’s Identification of the Pāṇḍavas and the Onset of the Chariot Engagement (द्रौपदी-पाण्डव-परिचयः)

त्वद्‌ द्वेषाच्च महाबाहो ममापि द्वेष्टमर्हति । विगर्हते च मां नित्यं॑ त्वत्समीपे नरेश्वर,महाबाहो! वे तुम्हारे प्रति द्वेष होनेसे मुझसे भी द्वेष रखते हैं। नरेश्वर! तुम्हारे सामने वे सदा मेरी निन्दा ही किया करते हैं

tvad-dveṣāc ca mahābāho mamāpi dveṣṭam arhati | vigarhate ca māṁ nityaṁ tvat-samīpe nareśvara ||

Wahai yang berlengan perkasa! Karena kebencian mereka kepadamu, mereka pun menganggap pantas membenci diriku. Wahai raja manusia! Di hadapanmu sendiri mereka terus-menerus mencelaku.

त्वत्from you / because of you
त्वत्:
Apadana
TypePronoun
Rootत्वद्
Form—, Panchami, Ekavachana
द्वेषात्from hatred
द्वेषात्:
Apadana
TypeNoun
Rootद्वेष
FormPum, Panchami, Ekavachana
and
:
TypeIndeclinable
Root
महाबाहोO mighty-armed one
महाबाहो:
TypeNoun (address/epithet)
Rootमहाबाहु
FormPum, Sambodhana, Ekavachana
ममof me / my
मम:
TypePronoun
Rootअस्मद्
Form—, Shashthi, Ekavachana
अपिalso
अपि:
TypeIndeclinable
Rootअपि
द्वेष्टुम्to hate
द्वेष्टुम्:
TypeVerb (infinitive)
Rootद्विष्
Form—, —, —, Tumun (infinitive)
अर्हतिis fit / is able / deserves
अर्हति:
TypeVerb
Rootअर्ह्
FormLat (present), Prathama, Ekavachana, Parasmaipada
विगर्हतेreviles / censures
विगर्हते:
TypeVerb
Rootगर्ह् (वि-)
FormLat (present), Prathama, Ekavachana, Atmanepada
and
:
TypeIndeclinable
Root
माम्me
माम्:
Karma
TypePronoun
Rootअस्मद्
Form—, Dvitiya, Ekavachana
नित्यम्always
नित्यम्:
TypeIndeclinable (adverbial accusative)
Rootनित्य
त्वत्your
त्वत्:
TypePronoun
Rootत्वद्
Form—, Shashthi, Ekavachana
समीपेin the presence / near
समीपे:
Adhikarana
TypeNoun
Rootसमीप
FormNapum, Saptami, Ekavachana
नरेश्वरO lord of men (king)
नरेश्वर:
TypeNoun (address/epithet)
Rootनरेश्वर
FormPum, Sambodhana, Ekavachana
महाबाहोO mighty-armed one
महाबाहो:
TypeNoun (address/epithet)
Rootमहाबाहु
FormPum, Sambodhana, Ekavachana

कर्ण उवाच

K
Karna
N
nareśvara (a king addressed by Karna)
M
mahābāhu (the same addressee, as an epithet)

Educational Q&A

The verse highlights how hatred spreads by association: animosity toward one person can unjustly extend to allies, leading to habitual slander. Ethically, it warns against endorsing or tolerating disparagement in one’s presence, since a ruler’s proximity and silence can legitimize wrongdoing.

Karna complains to a kingly figure he addresses as “mighty-armed” and “lord of men” that certain people, because they hate the addressee, also feel justified in hating Karna and repeatedly speak ill of him right in front of that ruler.