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Shloka 8

Tilottamā, Sunda–Upasunda, and the Pāṇḍava Samaya (Ādi Parva 204)

तावुभौ पुरुषव्याप्रावनागसि नृपे त्वयि । न मन्त्रयेतां त्वच्छेय: कथं सत्यपराक्रमौ,महाराज! आपने भी इनका कोई अपराध नहीं किया है; फिर ये दोनों सत्यपराक्रमी पुरुषसिंह आपको हितकारक सलाह न दें, यह कैसे हो सकता है?

tāv ubhau puruṣavyāprāv anāgasi nṛpe tvayi | na mantrayetāṁ tvaccheyaḥ kathaṁ satyaparākramau, mahārāja ||

Vidura said: “O King, you have committed no offense against those two energetic and noble men. How, then, could they—men whose valor is grounded in truth—fail to counsel you for your welfare, O great king?”

तौthose two
तौ:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Dual
उभौboth
उभौ:
Karta
TypePronoun/Adjective
Rootउभ
FormMasculine, Nominative, Dual
पुरुषव्याघ्रौtwo tiger-like men (best of men)
पुरुषव्याघ्रौ:
Karta
TypeNoun
Rootपुरुषव्याघ्र
FormMasculine, Nominative, Dual
अनागसिin (one who is) guiltless
अनागसि:
Adhikarana
TypeAdjective
Rootअनागस्
FormMasculine, Locative, Singular
नृपेin/with respect to the king
नृपे:
Adhikarana
TypeNoun
Rootनृप
FormMasculine, Locative, Singular
त्वयिin/with respect to you
त्वयि:
Adhikarana
TypePronoun
Rootयुष्मद्
Form—, Locative, Singular
not
:
TypeIndeclinable
Root
मन्त्रयेताम्would/should advise, consult
मन्त्रयेताम्:
TypeVerb
Rootमन्त्रय् (मन्त्र्)
FormOptative (Vidhi-lin), 3rd, Dual, Parasmaipada
त्वत्than you / from you
त्वत्:
Apadana
TypePronoun
Rootयुष्मद्
Form—, Ablative, Singular
श्रेयःwhat is better, welfare
श्रेयः:
Karma
TypeNoun
Rootश्रेयस्
FormNeuter, Accusative, Singular
कथम्how?
कथम्:
TypeIndeclinable
Rootकथम्
सत्यपराक्रमौtwo whose prowess is true/unfailing
सत्यपराक्रमौ:
Karta
TypeAdjective
Rootसत्यपराक्रम
FormMasculine, Nominative, Dual
महाराजO great king
महाराज:
TypeNoun
Rootमहाराज
FormMasculine, Vocative, Singular

विदुर उवाच

V
Vidura
N
nṛpa (the king addressed, i.e., Dhṛtarāṣṭra in context)
T
the two men (implied: two well-wishers/counsellors)

Educational Q&A

A righteous king should recognize and accept well-intentioned counsel. When one is guiltless toward advisers, it is natural—and ethically expected—that truthful and capable men will speak for the king’s welfare (śreyas).

Vidura addresses the king and argues that since the king has not wronged the two noble men, it would be unreasonable to think they would withhold beneficial advice. He frames their counsel as grounded in truth and aimed at the king’s good.