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Shloka 7

स्त्रीपर्व — अध्याय १५: गान्धारी-युधिष्ठिर-संवादः

Gandhārī’s Confrontation and Consolation of Yudhiṣṭhira

सुयोधनमसंगृहा[ न शक्‍्या भू: ससागरा | केवला भोक्तुमस्माभिरतश्वैतत्‌ कृतं मया,“दुर्योधनका संहार किये बिना हमलोग निष्कण्टक पृथ्वीका राज्य नहीं भोग सकते थे, इसलिये मैंने यह अयोग्य कार्य किया

su-yodhanam asaṅgṛhya na śakyā bhūḥ sa-sāgarā | kevalā bhoktum asmābhir ataś caitat kṛtaṃ mayā ||

Vaiśampāyana said: “Without first removing Suyodhana (Duryodhana), it was not possible for us to enjoy this earth, even though it is bounded by the ocean, in peace and without obstruction. Therefore I have done this deed.”

सुयोधनम्Duryodhana (as object)
सुयोधनम्:
Karma
TypeNoun
Rootसुयोधन
FormMasculine, Accusative, Singular
असंगृह्यwithout killing/without taking (i.e., without destroying/overpowering)
असंगृह्य:
TypeVerb
Rootसम्-ग्रह्
FormAbsolutive (Tumun-lyap), Parasmaipada (usage)
not
:
TypeIndeclinable
Root
शक्याpossible
शक्या:
TypeAdjective
Rootशक्य
FormFeminine, Nominative, Singular
भूःearth
भूः:
Karta
TypeNoun
Rootभू
FormFeminine, Nominative, Singular
ससागराtogether with the ocean(s)
ससागरा:
TypeAdjective
Rootस-साागर
FormFeminine, Nominative, Singular
केवलाalone/solely (i.e., unobstructed, exclusive)
केवला:
TypeAdjective
Rootकेवल
FormFeminine, Nominative, Singular
भोक्तुम्to enjoy/to rule (as enjoyment of kingdom)
भोक्तुम्:
TypeVerb
Rootभुज्
FormInfinitive (Tumun)
अस्माभिःby us
अस्माभिः:
Karana
TypePronoun
Rootअस्मद्
Form—, Instrumental, Plural
अतःtherefore
अतः:
TypeIndeclinable
Rootअतः
एतत्this
एतत्:
Karma
TypePronoun
Rootएतद्
FormNeuter, Nominative/Accusative, Singular
कृतम्done
कृतम्:
TypeVerb
Rootकृ
FormPast passive participle (kta), Neuter, Nominative/Accusative, Singular
मयाby me
मया:
Karana
TypePronoun
Rootअहम्
Form—, Instrumental, Singular

वैशम्पायन उवाच

V
Vaiśampāyana
S
Suyodhana (Duryodhana)
B
Bhūḥ (the Earth/kingdom)
S
Sāgara (the ocean)

Educational Q&A

The verse frames a moral-political rationale: as long as an oppressive rival remains, peaceful enjoyment of rightful rule is impossible; thus the speaker presents the violent act as compelled by necessity, inviting reflection on dharma versus expediency.

In the aftermath context of Strī-parvan, the narration reports a justification for the killing/removal of Duryodhana: the claim is that only after his downfall could the victors rule the earth unobstructed.