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Shloka 15

स्वर्गारोहणपर्व — तृतीयोऽध्यायः

Indra and Dharma’s Consolation; Celestial Gaṅgā Purification

तेन त्वमेवं गमितो मया श्रेयोडर्थिना नूप । व्याजेन हि त्वया द्रोण उपचीर्ण: सुतं प्रति

tena tvam evaṁ gamito mayā śreyorthinā nūpa | vyājena hi tvayā droṇa upacīrṇaḥ sutaṁ prati ||

Therefore I, seeking what was truly best, led you along in this way, O king. For it was under a pretext that Droṇa was induced by you to act with special regard toward his son—an ethically fraught maneuver that frames the episode as a calculated means to an end rather than a straightforward act of righteousness.

तेनby that/therefore
तेन:
Karana
TypePronoun
Rootतद्
FormMasculine/Neuter, Instrumental, Singular
त्वम्you
त्वम्:
Karta
TypePronoun
Rootयुष्मद्
Form—, Nominative, Singular
एवम्thus/in this manner
एवम्:
TypeIndeclinable
Rootएवम्
गमितःmade to go/led
गमितः:
TypeVerb
Rootगम्
Formणिच् causative + क्त (past passive participle), Masculine, Nominative, Singular
मयाby me
मया:
Karana
TypePronoun
Rootअस्मद्
Form—, Instrumental, Singular
श्रेयःthe good/welfare
श्रेयः:
Karma
TypeNoun
Rootश्रेयस्
FormNeuter, Accusative, Singular
अर्थिनाby one seeking (it)/desirous
अर्थिना:
Karana
TypeNoun/Adjective
Rootअर्थिन्
FormMasculine, Instrumental, Singular
नूपO Nūpa (vocative address)
नूप:
TypeNoun
Rootनूप
FormMasculine, Vocative, Singular
व्याजेनby a pretext/under the guise
व्याजेन:
Karana
TypeNoun
Rootव्याज
FormMasculine, Instrumental, Singular
हिindeed/for
हि:
TypeIndeclinable
Rootहि
त्वयाby you
त्वया:
Karana
TypePronoun
Rootयुष्मद्
Form—, Instrumental, Singular
द्रोणःDroṇa
द्रोणः:
Karta
TypeNoun
Rootद्रोण
FormMasculine, Nominative, Singular
उपचीर्णःserved/attended upon
उपचीर्णः:
TypeVerb
Rootउप-चर्
Formक्त (past passive participle), Masculine, Nominative, Singular
सुतम्the son
सुतम्:
Karma
TypeNoun
Rootसुत
FormMasculine, Accusative, Singular
प्रतिtowards/with regard to
प्रति:
TypeIndeclinable
Rootप्रति

वैशम्पायन उवाच

V
Vaiśampāyana
D
Droṇa
T
the son (suta)

Educational Q&A

The verse highlights the tension between seeking the ‘highest good’ (śreyas) and employing morally ambiguous means (vyāja). It invites reflection on whether outcomes can justify deception, especially in contexts of power, duty, and conflict.

Vaiśampāyana explains to a king that he guided him deliberately, claiming it was for the king’s ultimate good. He notes that Droṇa was maneuvered ‘under a pretext’ into acting with special concern toward his son, indicating a strategic manipulation of Droṇa’s paternal attachment.