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Shloka 9

धुरि ये नावसीदन्ति विषये सदगवा इव । पितृदेवातिथिमुखा हव्यकव्याग्रभोजिन:

dhuri ye nāvasīdanti viṣaye sadgavā iva | pitṛdevātithimukhā havyakavyāgrabhojinaḥ ||

ビーシュマは言った。「世の務めという責任の軛の下で沈まず、たじろがぬ者—重荷を負っても決して怠らぬ良き牛のように—ダルマの重荷を担っても苦しみを覚えない。そのような人々は、あたかも神々と祖霊と客人の『口』となり、神々への供物(havya)であれ祖先への供物(kavya)であれ、供え物の初分を受ける第一の資格を得るのである。」

धुरिon the yoke / in the burden-bearing position
धुरि:
Adhikarana
TypeNoun
Rootधुर्
FormFeminine, Locative, Singular
येwho (those who)
ये:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Plural
not
:
TypeIndeclinable
Root
अवसीदन्तिsink down / become slack / fail
अवसीदन्ति:
TypeVerb
Rootअव√सद्
FormPresent, Third, Plural, Parasmaipada
विषयेin the sphere (of duty) / in the domain
विषये:
Adhikarana
TypeNoun
Rootविषय
FormMasculine, Locative, Singular
सत्good / noble
सत्:
Karta
TypeAdjective
Rootसत्
FormMasculine, Nominative, Plural
गवाःbulls/oxen
गवाः:
Karta
TypeNoun
Rootगो
FormMasculine, Nominative, Plural
इवlike / as
इव:
TypeIndeclinable
Rootइव
पितृ-देव-अतिथि-मुखाःhaving (as) mouths the Fathers, gods, and guests (i.e., whose ‘mouths’ are they)
पितृ-देव-अतिथि-मुखाः:
Karta
TypeAdjective
Rootपितृ + देव + अतिथि + मुख
FormMasculine, Nominative, Plural
हव्य-कव्य-अग्र-भोजिनःeating first portions of oblations to gods (havyā) and to ancestors (kavyā)
हव्य-कव्य-अग्र-भोजिनः:
Karta
TypeAdjective
Rootहव्य + कव्य + अग्र + भोजिन्
FormMasculine, Nominative, Plural

भीष्म उवाच

B
Bhishma
P
pitṛ (ancestors)
D
deva (gods)
A
atithi (guest)
H
havya (offerings to gods)
K
kavya (offerings to ancestors)
O
oxen (metaphorical comparison)

Educational Q&A

Steadfastness in bearing one’s responsibilities—especially the practical burdens of dharma in worldly life—is a mark of the truly virtuous. Such people become foremost beneficiaries of religious merit and social honor, symbolized by receiving the first portions in offerings to gods and ancestors and by being central to hospitality.

In Bhishma’s instruction on dharma (Anuśāsana Parva), he praises those who do not falter under duty. Using the image of strong oxen under a yoke, he describes exemplary householders/virtuous persons as primary recipients in ritual and hospitality—metaphorically the ‘mouths’ through which gods, ancestors, and guests are served.