Previous Verse
Next Verse

Shloka 29

Dāyavibhāga (Inheritance Apportionment) and Household Precedence — Dialogue of Yudhiṣṭhira and Bhīṣma

तस्मिन्नुभयतोदोषे कुर्वन्‌ श्रेय: समाचरेत्‌ । अयं नः सर्वधर्माणां धर्मश्षिन्त्यतमो मत:

tasminn ubhayato-doṣe kurvan śreyaḥ samācaret | ayaṃ naḥ sarva-dharmāṇāṃ dharmaś cintyatamo mataḥ ||

両方に過失が生じるように見えるときは、より大いなる善を得るように行うべきである。我らの見解では、あらゆる義務のうち、とりわけこの義務—乙女を婚姻に与えること—こそ最も慎重な熟慮に値する。

तस्मिन्in that (situation)
तस्मिन्:
Adhikarana
TypePronoun
Rootतद्
FormMasculine/Neuter, Locative, Singular
उभयतःon both sides / in both ways
उभयतः:
Adhikarana
TypeIndeclinable
Rootउभयतः
दोषेin (a case of) fault
दोषे:
Adhikarana
TypeNoun
Rootदोष
FormMasculine, Locative, Singular
कुर्वन्doing / while doing
कुर्वन्:
Karta
TypeVerb
Rootकृ
Formशतृ (present active participle), Masculine, Nominative, Singular
श्रेयःthe better (course), welfare
श्रेयः:
Karma
TypeNoun
Rootश्रेयस्
FormNeuter, Accusative, Singular
समाचरेत्should practice / should follow
समाचरेत्:
Karta
TypeVerb
Rootसम् + आ + चर्
FormVidhi-lin (optative), Present-system (injunctive/optative sense), 3rd, Singular, Parasmaipada
अयम्this
अयम्:
Karta
TypePronoun
Rootइदम्
FormMasculine, Nominative, Singular
नःof us / our
नः:
Sampradana
TypePronoun
Rootअस्मद्
FormGenitive, Plural
सर्वधर्माणाम्of all dharmas
सर्वधर्माणाम्:
Adhikarana
TypeNoun
Rootसर्वधर्म
FormMasculine, Genitive, Plural
धर्मःdharma / duty
धर्मः:
Karta
TypeNoun
Rootधर्म
FormMasculine, Nominative, Singular
चिन्त्यतमःmost to be considered
चिन्त्यतमः:
Karta
TypeAdjective
Rootचिन्त्यतम
Formयत् (gerundive) + तमप् (superlative), Masculine, Nominative, Singular
मतःis regarded (as)
मतः:
Karta
TypeAdjective
Rootमत
Formक्त (past passive participle), Masculine, Nominative, Singular

युधिछिर उवाच

Y
Yudhiṣṭhira

Educational Q&A

When every available option carries some fault, one should choose the course that best serves śreyas—the higher, long-term good—after careful deliberation; duties around marriage arrangements are presented as especially sensitive and worthy of deep thought.

Yudhiṣṭhira raises a dilemma: if a marriage promise is reversed, it risks the fault of breaking one’s word; if a better match is rejected, it risks harming the maiden’s welfare. He asks what action makes the giver of the maiden a participant in what is truly auspicious, emphasizing that this dharma demands the most careful consideration.