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Shloka 69

अध्याय ३३ — कर्म, दैव, हठ, स्वभाव और पुरुषार्थ पर द्रौपदी का उपदेश

Draupadī on Action, Fate, and Human Effort

सत्त्वेन कुरुते युद्ध राजन्‌ सुबलवानपि । नोद्यमेन न होत्राभि: सर्वाः स्वीकुरुते प्रजा:,“राजन! अत्यन्त बलवान्‌ पुरुष भी आत्मबलसे ही युद्ध करता है, वह किसी अन्य प्रयत्नसे या प्रशंसाद्वारा सब प्रजाको अपने वशमें नहीं करता

sattvena kurute yuddhaṁ rājan subalavān api | nodyamena na hotrābhiḥ sarvāḥ svīkurute prajāḥ ||

ヴァイシャンパーヤナは言った。「王よ、いかに並外れて強き者であっても、戦いは己が内なる決意の力によって行う。だが、ただの働きかけや、祭式の唱和と讃辞だけで、すべての民を我がものとすることはできぬ。」

सत्त्वेनby (one's) strength/inner power
सत्त्वेन:
Karana
TypeNoun
Rootसत्त्व
FormNeuter, Instrumental, Singular
कुरुतेdoes / undertakes
कुरुते:
Karta
TypeVerb
Rootकृ
FormPresent (Lat), Atmanepada, Third, Singular
युद्धम्battle, war
युद्धम्:
Karma
TypeNoun
Rootयुद्ध
FormNeuter, Accusative, Singular
राजन्O king
राजन्:
TypeNoun
Rootराजन्
FormMasculine, Vocative, Singular
सुबलवान्very strong
सुबलवान्:
Karta
TypeAdjective
Rootसुबलवत्
FormMasculine, Nominative, Singular
अपिeven, also
अपि:
TypeIndeclinable
Rootअपि
not
:
TypeIndeclinable
Root
उद्यमेनby effort/enterprise
उद्यमेन:
Karana
TypeNoun
Rootउद्यम
FormMasculine, Instrumental, Singular
nor / not
:
TypeIndeclinable
Root
होत्राभिःby praises/commendations (lit. laudations)
होत्राभिः:
Karana
TypeNoun
Rootहोत्रा
FormFeminine, Instrumental, Plural
सर्वाःall
सर्वाः:
Karma
TypeAdjective
Rootसर्व
FormFeminine, Accusative, Plural
स्वीकुरुतेmakes (them) his own, subdues
स्वीकुरुते:
Karta
TypeVerb
Rootस्वी-कृ
FormPresent (Lat), Atmanepada, Third, Singular
प्रजाःsubjects, people
प्रजाः:
Karma
TypeNoun
Rootप्रजा
FormFeminine, Accusative, Plural

वैशम्पायन उवाच

V
Vaiśampāyana
R
rājan (the king addressed)
H
hotṛ (Vedic officiating priests)
P
prajāḥ (subjects/people)

Educational Q&A

The verse contrasts sheer strength and outward means (effort, ritual praise) with the deeper basis of authority: inner steadiness/virtue (sattva). Military power may initiate conflict, but it cannot automatically secure the genuine acceptance and loyalty of the people; legitimacy requires more than force or ceremonial endorsement.

Vaiśampāyana addresses a king and offers a reflective observation on rule and conflict: even the strongest person fights relying on his own inner power, yet he cannot simply ‘appropriate’ all subjects through exertion or priestly rites. It functions as counsel on the limits of coercion and the need for ethical grounding in governance.