Shloka 16
Udyoga Parva, Adhyāya 72 — Bhīmasena’s counsel on conciliation and Duryodhana’s disposition
एतावत् पाण्डवानां हि नास्ति किंचिदिह स्वकम् । नामधेयं च गोत्र च तदप्येषां न शिष्यते
etāvat pāṇḍavānāṃ hi nāsti kiṃcid iha svakam | nāmadheyaṃ ca gotraṃ ca tad apy eṣāṃ na śiṣyate ||
ແທ້ຈິງແລ້ວ ບັດນີ້ ພວກປານດະວະ ບໍ່ມີສິ່ງໃດໃນທີ່ນີ້ທີ່ຈະເອີ້ນວ່າ “ຂອງຕົນ” ໄດ້ອີກ. ແມ່ນແຕ່ຊື່ ແລະ ວົງຕະກູນ—ເຂົາກໍອວດອ້າງວ່າ ຈະບໍ່ເຫຼືອໃຫ້ພວກເຂົາ. ໃນຖ້ອຍຄໍານີ້ ຢຸທິສຖິຣະ ລະລຶກເຖິງຄໍາຢັ້ວຢາດອັນໂຫດຮ້າຍຂອງ ທຸຣະໂຢທະນະ ຜູ້ພອງຕົວດ້ວຍການສັນລະເສີນຕົນອັນບໍ່ຈິງ ແລະຫາກຈະທໍາໃຫ້ພວກເຂົາເຈັບປວດ ໂດຍປະກາດວ່າ ພວກເຂົາຖືກລອດອອກຈາກສະຖານະອັນຊອບທໍາ ແລະຈະຖືກລົບລ້າງແມ່ນແຕ່ອັດຕະລັກຂອງຕົນ.
युधिछिर उवाच
Educational Q&A
The verse highlights the ethical violence of arrogant speech: to deny others even the right to identity (name and lineage) is a form of dehumanizing cruelty. It frames Duryodhana’s taunt as adharma—pride and mockery that deepen enmity and make reconciliation harder.
In Udyoga Parva’s pre-war negotiations, Yudhiṣṭhira recalls Duryodhana’s earlier gloating after the Pāṇḍavas were dispossessed, quoting the insult that they had nothing left to call their own—only name and clan, and even that would be destroyed. The recollection underscores why the Pāṇḍavas view the Kaurava stance as hostile and unjust.