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Shloka 3

Adhyāya 45 — Duryodhana’s Distress, Śakuni’s Counsel, and the Summons for Dyūta

सह त्वया हि मे वध्या: सर्वथा कृष्ण पाण्डवा: | नृपतीन्‌ समतिक्रम्य यैरराजा त्वमर्चित:,“कृष्ण! तुम्हारे साथ ये पाण्डव भी सर्वथा मेरे वध्य हैं; क्योंकि इन्होंने सब राजाओंकी अवहेलना करके राजा न होनेपर भी तुम्हारी पूजा की

saha tvayā hi me vadhyāḥ sarvathā kṛṣṇa pāṇḍavāḥ | nṛpatīn samatikramya yair arājā tvam arcitaḥ ||

ഹേ കൃഷ്ണാ! നിന്നോടൊപ്പം ഈ പാണ്ഡവന്മാരും എനിക്ക് സർവ്വഥാ വധ്യരാണ്; കാരണം അവർ സമവേത രാജാക്കളെ അവഗണിച്ച്, രാജാവല്ലാതിരുന്നിട്ടും നിന്നെ പൂജിച്ച് ആദരിച്ചു.

सहtogether with
सह:
TypeIndeclinable
Rootसह
त्वयाwith you / by you
त्वया:
Karana
TypeNoun
Rootत्वद्
Form—, Instrumental, Singular
हिindeed / for
हि:
TypeIndeclinable
Rootहि
मेof me / my
मे:
TypeNoun
Rootअस्मद्
Form—, Genitive, Singular
वध्याःto be slain / killable
वध्याः:
Karma
TypeAdjective
Rootवध्य
FormMasculine, Nominative, Plural
सर्वथाentirely / in every way
सर्वथा:
TypeIndeclinable
Rootसर्वथा
कृष्णO Krishna
कृष्ण:
Sampradana
TypeNoun
Rootकृष्ण
FormMasculine, Vocative, Singular
पाण्डवाःthe Pandavas
पाण्डवाः:
Karma
TypeNoun
Rootपाण्डव
FormMasculine, Nominative, Plural
नृपतीन्kings
नृपतीन्:
Karma
TypeNoun
Rootनृपति
FormMasculine, Accusative, Plural
समतिक्रम्यhaving overstepped / disregarding
समतिक्रम्य:
TypeVerb
Rootसम् + अति + क्रम्
Formल्यप् (absolutive/gerund), Parasmaipada (usage), —
यैःby whom
यैः:
Karana
TypePronoun
Rootयद्
FormMasculine, Instrumental, Plural
अराजाnot a king / kingless (as king)
अराजा:
TypeAdjective
Rootअराजन्
FormMasculine, Nominative, Singular
त्वम्you
त्वम्:
Karta
TypePronoun
Rootत्वद्
Form—, Nominative, Singular
अर्चितःhonored / worshipped
अर्चितः:
TypeVerb
Rootअर्च्
Formक्त (past passive participle), Masculine, Nominative, Singular

वैशम्पायन उवाच

V
Vaiśampāyana
K
Kṛṣṇa
P
Pāṇḍavas
K
kings (nṛpati)

Educational Q&A

The verse highlights how wounded pride and attachment to status can distort ethical judgment: devotion and recognition of true worth (honoring Kṛṣṇa) are recast as a political insult. It warns that when hierarchy is treated as absolute dharma, hostility can be justified even against the righteous.

In the royal assembly, a hostile speaker addresses Kṛṣṇa and declares that the Pāṇḍavas deserve death along with him, because they honored Kṛṣṇa despite his not being a reigning king, thereby ‘disregarding’ the other kings present. The line expresses an accusation that the Pāṇḍavas violated royal protocol by elevating Kṛṣṇa.