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Shloka 10

Dvaītavana: Brahmaghoṣa, Rṣi-saṅgha, and Baka Dālbhyā’s Upadeśa to Yudhiṣṭhira

इदं च शयनं दृष्टवा यच्चासीत्‌ ते पुरातनम्‌ । शोचामि त्वां महाराज दु:ःखानह सुखोचितम्‌,महाराज! आज आपकी यह शबय्या देखकर मुझे पहलेकी राजोचित शय्याका स्मरण हो आता है और मैं आपके लिये शोकमें मग्न हो जाती हूँ; क्योंकि आप दुःखके अयोग्य और सुखके ही योग्य हैं

idaṃ ca śayanaṃ dṛṣṭvā yac cāsīt te purātanam | śocāmi tvāṃ mahārāja duḥkhānaha sukho-citam ||

മഹാരാജാവേ! നിങ്ങളുടെ ഈ ശയനം കണ്ടും, മുമ്പ് നിങ്ങള്ക്കുണ്ടായിരുന്ന രാജോചിത ശയ്യയെ ഓർത്തും, ഞാൻ നിങ്ങളെക്കുറിച്ച് ദുഃഖത്തിൽ മുങ്ങുന്നു; കാരണം നിങ്ങൾ ദുഃഖത്തിന് അയോഗ്യൻ, സുഖത്തിനേ യോജ്യൻ.

idamthis
idam:
Karta
TypePronoun
Rootidam
FormNeuter, Nominative, Singular
caand
ca:
TypeIndeclinable
Rootca
śayanambed, couch
śayanam:
Karta
TypeNoun
Rootśayana
FormNeuter, Nominative, Singular
dṛṣṭvāhaving seen
dṛṣṭvā:
TypeVerb
Rootdṛś
Formktvā (absolutive/gerund), Parasmaipada (usage-neutral)
yatwhich/that (what)
yat:
TypePronoun
Rootyat
FormNeuter, Nominative/Accusative, Singular
caand
ca:
TypeIndeclinable
Rootca
āsītwas
āsīt:
TypeVerb
Rootas
FormImperfect, 3, Singular, Parasmaipada
teyour
te:
Sambandha
TypePronoun
Roottvad
FormGenitive, Singular
purātanamformer, old
purātanam:
TypeAdjective
Rootpurātana
FormNeuter, Nominative/Accusative, Singular
śocāmiI grieve (for)
śocāmi:
TypeVerb
Rootśuc
FormPresent, 1, Singular, Parasmaipada
tvāmyou
tvām:
Karma
TypePronoun
Roottvad
FormAccusative, Singular
mahā-rājaO great king
mahā-rāja:
Sambodhana
TypeNoun
Rootmahārāja
FormMasculine, Vocative, Singular
duḥkha-anahanot fit for suffering
duḥkha-anaha:
Karma
TypeAdjective
Rootduḥkha-anaha
FormMasculine, Accusative, Singular
sukha-ucitamfit only for happiness/comfort
sukha-ucitam:
Karma
TypeAdjective
Rootsukha-ucita
FormMasculine, Accusative, Singular

वैशम्पायन उवाच

V
Vaiśampāyana
M
Mahārāja (the king addressed)
Ś
śayana (bed/couch)

Educational Q&A

The verse highlights compassionate recognition of undeserved suffering: a righteous person (especially a king meant to uphold dharma) is portrayed as worthy of well-being, and the ethical pain arises from seeing virtue subjected to hardship.

The speaker observes the king’s present, humble bedding and recalls his earlier royal bed. This stark contrast prompts a lament, expressing sorrow that someone accustomed to—and deserving of—comfort is now enduring deprivation.