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Shloka 7

Udyoga Parva, Adhyāya 72 — Bhīmasena’s counsel on conciliation and Duryodhana’s disposition

न पर्यायो$स्ति यत्‌ साम्य॑ त्वयि कुर्युविशाम्पते । बलतवत्तां हि मन्यन्ते भीष्मद्रोणकृपादिभि:

yudhiṣṭhira uvāca | na paryāyo 'sti yat sāmyam tvayi kuryur viśāmpate | balavattāṃ hi manyante bhīṣma-droṇa-kṛpādibhiḥ ||

युधिष्ठिर म्हणाला—प्रजानाथ! असा कोणताही मार्ग नाही की ते तुम्हाला समकक्ष मानून संधि करतील. भीष्म, द्रोण, कृप इत्यादी त्यांच्या बाजूने आहेत; म्हणून ते स्वतःला तुमच्यापेक्षा अधिक बलवान समजतात. त्यामुळे ते न्याय्य वाटाही देणार नाहीत आणि योग्य अटींवर शांतता कठीण आहे.

not
:
TypeIndeclinable
Root
पर्यायःmeans/way/remedy
पर्यायः:
Karta
TypeNoun
Rootपर्याय
FormMasculine, Nominative, Singular
अस्तिis/exists
अस्ति:
TypeVerb
Rootअस्
FormPresent, Third, Singular, Parasmaipada
यत्such that/that which
यत्:
TypePronoun
Rootयद्
FormNeuter, Nominative, Singular
साम्यम्equality; parity; (here) equal terms/settlement
साम्यम्:
Karma
TypeNoun
Rootसाम्य
FormNeuter, Accusative, Singular
त्वयिin/with regard to you
त्वयि:
Adhikarana
TypePronoun
Rootत्वद्
FormLocative, Singular
कुर्युःthey would do/make
कुर्युः:
TypeVerb
Rootकृ
FormOptative, Third, Plural, Parasmaipada
विशाम्of the people/subjects
विशाम्:
TypeNoun
Rootविश्
FormFeminine, Genitive, Plural
पतेO lord
पते:
TypeNoun
Rootपति
FormMasculine, Vocative, Singular
बलवत्-ताम्strength/superiority in strength
बलवत्-ताम्:
Karma
TypeNoun
Rootबलवत् + ता
FormFeminine, Accusative, Singular
हिindeed/for
हि:
TypeIndeclinable
Rootहि
मन्यन्तेthey think/consider
मन्यन्ते:
TypeVerb
Rootमन्
FormPresent, Third, Plural, Atmanepada
भीष्म-द्रोण-कृप-आदिभिःby/with Bhishma, Drona, Kripa and others
भीष्म-द्रोण-कृप-आदिभिः:
Karana
TypeNoun
Rootभीष्म + द्रोण + कृप + आदि
FormMasculine, Instrumental, Plural
अतःtherefore/for that reason
अतः:
TypeIndeclinable
Rootअतः
प्रजानाथO lord of the subjects
प्रजानाथ:
TypeNoun
Rootप्रजा-नाथ
FormMasculine, Vocative, Singular

युधिछिर उवाच

Y
Yudhiṣṭhira
B
Bhīṣma
D
Droṇa
K
Kṛpa

Educational Q&A

A just peace requires willingness to recognize the other side’s rightful claim; when pride is reinforced by perceived military advantage and powerful allies, equitable settlement becomes impossible, making conflict more likely despite ethical preference for peace.

In the lead-up to war, Yudhiṣṭhira assesses the prospects of a fair compromise and concludes that the opponents will not agree to parity, because they feel emboldened by eminent warriors—Bhīṣma, Droṇa, and Kṛpa—standing with them.