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Shloka 18

Adhyāya 128 — Proposal to Restrain Keśava; Sātyaki’s Warning and Vidura–Dhṛtarāṣṭra Counsel

त॑ प्रविष्टमभिप्रेक्ष्य पुत्रमुत्पथमास्थितम्‌ । विगर्हमाणा गान्धारी शमार्थ वाक्यमब्रवीत्‌,अपने कुमार्गगामी पुत्रको पुन: सभाके भीतर आया देख गान्धारी उसकी निन्दा करती हुई शान्ति-स्थापनके लिये इस प्रकार बोली--

taṁ praviṣṭam abhiprekṣya putram utpatham āsthitam | vigarhamāṇā gāndhārī śamārthaṁ vākyam abravīt ||

Melihat puteranya masuk semula ke balairung, setelah tersasar ke jalan yang salah, Gāndhārī—sambil menegurnya—mengucapkan kata-kata demi memulihkan perdamaian.

तम्him
तम्:
Karma
TypePronoun
Rootतद्
FormMasculine, Accusative, Singular
प्रविष्टम्entered
प्रविष्टम्:
Karma
TypeVerb
Rootप्र-विश्
FormMasculine, Accusative, Singular, Past passive participle (क्त)
अभिप्रेक्ष्यhaving looked at / seeing
अभिप्रेक्ष्य:
TypeVerb
Rootअभि-प्रेक्ष्
FormAbsolutive/Gerund (क्त्वा-प्रत्यय: ल्यप्)
पुत्रम्son
पुत्रम्:
Karma
TypeNoun
Rootपुत्र
FormMasculine, Accusative, Singular
उत्पथम्wrong path
उत्पथम्:
Karma
TypeNoun
Rootउत्पथ
FormMasculine, Accusative, Singular
आस्थितम्having taken to / standing on
आस्थितम्:
Karma
TypeVerb
Rootआ-स्था
FormMasculine, Accusative, Singular, Past active participle (क्तवत्/क्त) used adjectivally: 'having taken to/standing on'
विगर्हमाणाcensuring
विगर्हमाणा:
Karta
TypeVerb
Rootवि-गर्ह्
FormFeminine, Nominative, Singular, Present active participle (शतृ/शानच्): 'censuring'
गान्धारीGandhari
गान्धारी:
Karta
TypeNoun
Rootगान्धारी
FormFeminine, Nominative, Singular
शम-अर्थम्for peace (for the sake of pacification)
शम-अर्थम्:
Karma
TypeNoun
Rootशम + अर्थ
FormMasculine, Accusative, Singular
वाक्यम्speech/words
वाक्यम्:
Karma
TypeNoun
Rootवाक्य
FormNeuter, Accusative, Singular
अब्रवीत्said/spoke
अब्रवीत्:
TypeVerb
Rootब्रू
FormImperfect (लङ्), 3rd, Singular, Parasmaipada

वैशम्पायन उवाच

V
Vaiśampāyana
G
Gāndhārī
H
her son (Kaurava prince; contextually Duryodhana)
S
sabha (assembly hall)

Educational Q&A

A leader (and even more so a prince) must not persist in an ‘utpatha’—a course opposed to dharma. Moral correction and the pursuit of śama (peace) are presented as urgent duties, especially when one’s choices endanger the community and invite war.

The narrator describes Gandhārī seeing her son return into the assembly while committed to a wrongful course. She rebukes him and begins speaking with the explicit aim of pacifying the situation and steering events toward reconciliation.