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Shloka 16

भीष्मद्रोणयोर्दुर्योधनं प्रति शमोपदेशः | Bhīṣma and Droṇa’s Counsel of Conciliation to Duryodhana

यच्च व: प्रेक्षमाणानां सर्वधर्मोपचायिनाम्‌ । पाज्चाली परुषाप्युक्ता को नु तत्‌ क्षन्तुमहति,'पाण्डवो! सब प्रकारसे धर्मकी वृद्धि करनेवाले तुम सब लोगोंके देखते-देखते पांचालराजकुमारी द्रौपदीको जो कटुवचन सुनाये गये हैं, उन्हें कौन वीर क्षमा कर सकता है?”

yacca vaḥ prekṣamāṇānāṃ sarvadharmopacāyinām | pāñcālī paruṣāpyuktā ko nu tat kṣantum arhati ||

“Dan lagi, ketika kamu—yang memupuk pertumbuhan segala bentuk dharma—sedang menyaksikan, Pāñcālī telah dihina dengan kata-kata yang keras. Siapakah, sesungguhnya, yang mampu memaafkan hal itu?”

यत्that which
यत्:
Karma
TypePronoun
Rootयद्
FormNeuter, Nominative/Accusative, Singular
and
:
TypeIndeclinable
Root
वःof you (all)
वः:
TypePronoun
Rootयुष्मद्
FormSecond, Genitive, Plural
प्रेक्षमाणानाम्while (you) are looking on / of you who are watching
प्रेक्षमाणानाम्:
Adhikarana
TypeAdjective
Rootप्रेक्ष्
FormMasculine, Genitive, Plural, शतृ (present active participle)
सर्वधर्मोपचायिनाम्of those who promote/increase all dharmas
सर्वधर्मोपचायिनाम्:
TypeAdjective
Rootसर्व-धर्म-उपचायिन्
FormMasculine, Genitive, Plural
पाञ्चालीPañcālī (Draupadī)
पाञ्चाली:
Karma
TypeNoun
Rootपाञ्चाली
FormFeminine, Nominative, Singular
परुषाharsh (words)
परुषा:
TypeAdjective
Rootपरुष
FormFeminine, Nominative, Singular
अपिalso/even
अपि:
TypeIndeclinable
Rootअपि
उक्ताhaving been spoken (to) / addressed
उक्ता:
TypeVerb
Rootवच्
FormFeminine, Nominative, Singular, क्त (past passive participle)
कःwho
कः:
Karta
TypePronoun
Rootकिम्
FormMasculine, Nominative, Singular
नुindeed/then (emphatic particle)
नु:
TypeIndeclinable
Rootनु
तत्that (insult/act)
तत्:
Karma
TypePronoun
Rootतद्
FormNeuter, Accusative, Singular
क्षन्तुम्to forgive/endure
क्षन्तुम्:
TypeVerb
Rootक्षम्
Formतुमुन् (infinitive)
अर्हतिis able/fit (to)
अर्हति:
TypeVerb
Rootअर्ह्
FormPresent (Lat), Third, Singular, Parasmaipada

पुत्र उवाच

P
Pāñcālī (Draupadī)
P
Pāṇḍavas (addressed as 'you')
P
Pañcāla

Educational Q&A

The verse frames Draupadī’s public insult as a moral outrage witnessed by dharma-upholding heroes, implying that tolerating or forgiving such adharma would itself be ethically untenable; it highlights the tension between forbearance and the duty to uphold justice and honor.

A son (putra) addresses the Pāṇḍavas, recalling that while they were present, Draupadī (Pāñcālī) was subjected to harsh speech; he uses this remembered humiliation to argue that such an offense cannot simply be forgiven, strengthening the case for decisive action.