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Shloka 46

हंस–साध्यसंवादः, वाक्-निग्रहः, महाकुल-लक्षणम्, शान्ति-उपायः

Hamsa–Sādhya Dialogue; Restraint of Speech; Marks of Noble Lineage; Means to Peace

न स्याद्‌ वनमृते व्याप्रान्‌ व्याप्रा न स्पुरनते वनम्‌ । वन हि रक्ष्यते व्याघ्रैव्याच्रान्‌ रक्षति काननम्‌,व्याप्रोंके बिना वनकी रक्षा नहीं हो सकती तथा वनके बिना व्याप्र नहीं रह सकते; क्योंकि व्याप्र वनकी रक्षा करते हैं और वन व्याप्रोंकी

na syād vanam ṛte vyāghrān vyāghrā na spṛśanti vanam | vanaṃ hi rakṣyate vyāghrair vyāghrān rakṣati kānanam ||

Rimba tidak akan kekal tanpa harimau, dan harimau tidak akan hidup subur tanpa rimba. Kerana harimau melindungi rimba, dan rimba pula menaungi serta memelihara harimau.

nanot
na:
TypeIndeclinable
Rootna
syātwould be / could be
syāt:
TypeVerb
Rootas
FormVidhi-linga, present (injunctive/optative sense), 3, singular, Parasmaipada
vanamforest
vanam:
Karta
TypeNoun
Rootvana
Formneuter, nominative/accusative, singular
ṛtewithout (governs ablative)
ṛte:
TypeIndeclinable
Rootṛte
vyāghrāntigers
vyāghrān:
Karma
TypeNoun
Rootvyāghra
Formmasculine, accusative, plural
vyāghrāḥtigers
vyāghrāḥ:
Karta
TypeNoun
Rootvyāghra
Formmasculine, nominative, plural
nanot
na:
TypeIndeclinable
Rootna
spṛśantitouch / approach / enter
spṛśanti:
TypeVerb
Rootspṛś
FormLat, present, 3, plural, Parasmaipada
vanamthe forest
vanam:
Karma
TypeNoun
Rootvana
Formneuter, accusative, singular
vanamthe forest
vanam:
Karta
TypeNoun
Rootvana
Formneuter, nominative, singular
hiindeed / for
hi:
TypeIndeclinable
Roothi
rakṣyateis protected
rakṣyate:
TypeVerb
Rootrakṣ
FormLat, present, passive (karmaṇi), 3, singular
vyāghraiḥby tigers
vyāghraiḥ:
Karana
TypeNoun
Rootvyāghra
Formmasculine, instrumental, plural
vyāghrāntigers
vyāghrān:
Karma
TypeNoun
Rootvyāghra
Formmasculine, accusative, plural
rakṣatiprotects
rakṣati:
TypeVerb
Rootrakṣ
FormLat, present, 3, singular, Parasmaipada
kānanamforest / woodland
kānanam:
Karta
TypeNoun
Rootkānana
Formneuter, nominative/accusative, singular

विदुर उवाच

V
Vidura
F
forest (vana/kānana)
T
tigers (vyāghra)

Educational Q&A

Mutual dependence sustains order: protectors and the protected uphold each other. In ethical-political terms, a kingdom needs strong guardians, and those guardians need a stable realm; harming either side destroys both.

In Vidura’s counsel during the Udyoga Parva, he uses a vivid analogy—forest and tigers—to warn that a polity (or community) and its defenders/elites are bound together; wise governance preserves this balance rather than undermining it.