Shloka 36

नूनं च तव वै नास्ति मन्युर्भरतसत्तम । यत्‌ ते हल श्च मां चैव दृष्टवा न व्यथते मन:,भरतश्रेष्ठ! निश्चय ही आपके हृदयमें क्रोध नहीं है, क्योंकि मुझे और अपने भाइयोंको भी कष्टमें पड़ा देख आपके मनमें व्यथा नहीं होती है!

nūnaṃ ca tava vai nāsti manyur bharatasattama | yat te halaś ca māṃ caiva dṛṣṭvā na vyathate manaḥ ||

ဝိုင်ရှမ္ပါယနက ပြောသည်—“အို ဘရတမျိုး၏ အထွတ်အမြတ်သူ၊ သင်၌ အမျက်ဒေါသ မရှိသကဲ့သို့ပင် ထင်ရသည်။ အကြောင်းမူကား ကျွန်မနှင့် သင်၏ ညီအစ်ကိုတို့ကို အနိမ့်ကျ၍ ဒုက္ခရောက်နေသည်ကို မြင်လျက်ပင် သင်၏ စိတ်သည် မနာကျင်မဝမ်းနည်းသကဲ့သို့ ဖြစ်နေသောကြောင့်ပင်။”

नूनम्surely, indeed
नूनम्:
TypeIndeclinable
Rootनूनम्
and
:
TypeIndeclinable
Root
तवof you, your
तव:
TypePronoun
Rootयुष्मद्
FormGenitive, Singular
वैindeed, certainly
वै:
TypeIndeclinable
Rootवै
not
:
TypeIndeclinable
Root
अस्तिis, exists
अस्ति:
TypeVerb
Rootअस्
FormPresent (Lat), 3rd, Singular, Parasmaipada
मन्युःanger, wrath
मन्युः:
Karta
TypeNoun
Rootमन्यु
FormMasculine, Nominative, Singular
भरत-सत्तमO best of the Bharatas
भरत-सत्तम:
TypeNoun (vocative epithet)
Rootभरत + सत्तम
FormMasculine, Vocative, Singular
यत्since, because (that)
यत्:
TypePronoun
Rootयद्
FormNeuter, Nominative/Accusative, Singular
तेof you, your
ते:
TypePronoun
Rootयुष्मद्
FormGenitive, Singular
भ्रातॄन्brothers
भ्रातॄन्:
Karma
TypeNoun
Rootभ्रातृ
FormMasculine, Accusative, Plural
and
:
TypeIndeclinable
Root
माम्me
माम्:
Karma
TypePronoun
Rootअस्मद्
FormAccusative, Singular
and
:
TypeIndeclinable
Root
एवindeed, just
एव:
TypeIndeclinable
Rootएव
दृष्ट्वाhaving seen
दृष्ट्वा:
TypeVerb
Rootदृश्
FormAbsolutive (क्त्वा), Parasmaipada (usage)
not
:
TypeIndeclinable
Root
व्यथतेis pained, is distressed
व्यथते:
TypeVerb
Rootव्यथ्
FormPresent (Lat), 3rd, Singular, Atmanepada
मनःmind
मनः:
Karta
TypeNoun
Rootमनस्
FormNeuter, Nominative, Singular

वैशम्पायन उवाच

V
Vaiśampāyana
B
Bharatasattama (addressed person, a Bharata prince)
H
Halāyudha/Balarāma (implied by halaḥ, plough-bearer)
B
Brothers (unspecified)

Educational Q&A

The verse critiques emotional coldness: true dharma includes appropriate compassion and moral sensitivity. Absence of anger may be praised, but absence of distress at others’ suffering can signal indifference rather than virtue.

Vaiśampāyana addresses a Bharata prince, remarking that he seems free of anger because, even after seeing the speaker and the prince’s brothers in a troubled condition, the prince’s mind shows no agitation or sorrow.