Shloka 10
Devanagari script
शत्रुश्चैव हि मित्रं च न लेख्यं न च मातृका । यो वै संतापयति यं स शत्रु: प्रोच्यते नृप
Transliteration
śatruś caiva hi mitraṃ ca na lekhyaṃ na ca mātṛkā | yo vai santāpayati yaṃ sa śatruḥ procyate nṛpa rājann |
Translation
ଦୁର୍ଯ୍ୟୋଧନ କହିଲା—“ରାଜନ! ‘ଏ ଶତ୍ରୁ’ ‘ଏ ମିତ୍ର’ ବୋଲି ସ୍ଥିର କୌଣସି ଲେଖା ନାହିଁ, ନା ଶତ୍ରୁ-ମିତ୍ର ସୂଚକ କୌଣସି ନିଶ୍ଚିତ ଅକ୍ଷର ଅଛି। ଯେ ଯାହାକୁ ସନ୍ତାପ ଦେଉଛି, ସେଇ ତାହାର ଶତ୍ରୁ ବୋଲି କୁହାଯାଏ।”
Word by Word
शत्रुःenemy
शत्रुः:
Karta
TypeNoun
Rootशत्रु
FormMasculine, Nominative, Singular
चand
च:
TypeIndeclinable
Rootच
एवindeed/just
एव:
TypeIndeclinable
Rootएव
हिfor/indeed
हि:
TypeIndeclinable
Rootहि
मित्रम्friend
मित्रम्:
Karta
TypeNoun
Rootमित्र
FormNeuter, Nominative, Singular
चand
च:
TypeIndeclinable
Rootच
नnot
न:
TypeIndeclinable
Rootन
लेख्यम्to be written/recorded
लेख्यम्:
TypeAdjective
Rootलेख्य
FormNeuter, Nominative, Singular
नnor/not
न:
TypeIndeclinable
Rootन
चand
च:
TypeIndeclinable
Rootच
मातृकाalphabet/letter-series (indicator)
मातृका:
TypeNoun
Rootमातृका
FormFeminine, Nominative, Singular
यःwho
यः:
Karta
TypePronoun
Rootयद्
FormMasculine, Nominative, Singular
वैindeed/verily
वै:
TypeIndeclinable
Rootवै
संतापयतिcauses to suffer/torments
संतापयति:
TypeVerb
Rootसंतापय् (संताप + णिच्), धातु: तप्
FormPresent, Third, Singular, Parasmaipada
यम्whom
यम्:
Karma
TypePronoun
Rootयद्
FormMasculine, Accusative, Singular
सःhe/that one
सः:
Karta
TypePronoun
Rootतद्
FormMasculine, Nominative, Singular
शत्रुःenemy
शत्रुः:
Karta
TypeNoun
Rootशत्रु
FormMasculine, Nominative, Singular
प्रोच्यतेis called/said
प्रोच्यते:
TypeVerb
Rootप्र + वच्
FormPresent, Third, Singular, Passive (Karmani)
नृपO king
नृप:
TypeNoun
Rootनृप
FormMasculine, Vocative, Singular
राजन्O king
राजन्:
TypeNoun
Rootराजन्
FormMasculine, Vocative, Singular
Speaker
दुर्योधन उवाच
Characters & Entities
D
DuryodhanaN
nṛpa/rājan (the king addressed)Character Dynamics
Dharma Sankata (Moral Dilemma)
War Context
Verse Rasa (Emotional Essence)
Philosophical Teaching
Political Layer
Geographic Context
Meter (Chandas)
Sandhi Notes
Educational Q&A
Friendship and enmity are not permanent labels; they are defined by conduct. The one who causes another suffering functions as that person’s enemy in that context.
Duryodhana addresses a king and frames relationships in practical terms, arguing that ‘friend’ and ‘enemy’ are determined by who brings distress or relief, not by any fixed social or written designation.